being hard to come by unless Desires be strongly fixed men are soon put out of the Humour and so nothing would be done to any purpose in the World Surely Holiness that is so difficult and distasteful to Flesh and Blood would be but little looked after if there were not strength of Desires to keep it up Therefore is this affection that we may encounter Difficulties and Oppositions As Nehe. 4. 6. When there were Difficulties and Straits it is said They built the Wall for the People had a mind to work that is their Hearts were set upon it So if we had a mind to any Excellent thing it is this mind that keeps us up in the midst of all Difficulties and Labours All excellent Things are hard to come by it is so in Earthly matters much more in Spiritual The Lord will have it so to make us Prize them more for things soon got are little esteemed As riotous Heirs which know not how to get an Estate lavishly spend it A man is chary of what is hardly gotten Iacob prized Rachel the more because he was forced to serve for her so long So we shall prize Heavenly things the more when they cost us a great deal of Diligence and Labour to get them Now sluggish Desires soon fail but Vehement longings keep the Heart a work 5. Consider the issue of these Desires As they come from a good Cause which is the new Nature and a new Life for Appetite follows Life so they tend to a good Effect are sure of a good Accomplishment and Satisfaction God is wont to give Spiritual things to those that desire them there the Rule is Ask and have It is not so in carnal Things many that seek and hunt after them with all the Strength and Labour of their Souls at length are miserably disappointed But all the Promises run for Satisfaction to a Hungry Thirsty Earnest and Longing Soul 5. Math. 6. Those that are hungry and have a strong Desire upon them he will fill 1. Luke 51. And open thy Mouthwide and I will fill it 81. Psal. 10. They that open unto him as the thirsty Land for the Rain God that gives Velle to Will will give Posse to Do First the Desire and then the Satisfaction and therefore where there is this strength of Desire though there may be some failing in other things in our Endeavours and Performances yet the Lord will accept it 6. It argues some nearness to compleat Fruition or to full Satisfaction in Heaven when we begin to be more earnest after Holiness than we were before and after more of God and his Grace and Image to be set up in our Souls The more we desire Holiness the more ripe for Heaven This is a Rule The nearer we are to any good thing our Hearts are set upon the more impatient in the want of it as natural Motions are swifter in the end than in the beginning though violent Motions are swifter in the beginning while the impression of the stone lasts it is swift but afterwards it abates So when the Soul beats so strongly after God and Holiness and larger measures of Grace 't is a sign we are Ripening apace for Heaven Paul when he was grown aged in Christianity then he saith Rom. 7. 24. Who shall deliver me from this Body of Death As what we translate in the Psalms O that Salvation were come out of Sion It is in the Hebrew Who shall give Salvation So here it is an Hebreisme Who shall that is O that I were delivered He had many afflictions he was in Perills often Scourged Whipped Persecuted but he doth not say O that I could get rid of this troublesome Life of affliction but it was the Body of Death the remainders of Corruption was most burdensome to him The Children of God their Pulses beat strongly when they are upon the Confines of Eternity and their full and final Consummation These men begin to Ripen for their Heavenly State into which God will translate them Use 1. For Conviction of several sorts of Persons that are sar from this Temper and frame of Heart To begin with the most Notorious 1. Some desire Sin with a passionate Earnestness Iob 15. 16. He drinketh iniquity like Water As a thirsty Beast in those hot Countries would drink in water so did they drink in Sin Most wicked men are mad when their Lusts are set a working and there are some whose constant frame of Heart it is who make hast who march furiously as if they were afraid of coming to Hell too late bear down Conscience Word and all before them that set themselves to do Evil with both hands earnestly that have a strong desire after Sin and are carried out with as impatient longing after Sin as the Children of God such Eminent ones of God after Holiness 2. Some have no desire to the ways of God at all Iob 21. 14. They say unto God depart from us For we desire not the knowledge of thy ways the Hearts of many say so though their Tongues do not They are those which shut out the Light that cannot endure a searching Ministry lest it should trouble their Lusts disturb the Devils Kingdom that banish the thoughts of God out of their Hearts lest it revive the Sense of their Obligation to duty that set Conscience a challenging Gods right in their Souls that keep off from the Light 3. There are some that are insatiable in worldly things but have no Savour of these Heavenly and Holy things they are Thirsty for the Earth But God is not in all their thoughts Psal. 10. 4. a little Grace will serve their turn and think there is more ado than needs about Heaven and Heavenly things Alass the very contrary is true a little of the World will serve their turn here below If men had not a mind to increase their Temptations and Snares about a frail and temporal Life why do they make so much ado When many times they are taken away before they have Roasted what they have got in Hunting God takes them away but their Eternal estate is little looked after Riches qualifie us not but Holiness doth qualifie us for Heaven and it is our Ornament before God and his holy Angels And woe be to us if our poor Souls be thrust out Naked and Uncloathed in the other World Can we hunger and hanker after these lying Vanities and have no Hungering and Thirsting after Grace a little time will wear out the distinction of Rich and Poor High and Low but the distinction of Holy and Good will continue to Eternity Think of that time when not only the World but the Lust will pass away The lust of the World may be gone before we are out of the World as in Sickness and Pains but he that doth the will of God abideth for ever When we are Sick and Dying we have some kind of Notions and Apprehensions of these things then we can long and wish
neglect no occasion of gain and shall not we make it the business of our lives and be projecting still how we may grow in Grace and increase in the love of God and ripen for the Heavenly State and grow more like God every day You know how sparing they are and how apprehensive of their losses O should not the decays of Religion go as near us and should not we be careful that we do not wast that Grace we have received and that we increase it more and more and that it thrive upon our Hands 2. Watch against the Abatement of your Desires for they are of great use to you in the spiritual Life If a man lose his Appetite the Body pineth and languisheth and Strength decayeth what Appetite is to the Body that Desire is to the Soul it fitteth us to take in our supplies and putteth us upon Action and Diligence it is the vigorous bent of the Soul Therefore see that it doth not decay It is said Rev. 2. 4. of the Church of Ephesus that she had lost her first Love and then presently left her first Works Now your desire decayeth when your Prayers are less fervent for Prayer is the presenting our desires to God or Vent given to spiritual Groans Therefore keep up your Desires Psal. 27. 4 One thing have I desired of the Lord and that I will seek after When the desires are fixed endeavours are ingaged our Desires must be pursued resolutely But what shall we do to awaken these earnest longings in our Souls and those desires after Holiness 1. Go to God for he giveth both to Will and to Do Phil. 2. 13. All is from God the Will is from God and the Deed from God The Will I bring that to shew how you should beg that he would stir up those earnest Desires in you because all affections are but the Vigorous Motions of the Will Desire is but Passionate Will or the Will Effectually and Powerfully excited or stirred up to some absent good Now the Appetite is from God as well as the Meat Desire of Grace is an affection above Nature and must be Planted in us by the Spirit of God God gives the desire and he satisfies it He draws then we run after him Cant. 1. 4. He puts this desire in our Hearts then we are carried on with an earnest pursuit after Grace 2. Would you have and keep up ardent Desires do as they do that would keep in the fire cherish the Sparks and blow them up to a Flame There is no man that lives under the means of Grace and under the discoveries of God and Religion but hath his good Moods and very lively Motions The waters are stirr'd many times take hold of this Advantage Strengthen the things that remain and are ready to Dye Rev. 3. 2. and blow up these Sparks into a Flame God hath left us enkindling Means Prayer Meditation and the Word Observe where the Bellows blow hardest and ply that Course The more Super-natural things are there needs more Diligence to preserve them A strange Plant needs more care than a native of the Soyl. Worldly desires like a Nettle breed of their own accord but Spiritual desires need a great deal of Cultivating 3. Improve your Tasts 1 Pet. 1. 3. If you have tasted that the Lord is Gracious and Coll. 1. 6. Since ye knew the Grace of God in truth When you have got any Tast of the worth of these Spiritual things they do not cloy but awaken Appetite Fancy and Imagination cannot awaken it so much as this Tast. When you have tasted how Good and Sweet it is to live in a state of Conformity this will make you Long for more Psal. 63. 1. My Soul thirsteth for thee my Flesh longeth for thee David had been acquainted with the Pleasures of the Sanctuary therefore longs for them more He that hath tasted Honey is more affected with it than he that hath only read of it The Gauls when they had tasted of the wine of Italy nothing would keep them from pressing into the Country So when we have tasted of the Clusters of Canaan the first fruits of the Spirit this should encourage and whet our Appetite 4. Watch over other Desires such as would Dull and Blunt the edge of the Spirit As Iron drives out Iron so one desire drives out another If we are taken with other things Christ loseth of his Sweetness and Relish Vain worldly desires Extinguish those that are Spiritual and Heavenly They lose their Fervor when Prostituted to base Objects Your Prayers are more flat and cold for your desires are manifested by Prayer and Industry Now your desires will flagg and abate when you let out your Hearts to the world therefore you must Watch lest the Carnal savour and Carnal minding increaseth upon you for then the Spiritual minding is quite hindred impeached and interrupted Rom. 8. 5. For they that after the Flesh do mind the things of the Flesh But they that are of the Spirit the things of the Spirit When outward things would steal away your Hearts and Affections from God remember your first Choice whom have I in Heaven but thee c. Psal 73. 25. 5. Renew your desires every time you come to God When you come to the Word come with an Appetite prepare your Stomachs always for Gods food they see more so Christ in an Ordinance that come most unworthy in their own Sence Iohn 7. 37. saith Christ If any man Thirst let him come unto me and Drink you shall have Benjamins Portion and more plentifully filled when you come with a strong Appetite and a holy longing after God and his Grace Christ takes it best when you come with most enlarged desires and raised expectations Did God ever fail a thirsty Soul Luke 22. 15. With desire I have desired to eat this Pass-over with you before I die Christ himself hungred and thirsted for us he longed to give us pledges of his Love and shall not we say with desire have I desired to taste of thy Feast and eat of thy Supper Christ longs to give and shall not we long to take certainly where there is this earnest working of heart towards God and this desire the Lord will fill it The gaping of young Ravens God satisfies it the Psalmist concludes from thence Psal. 145. 19. He will fulfill the desire of them that fear him he also will hear their cry and will save them Naturalists observe the Raven exposeth her young ones and they are meerly fed by Providence but when they gape the Lord satisfieth them with that food which is convenient for them much more will he fulfil the desires of the humble 6. Consider your Wants and the fulness that is in Christ and his readiness to impart unto you 1. Your Wants I speak not now of a total want indeed if those that are under a total want of soul could be brought to consider their condition the work of Conversion would
love Much work driveth them oftner to the Throne of Grace None rest in duties so much as they that have least cause Mal. 1. What a weariness is it 2. These ask more regularly therefore 't is said Psal. 37. 4. Delight thy self in the Lord and he shall give thee the desire of thy heart Why so unlimitedly Because delight in the Lord retrencheth carnall desires and moderateth earthly desires their hearts are not so set upon outward things as the hearts of other men are Iohn 15. 7. If ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you Why doth God make so large an offer he trusteth such as keep communion with Christ. There is a conformity between their wills and ' Gods in the matter of their desire so far as we are renewed and hold communion with him their unruly lusts will be subdued and their unlawfull desires for matter manner and end be laid aside and they will acquiesce in the good pleasure of God and the most excellent things Therefore God maketh them this offer ask what ye will not that men are warranted to pray for what they will or to expect an answer in whatsoever they desire but as their delight in his Law is prevalent their wills are limited by his word and will and the Spirit in them maketh intercession according to the will of God Rom. 8. 26 27. 3. These may with most confidence ask mercy Others are excluded Prov. 28. 9. He that turneth away his ear from hearing the Law his Prayer is an abomination to the Lord. These are included 1 John 3. 22. And whatsoever we ask we receive of him because we keep his commandments and do those things that are pleasing in his sight If we refuse God speaking to us in infinite wisdom as he does in the word no wonder if God refuse us stammering foolishly in Prayer Ier. 9. 21. Men that purpose to continue in their sins shall not be heard in other things otherwise the grossest sinners may come to God to have their sins pardoned and removed and expect to be accepted and heard through Christ but the perpetuall assistance and favour of God is not given to them Such as would be heard and accepted and come with assurance of welcome and audience ought to be devoted to him to worship him to call on him 2. These are qualified to receive mercy according to the tenour of that covenant in which mercy is dispensed and magnified in the covenant of Grace or the covenant of Gods mercy in Christ Heb. 5. 9. and Heb. 10. 14. This being apt to be abused let us explain how obedience is a condition of the covenant A condition meriting and purchasing the blessings of the covenant it cannot be For God giveth the ability to obey whole and solely of his own Grace it is short of the rule and infinitely inferiour to the reward A condition applicatory whereby we apply our selves to the covenant on our part it is and therefore necessary It is a secondary condition disposing us to communion with God in and by the covenant At first we must be turned by repentance towards God through faith in the Redeemer before we receive remission of sins Acts 20. 18. Faith and Repentance are conditions of Pardon and sincere Obedience a condition of Salvation The first condition containeth a resolution of obedience for the future though we have not actually so obeyed The secondary condition that we should make good our resolution We must keep covenant as well as make covenant Faith is an entring into covenant for 't is a consent to take Christ as Lord and Saviour and constant and delightfull obedience is a constant keeping covenant Psalm 25. 10. and Psa. 103. 17 18. The making covenant was necessary for our entrance the keeping covenant for our continuance Consent to take any for King Husband Master draweth another condition after it that we carry our selves in these relations dutifully besides promising there must be performing he that is my soveraign must be obeyed There must be conjugal fidelity to the Husband and faithfull service to the chosen Master so in the covenant between us and God us and Christ. Object But you will say how then shall we take comfort in the new covenant who are so many ways faulty Answ. We must consider 1. What it exacts 2. What it accepteth 1. What it exacts To quicken us to more earnest endeavours and humble confession of failings It exacteth perfect obedience admits of no imperfection either of parts or degrees 2. It accepteth a perfection of parts there being truth of Godliness and a single-hearted inclination to observe the whole will of God then our defects and weaknesses are covered by Christ's perfect righteousness The unregenerate lye under the rule of exaction but being out of Christ are denyed the benefit of acceptation The Use Is to inform us that Petitions of mercy and the plea for new obedience are very consistent Let thy tender mercies come unto me And his argument is For I delight in thy Word Mercy is nevertheless free though the creature mind his duty for when we have done all we are but unprofitable servants Luke 17. 10. and Grace helpeth us to doe what we doe Luke 19. 18. Thy pound not my Industry And 1 Cor. 15. 10. By the Grace of God I am what I am and his Grace which was bestowed upon me was not in vain But I laboured more abundantly than they all yet not I but the Grace of God which was with me 'T was Grace to appoint such reasonable terms to accept of them though done in that sorry fashion which our frailty permitteth us to tender them to God 2. Use. To quicken us to a delightfull course of Obedience if we would have the sense of Mercy The same spirit that urgeth us to obey a sense of God's Love urgeth us also to delight in his Law The same Spirit that urgeth us to sue out the Promise urgeth also to obey the Precept 1. Consider how God hath twisted his Honour with our Interest and ordered both for his own Glory God's Interest and Honour is to be considered as well as our Salvation We must never look for such Mercy and Grace from God as shall discharge us from our duty and subjection to God or give you liberty to dishonour and disobey him No Christ redeemed us to God Rev. 5. and Luke 1. 74 75. Salvation is our benefit Obedience is Gods Right and Interest Happiness man is not averse from but he sticketh at the terms Some part of this Happiness suiteth well enough with our natural desires as Pardon and life But we care not for his Law and the Obedience we owe by virtue of it We are naturally more willing of what maketh for our selves for our comfort than what maketh for the Honour of God 2. Consider A great part of Gods first mercy is expressed in healing our natures and
have Psal. 143. 2. Enter not into judgment with thy servant non dicit cum hostibus tuis He doth not say Enter not into judgment with thine enemy but with thy servant So here David that was Gods servant a man of singular holiness desireth that God would deal with him in mercy From first to last the Saints have no other Plea Theodoret on the Text observeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. so great a worker of righteousness beggeth to receive mercy and looketh for all his salvation by mercy And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not challenge a reward but asketh favour and kindness Doctr. That Gods best servants have no other and no better plea than that God would deal with them in mercy 1. Because there is and can be no merit on the Creatures part towards God according to the rule of Justice Adam in innocency could impetrare not mereri 't was his Grace to covenant with the Creature when innocency and purity did adorn our Nature how much more since the Fall and the distance between God and us hath been so widened by sin What merits must be indebitum and utile It must be indebitum When our righteousness was perfect yet still due by virtue of our relation to God as Creatures and paying of Debts deserveth no reward The Lawyers tell us Nemo consequitur praemium quod facit ex officio debitum We are bound and do but our Duty but God is not bound to us All that the Creature hath and is and can do it oweth to God and hath received it from him and God is in such a degree of excellency above us that he cannot be obliged Where there is so great a disparity of Nature and Being there is no common right to make him obnoxious to make it Justice to any action of ours to reward us Aristotle denied Children could requite their Parents and merit from them and that the obligation of merit is only between Equals Certainly not between God and Men. There was nothing which bound him necessarily to reward his Creature but his free Covenant Again that which merits must be utile profitable to him from whom we challenge reward If we be never so righteous the benefit is ours not Gods He is not beholden to us useth us not out of indigence but indulgence not as if he needed any thing but we need his blessing Luke 19. 10. When we have done all we are unprofitable servants and Psal. 16. 2. Our goodness extendeth not to thee God giveth all receiveth nothing from us The Beam oweth all to the Sun the Sun nothing to the Beam 2. Because since the Fall there is no claiming but by the Covenant of Grace and mere mercy A Sinner cannot expect any thing but upon terms of mercy The Covenant of works supposed us innocent and holy and bound us so to continue Gal. 3. 20. so that the Law knoweth not how to do good to a Sinner Once a Sinner and for ever miserable it leaveth no room for repentance So that now there is no hope for the best according to the Rule of strict Justice but only according to the law of mercy In the new Covenant there are these special differences from the Law of Works First That there is not only Grace but mercy and Grace too In the first Covenant there was Grace but no Mercy Grace doth all things gratis freely but Mercy pitieth the Miserable therefore till sin and misery entered there could be no room for Mercy There was Grace in that Covenant for 't was of Grace that God did enter into Covenant with Man at all and of Grace that he did accept Mans perfect obedience so as upon performance of it to make him sure of eternal life But now in the New Covenant God doth shew Mercy and Grace too and Grace in the most rich and glorious manner Mercy and Grace too in this way of salvation in that there is hope for a sinner a plank cast out after shipwrack And Grace in the richest and most glorious manner Partly for the design and end that was driven at it was the glory of Grace Ephes. 1. 6. To the praise of the glory of his Grace and partly the ground of it was founded upon the infinite Mercy of God and the infinite merit of Christ. The infinite mercy of God Mercy is the infinite goodness of God flowing out freely to the Creature without any moving cause or worth on the Creatures part to expect it Rom. 9. 16. 'T is not of him that willeth nor of him that runneth but of God that sheweth mercy And the infinite merit of Christ Isai. 55. 3. I will make an everlasting Covenant with you even the sure mercies of David Isai. 42. 6. And give thee for a Covenant to the people And Isai. 49. 8. I will preserve thee and give thee for a Covenant to the people David that is Christ the seed of David all the mercies of the Covenant are exhibited in and by him in whom the Covenant is made with us and made good to us 2 Cor. 1. 20. And he is given for a foundation that is the foundation of a new and better Covenant And partly because of the terms wherein it is dispensed which is not unsinning obedience but a sincere owning of Christ unto the ends for which God hath appointed him So that in effect a thankful acceptance of a free discharge is all that we do for paying the Debt or to make way for our acceptance with God Rom. 4. 16. Therefore it is of Faith that it might be of Grace to the end the promise might be sure to all the seed And Ephes. 2. 8. Ye are saved by Grace through Faith and that not of our selves it is the gift of God By the Grace of Faith we lay hold upon or apply to our selves Christ and all his benefits and that Faith God giveth us by his mere Grace not exhibited by any work of others The whole work of salvation from its first step in regeneration to its last step in glorification doth intirely flow from Gods free Grace and not from any worth in us So that this being the end grounds terms of the new Covenant from first to last mercy doth all on which our hope dependeth We must claim by mercy 3. As there is no merit in the best Saints so there is much demerit and as there is nothing to induce God to be good to us so there is much to hinder him much that standeth in his way yet God will do us good Isai. 57. 17 18. I have seen his ways and will heal him I will lead him also and restore comforts to him He taketh motives from himself to pity when he might take occasion to punish There are many sins to be forgiven both before and after Conversion We are not only un-deserving but ill-deserving 'T was much that God would take us with all our faults when he first drew us into acquaintance with
dispensation As thou usest to do to those that love thy name The Word is I. According to the Law and Right II. According to the use and custome According to the mercy promised and usually bestowed upon those that love thee Both sences not improper I. The first sence According to the Law and Right Prout est jus diligentium nomen tuum so some The Vulgar Secundum judicium Amyraldus glosseth thus Pro illa misericordia quam inter te timentes nomen tuum constituisti Others Secundum Ius Foedus illud Take it thus and it beareth a good sence for there is the obligation of Justice and the obligation of Grace a Judgment of righteousness and a Judgment of mercy This merciful Judgment the Saints appeal unto I cannot exclude this for otherwise this Verse would not have one of those ten Words which express the Word or Law of God Doctr. That there is a gracious way of right established between God and his people according to which they may expect mercies This will be best understood by comparing the two Covenants their agreement and disagreement not in all things but such as are pertinent 1. Let us see how the two Covenants agree First They agree in their Author God appointed both and man is only to accept or take hold of what is offered Man was not thinking of any such thing when God instituted the first Gen. 2. 17. But of the Tree of Knowledge of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye or revealed the second Gen. 3. 15. It shall bruise thy head and thou shalt bruise his heel For God to enter into a Covenant with the Creature either of Works or Grace was an act of condescension and who is he that could bid the Almighty humble himself and prescribe Conditions and Laws of Commerce between God and us but only God alone Man did not give the Conditions or treat with God about the making of them what they should be but only was bound to submit to what God was pleased to prescribe In the Covenant of Works God gave forth the Conditions of life and a Law and a penalty and in the Covenant of Grace man is bound to submit to the Conditions without disputing They are not left free and indifferent for us to debate upon and to modifie and bring them down to our own liking and humour but to yield to them and take hold upon them not to appoint them Isai. 56. 4. Thus saith the Lord unto the Eunuchs that keep my Sabbaths and chuse the things that please me and take hold of my Covenant Rom. 10. 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves unto the righteousness of God Secondly They agree in the moving cause which in both was the Grace of God The first Covenant it was Grace for God to make it It was the Grace of God to accept of mans perfect obedience so as to make him sure of eternal life on the pâ—…rformance of it Though the last Covenant hath the honour by way of eminency to be styled the Covenant of Grace yet the first was so though the condition of it was perfect obedience and the reward had respect to personal righteousness It was of Grace also that God would at all covenant and enter into Bonds with man who was not his Equal and give his word to any of the works of his hands It was Grace that endowed man with original righteousness and fitted him and enabled him to keep that Covenant His absolute Soveraign owed him no more than the rest of the Creatures which he had made Grace engaged the reward there was no more merit in Adam's obedience than in ours Luke 17 10. So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to do Nor did his work bear proportion to the eternal reward Thirdly They agree in the Parties God and man in both Covenants not any other Creatures superior or inferior to man rational or irrational the principal contracting parties were publick persons Adam Iesus Rom. 5. 18. Therefore as by the offence of one man judgment came upon all to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life 1 Cor. 1. 15. 47. The first man is of the earth earthy the second man is the Lord from heaven The first and second Adam for them and all their Heirs Fourthly That God giveth sufficiency of strength in both these Covenants to the parties with whom he made them to fulfil the Conditions thereof To Adam Eccl. 7. 29. Lo this only have I found that God hath made man upright but they have sought out many inventions To Adam natural to us supernatural strength Ezek. 36. 27. And I will put my spirit within you and cause you to walk in my Statutes and ye shall keep my Iudgments and do them Heb. 8. 10. This is the Covenant that I will make with the house of Israel after those days saith the Lord I will put my Laws into their mind and write them in their hearts Fifthly In both God kept up his Sovereignty and by his condescension did not part with any thing of his dominion over man In the Covenant of Works he ruled by a Law written on mens hearts Rom. 2. 15. Which shew the work of the Law written in their hearts their Consciences also bearing witness and their thoughts the mean while accusing or else excusing one another So by Grace the Believer is not freed from the Law of Nature which being almost obliterated and blotted out of the heart of man and become very unlegible it pleased God to set it forth in a new Edition and to write it over again in the heart of a renewed man Heb. 8. 10. I will put my Law into their minds and write it in their hearts Ephes. 4. 24. And that ye put on the new man which after God is created in righteousness and true holiness Though God admitted us to new Conditions of favour yet he still requireth subjection on our part and that we owne him as Lord and Sovereign requiring obedience and service at our hands or else he taketh a liberty to visit our transgressions with Rods Psal. 89. 31 32. If they break my Statutes and keep not my Commandments then will I visit their transgression with the rod and their iniquity with stripes Sixthly In both Covenants there is a mutual obligation on both parties this ariseth from the very nature of a Covenant Contractus est consensio ad constituendam obligationem quâ alter alteri sit obnoxius In every Covenant there is a tye on both sides and some reason of right There is no obligation of debt between God and us but an obligation of Grace Deus non
first laid in his Everlasting Decrees The Terms of Life and Salvation held forth in the New Covenant are to continue for Ever no change to be expected From the beginning of the World to the end thereof the Covenant of Grace cannot cease The Obligation still continueth men are for ever bound to love God and their Neighbour There shall no time come when the Law of loving God and our Neighbour shall be Reversed and out of Date The Covenant is essentially the same under all the diversity of Administrations And as the Priviledges so the Duties are of an Eternal Obligation Among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is just at one time that is not just at another Law givers cannot alwayes live to see their Laws executed and men cannot foresee all occasions and inconveniences and therefore often repeal their Laws but God is wise he hath made an unchangeable Law and he forbiddeth things intrinsecally Evil and commandeth things intrinsecally Good 2. As to the Effects of it in case of Obedience or Disobedience In case of Disobedience Eternal Wrath lighteth on them that reject this Covenant that walk contrary to it they shall be Eternally Miserable 2 Thes. 1. 9. Who shall be punished with everlasting Destruction from the presence of the Lord. Not a Temporal but an Everlasting Destruction and Mark 9. 44. The worm shall never die and the fire shall never be quenched An Eternity of Torments because they despised Everlasting Mercy and rejected the Authority of an Everlasting God Having offended an Infinite God their punishment abideth on them for ever If they will stand out their day 't is fit their recovery should be hopeless 2dly The Benefits are Eternal in case of Obedience There is Everlasting Grace Everlasting Comfort and Everlasting Life 1 Ioh. 2. 17. The World passeth away and the lust thereof but he that doth the Will of God abideth for ever The Spirit is given as a Comforter that shall abide for ever Iohn 14. 16. and 2 Thes. 2. 16. God who hath loved us and given us everlasting Consolation and good hope through Grace And 't is fit it should be so because 't is built upon Gods unchangeable Love and Christs Eternal Merit and Intercession Gods Love is an Everlasting Love Ier. 31. 3. The efficacy of Christ's Merit never ceaseth Heb. 13. 8. His continual Intercession ever lasteth Heb. 7. 25. and Rom. 8. 39. Nothing shall separate us from the love of Christ. He liveth for Ever by which we continue for ever in the Favour of God and the Covenant standeth firm between him and us the Fountain of Comfort is never dryed up Use Is to Inform us of the difference between the Laws of God and the Laws of Men There are many differences some of which I shall touch by and by this Expression offereth two 'T is Righteousness and Everlasting Righteousness First 'T is Righteousness Men have and do often decree wickedness by a Law not only in the first Table where man is most blind but also in the second not only in their Barbarous Worship their sacrificing of men but also in their humane Constitutions The Lacedaemonians held it lawful to steal if he were not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Act. In Cyprus they held it lawful for their Virgins if they were poor to Prostitute themselves to get a Dowry or Portion By the Law of the 12 Tables a man might kill his Wife if she smelt of Wine or Counterfeited his Keys And among the Romans if a slave had killed his Master all his fellow-slaves were put to death with him though never so Innocent By the same Laws a Father might thrice sell his Child they might tear their Debtors in pieces if they were not solvent Thus blind were men in their own concerns and what made for humane Commerce Much more in the way of pleasing God and the Interest of the World to come Bless God for this righteous Law Again Secondly 'T is Everlasting Righteousness not only Righteous at the first giving out but Righteous in all Ages and Times and should we slight this rule that will hold for ever In the World new Lords new Laws Men vary and change their designs and purposes Priviledges granted to day may be repealed to morrow but this word will hold true for ever Our Justification by Christ is irrevocable that part of Righteousness is Everlasting Be sure you are Justified now upon terms of the Gospel and you shall be Justified for ever your Forgiveness is an Everlasting Forgiveness and your Peace is an everlasting Peace Ier 33. 34. I will remember your sins no more So the other Righteousness of Sanctification 't is for ever Approve your selves to God now and you will approve your selves at the Day of Judgment 2. Use is Exhortation 1. Let this take us off from seeking things that have no Continuance in them The Everlastingness of the Word is opposed often to the Transitory Vanities of the World 1 Pet. 1. 23 24. All flesh is grass and the glory of man as the flower of grass The grass withereth and the flower falleth away but the Word of the Lord indureth for ever Why should we hunt after that glory that soon fadeth So 1 Ioh. 2. 17. The World passeth away and the lust thereof but he that doth the Will of God abideth for ever All these things Change and move up and down by divers Circumrotations we sit fast and loose in the World but in the Covenant of Grace all is sure 2. Let us choose this Word to live by that we may be partakers of that Everlasting Good which cometh by it Oh let us regard it Eternity is concerned in it If the Righteousness of God be Everlasting let us begin betimes to get interested in it and persevere in it to the end Let us begin betimes for we have but a few dayes to live here in the World and so either to express our thankfulness or lay a foundation for our eternal hopes Therefore let us set about the work the sooner And let us persevere our care to keep this law must be perpetual not like Temporaries many will carry themselves well and godly for a while but afterwards fall off this doth not become an Everlasting Law there is the same goodness in Gods Law that there was at first 3. Let us comfort our selves with the Everlastingness of the Priviledges offered to us in Gods Word The redeemed of the Lord should have an Everlasting joy Isa. 35. 10. And the Ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads Let other things end and change as they will our right by the new Covenant changeth not Sometimes we are in request in the World and sometimes in disgrace but Gods love is everlasting and sure We are not in with him to day and out to morrow he hath dealt with us upon sure and unchangeable terms nay when you die you may comfort
One hundred and Ninety SERMONS ON THE Hundred and Nineteenth PSALM PREACHED by the Late REVEREND and LEARNED Thomas Manton D. D. With a Perfect ALPHABETICAL TABLE Directing to the PRINCIPAL MATTERS Contained therein LUK. XXIV 44. All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me Hic Psalmus est tanto praestantior quanto prolixior Muis. LONDON Printed for T. P. c. and are to be Sold by Michael Hide Bookseller in Exon 1681. Thomas Manton D. D. R White sculpsit To the READER 'T IS the Honour of the Evangelical Ministry that it was principally instituted for the service of God not as he is the Governour of the Earth but the Lord of Heaven and to prepare men by holiness for his eternal Kingdom And 't is an excellent favour of God to his Ministers when their labours are eminently useful for this blessed end This singular grace and priviledge God was pleased to confer upon his faithful Servant Dr. Manton whose life was spent in the most precious work of converting souls to Christ and preparing them for the Coelestial Paradise and since his retiring from the world by death his soul now enjoying the blessed rest above yet he remains with us in what was most valuable of him his excellent Sermons the productions of his holy mind and heart and the Pen having a larger extent than the Tongue in communicating them may be more beneficial to the Church than before The following Sermons were preacht by him in his usual course of three times a week which I do not mention to lessen their worth but to shew how diligent and exact he was in the performance of his duty Indeed his ordinary Sermons considering the substantial matter clear order and vigorous full expressions may well pass for extraordinary I cannot but admire the foecundity and variety of his thoughts that the same things so often occurring in the verses of this Psalm yet by a judicious observing the different arguments and motives whereby the Psalmist enforces the same requests or some other circumstances every Sermon contains new conceptions and proper to the Text. Some few Verses were not handled by him I earnestly pray that those who shall read these Sermons may taste the sweetness of the Divine Truths open'd in them and may be transform'd into the spirit of David by an inward feeling of the affections and verifying in their own breasts the words of the Holy Prophet W. BATES Christian Reader IT is somewhat difficult not to applaud that excellency which has first approved it self to our judgment Hence is it that though this work needs it not I will so far gratifie my own affections and comply with obtaining custom as to acquaint thee that if thou hadst my eyes and taste thou must admire its beauty and confess its sweetness much more when thou shalt use thy own more discerning eye and judicious palate The Matter of these Sermons is Spiritual and speaks the Author one intimately acquainted with the secrets of wisdom He writes like one that knew the Psalmists heart and felt in his own the sanctifying power of what he wrote Their design is practice beginning with the understanding dealing with the affections but still driving on the advancement of Practical Holiness They come home and close to the Conscience first presenting us a glass wherein we may view the spots of our souls and then directing us to that fountain wherein we may wash them away They are of an Evangelical complexion abasing proud corrupt nature and advancing free and efficacious grace in the conversion of Sinners The Exhortations are powerful admirably suited to treat with Reasonable Creatures yet still supposing them to be the vehicle of the holy Spirit through which he communicates life and power to obey them The manner of handling is not inferiour to the dignity of the Matter so plain as to accommodate the most sublime Truths to the meanest spiritual capacity and yet so elevated as to approve it self to the most refined understanding He knew how to be succinct without obscurity and where the weight of the Argument required it to enlarge without nauseous prolixity He studied more to profit than please and yet an honest heart will then be best pleased when most profited He chose rather to speak appositely than elegantly and yet the judicious do account propriety the choicest elegancy He laboured more industriously to conceal his learning than some others to ostentate theirs and yet when he would most veil it the discernnig Reader cannot but discover it and rejoice to find such a mass such a treasure of useful learning couched under a well-studied and artificial plainness But let the Reader take a taste of let him concoct and digest these spiritual Discourses and he shall say with the Sabaean Queen It was a true report I heard in my own land but behold the one half was not told me Or with the men of Sychar Now we believe not because of thy saying but because we our selves have proved and experienced their delicacies As one taste of honey will more effectually commend its sweetness than the most elaborate Oratory Those Ancients that had seen the first Temple wept bitterly when they saw the foundation of the second laid And perhaps some pious souls who have sate with great delight under the Authors Ministerial shadow and have found his fruit sweet to their taste may secretly shed a tear that though they here meet with the same Divine Truths the same spiritual matter yet they want the living voice the grateful elocution the natural eloquence in which that heavenly matter dropt or rather flowed from his gracious lips but let the same consideration which quieted the spirits of those Jews of old satisfie theirs God can fill this house also with his Glory And though the second Edition of the Temple fall short of the former in the beauty and symmetry of the structure yet can the Spirit flow from the Press as well as the Pulpit with this advantage that they may here in safety read what with great danger they formerly heard I have admired and must recommend to the observation of the Reader the fruitfulness of the Authors holy invention accompanied with solid judgment in that whereas the coincidence of the matter in this Psalm might have superseded his labours in very many Verses yet without force or offering violence to the Sacred Text he has either from the connexion of one Verse with its predecessor or the harmony between the parts of the same Verse found out new matter to entertain his own meditation and his Readers expectation nor do I observe more than twelve Verses in this large Psalm wholly omitted if at least they may be said to be omitted whose subject matter is elsewhere copiously handled Had the Reverend Author design'd these Papers for publick view he could not have flattered himself in a cavilling age that he should escape
is their constant endeavour 1 Pet. 1. 15. But as he which hath called you is holy so be ye holy in all manner of conversation 3. Out of experience of the ways of God of that goodness and enlargement of heart that is to be found in them They have tasted and seen how good his laws are They can answer Gods appeal Do not my words do good to him that walketh uprightly Yea doubtless it is good Psal. 19. 10 11. The judgments of the Lord are true and righteous altogether more to be desired are they than gold yea than much fine gold sweeter also than honey and the honey-comb Moreover by them is thy servant warned and in keeping of them there is great reward The spiritual life is interlined and refreshed with many sweet experiences The USE Here is first a note of discovery for men are judged by their desires rather than their practices as being freest from constraint And this is humbly represented by the children of God to incline his favour and compassion to them Nehem. 1. 11. Let thine ear be attentive to the prayer of thy servants who desire to fear thy name They come short in many things but they desire to fear God Isa. 26. 8. The desires of our soul are to thy name and to the remembrance of thee They could speak little of what they had done for God Paul was better at willing than performing till freed from this body of death Rom. 7. 18. For I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I find not This will be our best evidence to the last Oh that my ways were directed to keep thy statutes But may not wicked men have good desires Ans. They may have a loose inclination to good things but not a full resolution for God Wicked men have an enlightned conscience but no renewed wills This enlightned conscience may carry them so far as to some general approbation of the things of God which may produce a wish that they were so and so but this doth no good to the heart Sparks do not kindle the fire but coals a spark is enough to set us on fire in carnal matters but not in spiritual More distinctly 1. Wicked men may desire their own happiness though not upon Gods terms Numb 23. 10. O that I might dye the death of the righteous and let my last end be like his At oportnit sic vixisse John 6. 34. Evermore give us of this bread of life Every man would be blessed and go to Heaven if it were left to his option and choice they like the end but not the means There was not a murmuring Israelite but would count Canaan a good Land but the Giants and sons of Anak were there 2. They may have some languid and vanishing motions towards the means as well as the end being convinced of the necessity of Holiness yea they may draw out their wishes into a cold prayer that God would make them better as lazy persons sometimes express their desires Would I were at such a place and never travel would I had written such a task and never put pen to paper Vellent sed nolunt When it cometh to trial they do not set themselves in good earnest to get that grace they wish for What 's the difference between a volition and a velleity 1. Such desires as are not waving but resolute and fixed Aquinas saith Velleitas est voluntas incompleta an half will They have a months mind to that which is good but not a thorow resolution as Agrippa almost perswaded but not altogether Such a desire as will bear up against a strong tyde of opposition it is called the setting of the heart 1 Chron. 22. 19. Now set your heart and your soul to seek the Lord your God Whatever cometh of it they must and will have grace Psal. 27. 4. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his Temple 2. Such desires as are absolute and do not stand upon terms There is an Hypothetical and conditional will We would but with such conditions I would have Christ if it did not cost me so dear to deny lusts interests friends relations much waiting praying watching striving So Mat. 22. 5. they would come to the Supper but house oxen farm merchandize there was something in the way that hindred them there was no full and perfect will A Chapman no doubt would have the wares that he liketh but will not come to the price I will have Heaven whatever it cost me is the voice of a desiring Saint 3. Such desires as are active and industrious not a remiss will Prov. 13. 4. The soul of the sluggard desireth and hath nothing but the soul of the diligent shall be made fat Cold raw wishes are unuseful and fruitless we must work as well as wish Poor languid unactive desires come to nothing when men do not put forth their endeavours and apply themselves to the prosecution of what is desired Faint and sluggish velleities do hurt Prov. 21. 25. The desires of the slothful killeth him for his hands refuseth labour Whatever a man doth seriously desire to have he will use proper means to procure it Wishes are but the fruits of a speculative fancy rather than an industrious affection 4. Such desires as are constant and not easily controuled by other desires Idle lazy wishes uneffectual glances sudden motions while their hearts are detained in the speculation of holiness are like childrens desires soon put out of the humour There may be vehement and sudden lustings in an unregenerated person free-will hath its pangs of devotion But the Apostle declares Rom. 7. 18. To will is present with me but how to perform that which is good I find not 'T is a constant habitual will not a volatile devotion that cometh upon us now and then but such a will as is present as sin is present He had said before When I would do good evil is present with me Whithersoever you go you carry a sinning nature about with you 'T is present urging the heart to vanity folly lust so should this will be present with you urging the heart to good 5. Such desires are joined with serious groans and sorrow for our defects He cannot be so good as he would but desireth and complaineth therefore God accepteth of the will for the deed Rom. 7. 24. O wretched man that I am who shall deliver me from the body of this death Though an unrenewed man seem to desire grace yet he feeleth no grief in the want of grace it never troubleth him his desires do not break out into groans and bitter complaints because of indwelling corruption Now by these things may you try your hearts 3. The third
at our best we were so Adam in innocency was not able to stand without confirming grace but gave out at the first assault And still we are mutable though we have a strong inclination for the present When the precepts of God are propounded with evidence and backed with promises and threatnings and a resolution follows thereupon the fruit of rational conviction and moral suasion which is not for the present false and hypocritical yet it will not hold without the bottom of grace It hath not supernatural yet it may have moral sincerity Such a resolution was that of the Israelites after the terrible delivery of Gods Law They promised universal obedience and did not lye in it for God saith They have done well in their promise there was a moral sincerity but there wanted a renewed sanctified heart And those Captains which came to Ieremiah ch 42. 5. intended not to deceive for the present when they called God to witness that they would do according to all things for the which the Lord thy God shall send thee to us And Hazael Is thy servant a dog that he should do this thing Certainly he had abomination of it when the Prophet mentioned that cruelty of ripping up women with child But suppose the resolution to be a fruit of grace and regeneration yet we have not full power to stand of our selves still we are very changeable creatures in matters that do not absolutely and immediately concern life and death Lot that was chast in Sodom in the midst of so many temptations you will find him committing Incest in the Mountains where were none but his two daughters What a change was here David that was so tender that his heart smote him for cutting off the lap of Saul's garment one would wonder that he should plot lust be guilty of murder and lye in that stupid condition for a long time Peter which had such courage to venture upon a band of men and to cut off Malchus's ear should be so faint-hearted at a Damosels question So while the strength of the present impulse and the grace of God is warm upon the heart we may keep close to our work while the influence continues but afterward how cold and dead do men grow as vapours drawn up by the Sun at night fall down again in a dew The people were upon a high point of willingness mighty forward and ready to offer whole Cart-loads of Gold and Silver 1 Chron. 29. 18. what saith David O Lord God keep this for ever in the imagination of the thoughts of the heart of thy people and stablish their heart unto thee We are not always in a like frame 2. Our strength lyes in God and not in our selves When the Apostle had exhorted his Ephesians to all Christian duties he concludes it thus Eph. 6. 10. Be strong in the Lord and in the power of his might This might is in God he is our strength And 2 Tim. 2. 1. Be strong in the grace that is in Iesus Christ. God would not trust us with the stock in our own hands now we have spent our portion and plaid the prodigals but would have us wait upon him from morning to morning Psal. 25. 4. Shew me thy ways O Lord teach me thy paths lead me in thy truth and teach me We are apt to embezil it or forget God both which are very mischievous When the Prodigal got his stock in his own hands he went into a far Countrey out of his Fathers house God would not hear from us there would not be such a constant communion and correspondence between him and us if our daily necessities did not force us to him Therefore that the Throne of Grace might not lye unfrequented God keeps the strength in his own hands We need to consult with him on all occasions 3. God gives out his strength according to his own pleasure God many times gives the will when he suspendeth the strength that is necessary for the performance Sometimes God gives sâ—…ire a sense and conscience of duty at other times he gives velle to will to have a purpose And when he gives to will he doth not always give posse to be able not such a lively performance It is possible he may give the will where he doth not give the deed for it is said Phil. 2. 13. He worketh both to will and to do of his good pleasure And Paul certainly doth not speak as a convinced but as a renewed man when he saith To will is present with me but how to perform that which is good I find not He had received the will and not the deed finding presupposeth searching when we have done all we can yet how to bring our purposes into actions we cannot tell Peter had his resolutions and no doubt they were hearty and real yet when he comes to make them good what a poor weakling was Peter Putabat se posse quod se velle sentiebat He thought he could do that which he could will saith Austin John 13. 37. Lord why cannot I follow thee now I will lay down my life for thee We look upon the willing spirit and not upon the weak flesh It is possible we may lean upon resent dispositions and affections as if they would carry us out without dependance upon God Therefore for all the parts of spiritual strength he must be sought to The Use is USE To press you to beware of presumption and self-confidence when your resolutions are at the highest for God and your hearts in the best frame Resolution is needful as was said before but all our confidences must arise from Gods promises not our own if we mean not to be left in the dirt This self-confidence in spiritual things I shall shew 1. How it discovereth it self 2. How to cure it It discovereth it self 1. Partly thus by venturing upon temptations without a call and warrant When men will lay their heads in the lap of a temptation and run into the mouth of danger they tempt God but trust to themselves Peter would be venturing into the Devils quarters but what 's the issue He denies his Master Dependence upon God is ever accompanied with a holy solicitude and cautelous fear Phil. 2. 12 13. when we go out of Gods way it is a presuming upon our own strength for he will keep us in viis in his ways not in praecipit iis when we run head-long into danger 2. When men neglect those means whereby their graces or comforts may be fed and supplied A man that is kept humble and depending will be always waiting for his dole at wisdoms gates Prov. 8. 34. We cannot regularly expect any thing from God but in Gods way they who depend upon God will be much in prayer hearing and taking all opportunities But when men begin to think they need not pray so much need not make such conscience of hearing when we are more arbitrary and negligent in the use of means then we
to the sutableness and proportion which it carrieth to our necessities and desires The Cock in the Fable preferred a Barley-corn before a Jewel the Barley-corn is more sutable to its natural appetite So believers have not the spirit of the world but the spirit which is of God 2 Cor. 2. 12. therefore the way of Gods Testimonies is more sutable and proportionable to that nature which they have Their wealth and worldly things they indeed sute with the sensitive nature but that is kept under therefore the prevalent inclination is to the word more than to the world 2. There is nothing in the enjoyment of worldly things but they have it more amply in the exactest and sincerest way of enjoyment by the word and walking in the way of its precepts Satans baits whereby he leads men to sin are Pleasure and Profit when bonum honestum the good of Honesty and Duty is declined there remains nothing but bonum utile and jucundum the good of Pleasure and Profit If we be moved with these things it is good to look there where we may have them at the highest rate and in the most sincere manner Now it is the word of God believed and obeyed which yieldeth us the greatest profit and the greatest You have both in one Verse Psal. 19. 10. More to be desired are they than gold yea than much fine gold sweeter also than the honey and the honey-comb Because of the Profit it is compared to Gold and because of the Sweetness and Pleasure we have by it 't is compared to Honey 1. The word of God will truly enrich a man and make us happy The difference between Gods people and others doth not lye in this that the one seeketh after Riches the other not they both seek to enrich themselves only the one seeketh after false and the other true riches as they are called Luk. 16. 11. and so differ from one another as we and the Indians do who reckon their wealth by their Wampenpeage or shells of fishes as we do ours by Gold and Silver the one hath little worth but what their Fancies put upon it the other hath a value in nature or to speak in a more home comparison Counters glass Beads and painted Toys please Children more than Jewels and things of greater price yea than Land of Inheritance or whatever when we come to mans estate we value and is of use to us for the supply of present necessities So worldly men preferring their kind of wealth before holiness and the influences of Grace they do but cry up Bawbles before Jewels To evidence this and that we may beat the world with their own notions and so the better defeat the temptation let us consider what is the true Riches 1. What is indeed true Riches 2. Why these are the true Riches I. What is indeed Riches 1. Gracious Experiences or Testimonies of the Favour of God He is a rich man indeed that hath many of these So it is said Rom. 10. 12. God is rich to all that call upon him it is meant actively not passively it only noteth that God doth give out plentiful experiences of his grace 2. Knowledge Let the word of God dwell in you richly in all wisdom Col. 3. 16. And the Apostle mentions the riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ Col. 2. 2. this is a treasure indeed that cannot be valued and he is a very poor soul that wants it 3. Faith Jam 2. 5. Hath not God chosen the poor of this world rich in faith He is a rich man that is emptied of himself that he may be filled with God 4. Good works 1 Tim. 6. 10. Charge them that are rich in this world that they be not high-minded c. but rich in good works Oh miserable man that hath nothing to reckon upon but his Money and his Bags so much by the year and makes it all his business to live plentifully in the world laying up nothing for Heaven and is not rich in gracious Experiences Knowledg Faith and Good works which are a Christians Riches II. Why are these the true Riches 1. That is true Riches which maketh the man more valuable which gives an intrinsick worth to him which Wealth doth not that is without us we would not judg of an Horse by the richness of his Saddle and the gawdiness of his Trappings and is man a reasonable creature to be esteemed by his Moneys and Lands or by his Graces and Moral perfections 2. That is Riches which puts an esteem upon us in the eyes of God and the holy Angels who are best able to judg One barbarous Indian may esteem another the more he hath of his shells and trisles but you would count him never the richer that should bring home a whole Ships lading of these things Luk. 12. 20. Such a fool is he that heapeth up treasure to himself and is not rich towards God that hath not of that sort of Riches which God esteemeth We are bound for a Countrey where Riches are of no value Grace only goeth currant in the other world 3. That is Riches which steads us in our greatest extremities When we come to dye the Riches of this world prove false comforts for they forsake a man when he hath most need of comfort In the hour of death when the poor shiftless naked soul is stripped of all and we can carry away nothing in our hands Grace lyeth near the heart to comfort us 'T is said by a voice from Heaven of those that dye in the Lord their works follow them their wealth doth not Our Graces continue with us to all Eternity 4. That is the true Riches which will supply all our necessities and bear our expences to Heaven Wealth doth not this but Grace Mar. 6. 33. Seek ye first the kingdom of God and the righteousness thereof and all these things shall be added 1 Tim. 4. 8. Godliness is profitable unto all things having the promise of the life that now is and of that which is to come Heaven and earth are laid at the feet of Godliness 5. That is true Riches which will give us a title to the best Inheritance The word of God is able to inrich a man more than all the Riches of the World because it is able to bring a man to an everlasting Kingdom All this is spoken because there is an evil desire that possesseth the whole world they are vehemently carried after riches and as they are encreased so are they delighted but saith David My delight is to encrease in knowledg and grace if I get more life more victory over lusts more readiness for Gods service this comforts me to the heart Now how do you measure your thriving by worldly or spiritual encrease 2. Here is the true delight Spiritual delight in spiritual objects far exceedeth all the joy that we can take in worldly
things The pleasures of the mind are far more pure and defaeeate than those of the body so that if a man would have pleasures let him look after the chiefest of the kind He spoke like a beast rather than like a man that said Eat drink and be merry thou hast goods laid up for many years Luk. 12. 19. That is the most that worldly things can afford us a little bodily cheer Psal. 17. 14. Thou hast filled their bellies with hid treasures there is the poor happiness of a rich Worldling He may have a belly full and fare at a better rate than others do Hab. 1. 16. Their portion is made fat and their meat plenteous When men have troubled themselves and the world to make themselves great it is but for a little belly-cheer which may be wanted as well as enjoyed a modest temperance and mean fare yieldeth more pleasure But what is this to the delights of the mind A Sensualist is a fool that runneth to such dreggy and carnal delights Noble and sublime thoughts breed a greater pleasure What pleasure do some take in finding out a Philosophical Verity the man rejoyceth the senses are only tickled in the other Of all pleasures of the mind those of the spiritual life are the highest for then our natural faculties are quickned and heightned by the spirit The reasonable nature hath a greater joy than the sensitive and the spiritual divine nature hath more than the meer rational There is not only an higher object the Love of God but an higher cause the Spirit of God who elevateth the faculty to an higher manner of sense and perception Therefore both the good and evil of the spiritual life is greater than the good and evil of the rational The evil of the spiritual is greatest a wounded spirit who can bear And the good of the spiritual life is greatest Ioy unspeakable and glorious The higher the life the greater the feeling groans not uttered peace passing all understanding though it maketh no loud noise yet it dissuseth a solid contentment throughout the soul. All this is spoken because the way of Gods Testimonies is looked upon as a dark and gloomy course by carnal men yet it is the life of the blessed God himself Eph. 4. 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindness of their heart And surely he wants no true joy and pleasure that lives such a life USE 1. Here is an invitation to men to acquaint themselves more with the way of Gods Testimonies that they may find this rejoycing above all riches It is hard to pleasant natures to abjure accustomed delights and carnal men picture Religion with a sowr austere face We shall never see cheerful day more if we are strict in Religion Oh consider your delight is not abrogated but perfected you shall find a rejoycing more intimate than in all pleasures Cyprian saith he could hardly get over this prejudice in his Epistle to Donatus Austin thirty years old parted with his carnal delights and found another sweetness Quà m suave mihi subito factum est It is your disease maketh you carnal when freed from the fervours of lust these things will have no relish with you If it seem laborious at first it will be more joyful than all riches The root is bitter but the fruit sweet At first it is bitter to nature which loveth carnal liberty to render it self captive to the word but after a little pains and when the heart is once subdued to God it will be sweet and comfortable Ask of the Spies that have been in this good Land if it be not a Land flowing with Milk and Honey David tells you In the way of thy testimonies This way would be more trodden if men would believe this if you will not believe make trial if Christs yoke seem burdensome it is to a galled neck USE 2. Trial. 1. Have we a delight in obedience to Gods Precepts Psal. 112. 1. They that fear God delight greatly in his commandments It is not enough to serve God but we must serve him delightfully for he is a good Master and his work hath wages in the mouth of it 'T is a sign you are acquainted with the word of God when the obedience which it requireth is not a burden but a delight to you Alas with many it is otherwise How tedious do their hours run in Gods service no time seemeth long but that which is spent in Divine Worship Do you count the clock at a Feast And are you so provident of time when about your sports Are you afraid that the lean kine will devour the fat when you are about your worldly business What causeth your rejoycing the encrease of Wealth or Grace 2. Is this the Supreme delight of the soul It is seen not so much by the sensible expression as by the serious constitution of the soul and the solid effects of it 1. Doth it draw you off from worldly vanities to the study of the word what are your conceptions of it What do you count your riches to grow in grace or to thrive in the world to grow rich towards God or to heap up treasures to your selves Is it your greatest care to maintain a carnal happiness 2. Doth it support you in troubles and worldly losses and bear you out in temporal adversities You cannot be merry unless you have riches and wealth and worldly accommodations then soul eat drink and be merry 3. Doth it sweeten duties the way of Gods commandments is your way home A beast will go home cheerfully you are going home to rest Let the joy of the Lord be your strength Certainly you will think no labour too great to get thither whither the word directs you As one life exceedeth another so there is more sensibleness in it A Beast is more sensible of wrong and hurt and of pleasure than a Plant and as the life of a man exceedeth the life of a beast so is he more capable of joy and grief And as the life of Grace exceedeth the life of a meer man so its joys are greater its griefs greater There are no hardships to which we are exposed for Religion but the Reward attending it will make us to overcome SERMON XVI PSAL. CXIX 15. I will meditate in thy precepts and have respect unto thy ways ALL along David had shewed what he had done now what he will do V. 10. I have sought V. 11. I have hid V. 13. I have declared V. 14. I have rejoyced Now in the two following Verses he doth engage himself to set his mark towards God for time to come I will meditate in thy precepts c. We should not rest upon any thing already done and past but continue the same diligence unto the end Here is David's hearty resolution and purpose to go on for time to come Many will say Thus I have done when I was
aetatis partem perdunt vacando intending their Sabbath time This is the sense of Nature to think all lost that is bestowed upon God Flesh and blood cryeth out What need this waste they cannot spare time from their Callings they have Families to maintain Oh let me tell you by serving God you drive on two cares at once Worldly Interests are cast in to the way of Religion and though not designed and intended by us these things are added to us For comforts and manifestations of God we have them many times in our recess and the privacy of our retirements in a more plentiful manner than elsewhere The Spouse inviteth the Bridegroom Cant. 7. 11. Come my beloved let us go forth into the field Upon which Bernard O sancta anima fuge publicum fuge an nescis te verecundum habere sponsum qui nequaquam tibi velit indulgere praesentiam suam coram aliis We have most experiences of God when we are alone with him and sequestred from all distractions of company and business solacing our selves with God Exod. 3. 1. Moses drove the sheep to the backside of the Wilderness and came to the Mount of God he goeth aside from the other shepherds that he might converse with the great Shepherd and Bishop of our souls and there he seeth the vision of the fiery bush Usually God cometh to us in our deep meditation when the soul is most elevated and fittest to entertain the comforts of his presence then we have sensible experience of God The standing spiritual benefits of Meditation are many It imprints and fastens a truth upon the mind and memory deliberate thoughts stick with us as a Lesson we have conned is not easily forgotten Civet long kept in a Box the scent remaineth when the Civet is taken out Sermons meditated on are remembred by us long after they are delivered It sets the heart a work The greatest matters will not work upon him that doth not think of them Tell them of sin and God and Christ and Heaven and Hell and they stir them not because they do not take these truths into their deep thoughts or if they be stirred a little it is but a fit while the Truth is held in the view of Conscience We had need inculcate things if we would have them to affect us The Steel must beat again and again upon the Flint if we would have the sparks flye out so must the understanding bear hard upon the will to get out any affection and respect to the ways of God It sheweth the beauty of Truths When we look upon them in transâ—… we do not see half that is in them but upon a deliberate view it more appeareth As there is a secret grace in some that is not discerned but by much converse and narrow inspection It helpeth to prevent vain thoughts The mind of man is restless and cannot lye idle therefore it is good to imploy it with good thoughts and set it a work on holy things for then there will be no time and heart for vanity the mind being prepossessed and seasoned already but when the heart is left to run loose vanity encreaseth upon us Oh Christians Meditation is all it is the Mother and Nurse of knowledg and godliness the great instrument in all the offices of Grace We resemble the Purity and Simplicity of God most in the holiness of our thoughts Without Meditation we do but talk one after another like Parrots and take up things by meer hearsay and repeat them by rote without affection and life or discerning the worth and excellency of what we speak It is Meditation that maketh Truths always ready and present with us Prov. 6. 21 22. Bind them continually upon thy heart when thou goest it shall lead thee when thou wakest it shall talk with thee But I forbear 2. Whereby the mind is applied to serious and solemn consideration I add this to distinguish it from occasional Meditation and those good thoughts that accidentally rush into our mind and to note the care and attention of soul that we should use in such an exercise It is musing makes the fire burn glances or transient thoughts or running over a Truth in haste is not Meditation but a serious attention of mind It is not to take a snatch and away but to make a meal of Truth and to work it into our hearts Alas a slight thought that is like a flash of lightning gone as soon as come doth nothing Constant thoughts are operative and a Truth the longer it is held in the view of conscience the more powerful it is Deut. 32. 46. Set your hearts to all the words which I testifie among you this day A sudden thought may be none of ours it may be unwelcome and find no entertainment with us but set your hearts to it Luk. 9. 44. Let these things sink down into your hearts let them go to the quick Prov. 18. 1. Through desire a man having separated himself intermedleth in all wisdom Then is a man fit for these pure and holy thoughts for intermedling in all wise and divine matters when he hath divorced himself from other cares and is able to keep his understanding under a prudent confinement 3. Of the Truths which we understand and believe In Meditation we suppose the object understood for it is the work of study to search it out of Meditation to enforce and apply it and we suppose it believed and granted to be a Truth The work now is to improve our assent that it may have an answerable force and efficacy upon the soul. 4. It follows in the description For practical uses and purposes Meditation is not to store the head with notions but to better the heart We meditate of God that we may love him and fear him of sin that we may abhor it of hell that we may avoid it of heaven that we may pursue it Still the end is practical to quicken us to greater diligence and care in the heavenly life USE 1. To reprove those that are seldom in this work Worldly cares and sloath and ease divert us if we had an heart we would have time and leasure The clean beasts did chew the cud We should go over and over and over again the Truths of God in our thoughts But alas 1. Either men muse on trifles all the day their minds are full of chaff and vanity Oh! hast thou thoughts for other things and hast thou no thoughts for Gods precepts Hast thou not a God and a Christ to think of And is not salvation by him and everlasting glory worthy of your choicest thoughts You have thoughts enough and to spare for other things for base things for very toys and why not for God and the word of God why not for Christ and that everlasting Redemption he hath accomplished for us If a man would throw his meat and drink down the Kennel rather than give to him that asketh him the world would cry shame
we can bring our knowledg to act and have it for our use upon all occasions it urgeth us to practice Jam. 1. 25. Being not a forgetful hearer but a doer Most of our sins are sins of forgetfulness and incogitancy Peter would never have been so bold and daring and done what he did if he had remembred Christs prediction The Text saith Luk. 22. 61. When he remembred he wept bitterly A bad memory is the occasion of much mischief to the soul. When we do not call Truths to mind in their season and when fit occasion and opportunity is offered Memory is an handmaid to Understanding and Conscience and keeps Truths and brings them forth when called for USE is to press us to Caution Let us not forget the Word Helps to memory are 1. Attention Men remember what they heed and regard Prov. 4. 21. Attend to my sayings keep them in the midst of thy heart Where there is attention there will be retention Oh lay up truths with much earnestness and care Sensitive memory is seated in the hinder part of the head as one would say in a Chamber backward from the noise of the street Now oh lay up Truth safe and lay it out when ever you have need But Rational memory lyeth near the Understanding and Conscience in the midst of thine heart Reverence in the admission of the word helps us in the keeping of it Heb. 2. 1. Let us take heed to the things which we have heard lest at any time they slip from us If we did receive it with more heed we would retain it with more constancy lay them up keep them choicely 2. Affection that is a great friend to memory VVhat we esteem most we best remember Omnia quae curant senes meminerunt An old man will not forget where he laid his bag of gold Delight and Love will renew and revive the object upon our thoughts Here in the Text we have this Truth asserted I will delight my self in thy statutes I will not forget thy word Affection to Truths cometh from the application In a publick Edict a man will be sure to carry away what is proper to his case 3. Meditation We must be often viewing and meditating of what we have laid up in the memory It availeth not to the health of the body to eat much but to digest what is eaten Tumultuary reading and hearing without Meditation is like greedy swallowing much meat When little is thought on it doth not turn to profit This concocteth and digesteth what we have heard The more a thing is revolved in the mind the deeper impression it maketh 4. Beware of inuring the mind to vain thoughts for this distracts it and hindereth the impression of things upon it The face is not seen in running-waters nor can things be written in the memory unless the mind be close and fixed Lead is capable of engraving because it is firm and solid but Quicksilver because it is fluid will not admit it An inconsistent wandering mind reapeth little fruit from what is read or heard 5. Order is an help to memory Heads of Doctrine are as Cells wherein to bestow all things that are heard from the word He that is well instructed in the Principles of Religion will most easily and firmly remember Divine Truths Methodus est catena memoriae to link Truths one to another that we may consider them in their proportion 6. Get a lively sense of what you hear or read and you will remember it by a good token Psal. 119. 93. I will never forget thy precepts for by them thou hast quickned me They that are quickned by a Sermon will never forget such a Sermon 7. Holy Conference the speaking often of good things keeps them in the heart and the keeping of them there causeth us to speak to those that are about us 8. Get the memory sanctified as well as other faculties and pray for the Spirit for that faculty is corrupted as well as others SERMON XVIII PSAL. CXIX 17. Deal bountifully with thy servant that I may live and keep thy word IN the former part we heard of the virtue and excellency of the word and therefore how much the Saints desire to understand it meditate of it speak of it and transfer it into their practice Now whosoever will resolve upon such a course will necessarily be put upon prayer for mark how David's purposes and prayers are intermingled I will and I will and then presently prayeth again Deal bountifully with thy servant that I may live and keep thy word In this request observe 1. It is generally expressed together with his own relation to God Deal bountifully with thy servant 2. It is particularly explain'd wherein he would have this bounty expressed 1. In the prorogation of his life that I may live 2. In the continuance of his grace And keep thy word The one in order to the other David doth not simply pray for life but in order to such an end and the general request concerneth both parts yea rather the latter than the former That whilst I live I may keep thy word as counting that to be the greatest benefit or argument of Gods bounty to have an heart framed to the obedience of his will I might observe many things as 1. What a great honour it is to be Gods servant David a great King giveth himself this title Thy servant And Constantine counted it a greater honour to be a Christian than to be Head of the Empire 2. That all we have or expect cometh from Gods bounty to us So doth David express himself Deal bountifully with thy servant as intimating not only the measure but the rise and source of what he expected from God 3. That among all the benefits which we expect from the bounty of God this is one of the greatest To have an heart to keep his word 4. Gods word must not only be understood but obeyed for this is the meaning of keeping the word Joh. 14. 21. He that hath my commandments and keepeth them c. hath implyeth knowledg we must have them before we can keep them but when we have them we must keep them and do what we know But omitting all these points which will be more fitly discussed elsewhere I shall only point out two Lessons 1. The Cause of life and that is Gods Bounty 2. The End and Scope of Life Gods Service 1. The Cause of life Deal bountifully with thy servant that I may live Observe The prorogation of our lives is not the fruit of our merits but the free grace of God 1. Long life is in it self a blessing and so promised though more in the Old Testament than in the New when Eternity was more sparingly revealed That it is promised as a blessing is evident Prov. 28. 16. He that hateth covetousness shall prolong his days And in the fifth Commandment Exod. 20. 12. That thy days may be long in the land of the living So Psal. 91.
loved from the grave for so it is in the Hebrew Isa. 38. 17. Thou hast loved my soul from the pit of destruction To be loved out of a danger and loved out of a sickness oh that 's a blessed thing USE 1. To acknowledg the Lords goodness in these common mercies We did not give life to our selves and we cannot keep it in our selves God made us and God keepeth us It was not our Parents that fashioned us in the womb they could not tell what the child would prove male or female beautiful or deformed They could not tell the number or posture of the veins or bones or muscles it was all the curious workmanship of a wise God and it is the same God that hath kept us hitherto Isa. 46. 3 4. By me ye are born from the belly and carried from the womb even to old age I am he and even to hoar hairs will I carry you c. We have been supported and tenderly handled by God as Parents and Nurses carry their younglings in their arms Many times wanton children are ready to scratch the faces of those that carry them so have we put many affronts upon him yet to the very last doth he carry us in the arms of his Providence In infancy we were not in a capacity to know the God of our mercies and to look after him but nevertheless he looked after us Afterwards we knew how to grieve him and offend him long before how to love and serve him Oh how early did our naughty hearts appear and all along how little have we done for God in whom we live and move and have our being He is not far from us in the effects of his care and Providence but we are far from him by the distance of our thoughts and affections by the carnal bent of our hearts It is a good mornings-exercise for us humbly and thankfully to consider of his continual mercies For Gods compassions are new every morning Lam. 3. 22. as fresh as if never tired with former acts of grace nor wearied with former offences It is some recompence for the time of sleep half our time passeth away and we do not shew one act of love and kindness unto God therefore as soon as we are awakened we should be with God Psal. 139. 18. How many are gone down to the Chambers of death since the last night 2. It quickneth us to love and serve God who is the strength of our lives and the length of our days Deut. 30. 20. Thy life is wholly in Gods hands Man cannot add a cubit to his stature nor make one hair white or black at his own pleasure It is the Lords Providential influence that keepeth thee alive in point of gratitude thou shouldst serve him Deal bountifully with thy servant that I may live But I may urge also in point of hope Gods servants can best recommend themselves to his care and keeping by prayer and expect to walk continually under divine protection Those that provoke God continually they may be continued by the bounty and indulgence of his providence but yet they can look for no such thing and in the issue it proveth to be in wrath for their sins are more and judgments greater it is but to treasure up wrath to the day of wrath 3. If life temporal be the fruit of Gods bounty much more life eternal Rom. 6. 23. The wages of sin is death but the gift of God is eternal life One is wages the other a gift 4. It informeth us that we may lawfully pray for life with submission to the will of God and that death may not come upon us suddenly contrary to the ordinary course of nature I was loth to make a distinct doctrine of it yet I could not decline the giving out of this Truth How will this stand with our desires of dissolution and willingness to depart and to be with Christ which certainly all Christians that believe Eternity should cherish in their hearts To this I answer 1. by concession That we are to train up our selves in an expectation of our dissolution that we may be willing when the time is come and God hath no more work for us to do in the world we are to awaken our desires after the presence of Christ in Heaven to shew both our faith in him and love to him Since Christ was willing to come down to us though it were to meet with shame and pain why should we be loth to return to him Iacob's spirit revived when he saw the Waggons which Ioseph sent to carry him Death is the Chariot to carry you to Christ and therefore it should not be unwelcome to us 2. By correction though it be lawful and expedient to desire death yet we are not anxiously to long after it till the time come there may be sin in desiring death as when we grow weary of life out of desperation and the tiresomeness of the Cross and there may be grace in desiring life that we may keep his word longer express our gratitude to him here in the world to mourn for sin to promote his glory More fully to make this evident to you I shall shew how we may desire death how not To answer in several propositions 1. There is a great deal of difference between serious desires and passionate expressions The desires of the children of God are deliberate and resolved conceived upon good grounds after much strugling with flesh and blood to bring their hearts to it Carnal men are loth that God should take them at their word as he in the Fable that called for death and when he came desired him to help him up with his burden Alas they do not consider what it is to be in the state of the dead and to come unprovided and unfurnished into Gods presence We often wish our selves in our graves but if God should take us at our word we would make many pauses and exceptions Men that in their miseries call for death when sickness cometh will run to the Physician and promise many things if they may be recovered None more unwilling to dye than those that in a passion wish for death 2. We must carefully look to the grounds of these wishes and desires Carnal wishes for death arise either 1. out of violent anger and a pet against Providence as Jonah 4. 8. The Sun beat upon the head of Ionah that he fainted and wished in himself to dye and said it is better for me to dye than live The children of Israel murmured when they felt the Famine of the Wilderness Exod. 16. 3. And the children of Israel said unto them Would to God we had dyed by the hand of the Lord in the land of Egypt c. When men are vexed with the world they look upon death as a relief to take vengeance upon God to deprive him of a servant 2. In deep sorrow as Iob 3. 3. Elijah 1 King 19. 4. He requested for himself that
Lord and whether we dye we dye unto the Lord. Whether we live therefore or dye we are the Lords USE 1. For Reproof Every man desireth life the whole world would all and every one of them put up this request to God Deal bountifully with thy servant that I may live but there is not one man in a hundred that considereth why he should live Some would live to please the flesh and to wallow in the delights of the present world a brutish wish an heathen could say He doth not deserve the name of a man that would spend his time in pleasure one day These would not leave their husks and their hog-trough This was not David's desire but that he might keep the Law and faithfully worship God 2. Some desire to see their children well bestowed or to free their Estate from incumbrance this is distrust as if we did not leave a God behind us who hath promised to be a father of the fatherless and to take care of our little ones Can we venture our selves in Gods hands and can we not venture our families with him whose goodness extendeth to all his creatures Some are loth to leave such as are dear to them Wife and Children and Friends and is not God better and Christ better These must be loved in God and after God We set friends in the place of God and Christ when we can be content to be absent longer from God meerly upon this ground because we are loth to be separated from our friends He that loveth father and mother and husband and wife more than me is not worthy of me saith Christ. Oh how far are these from any Christian affection surely to a believer it is a piece of self-denial to be kept out of heaven longer therefore it must be sweetned by some valuable compensation something there must be to calm the mind contentedly to spare the enjoyment of it for a while Now next to the good pleasure of God which is the reason of reasons there is some benefit which we pitch upon nothing is worthy to be compared but our service if God may have glory if our lives may do good A gracious heart must be satisfied with gracious reasons Some may desire life because they are dismayed with the terrors of death but this is unbelief hath not Christ delivered us not only from the hurt of death but the fear of death Heb. 2. 14. And deliver them who through fear of death were all their life-time subject to bondage Where is your faith death is yours 1 Cor. 3. 16. It is a sin simply to desire life but look to the causes and ends of it 2. It directeth us how to dispose of our lives For this end take a few Considerations 1. This life is not to be valued but by opportunities of service to God It is not who liveth most plentifully but most serviceably to Gods glory Acts 13. 36. David after he had served his generation by the will of God he fell asleep Every one was made to serve God in his generation and hath his office and use as an instrument of Divine Providence from the King to the Peasant We are undone if the creatures made to serve us should fail in their season We were made to serve God in our season 2. This service is determined by the course of Gods Providence He is the great Master of the Scenes that appointeth us what part to act and sets to every man his Calling and state of life Iohn 17. 4. Our Saviour saith I have finished the work thou hast given me to do We must not be our own carvers prescribe to God at what rate we will be maintained nor what kind of work we will perform Those that are free may covenant with you and make their bargain what kind of service they will undertake but we are at Gods absolute dispose to be used as vessels of honour or dishonour as fitted and disposed 3. In the management of this work we must measure our actions by Gods word and refer them to his glory By Gods word Psal. 119. 105. Thy word is a lamp unto my feet and a light unto my paths His glory Col. 3. 17. And whatsoever ye do in word or deed do all in the name of the Lord Iesus giving thanks to God and the Father by him 4. Death shall not prevent us till we have ended our appointed service As long as God hath work for us to do he will maintain life and strength Gal. 1. 15. Who separated me from my mothers womb and called me by his grace The decree taketh date from the womb God frames parts and temper God rocketh us in our cradles taketh care of us in our Infancy and all the turns of our lives 5. If God will use us to a great age we must be content You may adorn your profession and bring forth fruit in old age The longest life is too short to honour God Psal. 92. 13. Those that be planted in the house of the Lord shall flourish in the Courts of our God We should count it our happiness to be still used and that we are fully rewarded by being imployed in farther service 6. Life must be willingly laid down when we cannot keep it but with forsaking the word Luke 14. 26. If any man come unto me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple 7. The life of eternity must be subordinate to this great end the glory of God our desire of it must be that we may be to the praise of God SERMON XIX PSAL. CXIX 18. Open thou mine eyes that I may behold wondrous things out of thy Law THE Heathens thought that man had not a power over his life but a power over his actions Quod vivamus Deorum munus est quod bene vivamus nostrum But the Psalmist acknowledgeth God in both Deal bountifully with thy servant that I may live and keep thy law that he could not live nor keep the word without Gods grace This latter he amplifieth in this Verse that he was so far from keeping it that he could not so much as know it savingly and practically without divine grace Lord open thou mine eyes that I may behold wondrous things out of thy Law Here is 1. A Request Open thou mine eyes 2. The Reason from the End Benefit and Fruit of it That I may or then I shall behold wondrous things out of thy Law In which Reason is intimated the Necessity of Divine Illumination and then the Profit of it 1. The Necessity That I may behold c. i. e. otherwise I cannot 2. The Profit Then I shall behold wondrous things out of thy Law Doct. 1. That we need that God should open our eyes if we would have a right understanding of his word 1. What is meant by opening the eyes 2. The necessity of such a work in order to
24. 5. given to the children of men Psal. 115. 16. Here God will shew his bounty to all his creatures to beasts and all kind of men 't is sometimes the Slaughter-house and Shambles of the Saints They are slain upon earth Rev. 18. 24. a receptacle for elect and reprobate therefore here they have not their blessing our inheritance lyes elsewhere 3. There are all our kindred Ubi pater ibi patria where our father is there our Countrey is Now when we pray we say to him Our Father which art in heaven There are we strangers where we are absent from God Christ and glorified Saints and while we are here upon earth we have not such enjoyment of God There 's our Father it is his house Heaven is called our Fathers house and there 's our elder brother Col. 3. 1. Set your hearts upon things above where Christ is sitting at the right hand of God And there 's the best of our kindred and Family They shall sit down with Abraham Isaac and Iacob Mat. 8. 20. Well then the children of God they count themselves to be strangers here because their kindred are elsewhere 4. There they abide longest That we account our home where we abide An Inn cannot be called our home where we come but for a night and away but now there we are for ever with the Lord. Here we are in motion there is rest The world must be surely left If we had a certain term of years fixed yet it would be very short in comparison of Eternity All the time we spend here it is but a night but a moment in comparison of Eternity We live longest in the other world and therefore there 's our home Mic. 2. 10. Arise depart hence this is not your rest God speaks it of the Land of Canaan when they had polluted it with sin It is true of all the world Sin hath brought in death and there must be a riddance it is but a passage from danger Israel dwelt first in a wandring Camp before they came to dwell in Cities and walled Towns and the Apostle alludes to that Here we have no abiding City we look for one to come As the Israelites did look for walled Towns and Cities of the Amorites to be possest by them so here we have but a wandring Camp we look for a City And mark as it was with them in their outward estate so in the mysteries of their Religion they were first seated in a Tabernacle and then in a Temple in a Tabernacle which was a figure of the Church then in a Temple which was a figure of Heaven for you know as in the Temple there were three partitions the outward Court the Holy place and the Holy of holies so there are three Heavens the third heaven Paul speaks of the heaven of heavens and there 's the Starry heaven and the Airy heaven the outward Court This life being so frail so fickle we cannot call our abode here our home What is your life saith the Apostle it is but as a vapor Jam. 4. 14. a little warm breath turn'd in and out by the nostrils Job 7. 1. Is there not an appointed time for man upon earth his days are as the days of an hireling A hired servant you do not intend should live with you for ever you hire him for a day or two and when he hath ended his work he receives his wages and is gone so all our days are but a little while we do our service and then we must be gone Actors when they have finished their parts are seen no more they go within the Curtain so when we have fulfilled our course God furnisheth the world with a new Scene of Acts and Actors 5. The necessary exercise of their graces doth make them count their lives here but a pilgrimage and themselves but strangers upon earth viz. Faith Love Hope 1. Faith shews the truth and the worth of things to come Faith will make them strangers Heb. 11. 13. They saw these things and were perswaded of them and they counted themselves pilgrims and strangers O! were we perswaded of things to come we would be hastning towards them We cry home home we talk of heaven and eternity but we do not believe them Sense and reason cannot out-see time nor look above the clouds and mists of the lower world afar off in the Apostles phrase 2 Pet. 1. 9. but Faith shews the truth of things to come We that are here upon earth when we look to heaven the Stars seem to us but so many spangles O! but when we get into heaven and look downward the world then will seem but as a mole-hill that which now to sense seems such a glorious thing will be as nothing 2. The Love of Christ which is in the Saints makes them to account themselves as strangers A child of God cannot be satisfied with things here below because his love is set upon God Two things the heart looks after as soon as it is awakened by grace and Love puts us upon them both viz. a perfect enjoyment of God and a perfect obedience to God 1. That they may be with God and Christ. The Saints have heard much of Christ read much of him tasted and felt much of him they would fain see him and be with him Phil. 1. 23. If they had the choicest contentment the world could afford this will not satisfie them so much as to be there where Christ is and to behold his glory The Apostle thinks this to be motive enough to a gracious heart to seek things above for there Christ is at the right hand of God Love will catch hold of that Col. 3. 1. The place is lovely for Christs sake Love will not suffer them to count this to be their home Though Christ is present with them now spiritually while they are here yet the presence and nearness is but distance but a kind of absence being compared with what is to come and therefore this very presence doth not quench their desires but kindle them and sets them a longing for more All the presence the communion the sight of Christ they get now it is but mediate through the glass of the Ordinance 1 Cor. 13. 12. and it is frequently interrupted his face is many times hidden Psal. 30. 7. and it is not full as it shall be there Psal. 16. 11. But now in Heaven there it will be immediate God will be all in all and there it will be constant they shall be ever with the Lord and there they shall be satisfied with his likeness Psal. 17. 15. then they enjoy his presence indeed So that Love upon these considerations sets them a longing and groaning 2. As Love makes them desire the company of Christ so intire subjection to God they would have perfect grace and freedom from sin therefore are ever groaning O when shall we be rid of this body of death Rom. 7. 23. There is a final perfect estate
but is compared also to things that are of absolute necessity bread and water It is called bread of life and water of life Bread of life we cannot live without it Job 23. 12. I have esteemed the words of thy mouth more than my necessary food Food is that which keeps us in life and enables us to action and work And as water Isa. 12. 3. With joy shall ye draw water out of the wells of salvation This is as water to a fainting Traveller Christians the soul is better than the body and eternal life is to be preferred before life natural therefore the necessities of the soul are greater and should be more urging than the necessities of the body The Famine of the Word is threatned as a very great evil Amos 8. 11. Now because the necessities of the Saints are so great therefore have they their hearts carried out with such longing after the Statutes of God And this necessity is not only at first when they are weak but it continueth with them as long as the imperfection continueth with them and till they come to heaven Every grace in a child of God needs encrease and support There is something that is lacking to their faith to their love to their knowledg 1 Thes. 3. 10. The Apostle saith That I might perfect that which is lacking to your faith They that are above Ordinances are not acquainted with their own hearts they are not men of spiritual experience they do not know the weaknesses and languishings a child of God is incident to it is wholly inconsistent to the nature of grace Wherever there is life there must be food because of the constant depastion of the natural heat upon the natural moisture Though the stomach be never so full at present yet anon it will be hungry again so because of the constant combat that is between the flesh and spirit whereever there is spiritual life it will be sensible of the necessity of food Well then it is hunger and necessity that sharpens appetite being sensible of spiritual languishing and need to repair strength daily therefore are their hearts carried out Thus you see the reasons of this vehement affection Secondly The reasons of the constancy of this respect 1. Because it is natural and kindly to the regenerate therefore as it is vehement so it is constant For it is not a light motion but such as is deeply rooted not a good liking but a through bent of heart it is that which setleth into another nature Now that which is as a Nature to us is known by its uniformity and constancy 2. They love the word for its own sake as it is Gods word therefore they ever love it Other men love it for foreign reasons as out of Novelty which is an adulterous affection or out of publick countenance as it is in fashion and repute and therefore are soon weary of it He that loves a woman for foreignreasons as Beauty and Portion when these cease his love ceaseth USE 1. Is to reprove the coldness and cursed satiety and loathing of the word of God that is abroad There is a plenty of means even to a surfeit Men are Gospel-glutted Christ-glutted and Sermon-glutted and therefore are at a very great indifferency and under a mighty coldness as to the word of God Usually we are more sensible of the benefit of the word in the want of it than we are in the enjoyment of it 1 Sam. 3. 1. The word of the Lord was precious in those days there was no open vision When the publick Ministry of the Prophets was rare and scarce then it was precious and sweet When the Papists denied the use of the Scripture in the Vulgar tongue O what would we give then for a little scrap and fragment of the word of God in English a Load of Hay for a Chapter in Iames. So in times of restraint how savoury is a godly Sermon But now visions are open men begin to surfeit of the word In semet ipsam saith Tertullian semper abundantia contumeliosa est Plenty lesseneth the price of things As in Solomon's time gold and silver were as dirt in the streets 1 King 10. 32. so the word of God though it be so precious and excellent yet when we have plenty of it line upon line precept upon precept by Gods indulgence then we begin to be glutted People grow wanton when they have abundance of means This is the temper of English professors at this day they are guilty of surfeiting of the word and that 's very dangerous either of a people or person Now that there is such a fulness and satiety appears partly By seldom attendance upon the word We do not redeem time to hear the word when brought home to our dores we seldom step out to hear it They use to say a surfeit of bread is most dangerous surely a surfeit of the bread of life is so When men are full and begin to despise the word as if not worth the hearing God usually sends a Famine to correct that surfeit of the Word Amos 8. 11 12. I will send a famine of hearing the word of the Lord and they shall wander from sea to sea and from the north even to the east they shall run to and fro to seek the word of the Lord and shall not find it Usually that is the way that God taketh for a glutted people that scorn and neglect the word when they might gather it like Manna from heaven every day they may ride many miles before they hear a saâ—…oury Sermon and then those that were not for the word or desirous to be rid of it may long for a little comfort and reviving by it and cannot enjoy it 2. Men bewray this satiety and fulness of the word by fond affectation of luscious strains wholesome Doctrines will not down with them unless it be cooked and saweed to their wanton appetites O Christians the spiritual appetite desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere milk of the word 1 Pet. 2. 2. unmixed milk give them plain simple milk without human mixtures and compositions The relish of the word is spoil'd by the garish strains of a frothy Eloquence A plain solid truth is more sutable to a gracious heart A man that hath a natural instinct to the word delights in the simplicity of it An Infant hath a distinguishing palate and knows the Mothers milk and pukes and casts when it sucks another so certainly if we had true spiritual life we would be delighted in the word for the words sake the more plain it is provided it be sound I am not for a loose careless delivering of Gods Message but it is the sound plain and wholsom Ministry which suits with a gracious appetite It argues a distempered heart when we must have Quails and Dainties and loath Manna Consider in heaven where we have the most simple apprehension of things we have the highest affection to them No need of
is to try purge and make white Dan. 11. 35. or as it is in Deut. 8. 13. To humble thee prove thee and do thee good at the latter end your Enemies they may intend harm but God means good you should receive good by this as by every affliction Plutarch in his excellent discourse how a man should profit by his Enemies brings in a comparison of one Iason that had an Impostume which was let out by the wounds an Enemy gave him so many times our Impostumes and the corrupt matter that is within us is let out by the gashes and wounds which those that meant harm to us give to our name and credit First God doth it to humble thee Carnal men shoot at rovers but many times we find the soul is pricked in the quick when they shoot their arrows of detraction and slanders it may revive guilt and put us upon serious humiliation before God There are many sins to which this affliction is very proper 1. It seems to be a proper cure for the sin of Pride be it pride in the mind which is self-conceit or pride in the affections which is called vain-glory all sorts of pride there is no such effectual remedy as this Possibly we have been too self-conceited then God giveth us to such scandals that may shew us what we are Many times our very graces do us hurt as well as our sins and we may be puffed up with what we have received So for vain-glory when we are apt too much to please our selves in the opinions others have of us which is an evil the people of God are liable to This pride God will cure by reproach Pride is one of the oldest enemies ever God had it was born in heaven in the breast of the fallen Angels for which they are laid low and when his children harbour it God hath a quarrel against it When Paul was puffed up when the bladder was swollen God sent him a thorn in the flesh the Messenger of Satan to buffet him lest he should be exalted above measure 2 Cor. 12. 7. Possibly it was some eminent affliction but when he expresseth it afterwards he mentioneth reproaches v. 10. Therefore I will rejoyce in infirmities that is sickness nay I will rejoyce in reproaches 2. For carnal walking When we are negligent and do not take notice of the fleshliness and folly we are guilty of and allow in our hearts that breaks out into our actions God suffers others to reproach us and gather up our failings that we may see what cause we have to take our ways to heart Every man that would live strictly had need of faithful friends or watchful enemies of faithful friends to admonish him or watchful enemies to censure him God makes use of watchful enemies to shew us the spots in our garments that are to be washed off Many times a friend is blinded with love and grows as partial to us as our selves therefore God sets Spies for us to watch for our halting Jer. 20. 10. I heard the defaming of many Report say they and we will report it all my familiar's watched for my halting They lye in wait to take us tripping and God sees it needful that we should have enemies as well as friends how ignorant else should a man be of himself Therefore God useth them as a rod to brush the dust from our clothes The 3. Sin God would humble us for is censuring If we have not been so tender of the credit of others God will make us taste the bitterness of affliction our selves and recompence the like measure into our bosomes Mat. 7. 1 2. Iudg not that ye be not judged for with what judgment ye judg ye shall be judged and with what measure ye mete it shall be measured to you again We shall find others to judg as hardly of us as we do of them Good thoughts and speeches of others are the best preservative of our own name and therefore when reproach falls upon you it is not enough you should not slight it though you know the report to be false but a Christian is to examine himself Have we not drawn it upon our selves by slandering others or talking intemperately of others And doth not God pay us home in our own coyn He that is much given to censuring seldom or never escapes severe censuring from others It is said Let his own words grieve him your own words will fall upon you therefore humble thy self before God for the reproaches thou hast cast upon others Thus the Lord ordereth it with good advice to humble us and that for pride careless walking and for censuring others Secondly It is to try thee 1. To try your faith in the great day of accounts Can you comfort your selves in the solemn vindication of the day of Judgment and in Gods approbation then 2 Cor. 10. 18. He is approved whom the Lord commendeth Men cannot defend thee if God condemn thee they cannot condemn thee if God acquit thee and therefore canst thou stand to Gods judgment In a race it is not what the standers-by say but what he that is the Judg of the Games will determine We are all in a race and it is not what men say of us but what God saith who is Judg of all 1 Cor. 4. 3 4. It 's a small thing that I should be judged of mans judgment but he that judgeth me is the Lord. In the Original it is mans day and so in the Margin We shall never be resolute for God until we come to this to count it a very small thing to be judged of mans judgment Now is mans day but God hath his day hereafter So to try our faith in particular promises Psal. 119. 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy word A Christian when he gives up himself to God he gives up every thing he hath to God not only gives his soul to God to keep but that God may take charge of his person estate and good name Now God requires a trust according to the extent of the Covenant a waiting and confidence in his power He can turn the hearts of men and give them favour in their eyes Psal. 37. 6. He shall bring forth thy righteousness as the light and thy judgment as the noon-day 2. As to try our faith so our Patience We should prevent reproach as much as we can but then we must bear it when we cannot avoid it They reproach but I pray Psal. 109. 4. that was David's exercise and revenge he took that advantage to pray for them God will try how we can bear the injuries of men The grace of Patience must be tryed as well as other graces We read that Shimei went railing upon David to the peril of his life saith David It may be God hath bid him curse A mad dog that bites another makes him as mad as himself so usually the injuries and reproaches of others foster
David Psa. 77. 1 c. I cryed unto God with my voice even unto God with my voice and he gave ear unto me In the day of my trouble I sought the Lord my sore ran in the night and ceased not my soul refused to be comforted I remembred God and was troubled I complained and my spirit was overwhelmed Selah Thou holdest mine eyes waking I am so troubled that I cannot speak I have considered the days of old the years of ancient time c. By the sense of Gods wrath he was even wounded to death and the sore running upon him would admit of no plaister Yea the remembrance of God was a trouble to him I remembred God and was troubled What an heavy word was that Soul-troubles are the most pressing-troubles a child of God is as a lost man in such a condition 2. In respect of the heavy weight of outward pressures Thus David fasted and lay all night upon the earth in his childs sickness 2 Sam. 12. 16 17. David therefore besought God for the child and David fasted and went in and lay all night upon the earth And the elders of his house arose and went to him to raise him up from the earth but he would not neither did he eat bread with them And when he was driven from his Palace by Absolom and was in danger of his life every moment which some Interpreters think to be the case intended in the Text when he went up the Mount of Olives bare foot going and weeping 2 Sam. 15. 30. And David went up by the ascent of Mount Olivet and wept as he went up and had his head covered and he went bare-foot and all the people that was with him covered every man his head and they went up weeping as they went Now the Reasons of this are these 1. To correct them for past sins This was the cause of David's trouble and this puts a sting into all miseries Gods children smart under their sins here in the world as well as others Prov. 11. 31. Behold the righteous shall be recompenced in the earth much more the wicked and the sinner Recompenced in the earth that is punished for his sins Compare with it 1 Pet. 4. 18. And if the righteous scarcely be saved where shall the ungodly and the sinner appear God punisheth here that he may spare for ever He giveth some remembrance of the evil and corrects his people not to complete their justification or to make more satisfaction for Gods Justice than Christ hath made yet to promote their sanctification that is to make sin bitter to them and to vindicate the glory of God that he is not partial For these reasons they are even brought to the dust by their own folly 2. To humble them and bring them low in the midst of their great enjoyments therefore he casts them down even to the dust because we cannot keep our hearts low therefore God maketh our condition low This was Paul's case 2 Cor. 1. 7 8 9. And our hope of you is stedfast knowing that as ye are partakers of the sufferings so shall ye be also of the consolation for we would not brethren have you ignorant of our trouble which came to us in Asia that we were pressed out of measure above strength insomuch that we despaired even of life but we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead That is not build too securely on their own sufficiencies 3. To try their graces which are never tryed to the life till we be near the point of death The sincerity of our estate and the strength of faith is not discovered upon the Throne so much as in the dust if we can depend upon God in the hardest condition 4. To awaken the spirit of prayer Out of the depths have I cryed unto thee O Lord Psal. 130. 1. Affliction puts an edge upon our desires They that are flat and careless at other times are oftenest then with God 5. To shew the more of his glory and the riches of his goodness in their recovery Psal. 71. 20 21. Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth thou shalt encrease my greatness and comfort me on every side By the greater humiliation God prepareth us for the greater blessings As there are multitude of troubles to humble and try the Saints so his mercies do not come alone but with great plenty USE 1. Let us bless God that we are not put to such great trials How gentle is our exercise compared with David's case We are weak and God will not overburden us There is a great deal of the wisdom and love of God seen in the measure of the Cross and in the nature and kind of it We have no cause to say our belly cleaveth to the dust or that we are pressed above measure God giveth us only a gentle remembrance if brought upon our knees we are not brought upon our faces 2. If this should be our case do not count it strange It is an usual exercise of God's people let us therefore not be offended but approve Gods holy and wise dispensation If there be great troubles there have been great sins or there will be great comforts or for the present there are great graces As such a dispensation is a correction there is reason to approve it If you be laid in the dust have not you laid Gods honour in the dust and trampled his Laws under foot As it is a trial you have cause to approve it for it is but meet that when God hath planted grace in the heart he should prove the strength of it Therefore if you be kept so long in your heavy condition that you seem dead yet if you have faith to keep you alive and patience be exercised 't is for your greater good Rom. 5. 3. And not only so but we glory in tribulation knowing that tribulation worketh patience And as affliction is an exercise for your benefit and spiritual improvement The husbandman when he teareth and rendeth the ground up with the plow it is to make it more fruitful the longer the metal is in the fire the more pure it cometh forth nay sometimes you have your outward comforts with advantage after troubles as Job 42. 10 11 12. And the Lord turned the captivity of Iob when he prayed for his friends also the Lord gave Iob twice as much as he had before and the Lord blessed the latter end of Iob more than his beginning O! when we are fitted to enjoy comforts we shall have them plenty enough 2d Point That in such great and heavy troubles we should deal with God for help In the dust David calleth to God for quickning The reasons of this why in great troubles we should go to God for help are 1. From the inconvenience of any other course 1. If
the godly should smother their grief and not go to God with it their sorrow were able to choak them It is no small ease that we have a God to go to to whom we may freely open our minds Prayer hath a pacative virtue as Hannah 1 Sam. 1. 18. prayed unto the Lord and wept sore and mark the event the woman went her way and did eat and her countenance was no more sad c. An Oven stopped up is the hotter within but vent and utterance giveth ease to the heart if it be meerly by way of complaint to a friend without expectation of relief much more to go to God and lay open our case before him 2. To seek our comfort elsewhere from earthly things it is a vain and evil course 1. It is vain for God is the party with whom we have to do In many troubles the creatures may be instruments of our wo but the principal party is God Strike in with him and you stop the mischief at the head Pro. 16. 7. When a mans ways please the Lord he maketh even his enemies to be at peace with him In other troubles God hath a more immediate hand as sicknesses and terrors of conscience our business then lyeth not with the creatures in sickness not with Physicians first but with God In troubles of spirit we are not to quench our thirst at the next ditch but to run to the Fountain of living water not to take up with ordinary comforts that 's an attempt to break prison and to get out of the troubles before God letteth us out He is our party then whoever be the Instrument 2. It is evil that we refuse to come to God when he whippeth us into his presence and beateth us to the Throne of Grace Dan. 9. 13. All this evil is come upon us yet made we not our prayer before the Lord our God that we might turn from our iniquities and understand thy truth When men are ready to dye and will not so much as confer with the Physician they are either stupid or desperate Afflictions summon us into his presence God sendeth a tempest after us as after Ionah Now that trouble which chaseth us to God is so far a sanctified trouble 2. The hope of relief from God who alone can and will help us He put his mouth in the dust peradventure there is hope Lam. 3. 29. Now this hope is from God's Power and Will 1. His Power God can quicken us when we are as good as dead because he is the well-spring of life and comfort Other things give us life but as water scaldeth when it is the instrument of heat but God alone can help us God is the great quickner That I might trust in him that raised the dead and I am the resurrection and the life 2. His will When we are humble and tractable in our afflictions 1. It is some hope if we have nothing to bring before God but our grief and misery for be is pitiful A beggar will uncover his sore to move your bowels so many times all the reason that a poor pitiful afflicted person can bring for himself is lamenting his case to God how discouraged he is and apt to faint as David represents his case My soul cleaveth to the dust and elsewhere Psal. 69. 29. But I am poor and sorrowful let thy salvation O God set me up on high Justice seeketh a fit object but Mercy a fit occasion 2. It is a greater ground of hope when we are humbled under Gods hand and have a due sense of our condition that is are convinced of our emptiness weakness nothingness or emptied of self-conceit and carnal confidence Deut. 32. 36. For the Lord shall judg his people and repent himself for his servants when he seeth that their power is gone and there is none shut up or left Gods judgments are to break our carnal dependencies 3. Still the hope encreaseth when we acknowledg his Justice and Wisdom in all our troubles Levit. 26. 41. If then their uncircumcised hearts be humbled and they then accept of the punishment of their iniquity kiss the rod wherewith they are corrected be glad it is no worse and see that all this cometh from a Just and Wise God 4. There is farther hope when we can cast our selves upon his Faithfulness and Omnipotency in the face of all discouragements Christ's question to the man long possessed was Mark 9. 23. If thou canst believe all things are possible to him that believeth God's Power is exercised when glorified by faith and dependence 5. When we submit to whatmay be most for his glory Carnal prayers though never so earnest fail when we are too earnest upon our private end and the means which we fancy Psal. 115. 1. Not unto us O Lord not unto us but unto thy Name give glory for thy mercy and for thy truths sake USE In deep calamities run to God lay forth your case feelingly and with submission to the Justice of his Providence trusting to his Power and submitting to his wisdom without obtruding your model upon God but leaving him to his own course and this is the way to speed Take heed 1. Of a stupid carelesness under the Rod it is a time of seeking after God a summons to the creature to come before him Now if we think to sport away our trouble without looking after Gods comforts it is a desperate security Jer. 5. 12. They have belyed the Lord and said It is not he neither shall evil come upon us neither shall we see sword nor famine 2. Take heed of despondency The Throne of Grace is set up on purpose for such a time Heb. 4. 16. Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need Psal. 50. 15. Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me Open your case before the Lord. 3. Take heed of pitching too much upon outward things either as to the time or way of deliverance Lust is vehement but the more you seek the more comfortable will be the issue Psal. 51. 18. Do good in thy good pleasure unto Sion build thou the walls of thy Ierusalem 2. We come now to David's supplication or petition thereupon where observe 1. The Request it self Quicken thou me 2. The Argument According to thy word 1. The Request it self Quicken thou me which noteth either the renewing of comfort or the actuation of graces the restoring or putting life into his affairs 1. The renewing of comfort Quicken me revive me or restore life to me again and this either by outward deliverance so quickning is used Psal. 71. 20. Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth where deep trouble is compared to the grave and deliverance a kind of resurrection or recovery from the dead or by
the letting in of inward comfort and spiritual reviving from the sense of Gods love so Psal. 80. 18 19. Quicken us and we will call upon thy name Turn us again O Lord God of Hosts cause thy face to shine and we shall be saved The shining of Gods face or the sense of Gods love is the reviving of afflicted spirits 2. The actuation of grace there may be life where there is no vigor Now when we are stirred up to be lively in Gods service we are said to be quickned as in the 19. verse of the Psalm before quoted and often it is thus used in this Psalm as verse the 37. Quicken thou me in thy way The Point is this That Gods children need often to go to God for quickning because they often lye under deadness of heart and therefore should desire God who is the fountain of Grace to emit and send forth his influence They need this quickning 1. By reason of their constant weakness 2. Their frequent indispositions and distempers of soul. 1. Their constant weakness in this world 1. By reason of their inclination to sin 2. The imperfection of their motions towards that which is good 1. By reason of their inclination to sin Carnal concupiscence draweth us aside from God to sensual objects James 1. 14. A man is drawn away by his own lust There is a strong biass of corruption drawing us from Christ to present things Heb. 12. 1. Let us lay aside every weight and the sin which doth so easily beset us There is a carnal affection or corrupt inclination which carrieth us out inordinately to things lawful or too often to things unlawful this hangeth as a weight retarding us in all our heavenly flights and motions The love and care of the world which is apt to press down the soul and doth twine about us and insinuate with us the Apostle calleth it a law in his members Rom. 7. 23. a warning to us how when the flesh draweth us off so strongly one way to implore the Divine grace to draw us more strongly to the other 2. Because of the imperfection of their motions to that which is good though there be a purpose bent of heart and inclination that way Our gives are still about us we feel the old maim Grace is like a spark in wet wood that needs continual blowing 2. Their frequent indispositions and distempers of soul. Sometimes they feel a lothness in their souls and a shiness of Gods presence their hearts hang off the spirit indeed is willing but some fleshly thought or carnal excuse checketh the motion It is God alone that can make the soul willing he giveth both will and deed God bendeth the unwilling will as well as helpeth the fainting affections Again sometimes they find a great deadness there is no vigour or liveliness in their affections and they cannot follow after God with such zeal and earnestness though there be not a formal deadness such as usually is in the duties of hypocrites yet there is not always the same strength and agility of grace in the children of God their souls do not so earnestly reach after Christ. Now what can help but divine quickning therefore go to God for it We should rouse and stir up our selves God giveth out influences according to his will or pleasure but we must still stsr up our selves But to answer a case of conscience Whether we are to do duty in case of deadness and indisposition c. 1. The influence of grace is not the warrant of duty but the help 't is the efficient assisting cause not the ground or rule we are to do all acts of obedience on the account of Gods command Luke 5. 5. Simon answering said unto him Master we have toiled all the night nevertheless at thy word I will let down the net God is Soveraign and we are bound to obey whether disposed or indisposed Should the Husbandman never plow but when disposed to plow 2. Our sinful indisposition cannot excuse us In sins of commission our weakness to resist temptation is no excuse So also in sins of omission we cannot be allowed to say it was the Lord suffered me to sin No more will this plea be allowed The Lord did not quicken me to duty Grace is as necessary to prevent sin as to perform duty Gods suspension was no excuse to Hezekiah 2 Chron. 32. 31. Howbeit in the business of the Ambassadors of the Princes of Babylon who sent to him to enquire of the wonder that was done in the land God left him to try him that he might know all that was in his heart This complaint of weakness hath an ill aspect complaining without labouring is rather a taxing of God But 3. Natural men are bound to pray and perform duties therefore renewed men That natural men are bound see Acts 8. 22. Repent therefore of this thy wickedness and pray God if perhaps the thought of thine heart may be forgiven thee And Psal. 14. 2. The Lord looked down from heaven to see if there were any that did understand and seek God It is charged as a crime that they did not but much more the renewed for to whom more is given of them more is required It is another talent wherewith they are entrusted Grace is not only donum but talentum Grace is not given as a piece of money to a child to play withal but as we give money to Factors to trade withal for us Now a renewed man should do more being capable of more 4. The outward act of a duty is commanded as well as the inward though they come not up to the nature of a perfect duty there is somewhat of the Ordinance of Christ in them Hos. 14. 2. Take with you words and turn unto the Lord say unto him Take away all iniquity and receive us graciously so will we render the calves of our lips Though I cannot do all I must do as much as I can 5. We are to wait humbly in the use of means for the power of his grace When the door is shut knocking is the only way to get it open I will go and offer my self to God and see what he will do for me which is Gods usual way and to be used with the more caution and diligence because God doth all Phil. 2. 12 13. Wherefore my beloved as ye have always obeyed not as in my presence only but now much more in my absence work out your own salvation with fear and trembling for it is God which worketh in you both to will and to do of his good pleasure Seamen by tacking about get wind so far as you use the means you comply with Gods end A sad threatning there is to those that neglect the use of means that shut the dore upon themselves or if God withdraws are willing he should keep away 6. Acting in spiritual duties fits us for them Iter ad pietatem est intra pietatem Praying fits for praying
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
storm more and so lose that which they are so confident of keeping by their negligence and carelesness their spiritual comfort is gone And there 's another mischief the loss is more heavy because it was never thought of And therefore in preparation of heart we should be ready to lose our inward comforts as well as Estates and outward conveniences In Heaven alone we have continual day without cloudings or night but here there will be changes USE 3. Let us not judg of our condition if this should be our case that is if we should lye under pressing troubles such as do even break our spirits This was the case of the Son of God his soul was troubled and he knew not what to say Joh. 12. 30. My soul is troubled what shall I say And many of his choicest servants have been sorely exercised Heman an heir of Heaven and yet compassed about with the pains of hell Iob not only spoil'd of all his goods but for a time shut out from the comforts of God's Spirit Our business in such a case is not to examine and judg but to trust Neither to determine of our condition one side or other but to stay our hearts upon God and so to make use of offers and inviting promises when we cannot make use of conditional and assuring promises So Isa. 50. 10. He that walketh in darkness and seeth no light is directed let him trust in the name of the Lord. That 's our business in such a case of deep distress to make a new title rather than dispute the old one and stay our hearts on God's mercy Thus much concerning David's case which because it often comes under consideration in this Psalm I would pass over more briefly II. I come from David's Case to his Petition or Request to God Strengthen thou me according to thy word Where you have 1. The Request it self 2. An Argument to enforce it First The Request it self Strengthen me that 's the benefit asked Doct. 1. Observe this in the general He doth but now and then drop out a request for temporal safety but all along his main desire is for grace and for support rather than deliverance The children of God the main thing that their hearts run upon is sustentation and spiritual support rather than outward deliverance Psal. 138. 3. I called upon the Lord and he heard me and strengthned me with strength in my soul. Mark David judgeth that to be an audience to be a hearing of prayer though he had not deliverance yet he had experience of inward comfort that was it which supported him The children of God value themselves by the inward man rather than the outward What David here prays for himself Paul prays for others Eph. 3. 16. That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man Yea they are contented with the decays of the outward man so that the inward man may encrease in strength 2 Cor. 4. 16. Though our outward man perish yet the inward man is renewed day by day The outward man in Paul's dialect is the body with the conveniencies and all the appurtenances thereof as Health Beauty Strength Wealth all this is the outward man Now this is not a Christian's desire to encrease in the world or to make a fair shew in the flesh no but his heart is set upon this to grow stronger in the Spirit that the soul as furnished with the graces of the Spirit may thrive this is the inner man To insist upon this a little 1. It is the inward man that is esteemed with God and therefore that 's it the Saints mainly look after God doth not look upon men according to their outward condition pomp and appearances in the world but according to the inward endowments of the heart 1 Sam. 16. 7. Mans eye is upon the outward appearance but God regards the heart and the hidden man of the heart that is said to be an ornament of great price with God 1 Pet. 3. 4. Intellectual beauty is that which is esteemed in heaven and Spiritual wealth is only currant in the other world Poor creatures that are led by sense they esteem one another by these outward things but God esteems men by grace by the soul how that is cherished and strengthened and though we are otherwise never so well accomplished we are hated if we have not his Image stampt upon us 2. The everlasting welfare of the whole person depends upon the flourishing of the inward man when we come to put off the upper garment of the flesh the poor soul will be destitute naked and harbourless if we have made no provision for it 2 Cor. 5. 3. and then both body and soul are undone for ever when the soul is to be thrown out of doors whither will it go if it hath not an eternal building in heaven to receive it The soul is the man the body follows the state of the soul but the soul doth not follow the state of the body The life of God which he doth begin in the soul does in time renew and perfect the body too The Apostle saith Rom. 6. 11. The spirit that now dwelleth in us will raise up our mortal bodies But now those that seek to preserve the outward man with the neglect of the inner in time ruine both body and soul. Well then here 's their care 3. The loss of the outward man may be recompenced and made up by the strength of grace that is put into the inner man but the loss of the inner man cannot be made up by the perfections of the outward man A man that is afflicted in his outward estate God makes it up in grace if he makes him rich in faith in the experiences of his favour the loss is made up and supplied more abundantly and the children of God can comfort themselves in this that their inward man is strengthened and renewed day by day 2 Cor. 4. 16. So that a man may be happy not withstanding breaches made upon the outward man But when there 's a wounded spirit and God breaks into the inward man then what good will riches estate and all these things do they are as unsavoury things as the white of an egg 4. The outward man may fit us for converse with men but the inward man with God We need bodies and Organs of speech and reason and present supplies which fit us to converse with men but we converse with God by thoughts and by grace and by the perfections of the inward man this fits us for communion with him 5. The life and strength of the inward man is a more noble thing than the strength of the outward man or the bodily life for it draws nearer to the life of God as the life and strength of the body draws nearer to the life pleasure and happiness of a beast By the bodily life we eat drink labour sleep
and so do the beasts yea many of the beasts excell us in the perfection of that kind of life Lions excell in strength Roes in swiftness Eagles in long age none of their pleasures are soured with remorse of conscience But the inward Spiritual life is called the life of God Ephes. 4. 18. 6. The inward life is the beginning of our life in heaven A glorified Saint and a Saint militant upon earth they both live the life of God and the life of grace is the same life for kind though not for degree and one that is glorified and one here upon earth differ but as a child and a man But now the life of sense and the life of grace differ as a Toad and a man not only in degree but also in kind 7. Yet further this is that great thing which God hath been at such great expence about to raise the being of the new creature John 6. 51. This is my flesh which I give for the life of the world The supports the strength of the inward man cost dearer than all other comforts whatsoever it must have nobler supports it must have the blood of Christ daily supplies from heaven but the other life is called the life of our hands Isa. 57. 10. We patch up to ourselves some conveniencies for the sensible life by labour and service here in the world Well then this is that which the children of God do mostly look after that the inward life may be kept free from annoyance and fit for the purposes of grace USE The Use of this is to chek our carnal and preposterous care for the outward man to the neglect of the inward How much are we for the outward man that it may be well fed and well cloathed well at ease as for the present life there 's all our care but not so careful to get the soul furnished with grace and strengthened and renewed by continued influences from Christ. Certainly if men did look after soul strength they would be more careful to wait upon God for his blessing You may know the disproportion of your care for outward things and for the inward man by these Questions 1. How much do you prize Gods day the means of grace opportunities of worship that are for the inward man The Sabbath day is a feast day for souls Now when men are weary of it it 's the most burdensome day of all the week round Amos 8. 5. When will the Sabbath be gone that we may set forth wheat It is a sign they are carnal when men count that day the only lost day as Seneca saith of the Jews they lost the full seventh of their lives speaking of the Sabbath day so carnal men think it is a lost day to them they look upon the Sabbath as a melancholy interruption of their affairs and business The Apostle Iames saith of those that are begotten by God Chap. 1. 9. that they are swift to hear certainly they that have an inward man to maintain another life than an outward and animal life must have the supply and will look after the comforts of it 2. Consider how differently we are concerned with bodily and soul concernments If the body be but a little diseased if we want an appetite to a meal or a little sleep in the night we complain of it presently we enquire what 's the cause and look for a remedy but what a wonderfull disproportion is there as to the soul 'T is a strange expression that 3 Epist. John 2. I wish that thy body prosper as thy soul prospers Alas we may say of the most O that their souls did prosper as their bodies as they flourish in the conveniencies of the outward man 3. What care have you for the inward man to adorn the soul to beautify it with grace that it may be of price and esteem with God or to fortify it with grace Now when all our strength and travel is laid out for that which doth not conduce to the inward life Isa. 55. 2. and we lay out our money for that which is not bread it is a sign we are wholly carnal We read in Ecclesiastical story of one that wept when he saw a wanton woman decking her self with a great deal of care to please her lovers saith he Have I been so careful to deck my soul for Christ Iesus 4. Do you take in spiritual refreshments even when afflictions abound 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation also aboundeth by Christ then you are affected as the children of God whose heart and care runs out mainly for the inward man This in general Doct. 2. Secondly more especially observe He goes to God for strength Let me shew 1. What is this Spiritual strength 2. How it is given out 3. How God is concerned in it David goes to God Lord strengthen me First What Spiritual strength is It is Gods perfecting of his work Strength supposeth life therefore in general it is God's renewed influence when he hath planted habits of grace he comes and strengthens There is gratia praeveniens operans co-operans there is preventing-grace working-grace and co-working-grace Preventing-grace that is when God converts us when the Lord turns us to himself and doth plant grace in the soul at first Working grace that is when God strengthens the habit Co-working grace when God stirs up the act and helps us in the exercise of the grace we have First He plants grace into the heart then there 's a constant influence as the two Olive-trees in Zechariah were always dropping into the Lamps and then by excitation and co-operation he stirs it up Saith Austin Unless God gives us the faculties and unless he gives us the will we can do nothing and unless he concurs with the exercise of these faculties still we cannot work in the spiritual life as we ought to do and therefore first God infuseth grace and then strengthens grace first he worketh in us then by us First we are objects of his work then instruments To shew wherein the strength of the soul lies 1. There are planted in the soul habits of grace There are not only high operations of grace but permanent and fixed habits the seed of God that remaineth within us 1 Ioh. 3. 9. which cannot be the in-dwelling of the Spirit for this seed of God is some created thing Psal. 51. 10. Create in me a clean heart O God and it is something that grows 2 Pet. 3. 6. Grow in grace And therefore 't is evident there are habits of grace planted in the soul a good stock that we have from God at first called the good treasure of the heart Matth. 12. these habits of grace are called armour of God the shield of faith the helmet of salvation This is the strength of the soul. 2. But besides this there 's a continuance and an increase of these graces when the Lord confirms his work and perfects what
he hath begun Phil. 1. 16. The Apostle most notably sets it forth 1 Pet. 5. 10. The God of all grace make you perfect stablish strengthen settle you All these words concern the habit or the seed of grace in the soul and to shew Gods concurrence towards our preservation in the spiritual state he useth these words Make you perfect that notes the addition of degrees that are yet wanting stablish you that notes defending that grace which is already planted in the heart from temptation and dangers and strengthen you that is give you power for action or ability for working and settle you that is to fasten the root more and more All may be represented in a Tree look as a Tree grown downward in the root is defended from the nipping of the weather and stablisht and strengthned against injuries from beasts and being fill'd with sap springs forth and becomes fruitful so the Lord settle you c. 3. There 's a concurrence of God to the act Grace in habit is not enough but it must be actuated and directed About the act there are two things The Holy Spirit actuates the grace that is implanted draws it forth into exercise so it is said Phil. 2. 13. It is God that worketh in you both to will and to do that is he does apply that grace in our heart set it awork and then there 's a directing or regulation of the soul to action 2 Thes. 3. 5. The Lord direct your hearts into the love of God c. Thus God plants grace in the heart by preventing us with his mercy and loving-kindness taking us into favour then he doth stablish us and perfect it root it in the soul more and more Then as to the act he doth excite and strengthen us Secondly The uses for which we have this strength from God It serves for three Uses for doing for suffering and for conflicting to bear us out in conflict as our necessities are many so must our strength be 1. Strength to perform duties Weariness and uncomfortableness will soon fall upon our hearts and we shall hang off from God if the Lord doth not put forth a new force and a new quickning upon our hearts therefore the Spouse saith Cant. 1. 4. Draw me and we will run after thee And here in this Psalm When the Lord shall enlarge my heart I will run the ways of his commandments If we would be carried on with any fervour and motion towards God we must go forth in the strength of God The soul is a tender thing and soon discomposed When we think to go forth and shake our selves as at other times as Sampson we shall find fetters and restraints upon our soul. Therefore God's work must ever be done in God's strength 2. Strength for bearing of burdens with patience that we may not faint under them Col. 1. 11. Strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness That we may not faint under our affliction Prov. 24. 10. If thou faint in the day of adversity thy strength is small God's children before they go to Heaven will have their tryals they will have many burdens upon them Heb. 6. 12. Be ye followers of them who through faith and patience inherit the promises There needs not only faith but patience There will be trouble Now a heavy burden need have good shoulders We pray for strength that we may break through difficulties and afflictions that we meet in our passage to heaven 3. Strength for conflicts that we may break through temptations A Christian is not only to use the Trowel but the Sword We cannot think to discharge duties or bear afflictions without a battel and conflict therefore we need the strength of the Lord's grace to carry us through Satan is the great enemy with whom we conflict he is the manager of the temptation This is the course of it the World is the bait the Flesh is the Traitor that works within men which gives advantage to Satan the Devil lyeth hidden and by worldly things seeks to draw off our hearts from God Now we are assaulted on every side sometimes by the pleasures of the world sometimes by the frowns and crosses of it so that a Christian needs to be fit for all conditions Phil. 4. 13. I can do all things through Christ that strengthneth me for every way will the Devil be inticing us to sin Now these Conflicts are either solicitations to sin or tend to weaken our comfort and in both respects we must have strength from God Satan's first temptation is to draw us to sin if he cannot weaken grace then to disturb our comfort if not to deny God yet that we may suspect our own estate and therefore he follows us with blasphemies and other temptations until he hath made our lives wearisome till we call our condition into question and therefore as grace is strengthned so is comfort Neh. 8. 11. The joy of the Lord is your strength Thus I have shew'd what is this spiritual strength and what we beg of God when we say Strengthen me And how this is given out in what manner God conveyeth this strength to the soul how sutable to our nature to our temper to our employment Thirdly How God is concerned in it David goes to God for this benefit Lord strengthen me From first to last he doth all We do not stand by the stability of our own resolutions nor stand by the stability of gracious habits in our selves unless the Lord supply new strength Not by the stability of our own resolutions for these will soon fail for David was under a resolution to keep close to God yet he saith My feet had well nigh slipt what upheld him Thy right hand upheld me I was mightily shaken all purposes of holding on of godliness were even gone but I am continually with thee Neither is it the stability of gracious habits in themselves for of themselves they are poor vanishing things faith love and fear of God of themselves will soon vanish Rev. 3. 2. Be watchful strengthen the things which remain that are ready to dye These are ready to dye therefore are only maintained by a renewed strength from God It is the power of God that is engaged in our preservation I might shew in what order we have this from God we are not only kept in general by the power of God through faith unto salvation 1 Pet. 1. 5. but all the persons work The Father his act is Judicial Eph. 3. 14. I bow my knees unto the Father of our Lord Iesus Christ that he would grant you to be strengthned with might in the inner man He issueth the grant that such souls coming in Christ's name and petitioning relief should obtain it And God the Son hath bought this strength for us and he intercedes for constant supply and therefore it is said Phil. 4. 13. I can do all things through Christ. Christ puts in
confession of sin with grief and desire of the grace of Christ with a serious purpose of newness of life this is the doctrine of the Scripture They think that to the essence of true Repentance there is required Auricular confession penal satisfactions and the absolvence of the Priest without which true faith profiteth nothing to salvation Again the Scripture teacheth this doctrine That the Ordinances confer grace by virtue only of God's promises and the Sacraments are signs and seals of the Covenant of Grace to them that believe And they would teach us that they deserve and confer grace from the work wrought The Scripture teacheth that good works are such as are done in obedience to God and conformity to his Law and are compleated in love to God and our neighbour They teach us that there are works of supererogation which neither the Law nor the Gospel requireth of us and that the chief of these are Monastical Vows several Orders and Rules of Monks and Friers The Scripture teacheth us That God the Father Son and Holy Ghost is only to be worshipped both with natural and instituted worship in spirit and in truth and they teach both the making and worshipping of an Image and that the Images of Saints are to be worshipped The Scripture teacheth That there is but one holy Apostolical Catholick Church joined together in one faith and one spirit whose Head Husband and Foundation is the Lord Jesus Christ out of which Church there is no salvation And they teach us the Church of Rome is the center the right Mother of all Churches under one head the Pope infallible and supreme Judg of all truth and out of communion of this Church there is nothing but Heresie Schism and everlasting condemnation Instead of that lively Faith by which we are justified by Christ they cry up a dead assent Instead of sound knowledg they cry up an implicite faith believing as the Church believes Instead of Affiance they cry up wavering conjectural uncertainty Thirdly Come to their worship Their adoration of the Host their invocation of Saints and Angels their giving to the Virgin Mary and other Saints departed the titles of Mediator Redeemer and Saviour in their publick Liturgies and Hymns their bowing to and before Images their Communion in one kind and that decreed by their Councils with a non obstante Christi instituto notwithstanding Christs express Institution to the contrary their service in an unknown Tongue and the like are just causes of our separation from them But it is tedious to rake in these things So that unless we would be treacherous to Christ and not only deny the faith but forfeit sense and reason and give up all to the lusts and wills of those that have corrupted the truth of Christianity we ought to withdraw and our Separation is justifiable notwithstanding this plea. The USE Here is Reproof to divers sorts 1. To those that think they may be of any Sect among Christians as if all the differences in the Christian world were about trifles and matters of small concernment and so change their Religion as they do their clothes and are turned about with every puff of new doctrine If it were to turn to Heathenism Turcism or Judaism they would rather suffer banishment or death than yield to such a change but to be this day of this Sect and to morrow of another they think it is no great matter as the wind of Interest bloweth so are they carried and do not think it a matter of such moment to venture any thing upon that account You do not know the deceitfulness of your hearts he that can digest a lesser error will digest a greater God trieth you in the present truth He that is not faithful in a little will not be faithful in much As he that giveth entertainment to a small temptation will also to a greater if put upon it Where there is not a sincere purpose to obey God in all things God is not obeyed in any thing Every Truth is precious The dust of Gold and Pearls is esteemed Every truth is to be owned in its season with full consent To do any thing against conscience is damnable You are to chuse the way of truth impartially to search and find out the paths thereof 2. It reproves those that will be of no Religion till all differences among the learned and godly are reconciled and therefore willingly remain unsetled in Religion and live out of the communion of any Church upon this pretence that there is so much difference such shew of reason on each side and such faults in all that they doubt of all and therefore will not trouble themselves to know which side hath the truth You are to chuse the way of truth And this is such a fond conceit as if a man desperately sick should resolve to take no physick till all Doctors were of one opinion or as if a traveller when he seeth many ways before him should lye down and refuse to go any farther You may know the truth if you will search after it with humble minds Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self The meek he will teach the way If you be diligent you may come to a certainty notwithstanding this difference 3. It reproves those that take up what comes next to hand are loth to be at the pains of study and searching and prayer that they may resolve upon evidence that commonly set themselves to advance that faction into which they are entred Alas you should mind Religion seriously though not lightly leave the Religion you are bred in yet not hold it upon unsound grounds As Antiquity Joh. 4. 20. Our father 's worshipped in this mountain Or custom of the times and places where you live Eph. 2. 2. According to the course of the world the general and corrupt custom or example of those where we live nor be led by affection to oâ—… admiration of some persons Gal. 2. 12. Holy men may lead you into error Nor by multitude to do as the most do follow not a multitude to do evil but get a true and sound conscience of things for by all these things opinions are rather imposed upon us than chosen by us 4. It reproves those that abstain from fixing out of a fear of troubles as the King of Navarre would so far put forth to sea as that he might soon get to shore again You must make God a good allowance when you imbark with him though called not only to dispute but to dye for Religion you must willingly submit If any man come to me and hate not his own life he cannot be my disciple Luke 14. 26. How soon the fire may be kindled we cannot tell times tend to Popery though there be few left to stick by us the favour of the times run another way we ought to resolve for God
your selves in your father's anger when he seemeth to go cross to our prayers and hopes and gives to wicked men advantages against us Numb 12. 14. If her father had but spit in her face should she not be ashamed seven days When God doth not make good the confidence of his people rather the contrary the confidence of their enemies does as it were spit in their face then it is time to take shame to themselves and humble themselves before the Lord. SERMON XXXIV PSALM CXIX 32. I will run the way of thy Commandments when thou shalt enlarge my heart IN these words there are two parts 1. A supposition of strength or help from God When thou shalt enlarge my heart 2. A resolution of duty I will run the way of thy Commandments Where 1. observe that he resolves I will 2. The matter of the resolution the way of thy commandments 3. The manner how he would carry on this purpose intimated in the word run with all diligence and earnestness of soul. The Text will give us occasion to speak 1. Of the benefit of an enlarged heart 2. The necessary precedency of this work on God's part before there can be any serious bent or motion of heart towards God on our part 3. The subsequent resolution of the Saints to engage their hearts to live to God 4. With what earnestness alacrity and vigor of spirit this work is to be carried on I will run First Let me speak of the enlarged heart the blessing here asked of God The point from hence is Doct. Enlargement of heart is a blessing necessary for them that would keep God's Laws David is sensible of the want of it and therefore goes to God for it 1. I shall speak of the nature of this benefit 2. The necessity of it First As to the nature what this enlargement of heart is There 's a general and a particular enlargement of heart 1. The general enlargement is at regeneration or conversion to God when we are freed from the bonds of natural slavery and the curse of the Law and the power of sin to serve God cheerfully then is our heart said to be enlarged This is spoken of in Scripture Joh. 8. 36. If the son shall make you free ye shall be free indeed There are two things notable in that Scripture that this is freedom indeed and that we have it by the Son 1. That this is the truest liberty then are we free indeed How large and ample soever our condition and portion be in the world we are but slaves without this freedom As Austin said of Rome that she was Domitrix gentium captiva vitiorum the Mistriss of the Nations and a slave to Vices so vicious men are very slaves how free and large soever their condition be in the world Ioseph was sold as a bond-slave into Egypt but his Mistress that was overcome by her own lust was the true captive and Ioseph was free indeed 2. The other thing observable from this Text is That we have this liberty by Christ he purchased it for us this enlargement of heart from the captivity of sin cost dear Look as the Roman Captain said Acts 25. 28. With a great sum obtained I this freedom They were tender of the violation of this priviledg of being a Citizen of Rome a free-born Roman because it cost so dear and when the liberties of a Nation are bought with a great deal of treasure and blood no wonder that they are so dear and precious to them and that they are so willing to stand for their liberty Certainly our liberty by Christ was dearly bought One place more I shall mention Rom. 13. 2. For the law of the spirit of life in Christ Iesus hath made me free from the law of sin and death The Covenant of grace is there called the law of the spirit of life in Christ Jesus and the Covenant of works is called the law of sin and death To open the place The Covenant of grace that 's accompanied with the law of the spirit the Covenant of works that 's the law of the letter that only gives us the letter and the naked knowledg of our duty Lex jubet gratia juvat 't is the law of the spirit and not only so but the law of the spirit of life which is in Christ Iesus because it works from the spirit of Christ and conforms us to the life of Christ as our Original pattern Well then this law of the spirit of life in Christ Jesus it makes us free This freedom though purchased by Christ yet is applied executed and accomplished by the Spirit The spirit makes us free and from what from the law of sin and death that is from the law as a Covenant of works which is therefore called a law of sin and death because it convinceth of sin and bindeth over to death it is the ministry of death to condemnation to the fallen creature Let us see what this general enlargement and freedom is from these places It consists in two things A freedom from the power and from the guilt of sin or the curse and obligation to eternal damnation The first sort of freedom from the power of sin is spoken of Rom. 6. 18. Being then made free from sin ye became the servants of righteousness There is a freedom from sin and a freedom for sin or a freedom from righteousness as it is called v. 20. When you were the servants of sin saith the Apostle you were free from righteousness To be under the dominion of sin is the greatest slavery and to be under the dominion of grace is the greatest liberty and enlargement Then is a man free from righteousness when he hath no impulsions nor inclinations of heart to that which is good when righteousness hath no command over him when he will not be held under the restraints of grace when he hath no fear to offend or care to please God But on the other side then is a man free from sin when he can thwart his lust always warring against it cutting off the provisions of the flesh when he hath no purpose and care to act his lust but it is always the bent and inclination of his heart to please God and this is our liberty and enlargement The other part of this liberty and enlargement is when we are freed from the bondage of conscience or fears of death and hell Every Covenant hath a suitable operation of the spirit attending upon it The Covenant of works hath an operation of the spirit of bondage the Covenant of grace hath an operation of the spirit of adoption I say the Covenant of works rightly thought of produceth nothing in the fallen creature but bondage or a dreadful sense of their misery it is called the spirit of bondage and every one which passeth out of that Covenant hath a feeling of it Rom. 8. 15. You have not received the spirit of bondage again to fear You had it
once but not again Then are we enlarged in this sense when the shackles are knocked off from our consciences when we have that other spirit the spirit of adoption or that free spirit as it is called Psal. 51. 12. Restore unto me the joy of thy salvation and uphold me with thy free spirit This free spirit enlargeth us that we may serve God cheerfully and comfortably According to this double captivity the slavery of sin and bondage of conscience so must our freedom and enlargement be interpreted a freedom from the power of sin and a freedom from the guilt of sin The carnal estate is often compared to a prison as Rom. 11. 32. God hath concluded or shut them all up together in unbelief that he might have mercy upon all Gal. 3. 22. The Scripture hath concluded or shut up all under sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's the word A man in his sinful and unbelieving state is like a man shut up in a strong prison that is made sure and fast with iron bars and bolts so that there is no hope of breaking prison mercy alone must open the dore to him this being in prison notes the power of sin But take the other notion because of the guilt of sin Now this prison is all on fire in the apprehension of the sensible sinner and therefore the poor trembling captive when the prison is all on a light flame runs hither and thither seeking an out-gate and a way of escape and mourns and sighs through the grates of the flaming prison This is all our condition by nature Now when God loosens the bolts and shuts back the many locks that were upon us as the Angel made Peter's chains fall off Acts 12. 12. then are we said to be enlarged to run the way of his commandment or as 't is exprest Luke 1. 74. to be delivered out of the hands of our enemies that we might serve him without fear in holiness and righteousness all the days of our life When we are delivered from the powers of corruption which are as bolts and locks upon us and the power of sin is broken and we let out of the stocks of conscience that we might serve God without slavish fear This is the first thing we should mainly look at the general enlargement must always go before the particular First see that you be converted to God It is that which hardneth many you shall find many are praying for strengthning grace when they should ask renewing grace and when they should bewail the misery of an unregenerate carnal state they confess only the infirmities of the Saints and so are like little children that will attempt to run before they can stand or go Therefore here God must enlarge you free you from the slavery of sin and bondage that you may serve God 2. There is a particular enlargement or the actual assistance of the Lord's grace carrying us on in the duties of our heavenly calling with more success This is that which David begs in this place If thou wilt enlarge my heart There are after grace is received many spiritual distempers which are apt to seize upon us Sometimes we are slow of heart sometimes in bonds and straits of conscience as to God's service A man of spiritual experience is sensible of these things of a damp which is many times upon his life and comfort and want of strength and largeness of heart for God's service Whosoever makes conscience of daily communion with God and that in every service would do his uttermost cannot but be sensible of straits and therefore it is grievous to him to be under bonds and restraints and that he cannot so freely let out his heart to God Others that do not make communion with God their interest that go on in a dead track and course of duty are never sensible of enlargement or straitning But briefly that we may know when the heart is enlarged understand the nature of it let us see when the heart in Scripture is said to be enlarged 1. You may look upon this enlargement as the effect of wisdom and knowledg and so Solomon is said to have a large heart 1 King 4. 29. And God gave Solomon wisdom and understanding exceeding much and largeness of heart even as the sand that is on the sea-shore The greater stock of sanctified wisdom and knowledg a man hath the more is the heart enlarged for he hath a treasure within him and he is ready to bring out of the good treasure of his heart good things He that hath more gold than brass farthings when he puts his hand into his pocket will more easily bring forth gold than farthings so when the heart hath a good stock of holy principles within they are ready at hand they break out more easily in our discourse in our praying we are ready in all temptations to check the sin All grace is encreased to us by knowledg 2 Pet. 1. 2. Grace be multiplied unto you through the knowledg of God and of Iesus Christ our Lord. Still this way doth God enlarge the heart of his people When the understanding is full of pregnant truths the greater aw there is and check upon the heart to sin and the greater impulsion to duty Look as the influences of heaven pass through the air but they produce their effects in the earth they do not make the air fruitful but the earth so do the influences of grace pass through the understanding but they produce their fruit in the will and shew forth their strength in the affections and therefore when we would have our affections for God the way is to enlarge the understanding 2. You may look upon it as the effect of faith which wideneth the capacities of our souls and doth cause us more to open towards God that we may take in his grace it doth enlarge our desires and expectations Psal. 81. 10. Open thy mouth wide and I will fill it Surely a Temple for the great God such as our hearts should be should be fair and ample If we would have God dwell in our hearts and shed abroad his influences we should make room for God in our souls by a greater largeness of faith and expectation The rich man thought of enlarging his barns when his store was encreased upon him Luke 12. so should we stretch out the curtains of Christ's tent and habitation have larger expectations of God if we would receive more from him The vessels failed before the oil failed We are not straitned in God but in our selves by the scantiness of our own thoughts we do not make room for him nor greaten God Luke 1. 46. My soul doth magnifie the Lord. Faith doth greaten God Why can we make God greater than he is As to his declarative being we can have greater and larger apprehensions of his greatness goodness and truth 3. We may look upon it as an effect of comfort and joy through the assurance of God's
teach us to do otherwise we love our selves more than our neighbour and our neighbour more than God out of self-interest we comply with the lusts of men and in complying with the lusts of men make bold with God This wisdom every one that would keep Gods law must learn That we are bound to none so much as to God from whom we have life and breath and all things that none can reward our obedience so surely so largely as God who can bear us out when men fail that none can punish our disobedience so much as God If these considerations were more in our hearts we would not sin so boldly nor serve God so fearfully and cowardly as usually we do nor comply with men to the wrong of our souls We may refuse obedience in a particular instance where we do not refuse subjection 2. That heaven is to be preferred before earth and the salvation of our souls before the interests and concernments of our bodies Mat. 6. 33. Seek ye first the Kingdom of God and his righteousness and all these things shall be added unto you And whosoever fail in this point of wisdom are very fools Luke 12. 10. But 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 There should be no delays in heavenly matters We busie our selves about other things and defer our care for eternity from day to day but this should be sought before every other thing 3. That present affliction is to be chosen rather than future and temporal rather than eternal A wise man would have the best at last for to fall from happiness is the utmost degree of misery miserum est fuisse beatum And therefore better suffer now with hopes of reward in another world than take pleasure now to endure pains to come 2 Tim. 2. 3. Thou therefore endure hardness as a good souldier of Iesus Christ. It is better do so than to have all our hopes spent Son in thy life time thou receivedst thy good things Luke 16. 25. That which is present is temporal that which is to come is eternal 2 Cor. 4. 18. While we look not at the things which 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 The good and evil of the present state is soon over Now we stand not upon a short evil so we may compass a great good 4. That things of profit and pleasure must give place to things that belong to godliness vertue and honesty for the bastard good must give place to the true real good Profit and pleasure are but bastard goods They are counted understanding men in the world that make pleasure give way to profit therefore Solomon saith Where there are no oxen the cribb is clean yet there is much gain by the labour of the oxe I am sure he is an understanding man before God that maketh both give way to honesty and godliness for the same reason that will sway us to make pleasure give way to profit will also teach us to make profit give way to the interest of grace as for instance That pleasure is a base thing as being the happiness of beasts so is profit as being the happiness of the children of this world in contradistinction to holiness the perfection of the next The pleasure of sense is only in this life so is worldly gain onely serviceable in our pilgrimage pleasure in the excess destroyeth profit so doth profit destroy grace As the world scorneth a man that hath wasted an estate upon his pleasures so do God and Angels that for the abundance of his wealth maketh havock of a good conscience and neglecteth things to come Godliness is the great gain 1 Tim. 6. 5. 5. That the greatest suffering is to be chosen before the least sin In sufferings the offence is done to us in sin the offence is done to God The evil of suffering is but for a moment the evil of sin for ever in suffering we lose the favour of men in sin we lose the favour of God suffering bringeth inconvenience upon the body sin upon the soul suffering is only evil in our sense sin whether we feel it yea or no It requireth spiritual wisdom and understanding to choose of evils the least as well as of goods the best Moses Heb. 11. 25. chusing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season 6. That a general good is to be chosen before a particular and that which yieldeth all things rather than that which will yield a limited and particular comfort Riches will avail against poverty and honours against disgrace but godliness is profitable for all things 1 Tim. 4. 8. it will yield righteousness comfort and peace eternal and food and rayment maintenance and eternal life Now these and many such principles must be ingraffed in the heart if we would keep Gods laws The reasonableness of such propositions in the Theory may easily appear but as to practice we are governed by sense and humane passion which judgeth the quite contrary of all this and causes us to make bold with God because afraid of men to follow earthly things with the greatest delight and earnestness and spiritual things in a formal and careless manner to be all for the present and nothing for things to come and to sell the birthright for a mess of pottage to make a wound in our souls to avoid a scratch in our bodies and for a little particular contentment to neglect the things of God 4. Understanding is necessary that we may judg aright of time and place and manner of doing that we may do not only things good but well where to go where to stand still as 't is said they sought of God a right way Isa. 8. 21. And David behaved himself wisely in all that he did 1 Sam. 18. 5. It is for the glory of God and the credit of Religion and the peace of our own souls that we should regard circumstances as well as actions and discern time and judgment that we do not destroy what we would build up Therefore understanding is necessary See further verse the 98th of this Psalm 5. Because our affections answer our understanding If we understand not how can we believe if we believe not how can we love if we love not how can we do Knowledg perswasion affection practice these follow one another where the faculties of the soul are rightly governed and kept in a due subordination Indeed by the fall the order is subverted Tit. 3. 3. serving divers lusts and pleasures Objects strike upon the senses sense moveth the fancy fancy moveth the bodily spirits the bodily spirits move the affections and these blind the mind and lead the will captive But a true understanding makes us more stedfast Now all these
grace to them is an argument why he will give more grace to them Two things will be here discussed 1. The necessity of the efficacious assistance of grace that we may walk worthy of God in all well-pleasing 2. How acceptable a frame of heart it is when we are once brought to delight in the ways of God Doct. 1. For the first That God from first to last doth make us to go in the path of his Commandments David was a renewed man a man that had gotten his heart into a good frame for he owneth his delight in the paths of Gods Commandments yet he begs for new strength and quickning Make me to go Lead or walk me Sept. First That at first conversion God maketh us go in the path of his Commandments that 's clear by Scripture for it is said Ephes. 2. 10. That we are his workmanship created in Christ Iesus unto good works which God hath before ordained that we should walk in them When we are renewed we are as it were created over again there is a power given us that we had not before to do this work Clearly the Apostle doth not speak there of the first Creation the end of our first Creation was to serve God but he speaks of supernatural renovation for he saith We are created in Christ Iesus There was a twofold Creation at first Ex nihilo ex inhabili materia either that which God created out of nothing or if out of pre-existent matter yet such as was wholly unfit and indisposed for those things that were to be made of it Now this latter suits with us We are created in Christ Iesus to good works that is we were altogether indisposed before to that which is good We have our natural powers but they are wholly vitiously inclined till the Lord worketh on us and infuseth a principle of new life till then we cannot do any thing that is spiritually good But when the Lord createth us anew he furnisheth us with an inward power and ability to do good What David prays for Make me to go in the way of thy commandments God promiseth Ezek. 36. 27. I will put my spirit within you and cause you to walk in my statutes God puts his spirit a new principle of grace When the Gospel is proposed to a man his will must be determined by something either by an object or a quality not by the proposal meerly of the object without for the Scripture shews there must be some work upon the heart some Divine quality infused within to incline and bend us to what is good Well then first there must be an infusion of the principles of grace In sinning there the mischief began with an act Adam sinned and that infected his nature But in grace the method is contrary the principle must be before the action God first sanctifieth our natures and then we act holily and this difference there is between acquired and infused habits Acquired habits follow action for frequent acts beget an habit as often swimming makes us expert in swimming and much writing expert in writing but gracious habits are infused and so preceed the act as a wheel runs round not to make it self round but because it is round Indeed there is a farther radication of grace by frequent acts as the means which God blesseth Now by this first work of grace we have three advantages 1. An inclination and tendency towards what is good As all natures imply a propensity to those things which agree to such a nature As sparks fly upward and a stone moves downward it 's their natural propensity so in the new nature there 's a new bent and tendency of heart which is to live unto God Gal. 2. 19. there 's an inclination towards God and holy things and therefore the Apostle presseth them by virtue of this grace received to act according to the tendency of the new nature Rom. 6. 13. Yield your selves unto God as those that are alive from the dead that 's his argument As soon as the life of grace is infused the soul bends towards God 2. A preparation of heart for holy actions There is a principle that will carry them to it These Vessels are fitted and prepared for their Master's use and are prepared unto every good work 2 Tim. 2. 21. they are fitted and rigged for all holy actions and employments Eph. 2. 10. Created unto good works which God hath prepared that we should walk in them He hath prepared them for us and us to them There is a sutableness in the new nature to what God requireth As every creature is furnished with power and faculties sutable to those operations that belong to them so when the Lord infuseth the principles of grace and works upon the heart we are suited to every good work so that we need not new faculties but new operations of grace to excite and move us A ship that 's rigged and fitted with sails ready for a voyage needs a Pilot to guide and steer it so we need influences of grace Therefore when the Spirit is shed upon us afterwards it is in another manner than upon the unregenerate The unregenerate are objects of grace but the renewed are instruments of grace he works upon the one but he works by the other 3. There is a power and an ability to do good works when we are renewed if otherwise one of God's most precious gifts would be in vain if we were altogether without strength That 's the description of carnal nature Rom. 5. 6. We were without strength therefore there is a power which must be improved not rested in Gal. 5. 25. If ye live in the spirit walk in the spirit There is an operation that accompanieth every life and if there be a life of grace there will be a walking And Col. 2. 6. As ye have received Christ so walk in him Grace received must not lye idle but be put forth into act Thus God creates and infuseth such divine qualities as may give us a tendency and preparation of heart and strength to do that which may be pleasing to him Secondly He vouchsafeth his quickning actuating assisting grace for the improving these principles infused that their operations may be carried forth with more success Ezek. 36. 27. I will put my spirit within you and cause you to walk in my statutes God gives not only life but the constant motion of that life Natural things do not act without his daily Providential influence and therefore it is said Prov. 20. 12. God gives the hearing ear and the seeing eye not only doth give the eye and ear the faculty but the act of hearing and act of seeing he concurs to that and therefore God concurs by his actual assistance sometimes in a more liberal and plentiful manner by the freer aids and assistances of his grace and sometimes more sparingly according to his own pleasure He doth not only give us the habits of grace he worketh all
our works for us Isa. 26. 12. Now this actual help is necessary 1. Partly to direct us Psal. 74. 24. Thou shalt guide me with thy counsel and afterward receive me to glory We need not only a principle within and a rule without but need also a guide Though we have grace in our hearts though we have the Law of God to direct us yet we need also a guide upon all occasions the Rule is the Scripture and the Guide is the Spirit of God 2. Partly to quicken and excite us by effectual motions The heart of man is very changeable and it is like the eye easily discomposed and put out of frame Deadness creeps upon us and we drive on heavily in the work of God Psal. 119. 37. Quicken thou me in thy way God doth renew the vigor of the life of grace upon all occasions 3. Partly to corroborate and strengthen that which we have received and make it encrease and grow in the soul and more firmly rooted there Eph. 3. 16. The Apostle prays That God would strengthen you with might by his spirit in the inner man the inward man the frame of grace that we have received needs to be strengthned encreased and be more deeply rooted in the soul. So 1 Pet. 5. 10. The God of all grace make you perfect stablish strengthen settle you Many words are used to shew how God is interested in maintaining and keeping a foot the grace he hath planted in the soul. 4. Partly in protecting and defending them against the incursions and assaults of the Devil The regenerate are not only escaped out of his clutches but appointed to be his Judges which an envious and proud spirit cannot endure therefore he maligneth assaulteth and besiegeth them with temptations daily therefore Christ prays Joh. 17. 11. Keep through thy own name those whom thou hast given me When a City is besieged fresh supplies are sent in they are not kept to their standing-provision so it is not the ordinary power of God that doth preserve and keep us from danger there 's new relief and fresh strength We are kept by the power of God through faith unto salvation 2 Pet. 1. 5. Now we experience the help we have from God partly by the change and frame of our heart when we are acted by him and when we are not When God by the impulsions of his grace doth quicken and awaken our hearts we are carried on with a great deal of earnestness and strength but at other times we seem to be much bound and have not those breathings from the Spirit of God to fill our sails and carry us on with the same life and strength Yea in the same duty how is a Christian up and down carried out sometimes with a great deal of zeal and warmth but if God withdraw that assistance before the duty be over how do the affections flag So that we are like the wards of a Lock kept up while the key is turned but fall again when the key is turned the other way While the work of grace is powerful we are kept in a warm and heavenly plight Thus as to duties we need spiritual relief Likewise in temptations when we are ready to fall into such a sin with great proneness of heart and the Lord quickens and excites us by his grace It is often with a Christian as with David Psal. 73. 2. My feet were almost gone my steps had well nigh slipt even carried away by the violence of Satan and importunate motions of our own lusts then the Lord gives grace to help in a time of need Heb. 4. 16. in the Original it is no more but this seasonable relief God vouchsafeth Object I but are we to do nothing when we are indisposed This case is often traversed in this Psalm 1. The Precept of God falls upon us as reasonable creatures and doth not consider whether we are disposed or indisposed and God's influence is not our rule but our help We are to stir up our selves the Lord complains Isa. 64. 7. There is none that stirreth up himself to take hold of me And Timothy is bid to stir up the gift of God which is in him 2 Tim. 1. 6. God's assistance will be best expected in a way of doing Up and be doing and the Lord will be with thee 2 Chron. When we stir up our selves and set our selves to the work in the conscience of our duty we can better expect God's help and assistance 2. In great distempers there may be some pause Elisha would not prophesie when he was under a passion of anger therefore he calls for a Minstrel to sing a Psalm 2 King 3. 13 14 15. and as he plaid upon an Instrument the Spirit of the Lord came upon him He was under a passion offended with the King of Israel therefore he would not prophesie until his spirit was composed Certainly we are not to run head-long upon duties in the midst of these distempers Sailing is more safely delayed in time of an extreme storm When the heart is put into some great disorder in a great storm of spirit the distemper should first be mourned for and prayed against The Reasons why that from first to last he must make us to go in the way of his Commandments 1. God keeps this power in his own hands that his grace might be all in all and 't is the glory of his actions always to set the crown upon graces head Not only those permanent and fixed habits which constitute the new man but those daily supplies without which the motions and operations of the spiritual life would be at a stand are for grace When the Lord reckons with his servants about the improvement of their talents he doth not say My industry but Lord thy pound Luke 19. 18. He puts all the honour upon grace So 1 Cor. 16. 10. Not I but the grace of God So Gal. 2. 20. I live yet not I but Christ liveth in me So that still they are giving the glory to grace Acts are more perfect than habits therefore if we had only the power from God and acts from our selves we should not give all to God That acts are more perfect than the power is clear it is more perfect to understand than to have a power to understand power is in order to the act and the end is more noble than the means 2. This is a very great encouragement to us to set upon the exercise of grace in the midst of weaknesses and several difficulties and temptations wherewith we are encompassed because God will enable and assist us he will not leave us to our standing strength but he concurs Phil. 2. 12 13. Work out your salvation with fear and trembling why for it is God that worketh in you to will and to do of his good pleasure When God will concur to the will and to the deed to both when we have wind and tide he is very lazy that will not take his
advantage and ply the oar then And the Apostle was not disheartned with the several conditions he was to run through in his passage to heaven Phil. 4. 13. I can do all things through Christ that strengthneth me When we have such an able Second God is at our right hand Psal. 16. 8. we need not be so dismayed with temptations and difficulties we meet with in the progress of our duty though we have many letts and hindrances yet God will cause us to walk in his ways 3. This keeps us humble and lowly in our own conceit and that is very necessary for us For pride is that sin which cleaves to us all our life and is called pride of life and lasts as long as life lasts How doth this keep us humble and lowly Partly thus because we have all by gift What hast thou that thou hast not received 1 Cor. 4. 7. All the strength that we have is but borrowed and who will be proud that is more in debt than others We would laugh at a Groom that is proud of his Master's Horse All grace comes from God Shall vve usurp the honour due to God And partly because vve have but from hand to mouth Though vve have all from God yet vve should soon grovv proud if God did not diet us and give out renevved evidences of his love and care over us by degrees some novv some then by fresh influences and acts of grace Look as David prays Psal. 59. 11. of his outvvard enemies Destroy them not O Lord lest my people forget scatter them by thy power and bring them down O! if all enemies vvere destroyed at once the people vvould forget thee the deliverance vvould be past antiquated and out of date and vvould not be so freshly thought of nor produce such vvarm affections in the hearts of his people So it is true in the spiritual World God doth not destroy all at once but brings dovvn our spiritual enemies that vve may acknovvledge vvhence vve have it And partly because this is a means to make us sensible of the mutability of our nature for when all depends upon God his coming and going it will make us see what poor creatures we are of our selves when he comes we are able to do something when he goes what poor creatures are we 2 Chron. 32. 31. God left him to try him that he might know all that was in his heart When vve are renevved yet vve are not fully recovered there 's a great deal of tang and taste of the old leaven and if God leave us vve shall soon sin vvhereas if vve vvere carried on vvith an even constant tenor of grace that is in our ovvn keeping vve should be proud 4. It endears the heart to God and God to the heart by acts of friendship and familiarity as it extracts from us acts of prayer and dependance and as we receive new supplies and daily influences of grace from him God is more endeared to the soul by his multiplied free gifts Look as at every lifting up of the foot there are new influences of life go to that stirring and motion so all in the spiritual life are his acts of grace If so much rain fell in one day as would suffice for seven years there would be no notice taken of Gods acts of Providence God would not have such witness to keep up his memory to the sons of men so here if we had all graces in our souls and needed not new excitement but he dispensed all at once God and we should grow strangers When the Prodigal had his portion in his own hands he leaves his father and therefore there must be continual acts of kindness to maintain a holy friendship between God and us USE 1. Look after renewing grace see whether there be a principle of life in you or no whether you be his workmanship in Christ Jesus Better never be his creature if not a new creature a dog is in a better condition You can do nothing in the spiritual life until there be a principle In vain to expect new operation before a new creation be past upon you The stream cannot be maintained without the spring 2. Let us pray for strength upon all occasions and beg the renewings of Gods efficacious grace that we may avoid sin and be ready to every good work Alas there are many discouragements from without and sundry baits which tickle the flesh and would seduce us from our duty unless the Lord stand by us and protect and strengthen us within Deadness will soon creep upon us and our heart run out of order look after new influences of grace this will make you ready to every good work not only the remote preparation but the furniture of the faculties and abilities Lo I come to do thy will and this will make you fruitful otherwise you will be as dry trees in Gods garden And this will make you lively and constant not off and on but fixed with God 3. If all depends upon God then let us not by any negligence of ours or by presumptuous sins provoke God to withdraw his assisting grace from us This is the Apostles meaning when he saith Phil. 2. 12 13. Work out your salvation with fear and trembling c. O take heed go about the business of Religion with holy caution and jealousie over your selves and fear the Lords displeasure for all depends upon him Dependance among men begets observance where men have their meat drink clothing they will be careful to please there So work out your Salvation c. for it is God that worketh in you c. you have all from God the business of the spiritual life will be interrupted and be at a stand if God with-hold his grace Every sin weakens that you have already and provokes God to with-hold his hand that he will not give more That which is the greatest ground of comfort and confidence is always the greatest ground of fear and trembling It 's a ground of great comfort and confidence in the spiritual life that he will help us in every action of ours and it is a ground also of the greatest fear and trembling that we should be careful not to offend him upon whom all depends The second point Doct. 2. That they which delight in Gods Commandments will beg his gracious assistance and are most likely to speed in their requests I make it to be both the reason of asking and the reason of granting First The reason of asking 1. What is this delight in God what is necessary to it 2. What are the fruits and effects of it First What is necessary to it 1. A new nature for what we do naturally we do with complacency and delight That which is forced and done against the grain and bent of our hearts can never be delightful and therefore there needs a principle of grace within Psal. 112. 1. Blessed is the man that feareth the Lord that delighteth greatly in his
a greater portion of worldly things and that sets you upon carking and if you have not this you cannot see how you and yours can be provided for Cure this how by Gods Promises 1 Pet. 5. 7. Cast all your care upon him for he careth for you Cannot you trust God upon security of a Promise Cannot you go on in well doing when the Lord hath said I will never leave thee nor forsake thee Cure it by observing the usual course of Gods Providence God provides for the young Ravens he clothes the Lillies It is Christs argument will he be more kind to a Raven than a child Will he take more care of a flower than of a Son one that is in Covenant with him Cure it by holy maxims and considerations Remember all dependeth upon Gods blessing Luk. 12. 15. Take heed and beware of covetousness How should we do so For a mans life consisteth not in the abundance of the things which he possesseth Alas all is in Gods hand both being and well-being life and estate and all things else God can soon blast abundance and can relieve us in the deepest wants He can give you a sufficiency in your deep poverty 2 Cor. 8. 2. If you should go on carking and caring and feathering your nests God may take you off or set your nests on fire A little serves the turn to bring us to Heaven And when our desires are moderate God will not fail Prov. 16. 8. Better is a little with righteousness than great revenues without right 2. For discontent with your portion that you may not always be craving more meditate upon the baseness and vanity of worldly things They do but deceive us with a vain shew they cannot give us any true joy of heart or peace of Conscience or security against future evil they cannot give you health of body nor add one cubit to your stature nor one day to your lives now should we disquiet our selves for a vain shew shall there be such toil in getting such fear of losing when they are of no more use to us in the hour of death When you need strength and comfort most all these things will leave you shiftless helpless if they continue with you so long Nay reason thus the more estate the more danger the greater charge lyeth upon you Larger gates do but open to larger cares There is more duty more danger more snares more temptations When you have more you will be more difficultly saved It is a truth pronounced by the Lord of Truth That it is a hard matter for a rich man to enter into the Kingdom of Heaven It will be more hard to keep the flesh in order to guide our spirits aright in the ways of God If you must needs be coveting labouring and carking you are called to better things Ioh. 6. 27. Labour not for the meat which perisheth but for the meat which endureth unto everlasting life Covet the best gifts 1 Cor. 12. 31. Be as passionate for grace as others are for the world If once you were acquainted with these better things it would be so with you you would never leave the fair and fresh pastures of grace for the barren heath of the world If you did once tast the sweet of Heavenly things then let dogs scramble for bones and scraps you have hidden Manna to feed upon the sense of Gods love to look after hopes of everlasting glory wherewith to solace your souls If once you did tast of these everlasting riches you would do so 1 Tim. 6. 10 11. There are many that through the love of mony have erred from the faith and pierced themselves through with many sorrows But thou O man of God flee these things and follow after righteousness godliness faith love patience meekness Let the men of the world whose portion and happiness lyeth here scramble for these things but you that profess your selves Children of God follow after all the gifts and graces of the Spirit let that be your holy covetousness to increase in these things SERMON XLII PSAL. CXIX Vers. 37. Turn thou away mine Eyes from beholding Vanity and quicken thou me in thy way DAvid still continueth his requests to God for Grace and intituleth him to the whole Work He had prayed before that God would incline his Heart Now that he would Turn away his Eyes from beholding worldly Vanities In this Prayer there are two Branches the one concerneth Mortification the other Vivification 1. Turn away Then Quicken c. The first request is for the removing the Impediments of obedience the other for Addition of new degrees of Grace These two are fitly joyned for they have a natural Influence upon one another unless we turn away our Eyes from Vanity we shall soon contract a deadness of Heart Nothing causeth it so much as an inordinate liberty in carnal Vanities when our affections are alive to other things they are dead to God therefore the less we let loose our Hearts to these things the more lively and Chearful in the work of Obedience On the other side the more the Vigour of Grace is renewed and the Habits of it quickned into actual exercise the more is Sin mortified and Subdued Sin dieth and our Senses are restored to their proper use These two requests are fitly joyned Let us consider them asunder 1. Turn away mine Eyes from beholding Vanity There observe 1. The Object Vanity 2. The Faculty mine Eyes 3. The Act of Grace desired The removing of this Faculty from this Object 1. The Object Vanity Thereby is meant carnal and worldly Things worldly Pleasures worldly Honour worldly Profits all these are called Vanity because they have no solid happiness in them and do so easily fade and Perish Thus 't is said Prov. 31. 30. Favour is deceitful and Beauty is Vain The same is true of any other Transporting Object Vanity of Vanities all is Vanity Eccle. 1. 2. and Iob. 15. 31. Let not him that is deceived trust in Vanity for Vanity shall be his recompence Rom. 8. 20. The Creature is made Vanity By vanity there is understood the vain things of the World which do so often deceive us as to the happiness they promise 2. The Faculty is mentioned the Eye t is Imployed and commanded by the Heart But this inkindleth new Flames there and as it is set a work by it so it sets the Heart a work again It is the Instrument of increasing Sin in us 3. The act Turn away Our evil delight is too apt to fix it and become a Snare to us till God cureth both Heart and Sense by Grace He prayeth not from beholding it altogether but from beholding as a Snare Doct. It concerneth those that would walk with God to have their Eyes turned away from worldly things I shall give you the meaning in these Propositions 1. He that would be quickned carried out with Life and Vigour in the ways of God must first be Mortified dye unto Sin The
or the Infusion of Grace 2. For the renewing the vigour of the life of Grace the renewed Influence of God whereby this Grace is stirred up in our hearts First for Regeneration or the Infusion of Grace Ephes. 2. 1 2. When we were dead in Trespasses and Sins yet now hath he quickned us then we are quickned or made alive to God when we are new born when there is an habitual Principle of Grace put into our hearts Secondly Quickning is put for the renewed excitation of Grace when the life that we have received is carried on to some further increase and so 't is twofold either by way of Comfort in our Afflictions or enlivening in a way of Holiness 1. Comfort in afflictions and so 't is opposed to fainting which is occasioned by too deep a sense of present troubles and distrust of God and the supplies of his Grace when the affliction is heavy upon us we are like Birds dead in the nest and are so overcome that we have no Spirit nor Courage in the service of God Psal. 119. 50. This is my Comfort in affliction for thy word hath quickened me Then we are said to be quickened when he raiseth up our hearts above the trouble by refining our suffering Graces as Faith Hope and Patience Thus he is said to revive the Contrite one Isa. â—…7 15. To restore comfort to us and to refresh us with the Sense of his Love 2. There is a quickening in Duty which is opposed to deadness of Spirit which is apt to creep upon us that is occasioned by Negligence and sloathfulness in the business of the spiritual Life Now to quicken us God exciteth his grace in us An Instrument though never so well in tune soon grows out of Order A Key seldom turned rusts in the Lock so Graces that are not kept a work lose their Exercise and grow Luke-warm or else 't is occasioned by carnal Liberty or intermeddling with worldly things These bring a Brawn and deadness upon the Heart and the Soul is depressed by the cares of this World Luk. 21. 34. Now when you are under this Temper of soul desire the Lord to Quicken you by new influences of Grace 2. Let me shew the necessity of this quickening how needful ' t is 1. 'T is needful for without it our general standing is questionable whether we belong to God or no 1 Pet. 2. 5. Ye are living stones built up into a spiritual House t is not enough to be a stone in Christs building but we must be living Stones not only members of his body but living members I cannot say such a one hath no grace but when they have it not it renders their Condition very questionable a man may be living when he is not lively 2. Without it we cannot perform our Duties aright Religion to a dead heart is a very irkesome thing When we are dead-hearted we do our Duties as if we did them not in our general course of obedience we must go to God Psal. 119. 88. Quicken me after thy loving Kindness so shall I keep the Testimonies of thy Mouth Then we do good to good purpose indeed t is not enough for us to pray but we must pray with life and Vigour Psal. 80. 18. Quicken me and I will call upon thy Name so we should hear with Life not in a dull Careless Fashion Math. 13. 15. 3. All the Graces that are planted in us tend to beget quickening as Faith Hope and Love these are the Graces that set us a work and make us lively in the Exercise of the spiritual Life Faith that works by Love Gall. 5. 6. It sets the Soul a work by apprehending the sense of Gods love whereas otherwise t is but a dead Faith 1 Iam. 2. 16. Then for love what is the Influence of that it constrains the Soul it takes the soul along with it 2 Cor. 5. 14. and Rom. 12. 1. And then hope 't is called a lively Hope 1 Pet. 1. 3. all Grace is put into us to make us Lively not only the Grace of Sanctification but the Grace of Iustification is bestowed upon us for this end that we may be cheerful in Gods service Heb. 9. 14. How much more shall the blood of Christ purge our Consciences from dead works that we may serve the living God Sin and guilt make us dead and heavy hearted but now the blood of Christ is sprinkled upon the Conscience and the sentence of Death taken away then we are made cheerful to serve the living God Attributes are suited to the case in hand he is called the living God because he must be served in a living manner 4. All the Ordinances which God hath appointed are to get and increase this Liveliness in us Wherefore hath God appointed the Word Isa. 55. 3. Hear and your Souls shall live t is to promote the Life of Grace and that we may have new Incouragment to go on in the ways of God Moses when he received the Law is said to receive the lively Oracles of God Acts 7. 38. 10. So the doctrine of Christ they are all Spirit and Life and serve to beget Life in us As the redemption of the world by Christ the joys of Heaven the torments of Hell they are all quickening truths and propounded to us to keep us in Life and Vigour The Lords supper why was that appointed There we come to tast the flesh of Christ who was given for the Life of the world Iohn 6. That we might sensibly exercise our Faith upon Christ that we might be more sensible of our Obligations to him that we might be the more excited in the diligent pursuit of things to come Use 1. Is reproof David considereth the Dulness and Deadness of his Spirit which many do not but go on in a cold Tract of duties and never reguard the frame of their Hearts It is a good sign to observe our spiritual Temper and accordingly go to God Most observe their Bodies but very few their Souls If the body be ill at ease or out of Order they complain presently but love waxeth cold and their Zeal for God and delight in him is abated yet they never lay it to Heart Secondly To exhort us to get and keep this lively frame of heart 1. Get it Pray for it liveliness in obedience doth depend upon Gods Blessing unless he put life and keep life in our Souls all cometh to nothing Come to God upon the account of his Glory Psal. 143. 11. Quicken me O Lord for thy Name sake for thy Righteousness sake bring my Soul out of Trouble His tender Mercies Psal. 119. 156. Great are thy tender Mercies O Lord quicken me according to thy Iudgments Come to him upon the account of Christ Iohn 10. 10. I am come that they might have Life and that they might have it more abundantly And John 7. 38. He that believeth on me as the Scripture hath said out of his Belly shall flow Rivers
not stick so long as it doth but I speak now of such a want as remains in the Saints after they have begun with God and been put in a way of Obedience It is not enough that the Soul is once come to Christ but it is the business of our Lives we must be always coming 1 Pet. 2. 4. If so be ye have tasted that the Lord is gracious to whom Coming as unto a living Stone I you have Tasted then come to him for more they must be frequently renewing the Acts of their Faith and stirring up their Desires else there will be no growth of Grace no opposing Corruption for all our Strength is in him there is still something lacking to our Faith and all the Graces of the Spirit that are in us 2. Consider what a fulness there is in Christ. This incouraged the Prodigal that in his Fathers house there is bread enough So should this encourage us and awaken our desires there is enough in Christ if I will but go and take it and receive from this ever-flowing Fountain of Grace that God hath set up in our nature Iohn 1. 16. Of his fullness have we all received Christ hath not only plenitudinem vasis the fulness of a vessel but fontis the fulness of a Fountain The fulness of a Vessel that may be lessened the more we take fromit the less Liquor is in it but the more we take from a Fountain still there is the same overflowing fulness Such a fulness is in Christ therefore it is an encouragement to us to repair to him and enlarge our desires Look as it is with Beggars in the streets if they see a poor man meanly clad they let him alone but when they see a man of Quality and Fashion they rouze up themselves and besiege him with importunate entreaties and clamours and will not let him go until he hath left something with them Thus should we do Christ hath enough and to spare he hath the Spirit without measure therefore give him not over until he bestow something upon you he containeth more than we can receive whatever we get he is not lessened but as the Sea though we take never so much water out of it it remains in the same fulness so all the Saints may have supply for their wants without any deficiency in Christ. The Sun hath not less light though it communicate it freely to the inferiour World Christ is not spent for giving he hath enough to comfort and quicken us he needs not our fulness but emptiness The Prophet provided oyl enough to help the Widow She only provided empty Vessels We may be too full for Christ but cannot be too empty We may be too full of Self-righteousness and self-sufficiency Christ brings All-sufficiency to the Covenant and we bring all necessity Therefore since there is such an overflowing fulness in him we must still repair to him that we may receive more 3. Consider his readiness to give it you therefore come with hungring and thirsting after him Iohn 6. 37. Labour for the meat that endures for ever Mind the Graces of the the Spirit come to Christ for these things He was sent into the World and Commissionated for this end and purpose All the fullness in Christ is for our use As the Sun hath light not for it self but for the comfort of the World and a fountain hath water not for it self but for the use of man so Christ the head is the seat of Sence and Motion not for himself but for his whole body he is our store-house for the supply of our wants and he is cloathed impowered and invested with Offices to do us good O therefore enlarge your desires In other things you desire to be full why not of Grace Hypocrites are satisfied with a tast they may tast the good Word Temporaries are contented with a tast a little Religion they must have I but it is for the honour of Christ that we should be complete in him and filled with all the fulness of God and this is his grief when his Grace runs wast Look as when Breasts are full there 's a great pleasure in having them drawn or Children to have them sucking and the Lord hath as great a desire to impart his holiness as we to receive it Therefore come to him that we may have Grace for Grace that is for Graces sake Thus much for the First Point David appeals to God Lord I have longed after thy Precepts Doct. 2. Those that indeed long for Holiness will see a need of new quickning So David Quicken me in thy Righteousness A man would have thought he had been in a lively frame then yet quicken me in thy Righteousness excite and enliven me to all Acts of Obedience Here I shall Enquire 1. What is this quickning 2. Why they that long for Gods Precepts and a more perfect and ready Subjection to God are thus earnest for quickning First What is this quickning I shall not speak at large for it often occurrs in this Psalm It is used in Scripture for two things 1. For Regeneration or the first infusion of the life of Grace Ephes. 2. 1 5. Then we have Divine Qualities put into us that do encline and enable us to live unto God 2. It is put for the vitality and the vigour of grace when the Spiritual life is in good plight deadness of heart is apt to creep upon us therefore we need renewed excitations and quicknings that we may serve our God with chearfulness liveliness and zeal Christians should not only be living but lively 1 Pet. 2. 5. Ye also as lively stones are built up a Spiritual House And we read of living Grace and lively Grace 1 Pet. 1. 3. And Christ came into the World that we might not only have life but have it more abundantly Iohn 10. 10. that is that we might not only be living but lively So that quickning is the actuation of the Spiritual life either in a way of Comfort or Grace There may be life where there is not this vigor and this vitality This quickning is mainly seen in the most operative and the two necessary Graces of the Soul to which the Gospel is sometimes reduced and they are Faith and Love These are the Graces wherein Life consists and as these are acted and excited to God so we are lively and when these decay we are dead When Faith is dead all Spiritual activity is lost Iames 2. 26. For as the Body without the Spirit is dead so Faith without works is dead also If men want Faith they cannot do any thing with any life So when Love is dead or Love grows cold Mat. 24. â—…2 Or when men have any abatement in their Love all languisheth and grows dead in the Soul Rev. 2. 4 5. But on the contrary it is said we live by Faith Gal. 2. 20. Grace is kept in good plight when Faith is strong and kept up in any vigor And Gal.
5. 6. Faith which worketh by Love Well this quickning that I may most sensibly demonstrate it depends upon these two things 1. The Vitality of Grace that depends upon the degree and measure of our Faith For to speak nothing as to the mystical use as it is a means of our Function of Life but to speak only now as to its moral use as it acts by the sight of invisible things keep Faith alive and all is alive in the Soul Heb. 11. 1. Faith is the evidence of things not seen it doth make things absent and things not seen to act as if they were present therefore it must needs be a very enlivening thing Without Faith our notions of God Christ Heaven and Hell are never practical and lively in operation for this is the evidence of things not seen and this convinceth us of all Spiritual and unseen things to make them have a force and operation upon the soul. We do but hear read and discourse litterally until Faith puts life into our apprehensions and thoughts of them For Faith will affect us as if we did see the invisible God and will put the same affections into us as if Christ were Crucified before our eyes Gal. 3. 1. What is the reason the Mistery of Redemption is a wild story to some lively to others Faith affects the heart as if he were crucified before our eyes and his Life dropt out from him by degrees So Faith makes us hug and embrace them as if we were in the midst of the Glory of the blessed ones Take it only in its moral use it is an enlivening thing And as Faith is kept up in any Vigour so the spiritual Lise is kept up 2. For Love When we have a fresh and warm Sense of the Love of God upon our Souls we are quickned to do for him answerable to such a Love and our Souls reasons What hath God done so great things for us in Christ and we do nothing for God again Then we see we cannot do any thing too much Love hath a law upon the Soul that stirs up lively and Zealous motions towards God 2 Cor. 5. 14. The love of Christ constraineth us 1 Ioh. 5. 3. His Commandements are not grievous Then every thing goes on Pleasantly and runs upon it's Wheels Secondly Why will they that long after Gods Precepts see a need of quickning 1. Because of the Diseases incident to the renewed Estate There 's a constant weakness by reason of in-dwelling Corruption The flesh lusteth against the Spirit Gall. 5. 17. They cannot serve God with that Purity and Liberty they desire Then there are frequent indispositions of Soul sometimes they feel a slowness and loathness and dulness in their Souls Good men may yet be slow of Heart to heavenly things Luk. 24. 25. Look as the Physitian saith weariness that comes of its own accord is a sign of some Disease upon us Laziness in Duty comes from a remiss Will Sometimes too they find great Deadness that they cannot follow their work so close and with that Life and Earnestness And sometimes they are in Bonds sometimes in Straits that they cannot enlarge and dilate themselves towards God Psal. 119. 32. When thou shalt enlarge my Heart I will run the ways of thy Commandments Now they that mind their work they will be Sensible of this and call upon God to quicken them David complains of the dulness and deadness of his Spirit but many do not but go on in a Cold track of Duties and rever regard the frame of their Hearts But now a good man observes the Temper of his Soul Most observe their Bodies but few their Souls If their body be ill at ease and out of order they Complain presently but Love waxeth Cold Zeal for God and delight in God abateth men grow weary in Well-doing grow flat have this remiss Will this Deadness and Slowness of soul in the love of God they can satisfie themselves in this Frame and Temper 2. Because too without this supervening and quickning Grace they can never serve God cheerfully nor do any thing to purpose in the Heavenly life our general work of Obedience goes on slowly Psal. 119. 88. Quicken me so shall I keep the Testimony of thy Mouth then I shall do good to purpose But Religion is an irksome thing when we are Dead-hearted For particular Duties it is not enough to Pray but it must be with Life Psal. 80. 18. Quicken us and we will call upon thy Name It is not enough to Hear but to hear with Life Mat. 13. 15. It is a judgment to be dull of hearing 3. As it is uncomfortable to themselves to Act without quickning Grace so it is a thing very hateful with God a cold luke-warm Temper Rev. 3. 16. I will spew thee out of my Mouth This dull and stupid Profession is contrary to God and hateful to God and such as content themselves with this dead Profession God will spew them out of his mouth And it is contrary to all the provision God hath made for us Christ is set up as a fountain of Grace in our nature Iohn 10. 10. I am come that they might have Life and that they might have it more abundantly The Lord hath justified us by his Grace sprinkled our Hearts that we might serve the living God serve him in a living manner for Titles given to God imply the qualification in hand Heb. 9. 14. and he hath sanctified us planted Grace in our Hearts on purpose to maintain the life given us that there might be a lively Hope And all hearing is for Life Isa. 55. 3. we come to lively Oracles that we may be quickned The joys of Heaven Redemption by Christ Hells Torments these Doctrines are all quickning truths And the Lord hath given his flesh not only to God for a sacrifice but to us for Food that we may live Iohn 6. 51. Therefore to be cold it is Odious to God Use 1. For Caution 1. Let us take heed we lose not quickning through our own default that we lose not this enlivening Grace We may lose it by any hainous Sin of ours for by grieving the Spirit we bring on deadness upon the Heart Psal. 51. 10 11 12. When David sinned hainously he begs the Lord to quicken him and restore his free Spirit and the joy of his Salvation The spirit is a tender thing Every hainous sin is as a wound in the Body which lets out the life Blood and so we contract a Deadness upon our selves 2. Take heed of immoderate Liberty or Vanities of the world or Pleasures of the flesh if you would not lose this quickning The Apostle tells us 1 Tim. 5 6. The woman that liveth in Pleasure is dead while she Liveth Pleasures have a strange infatuation they bring a brawn and deadness upon the Heart and hinder the Sprightliness of spiritual and Heavenly affections Psal. 119. 37. Turn away mine Eyes from beholding Vanity And quicken thou me
in thy way These two Prayers joyn'd together speak thus much if you be too busie about Vanity it will bring on a Brawn and Deadness and so you need to go to God for quickning And Christ tells his disciples Luke 21. 34. Take heed of being over-charged c. The soul is mightily distempered by too free a Liberty of the delights of the Flesh for Surfeiting and Drunkenness must not be taken there in the gross Notion 3. Let us take heed that we do not lose it by our Sloathfulness and Negligence in the spiritual Life Isa. 64. 7. There is none that stirreth up himself to take hold of thee As in a Watch one Wheel protrudes and thrusts forward another so when we are diligent all is lively in the Soul but when we are not active and serious in a Godly course all goes to Rack An Instrument though it be never so much in Tune yet laid by and hung up it grows out of Order Wells are sweetet for draining Our Graces if we keep not them awork lose their Vitality if we do not stir up the Grace of God 2 Tim. 3. 6. they are quite quenched when we grow careless and neglectful of our Souls we lose this Activity of Grace 4. Vain and Dead-hearted Company and Converse are a very great means to damp the Spirit and quench the Motions of the heavenly Life We should Provoke one another to good Works Heb. 10. 24. There is great Provocation in good Examples but we grow Lazy Formal slight by imitation Others profess Knowledg yet are Vain Dead-hearted so are we we have adopted it into our Manners and leven one another by this means There should be a holy Contention who should be most forward in the ways of Godliness and excel in our Heavenly calling this keeps Christians lively Saul when he was among the Prophets he Prophecied but when we converse with Dead-hearted company it breeds a great Damp. You read in Isa. 41. 6. 7. how the Idolaters encouraged one another it was when the Isles was to wait for the Messiah that they should not faint but get up their Idols again after Christ had got a little footing among them and shall not the Children of God encourage and keep up the life of Zeal one in another Use 2. Exhortation It presseth you to divers Duties 1. To see a need of quickning Though life received gives Power to act yet that Power must be excited by God No creature doth subsist and Act of it self All things Live Move and have their Being in God There is a Concurrence necessary to all created things much more to the New-creature Partly because of the internal indisposition of the Subject in which it is alas Grace in the Heart is but like fire in Wett-wood Partly by reason of External impediments Satan is ready to cast a Damp upon thy Soul so that the Lords grace is still necessary for us 2. Ask it of God All life was at first in him Originally and ' it s an Emanation from him The Apostle proves Christs God-head from this because In him was Life Iohn 1. 4. But is this a good Argument Doth that prove therefore he was God may we not say of the meanest Worm in it is Life but he means Originally he was the fountain of Life And still he keeps it in his own hands and conveys it to all Creatures every moment even to the lowest Worm Iohn 5. 26. For as the Father hath life in himself So hath he given to the Son to have life in himself The Power of quickning and keeping of life it belongs to God He hath it Originally from himself he gives it to others 1 Tim. 6. 13. he that quickneth all things Worms Men that gives Life to them is God 3 Except this Grace in and through Jesus Christ who hath purchased it for us who gave his Flesh to be meat indeed and his Blood drink indeed Iohn 6. 55. Who rose again that we should walk in newness of Life Rom. 6. 4. Who ascended to pour out the Spirit upon us Iohn 7. 38. 39. Therefore when we find Deadness Spiritually look to receive this life from Christ. 4. Rouse up your selves There are Considerations and Arguments to quicken us Certainly a man hath power and faculty to work truths upon himself to stir up the Gift and Grace that is in us 2 Tim. 1. 6. We must not think Grace works necessarily as fire burns whether we will or no that this will enliven us but we must rouze and stir up our selves as Psal. 42. 5. There are many considerations by which me may awaken our own Soul from the Love of God from the Hopes of Glory by which Christians should stir and keep their Spirits awake and alive towards God and Heavenly things Use 3. If quickning be so necessary it presseth us to see when ever we have received any thing of the vitality of Grace Sence Appetite and Activity we may know it by these things when there 's a sence of Sin in-dwelling as a Burden Life is strong then when it would expel its Enemy Rom. 7. 24. When there is an Appetite after Christ and his Graces and Comforts When there 's a greater Activity a bursting and breaking forth towards Religious Duties it is a sign Grace is strong in the heart for the Spirit is to be a fountain of living waters always breaking out Iohn 7. 38. When we are more fruitful towards God when it is ready to discover it self for the Glory of God then the heavenly life is kept in good plight For these things we should be thankful to God for he it is that awakeneth you SERMON XLVII PSALM CXIX Verse 41. Let thy Mercies come also to me O Lord even thy Salvation according to thy Word IN this Verse you have the Man of God in Straights and begging for Deliverance In this Prayer and Address to God you may observe 1. The Cause and Fountain of all Thy Mercies 2. The Effect or thing asked Salvation 3. The Warrant or Ground of his Expectation according to thy Word 4. The effectual Application of the Benefit asked Come also unto me The Sum of the Verse may be given you in this Point Doct. That the Salvation of God is the fruit of his Mercy and effectually dispensed and applied to his People according to his Word There is a twofold Salvation Temporal and Eternal 1. Temporal Salvation is Deliverance from Temporal Dangers Exod. 14. 13. Stand still and see the Salvation of the Lord. 2. Eternal Deliverance from Hell and Wrath together with that positive Blessedness which is called Eternal Life Heb. 5. 9. And being made perfect he became the Author of eternal Salvation to all them that obey him The Text is applicable to both though possibly the former principally intended 1. I shall apply it to Salvation Temporal or deliverance out of Trouble Then observe 1. the cause of it Thy Mercies Gods Children often fall into such streights that
2. In loving fearing praising serving God the noblest Faculties are exercised in the noblest and most regular way of Operation The Soul is in the right temper and constitution they are the highest Actions of the highest Faculties elevated by the highest Principles about the highest Objects The Objects are God Christ Heaven the great things of Eternity The Principles are the Love and Fear of God the Faculties Understanding and Will not Sensitive Appetite these exercised in thinking of God and chusing of God II. The second part of the Demonstration is That there is liberty given to walk in that way Ever since Adam's Fall every Man is a spiritual Slave under the Dominion and Power of Sin and Satan and the Curse of the Law but now where the Spirit of the Lord is there is liberty 2 Cor. 3. 17. true Christian Liberty or a power given us to walk familiarly with God and chearfully and comfortably in his Service By Grace a Man is freed 1. From the yoke of oppressing Fears And 2. The Tyranny of commanding Lusts. 1. We are freed from the Bondage of Sin Rom. 8. 2. The law of the spirit of life which is in Christ Iesus hath made us free from the law of sin and death John 8. 36. If the Son therefore shall make ye free ye shall be free indeed There is a Liberty in that which is good Psal. 119. 32. I will run the way of thy commandments when thou shalt enlarge my heart 2. We are freed from those Doubts and Fears and Terrors which accompanied the state of Sin Iob 36. 8. If they be bound in fetters and be holden in the cords of afflictions Job 13. 27. Thou puttest my feet also in the stocks Lam. 3. 7. He hath hedged me about that I cannot get out he hath made my chain heavy so that the meaning is I shall walk at liberty be chearful and enlarged in heart for I seek thy Precepts III. There is Liberty in that walking It is the fruit of strictness There is a twofold Liberty 1. Outward Deliverances out of Straits and Afflictions Psal. 118. 5. I called upon the Lord in distress the Lord answered me and set me in a large place And Psal. 18. 19. He brought me forth also into a large place he delivered me because he delighted in me So Psal. 4. 1. Thou hast inlarged me when I was in distress Affliction is compared to a Prison where the poor afflicted Creature is as it were confined committed by God and must not break Prison come out by the Window but the Door When we are let out by God upon submission and supplication urging the Satisfaction of Christ as we are sent thither by God's Authority so we come out by God's Love Now God doth this for those that obey him as all those Places manifest 2. Inward Confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom on the Text An holy Life is the ground of Liberty and holy boldness 1 John 3. 9. If our hearts condemn us not then have we liberty towards God We have delight and pleasure and contentment Till we defile Conscience we have a great deal of boldness and courage against opposition yea a boldness to go to God himself who otherwise is a consuming Fire Use 1. Is to take off that prejudice that we have against the Ways of God as if they were strait and hard and not to be endured Oh no all Gods ways are for our good Deut. 6. 24. The Lord commanded us to do all these statutes to fear the Lord our God for our good always And the Duties that he requireth of us are honourable and comfortable we never walk more at large than when we have a Conscience of them Man acteth like himself when he is holy just temperate sober humble Grace puts all things in the right frame and posture again it puts Reason in Dominion and maketh us Kings in governing our own Hearts and this breedeth sweetness and peace Pax est tranquillitas ordinis when all things keep their place then is there peace As when the Humors of the Body are in order and the Spirits move tuneably there is a chearfulness ensueth so the fruit of Righteousness is Peace and Joy in the Holy Ghost If a Man had no Rule to guide him and God had left him without a Law yet if he were well in his wits he would prefer the Duties which he hath enjoyned before Liberty and of his own accord chuse to live according to such an Institution there is such a sutableness in all those things to the Reasonable Nature What do Men aim at Pleasure Honour or Profit For Pleasure Prov. 3. 17. Her ways are ways of pleasantness and all her paths are peace None have such a sweet life as they that live vertuously and as God hath commanded All the Sensualists in the world have not such a dainty Dish to feed on as they that have a good Conscience they have a continual Feast that never cloyeth You never come away from your Sports with such a merry heart as they come away from the Throne of Grace If Men would consider their Experiences after the discharge of their Duties and when stragling to carnal delights after saddest Duties there is a serenity in the Conscience Who ever repented of his Repentance 1 Sam. 1. 18. Hannah went her way and did eat and drink and her spirit was no more sad Prayer giveth ease but sensual Pleasures leave remorse and a sting If you count Liberty to consist in hunting after Honours and great Places can there be a greater Honour than to serve God Who hath the better Service he that attendeth on the uncertain will of Men yea of the greatest Princes or he that waiteth on the Lord Your Work is more Noble Prov. 12. 26. The righteous is more excellent than his neighbour What an unprofitable drudgery is the Service of the greatest Prince in the World in comparison of the Work of a poor Christian that liveth in Communion with God We serve a greater Prince and on surer terms Then for Profit Where is there more gain as to our Vails and Wages than in God's service Well then he that liveth holily hath much the sweeter and happier life than they that serve Covetousness Ambition or any other Lust. Certainly this should perswade us to put our neck under Christs yoke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 11. 29. His yoke is easie and his burden is light If it be grievous it is to the Flesh and we have no reason to indulge the Flesh Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can it be The Command to an unfound Conscience is as a light Burden laid on a sore Back Men that are soaked in Pleasures are incompetent Judges of the sweetness of the Heavenly Life On the other side What a miserable Servitude is there in Sin how disabled for their great End for which
us in Christ that keepeth us doing Rom. 12. 1. I beseech you by the mercies of God that you present your bodies a living sacrifice holy acceptable unto God which is your reasonable service And Tit. 2. 11 12. The grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world Thankfulness to God is the great Principle of Gospel-Obedience 2. Love thy commandments which I have loved 2 Cor. 5. 12 The love of Christ constraineth us Nothing holdeth up the hands in a constant obedience to God and performance of his Will so much as a thorough Love to God and his Ways Faith begets Love and Love Obedience These are the true Principles of all Christian Actions 6. This lifting up of the hands imports a right End Commanded Work must be done to commanded Ends else we lift up our hands to our own Work Now the true End is the Glory of God 1 Cor. 10. 32. Whether therefore ye eat or drink or whatsoever you do do all to the glory of God And Phil. 1. 11. Being filled with the fruits of righteousness which are by Christ Iesus unto the glory and praise of God God's Glory must be our main scope not any bye respect of our own Well then this is lifting up our hands to the commandments of God not doing one good Work but all and this with a serious Diligence in our ordinary Practice continuing therein with Patience whatever Oppositions we meet with and this out of Faith or a sincere belief of the Gospel and fervent Love and an unfeigned respect to God's Glory II. Why such a lifting up the hands or serious addressing our selves to our Duty is necessary My Answer shall be given in a fourfold respect God Ordinances Graces and the Christian who is to give an account of himself unto God 1. God Father Son and Holy Ghost Father as a Law-giver Son as a Redeemer and Head of the Renewed Estate Holy Ghost as our Sanctifier 1. God the Father who in the Mystery of Redemption is represented as our Law-giver and Sovereign Lord and will be not onely known and worshipped but served by a full and intire Obedience 1 Chron. 28. 9. And thou Solomon my son know the God of thy father and serve him with a perfect heart and a willing mind He hath given us a Law not to be trampled upon or despised but observed and kept and that not by fear or force but of a ready mind Though there be an after-provision of Grace for those that break his Law because of the frailty of the Creature yet if we presume upon that Indulgence and sin much that God may pardon much we may render our selves uncapable of that Grace For the more presumptuously wicked we are the less pleasing unto God The Governour of the World should not be affronted upon the pretence of a Remedy which the Gospel offered for this is to sin that Grace may abound than which wicked Imagination nothing is more contrary to Gospel-Grace Rom. 6. 1. What shall we say then shall we continue in sin that grace may abound God forbid To check this Conceit God deterreth Men from greater Sins as more difficult to be pardoned than less they shall not have so quick and easie a pardon of them as of others nay he deterreth Men from going on far in sin either as to the intensive increase or the continuance in time lest he cut them off and withdraw his Grace and pardon them not at all Therefore he biddeth them to call upon him while he is near Isa. 55. 6. Not to harden their hearts while it is called to day Heb. 3. 7 8. Therefore if we should onely consider God as our Lord and Law-giver we should earnestly betake our selves to Obedience 2. If we consider the Son as Redeemer and Head of the Renewed Estate he standeth upon Obedience Heb. 5. 9. He is the authour of eternal life to them that obey him As he hath taken the Commandments into his own hand he insisteth upon Practice if his People will enjoy his favour Iohn 15. 10. If ye keep my commandments ye shall abide in my love as I have kept my fathers commandments and abide in his love He hath imposed a yoke upon his Disciples and hath Service for them to do he being a Pattern and Mirrour of Obedience expects the like from his People He fully performed what was enjoyned him to do as the Surety of Believers and therefore expecteth we should be as faithful to him as he hath been to God So Iohn 14. 21. He that hath my commandments and keepeth them he it is that loveth me No love of Christ should encourage us to cast off Duty but continue it He taketh himself to be honoured when his People obey 2 Thess. 1. 11 12. Wherefore also we pray always for you that God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power that the name of our Lord Iesus Christ may be glorified in you The Work of Faith is Obedience and Christ is dishonoured and reproched when they disobey Luke 6. 46. Why call ye me Lord Lord and do not the things which I say 3. The Spirit is given to make Graces operative to flow forth Iohn 4. 14. Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up unto everlasting life And Iohn 7. 38. He that believeth on me out of his belly shall flow rivers of living water This spake he of his Spirit which they that believe in him should receive Therefore if we have an inward approbation of the Ways of God unless we lift up our hands we resist his Work 2. With respect to Ordinances They are all Means and Means are imperfect without their End Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of no use unless that other thing be accomplished for which they serve As he is a foolish Workman that contents himself with having Tools and never worketh for Tools are in order to Work and all the Means of Grace are in order to Practice We read hear meditate to understand our Duty Now if we never put it in practice we use Means to no end and purpose Hear and live Hear and do The Word layeth out Work for us it was not ordained for speculation onely but as a Rule of Duty to the Creatures therefore if we are to hear read meditate we must also lift up our hands 3. All Graces are imperfect till they end in Action for they were not given us for idle and useless Habits Knowledge to know meerly that we may know is Curiosity and idle Speculation So Psal. 111. 10. A good understanding have all they that do his commandments Jer. 22. 16. He judgeth the cause of the poor and the
sheweth that we are all Strangers here for if here we do not live for ever and yet we have Souls that will live for ever there must be some other place to which we are tending The Body is dust in its Composition and Resolution Eccles. 12. 7. Then shall the Body return to the Earth as it was Nature may teach us so much but Faith that assureth us of the Resurrection of the Dead doth more bind this Consideration upon us We are Mortal and all things about us are liable to their Mortality and therefore here we must be still passing to another Place 2. Here we have no Rest Micah 2. 10. Arise and depart hence for this is not your Rest that is hereafter Heb. 4. 9. There remaineth therefore a Rest for the People of God Our Home we count the place of our Repose Now there is no Rest and Content in this World which is a place of Vanity Misery and Discomfort Yea to the Children of God there are stronger Motives than Crosses to drive them from the World daily Temptations and our often falling by them Crosses are grievous to all but Sin is more grievous to the Godly and nothing makes them more weary of the World then the constant indwelling and frequent outbreaking of Corruption and Sin Rom. 7. 24. Oh miserable Man that I am who shall deliver me from the body of this death The Apostle was exercised with many Crosses but this doth make him complain in the bitterness of his Soul not of his Misery but of his Corruption which he found continually rebelling against God Many complain of their Crosses that complain not of Sin to loath the World for Crosses alone is neither the Mark nor Work of Grace a Beast can forsake the place where he findeth neither Meat nor Rest but because we are sinning here whilst others are glorifying God this is the trouble of the Saints 3. They believe and look for a better Estate after this life is over 2 Cor. 5. 1. We know that if our earthly House of this Tabernacle were dissolved we have a building of God an House not made with hands eternal in the Heavens No Man can be a right Sojourner on Earth who doth not look for an abode in Heaven for that which doth most effectually draw off the heart of Man from this World is the Expectation of a far better State in the World to come 2 Cor. 4. 18. While we look not at the things which 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 Heathens could call the World an Inn but they had onely glimmering Conceptions of another World A Christian that believeth it and looketh for it on God's Assurance he is onely the joyfull Stranger and the Pilgrim Common Sense will teach us the necessity of leaving this World but Faith can onely assure us of another they are Believers and Expectants of Heaven 4. They do not onely look for it but seek after it We reade of both looking and seeking Heb. 11. 14. They declare plainly that they seek a Country Heb. 13. 14. Here we have no continuing City but we seek one to come Seeking implyeth Diligence in the Use of Means all the Life of a Christian is nothing but the seeking after another Country every day advancing a step nearer to Heaven and therefore their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Conversation is said to be in Heaven Phil. 3. 20. This is their great business upon Earth to doe all to eternal Ends all other Works and Labours are but upon the bie and subordinate to this Their main care is to obtain this blessed Condition therefore they use Word Sacraments that they may grow in Grace Faith Repentance New obedience Every degree in Grace is another step towards Heaven Psal. 84. 4. Blessed is the man whose strength is in thee in whose hearts are the ways of them vers 6. They goe from strength to strength every one of them in Zion appeareth before God Some of the Sains are in Patria others in Via still bending homeward 5. Because they are so the Children of God are dealt with as Strangers Difference of scope and drift will procure alienation of Affection 1 Pet. 4. 4. Wherein they think it strange that you run not with them to the same excess of Riot speaking evil of you And Iohn 15. 19. If ye were of the world the world would love its own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Other cannot be expected but that the Servants of the Lord should be ill-rewarded and treated here not onely out of the Worlds Ignorance they know not our birth breeding expectations hope 1 Iohn 3. 2. Beloved now are we the Sons of God but it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is but Enmity as the different Carriage of the one puts a disgrace upon the course of Life which the other do affect the one fixeth their home here the other looketh for it elsewhere and the World is sensible this is an Excellency and therefore those that are at the bottom of the Hill envy and malign those that are a-top Use. Are we thus minded There are two sorts of men in the World the one is of the Devil and the other is of God for all men seek their Rest and Happiness on Earth or Rest in Heaven Naturally Men were all of the first Number for the Rational Soul without Grace accommodateth it self to the Interests of the Body but when sublimated and transformed by Grace the World cannot satisfy it and it can find nothing there which may finally quiet its desires for the new Life infused hath other aimes and tendencies As Saints are new born from Heaven so for Heaven and therefore the new Nature cannot satisfy it self in the injoyment of the Creature with the absence of God The Apostle saith while at home in the Body we are absent from the Lord 2 Cor. 5. 6 7. In this Life we are not capable of the glorious Presence of God it is not consistent with our Mortality And our being present with him in the Spirit is but a Tast that doth provoke rather then cloy the Appetite Rom. 8. 23. Our selves also which have the first-fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body These Tasts do but make us long for more they are sent down from Heaven to draw us up to that place of our Rest where this Glory and Blessedness is in fullness Now which sort are you of the City of God or under the Dominion of Sathan and the power of worldly Lusts 1. There are some that take up here and never consider whence they are nor whither they are
a-going as Christ saith I know whence I am and whither I goe They look altogether for the present and if they be well for the present they are contented Alas in what a miserable Case are these Men though they mind it not they seem to me to be like Men that are going to Execution A Man that is going to the Gallows for the present is well hath a great Guard to attend him an innumerable multitude of People to follow him you would think that hardly could a Man be such a Sot and Fool as to think all this should be done for his Honour and not for his Punishment and should onely consider how he is accompanied but not whither he goeth Many such Fools there are in the World that onely consider how they are attended and provided for but never consider whither they are a-going Oh Wretch whither goest thou may we say to one that should pride himself in the resort of Company to his Execution dost thou not see thou art led to Punishment and after an hour or two these will leave thee hanging and perishing infamously as the just reward of thine Offences So many that shine now in the pomp and splendour of worldly Accommodations and are merry and jocund as if all would doe well alas poor Creatures whither are they a-going Iob 21. 12 13. They take the Timbrel and the Harp and rejoyce at the sound of the Organ they spend their days in wealth and in a moment go down into Hell Ye still live and are going to Punishment but mind it not but your Wealth and Honours and Servants and Friends will all leave you to your own doom and yet you are merry and jocund as if your Journey would never end or not so dismally as if you were hastening to a Kingdom and not to an eternal Prison one moment puts an end to all their Joy for ever 2. There are others that wean their hearts from this World and make it their Care that they may carry themselves becoming their celestial Extraction as their Souls were from above by Creation so all their Hopes and Desires and Endeavours are to attain to that Region of Spirits much more as being renewed by Grace do they aim at the Perfection and Accomplishment of that Life which is begun in them and so being made partakers of the Divine nature do they escape the Corruption that is in the world through Lust 2 Pet. 1 4. they are convinced of a better Estate than the World yieldeth and believe it and look for it and long for it and labour for it Now of which number are you or if you cannot decide that because more goeth to the assuring of our Interest than the World usually taketh to be necessary for that end and purpose of which number do you mean to be will you be at home in the World or seek the happiness of the World to come that is in other terms do you mean to be Pagans under a Christian name or Christians indeed you have but the name if you be not Strangers and Pilgrims here upon Earth All Christ's Disciples indeed are called to sit loose from the World and to have an high and deep sense of the World to come as to the other World they are no mere Strangers and Foreigners but fellow Citizens with the Saints and of the Houshold of God Eph. 2. 19. They are of a Family part of which is in Heaven and part on Earth Eph. 3. 15. of whom the whole Family in Heaven and Earth are named some of their Brethren have got the start of them and are with God before them but the rest are hastening after as fast as they can They are sufficiently convinced that the Earth is no place for them they are strangers there and the contentments thereof uncertain and perishing but they are no strangers to Heaven and the blessed Society of the Saints whose privileges they have a full right to now and hope one day to have as full a Possession and an intimate Communion with their Father and all their Brethren Now that you may resolve upon this and carry your selves sutably I shall 1. Give you some Motives 2. A Direction or two 1. Motives 1. He that taketh up his Rest in this World or any earthly thing is but an higher kind of Beast and unworthy of an immortal Soul The Beasts have an instinct that guideth them to seek things convenient for that Life which they have and therefore a man doth not follow the Light of Reason that seeketh to quiet his mind with what things the World affordeth and onely relisheth the contentments of the carnal and bodily Life that is satisfied with his Portion here Psalm 17. 14. All their business and bustle is to have their wills and pleasure for a little while as if they had neither hopes nor fears of any greater things hereafter Psalm 49. 20. Man that is in honour and void of understanding is as the beast that perisheth because he meerly inclineth to present satisfactions for Reason is as a middle thing between the Life of Faith and the Life of Sense it were no great matter whether you were Men or Dogs or Swine if Reason be onely given you for the present World and present satisfactions all your Sense of the World to come and Conscience is as good as nothing 2. None are of so noble and Divine a Spirit as those that seek the heavenly Kingdom Amongst men the Ambitious who aspire to Crowns and Kingdoms that aim at perpetual Fame by their Vertues and rare Exploits are judged Persons of greater Gallantry than Covetous muck-worms and bruitish Epicures yet their highest thoughts and designs are very base in comparison of Christians who by patient continuance in well-doing seek for Life Glory and Immortality Rom. 2. 7. and whom nothing less will content than the injoyment of God himself Their desires are after him Psalm 73. 25. whom have I in Heaven but thee and who is there on Earth I desire besides thee So that as Man being immortal should provide for some place of perpetual abode so herein the Christian excelleth other men that nothing less will satisfie him than what God hath promised his People hereafter The Threshold will not content him nothing but the Throne 3. What a sorry Immortality mock Eternity do they choose instead of the true one when they neglect the pursuit of this heavenly Country If they look no higher than this World all that they can rationally imagine is perpetuating Themselves and their Names and Posterity by successive Generations Psalm 49. 11. Their inward thought is that their Houses shall continue for ever and their Dwelling-places to all Generations they call their Lands by their own names This is styled Nodosa Aeternitas when they live in their Children after death but alas to how few mens share can this fall and those who may in likelihood expect it who are Lords of fair Rents fair Lands Houses and Heritages how
often are they disappointed but if their Hopes should succeed and they should make themselves this way Eternal yet when the Pageantry of this World is over the great ungodly Men of the World who have Names Lands Families in the general Resurrection shall be Poor Base Contemptible whereas he that made it his Business to look after the World to come shall be Glorious for ever 4. When once our Qualification is clear every step of our remove out of this World is an approach to our abiding City Our Salvation nearer Rom. 13. 11. than when we first believed And 2 Cor. 4. 16. though our outward man perish yet the inward man is renewed day by day 5. Every degree of Grace makes your Qualification clearer Col. 1. 12. giving thanks to the Father who hath made us meet to be partakers of the inheritance of the Saints in light and 1 Tim. 6. 18. laying up in store for themselves a good foundation against the time to come that they may lay hold of eternal life Evidences are encreased when ripening for Heaven more and more 2. Let us carry our selves as such as count our best Estate in this World as the House of our Pilgrimage 1. Let us with great Joy and Delight of heart entertain the Promises of the Life to come resolving to hold and hugg them and esteem them and make much of them till the Performance come Heb. 11. 13. These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the Earth 2. Let us take heed of what may divert us and besot us and hinder us in our heavenly Journey 1 Pet. 2. 11. Dearly beloved I beseech you as Strangers and Pilgrims abstain from fleshly Lusts which war against the Soul A Relish of the Pleasures that offer themselves in the course of our Pilgrimage spoileth the sense that we have of the World to come and weakens our care and pursuit of it 3. Let us be contented with those Provisions that God in his Providence affordeth us by the way though they be mean and scanty 1 Tim. 6. 8. having food and raiment let us be content for we brought nothing into the world and it is certain we can carry nothing out we came into the World contented with a Cradle and must go out contented with a Grave therefore if we want the Pomp of the World let it not trouble us we have such allowance as our Heavenly Father seeth necessary for us till our great Inheritance cometh in hand 4. If the World increase upon us we should take the more care that we may have the Comfort of it in the World to come Rev. 14. 13. Their works follow them Luk. 16. 9. Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations There is no other way to shew our weanedness in a full Estate nor to keep our hearts clean or to express our deep sense of the World to come but this 2. Doct. That during this Estate and the inconveniencies thereof God's Children find matter of Rejoycing in his Word 1. Let us consider how this Point lieth in this Text. 1. The Psalmist had a sufficient sense of the inconveniencies of the House of his Pilgrimage his absence from God for therefore he counts it a Pilgrimage the many affronts and dishonours that are done to God in the World which go near to a gracious heart who espouseth God's quarrel and interest therefore he saith Horrour hath taken hold upon me because men keep not thy Law nay and possibly his own Afflictions and Troubles for many Interpreters suppose him now expelled from Ierusalem and driven to wander up and down in the Forrests and Wildernesses yet then could he comfort himself in God and pass over his time in meditating on his Precepts and Promises The troubles and inconveniencies of our Pilgrimage are easily disregarded by them that have no sense of them or are slight-hearted or whose time of Trial is not yet come but then is strength of Grace seen when we can overcome sense of Trouble by the incouragements which the bare naked Word of God offereth If David were now in Exile it was a trouble to him not to enjoy the Ordinances and Means of Grace with the rest of God's People but to deceive the tediousness of it by God's Word that is the Trial. If we can depend upon the Promise when nothing but the Promise is left us there are no Difficulties too great for the Comfort of God's Word to allay 2. The Psalmist speaketh not of what he would doe but what he had done thy Statutes have been my Songs Experience of the Comfort of the Word is more than a Resolution to seek it there in his Resolution he would have been a Pattern of Duty but now he is a President of Comfort That which hath been may be God that hath given a Promise and Comfort to his Saints before will continue it in all Ages 3. The Psalmist speaketh not of an ordinary Joy but such as was ready to break out into singing which noteth the heart is full and can hold no longer without some vent and utterance As Paul and Silas were so full of Joy that they sang at midnight in the Stocks 2. Now I come to the Reasons why God's Pilgrims find matter of rejoycing in his Word during the time of their Exile and absence from God and all the Inconveniencies that attend it 1. Some on the Words part 2. Some on the part of him that rejoyceth 1. On the Words part God's Pilgrims can rejoyce in it 1. There they have the Discovery and Promise of eternal Life It telleth them of their Country a firm deed and conveyance is a Comfort to us before we have possession 2 Pet. 1. 4. To us are given exceeding great and precious Promises that being made partakers of the Divine nature we may escape the Corruptions that are in the world through Lust. In the Word there are Promises neither of small things of things of a little moment nor of things that we have nothing to doe with but of great moment and weight and given to us The Promises make the things promised certain to those to whom they do belong though they be not yet actually in their Possession and therefore the Children of God are delighted in them and so far as that their hearts are drawn off from worldly things They that adhere to them and prize the Comfort which they offer have something in them above natural Men or the ordinary sort of those that live in the World 2. There they have sure direction how they may attain this Blessedness which the Promises speak of and that is a great Comfort in the midst of the Darkness and Uncertainty of the present Life The Word of God is said to be a light that shineth to us
God should onely be heavy when he displeases God but delight in all the Means that enable him to live to God 3. When we are sadned by the Evil of the present World let us make use of this remedy let us meditate on God's Statutes We shall find ease and refreshing by exercising our selves to know God in Christ. 4. To refute the vain conceit which possesseth the minds of Men that the way of Godliness is a gloomy way Assoon as a Man beginneth to think of Salvation or the change of his Life or the leaving of his Sins embracing the Service of God presently his Mind is haunted with this thought Seest thou not how those that serve God are melancholy afflicted sorrowfull never rejoyce more and wilt thou be one of them This is the Opinion of the World that they can never rejoyce nor be merry that serve God But certainly it is a vain conceit no men do more and more truly rejoyce than they which serve God Consult the Scriptures who have more leave shall I say or command to rejoyce Psal. 37. 4. Delight thy self also in the Lord and he shall give thee the desires of thine heart Phil. 4. 4. Rejoyce in the Lord always and again I say rejoyce Ask Reason who have more cause or matter to rejoyce than they that have provided against the fears or doubts of Conscience by reason of Sin what is more satisfactory to a Soul in doubts and fears than the knowledge of Pardon and Reconciliation with God For the satisfaction of the desires of Nature which carry us after Happiness who have a more powerfull Exciter of Joy than the Holy Ghost Acts 13. 52. The Disciples were filled with joy and with the Holy Ghost Who more qualified with Joy than those who have a clear right to the pardon of Sin and so can see all Miseries unstinged Rom. 5. 1 2 3. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ by whom also we have access by Faith into this grace wherein we stand and rejoyce in hope of the glory of God And not onely so but we glory in Tribulation also How joyfull are those that see themselves prepared for everlasting Life 2 Cor. 5. 1. For we know that if our earthly Tabernacle be dissolved we have a building of God an house not made with hands eternal in the Heavens Yea when a Christian knoweth his Duty his Way is plain before him it is a mighty satisfaction Psal. 19. 8. The Statutes of the Lord are right rejoycing the heart Look into the Lives and Examples of the Saints who have more true Joy than they The Disciples esteem the Grace of the Gospel such a great Treasure that though they suffer Persecution for it they are filled with Joy Acts 8. 8. And there was great joy in that City 1 Thess. 1. 6. Having received the Word with much affliction and joy in the Holy Ghost 2 Cor. 7. 4. I am exceeding joyfull in all our Tribulation Preachers though with great hazard they perform their Office should be joyfull Acts 20. 24. Neither count I my Life dear unto my self so that I might finish my course with joy Phil. 2. 17 18. Tea and if I be offered for the sacrifice and service of your faith I joy and rejoice with you all for the same cause also do ye joy and rejoice with me The World will reply I know not what this spiritual Consolation meaneth it seemeth hard to relinquish that which I see that which I feel that which I taste for that which I see not and it may be shall never see Answ. 1. By Concession the joy of the Saints is the joy of Faith God is unseen Christ is within the Heavens great Hopes are to come 1 Pet. 1. 8. In whom though now ye see him not yet believing ye rejoice with joy unspeakable and full of glory 2 Cor. 5. 7. For we walk by Faith not by sight 2. Thus you see that the World cannot always rejoice in those things which they take to be the proper Objects of Joy they have alternative vicissitudes now rejoice now mourn nor can it be otherwise for they rejoice in things which cannot always last if they rejoice when their Worldly comforts increase they are sad when they wither if they rejoice when their Children are born they weep when they die but a Christian hath always his Songs for he must always rejoice in the Lord who is an eternal God Phil. 4. 4. Rejoice in the Lord always in Christ who hath obtained eternal Redemption for us Heb. 9. 12. in the Promises which give an eternal Influence Psal. 119. 111. Thy testimonies have I taken as an heritage for ever for they are the rejoicing of my heart The Flesh cannot afford you any thing so delightfull as a Christian hath the Word will hold good for ever 3. We cannot altogether say that a Christian doth rejoice in that which he cannot see for all that they see is their everlasting Father's Wealth 1 Cor. 3. ult All are yours for you are Christ's and Christ is God's If they look to Heaven they can rejoice and say Glory be to thee O Lord who hast prepared this for our everlasting Dwelling-place if they look to the Earth Glory be to thee O Lord who dost not leave us destitute in the House of our Pilgrimage if they consider their Afflictions they rejoice that God is not unmindfull of poor Creatures who are beneath his Anger as well as unworthy of his Love Iob 7. 17 18. What is man that thou shouldst magnifie him and that thou shouldst set thine heart upon him and that thou shouldst visit him every morning and try him every moment That God should trouble himself about us that we may not perish with the ungodly World The same Love that sendeth them Prosperity sendeth Adversity also which they find by the seasonableness of it SERMON LXI PSAL. CXIX 55. I have remembred thy Name O Lord in the Night and have kept thy Law WE often reade and sing David's Psalms but we have little of David's Spirit A Man's Imployment is as the Constitution of his Mind is for all things work according to their Nature A man addicted to God that is to say one who hath taken God for his Happiness his Word for his Rule his Spirit for his Guide and his Promises for his Encouragement his heart will always be working towards God Day and Night in the Day he will be studying God's Word in the Night if his sleep be interrupted he will be meditating on God's Name still entertaining his Soul with God The predominant Affection will certainly set the thoughts awork The Man of God had told us in the former Verse what was his chief Imployment in the Day-time and now he telleth us how his heart wrought in the Night Night and Day he was remembring God and his Duty to him In the Day the Statutes of God were his Solace and as
if you believed there were no God could you be more neglectfull of God and careless and mindless of heavenly things than you are now your Transgressions speak louder than your Professions in the Eye of an understanding Believer Psal. 36. 1. The Transgression of the wicked saith within his heart that there is no fear of God before his eyes Practice belies Profession Tit. 1. 16. They profess that they know God but in works they deny him Cold and dead Opinions are easily taken up and men talk by rote one after another yea and study to defend them and yet count God an Idol Denial in Works is the strongest way of Denial for Actions are more weighty and deliberate than Speeches 2. There is a threefold Remembrance of God for practical uses 1. There is a constant Remembrance we should carry the thoughts of God along with us to all our Businesses and Affairs and ever walk as in his Eye and Presence Prov. 23. 17. Be thou in the fear of the Lord all the day long not onely in Prayer but at all times in all our other occasions Some Graces like the Lungs are always in use so Psal. 16. 8. I have set the Lord always before me He that liveth always as in the sight of God cannot be so secure and sensless as others are A drowsie unattentive mind is easily deceived into sin but he that doth often remember God his Conscience is kept waking for he is all Eye and seeth all things all Hand and toucheth all things all Foot and walketh every where all Ear and heareth all things Sic agamus cum hominibus tanquam Deus videat sic loquamur cum Deo tanquam homines audiant the latter clause was the least that an Heathen could think of but surely if there be any weight in the former part of the Direction the latter is needless Thus we should never forget God 2. Occasional when God is brought to mind either by some special occasion offered or by some notable discovery of himself in his Word or Works Occasion offered as when Ahasuerus could not sleep Esth. 6. 1. it was the Providence of God he should reade in the Chronicles and so come to the knowledge of Mordecai so it befalleth God's Children they cannot sleep sometimes and so occasion is offered in the silence and solitude of the night to invite them to holy thoughts of God which may be of great use and comfort Iob 37. 7. He sealeth up the hand of every man that all men may know his work In deep Snow or Rain their work is hindred that they sitting at home may have time to consider of God and his Providence Sometimes it falleth out so that we know not what to do with our thoughts and it will look strangely in the review if we should prostitute them to vanity rather than give them to God like the act of a spitefull man that will rather destroy and waste a Commodity than let another have it Or when some notable Discovery of God is in his Ordinances and Providences Word or Works we should always season our hearts with the thoughts of God we should see him in every Creature and observe him in his daily Providences the Name of God is upon all things that he hath made but especially any notable Providence that falleth out which is an especial Demonstration of his Wisedom Justice and Power Psal. 111. 4. He hath made his wonderfull works to be remembred So in his Ordinances when God maketh any nearer approach to us by way of Conviction Counsel or Comfort 1 Cor. 14. 25. And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Many times our minds in reading or hearing are illustrated with an heavenly light or our hearts touched with some delightfull relish and the Word cometh in with more than ordinary Authority and Power upon the heart these are especial occasions which we must take to consider God and the great affairs of our Souls 3. Set and solemn when from the bent purpose and inclination of our own hearts without any outward impulsion we set our selves to remember the God that made us from first to last there is great use of Meditation and serious thoughts of God in the spiritual Life Our first awaking is occasioned by them Psal. 22. 22. They shall remember and turn to the Lord for a great while we live without God in the World till we recollect our selves and consider where we are and whither we are going we are like men drunk or asleep and do not make use of our Reason and common Principles that may be learned from the inspection of the Creature and every thing about us and when once we are brought into the Communion of the Life of God and have Grace planted in our hearts it cannot be carried on unless we take time to remember God Our Faith our Love our Desires our Delight they are all acted and exercised by our Thoughts so that the spiritual Life is but an Imagination unless we do frequently and often take time for serious Meditation of him It is not consistent with any of the three vital Graces Faith Hope and Love that a man should be a stranger to the Remembrance of God therefore God complaineth of it as a strange thing Ier. 2. 32. My people have forgotten me days without number do no more regard me than if they had never known me Besides the habits of Grace are so weak and our Temptations so strong and the Difficulties of Obedience so great that I cannot see how we can keep a foot any Interest of God in our selves if we seldom think of God and do not sometimes sequester our selves to revive this memorial upon our souls Can a sluggish heart be quickned or weak and inconstant Resolutions be strengthened or the sparks of Love ever blown up into a Flame and fainting Hopes cherished unless we seriously set our Minds a work to consider of God and our obligations to him Will a sleepy Profession without constant and lively thoughts doe it it cannot be Oh no if you mean to keep in the fire you must ply the Bellows and blow hard Whet Truths upon the Understanding and agitate your Minds in this holy Work II. My next work is to shew that it is a notable help to Godliness and that appeareth enough in that forgetting God is assigned as the cause of all mischief and remembring God the engagement to all Duty we forget God do not meditate upon his Name and so fall into Sin Psal. 9. 17. The wicked shall be turned into Hell and all the Nations that forget God Some deny God but most forget him they cast away the knowledge of God out of their minds So Psal. 50. 22. Consider this all ye that forget God that is the Description of the Wicked So it is the charge upon Israel as their great Sin and
Thirdly That which a man would make his Portion if he were free to choose it should be a proper and suitable Good our own Good The heart of man aims at not onely bonum Good in common but also bonum congruum a suitable fitting Good Every Element moveth to its own place and every living Creature desires Food proper to it self so man is not onely carried to Good but Good that suits to his Capacity and Necessity the Soul being a Spirit must have a Spiritual Good Indeed as it acts in the Body and accommodates it self with the Necessities of the Body and seeks the Good of the Body so it may be carried out to Honours Pleasures and Profits for these are the conveniencies of the bodily life but as it is a Spirit and can live apart from the Body it must have something above these a spiritual Object and as it is Immortal it must have an Immortal Good Now for a spiritual Immortal Good do we grope and feel about until we finde it and then there 's a great deal of satisfaction Acts 17. 27. That they should seek the Lord if haply they might feel after him and finde him So we are groping and feeling about as the blinde Sodomites did for Lots door for some Good that may suit the Capacity of our Souls we were made for God and therefore cannot have full contentment without God But I speak not now of man as man but suppose him to have a new Nature put into him that carries him after satisfaction we are made partakers of the Divine Nature 2 Pet. 1. 4. It is called so because it comes from God and tends to Him Now there must be something suitable to this Nature pleasure is when those things are enjoyed that suit with us when the Object and the Faculty are suited when every Appetite hath a fit dyet to feed upon then a marvellous deal of Pleasure and Contentment results from thence Rom. 8. 5. They that are after the Flesh do minde the things of the Flesh but they that are after the Spirit the things of the Spirit All things seek a suitable Good Now they that are after the Spirit that have a new spiritual Divine Nature put into them renewed Souls they must have an Object proper and therefore must have something above the concernments of the Body and above the fleshly Nature for every thing delights in that which is suitable as a Fish in the Stream and an Ox to lick up the Grass and Man must have a suitable Good as a rational Being but as a spiritual being must have another Good Grace restores us to the inclinations of Nature when it was innocent therefore the Soul that came from God must center in God and it cannot be quiet without him Fourthly That which a man would make his Portion it must be sufficient to supply all his wants that he may have enough to live upon Now saith the Lord I am God Alsufficient Gen. 17. 1. Sufficient for the necessities of this Life and that which is to come He is the Fountain of all Blessings Spiritual Temporal Eternal not onely their Power for ever but their Portion for ever satisfied with him now and in the Life to come Psal. 142. 5. Thou art my Portion O Lord in the Land of the Living They expect all from Him not onely Peace and Righteousness Grace and Glory but Food Maintenance Defence to bear them out in his Work The Creature is but Gods Instrument or as an empty Pipe unless God flow in by it If God help them not the Creature â—…annot help them These are Streams that have Water onely so long as the Spring fills them Well then here is a Portion that is every way sufficient All other Portions are accompanied with a want but this alone sufficeth all Some things give Health Wealth O but not Peace Some things give Peace but not Honour But God is all to us Health Wealth Peace Honour Grace and Glory All things are yours because you are Christ's and Christ is God's so runs the Christian Charter there is omne bonum in summo bono all things in the chiefest Good So Rev. 21. 7. He that overcometh shall inherit all things how so for I will be his God He that hath God hath him that hath Power and Command of all things and therefore shall inherit all things for I will be his God And that 's the reason of the Apostles Riddle 2 Cor. 6. 10. As having nothing yet possessing all things that is all things in God when they have nothing in the Creature Many times they are kept barâ—… and low but God carries the Purse for them all things are at his dispose and we are kept more bare and low that we may be sensible of the strange Supplies of his Providence Alas without him in the midst of our Sufficiencies we may be in straits Fifthly That a man would choose that for his Portion wherein he may be contented satisfied and sit down as having enough Now this is onely in God When we choose other things for our Portion still our Sore runs upon us there are some crannies and vacuities of Soul that are to be filled up if we could satisfy our Affections we cannot satisfy our Consciences nothing can content the desires of the Soul but God himself other things may busy us and vex us but cannot satisfy us All things are vanity and vexation of Spirit If a man would make a critical search as Solomon did he set himself to see what Pleasures and Honours would doe to content the Heart of Man and what Riches and Learning would doe he had a large Estate and Heart and so was in a capacity to try all things to see if he could extract Satisfaction from them yet he concludes all is vanity and vexation of Spirit Whosoever will follow this Course will come home with Disappointment But in this Portion there 's Contentment we need no more but God and there is nothing besides him worth our desire Necessities that are not supplied by him are but fancies it is want of Grace if we want any thing else when we have God for our Portion Psal. 17. 14. From the men of the world which have their Portion in this life and whose belly thou fillest with thy hid Treasure A Carnal man's Happiness is patched up with a great many Creatures they must have dainty Fare costly Apparel this and that and still their Sore runs upon them they have a fulness of all things and yet they are not filled But now saith David As for me I will behold thy Face in Righteousness I shall be satisfied when I awake with thy Likeness Though God do not make out himself in that Latitude and Fulness as he will hereafter yet at present to have Communion with God is enough I shall be filled There are some desires that are working after God but they will be filled hereafter It is true we are not now perfect but
coming to them by chance They not onely say good in general but who will shew me c. As they look after uncertain Blessings so they look after an uncertain Authour as they fall out in the course of second Causes if they have these they bless their Hearts and content themselves To convince these Men of the baseness of their Choice and make them bethink themselves their Choice is part of their punishment There cannot be a greater Punishment than that they should have what they choose that they should be written in the Earth Ierem. 17. they shall have this and no more That God should say to them Silver and Gold you shall have but in this matter no Lot nor Portion Act. 8. Their Bellies shall be filled with hid Treasure they shall have gorgeous Apparel dainty Fare Substance enough to leave to their Babes but be deprived of Heaven It 's the greatest Misery that can be to be condemned to this kind of Happiness That we should thus degrade our selves and sit upon the Threshold when they might sit upon the Throne and lick onely the dust of his Footstool But wicked Men will not be sensible of this now but one day they shall of the Misery of this their foolish Choice at death usually Ier. 17. 11. At his latter end he shall be a fool Then his Heart will rave against him O Fool Mad-man that thou wert not as carefull to get the Favour of God as to get this worldly Pelf when he must goe into another World and he is launching out into the great gulph of Eternity And in Hell they will be sensible Luke 16. 25. Son remember that thou in thy life-time receivedst thy good things c. The Conscience of their foolish Choice is a part of their Torment when their Heart shall return upon them and say This was because thou wouldst look after temporal Things when Snares and Brimstone and an horrible Tempest is poured out upon them what Thoughts have they of their Portion when they are cast out with the Devil and demned Spirits Carnal Men think the difference between them and others will ever hold out when they glitter in the World O but the time is coming when Death will undeceive them And at the day of Judgment they will be sensible of it when they shall be refused as the Out-casts of the World and when the Saints shall have their Portion when the Lord shall take the Godly to himself receive them into his Bosome and welcome them to Heaven and call them to his Right hand and they shall be banished out of his presence with a goe ye cursed when they shall become the loathing of God the scorn of Angels and blessed Spirits when it shall be said as in Psal. 52. 7. Lo this is the man that made not God his strength but trusted in the abundance of his riches and strengthned himself in his wickedness O then how will Conscience return upon the wretchedness and folly of their Hearts and be exercised upon it this will vex and gaul them in Hell with anxious thoughts of it to all Eternity As by the fire that never shall be quenched is signified the Wrath of God so by the Worm that never dies the violent working of Conscience upon the folly of choosing perishing Vanities Use 2. It exhorts us to this necessary Duty to choose God for our Portion It is not a slight thing but that upon which your eternal Happiness doth depend it 's the fundamental Article of the Covenant of Grace and the Question God puts you to is whether you will choose him for your Portion therefore he begins the Commandments with this Thou shalt have no other Gods before me God is not your God unless he be set uppermost in your Souls he cannot be your Portion unless he be your chiefest Good There is no possibility of entring into Covenaâ—…t with God unless you subscribe to this main Article Again as 't is a very necessary Work so 't is an Evidence and Fruit of God's Election if a Man would come to know the Thoughts of God concerning him before all the World what his Destiny is God's Election or Choosing of you is manifested by your Election or your choosing of God for all God's Works leave an Impression upon the Creature he chooseth us that we might choose him I will say you are my People and you shall say I am your God Again you must have something for your Portion There 's no Man hath a sufficiency in himself The Soul is like a Spunge always thirsting and seeking of something from without to be filled a Chaos of Desires Man was made to live in dependance Now of all Portions in the World there is none worth the having but God himself nothing else can make you compleatly blessed and satisfy all the Necessities and all the Capacities of Soul and Body When you have outward things what have you for your Conscience If these things could fill up your Affections they bear no proportion with Conscience your Sore will run upon you and your inward Griefs will not be cured But this is such a Portion that besides internal Grace there shall be a competent measure of outward things God will provide for you Psal. 23. 1. The Lord is my Shepherd what then I shall not want This Interest will give you temporal Things and the Comforts of this Life so that you have the Fountain of all other Mercies While others do but drink of the Streams and of Streams where they are muddy where they partake of the Soile through which they run you goe to the clear Fountain Alas others do but pluck the Leaves and Flowers but you have the Fruits and very Root it self the perpetual Fountain and Well-spring of Comfort and Root of all the blessedness the Heart can wish for Again all other Comforts grow upon this Interest and when all other things are lost this can supply you again All worldly Things when we have them yet they have not a Root but you have the Root so that when other things faile this will yield you all manner of Supplies Yea this is that which seasons and makes all other things comfortable when we have them and the Love of God with them This Man of God had a Kingdom and a great deale of Wealth he was a Victorious King as we may see by his Offering 1 Chron. 29. what Cart-loads of Gold and Silver he offers to God yet in the midst of all this fulness he saith Thou art my Portion Other Portions may turn to a Man's hurt as they are occasions of Sin as they expose to Envy and Danger many a man is undone both here and hereafter by making the Creature his Portion but never any man was undone by making God his Portion It was the end of our Creation God passing by all other Creatures set his Heart upon Man He made all things for Man and Man for himself All other things were
are related to us or in whose good or ill we are concerned As publick Persons as Magistrates 1 Tim. 2. 1 2. I exhort therefore that first of all supplication prayers intercessions and giving of thanks be made for all men for Kings and for all that are in authority Pastors of the Church 2 Cor. 1. 11. You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf Or our Kindred according to the flesh or some bond of Christian duty Rom. 12. 15. Rejoyce with them that do rejoyce Another place where this Duty is enforced is Eph. 5. 20. where we are bidden to give thanks always for all things unto God and the Father in the name of our Lord Iesus Christ. Where you see it is a duty of an universal and perpetual use and wherein the honour of God and Christ is much concerned A third place is 1 Thess. 5. 18. In every thing give thanks for this is the will of God in Christ Iesus concerning you See what Reason he urgeth the express will of God requiring this worship at our hands We are to obey intuitu voluntatis God's Will is the fundamental Reason of our Obedience in every Commandment but here is a direct charge now God hath made known the wonders of his love in Christ. I shall prove to you that this is a necessary Duty a profitable Duty a pleasant and delightfull Duty 1. The necessity of being much and often in Thanksgiving will appear by these two Considerations 1. Because God is continually beneficial to us blessing and delivering his People every day and by new Mercies giveth us new matter of Praise and Thanksgiving Psalm 68. 19. Blessed be the God of our Salvation who loadeth us daily with his benefits Selah He hath continually favoured us and preserved us and poured his Benefits upon us The Mercies of every day make way for Songs which may sweeten our Rest in the night and his giving us Rest by night and preserving us in our sleep when we could not help our selves giveth us Songs in the morning And all the day long we find new matter of Praise our whole work is divided between receiving and acknowledging 2. Some Mercies are so general and beneficial that they should never be forgotten but remembred before God every day Such as Redemption by Christ Psalm 111. 4. He hath made his wonderfull works to be remembred We must daily be blessing God for Iesus Christ 2 Cor. 9. 15. Thanks be unto God for his unspeakable gift I understand it of his Grace by Christ. We should ever be thus blessing and praising him for the keeping of his great Works in memory is the foundation of all Love and Service to God 2. It is a profitable Duty The usefulness of Thanksgiving appeareth with respect to Faith Love and Obedience 1. With respect to Faith Faith and Praise live and die together if there be Faith there will be Praise and if there be Praise there will be Faith Iâ—… Faith there will be Praise for Faith is a Bird that can sing in Winter Psalm 56. 4. In God will I praise his word in God have I put my trust I will not fear what flesh can do unto me And verse 10. In God I will praise his word in the Lord I will praise his word His Word is satisfaction enough to a gracious Heart if they have his Word they can praise him before hand for the grounds of Hope before they have injoyment As Abraham when he had not a foot in the Land of Canaan yet built an Altar and offered Sacrifices of Thanksgiving because of God's grant and the future possession in his Posterity Gen. 13. 18. Then whether he punisheth or pittieth we will praise him and glory in him Faith entertaineth the Promise before Performance cometh not onely with confidence but with delight and praise The other part is if Praise there will be Faith that is supposing the Praise real for it raiseth our Faith to expect the like again having received so much grace already All God's Praises are the Believers Advantage the Mercy is many times given as a pledge of more Mercy In many cases Deus donando debet if life he will give food and bodily raiment it holdeth good in Spiritual things if Christ other things with Christ. One Concession draweth another if he spares me he will feed me cloath me The Attributes from whence the Mercy cometh is the Pillar of the Believers confidence and hope if such a good then a fit Object of trust If I have found him a God hearing Prayer I will call upon him as long as I live Psalm 116. 2. Praise doth but provide matter of Trust and represent God to us as a Storehouse of all good things and a sure foundation for dependance 2. The great respect it hath to Love Praise and Thanksgiving is an act of Love and then it cherisheth and feedeth Love It is an act of Love to God for if we love God we will praise him Prayer is a work of necessity but Praise a meer work of duty and respect to God We would exalt him more in our own hearts and in the hearts of others Psalm 71. 14. I will hope continually and will yet praise thee more and more We pray because we need God and we praise him because we love him Self-love will put us upon Prayer but the Love of God upon Praise and Thanksgiving then we return to give him the Glory Those that seek themselves will cry to him in their distress but those that love God cannot endure that he should be without his due honour In Heaven when other Graces and Duties cease which belong to this imperfect State as Faith and Repentance cease yet Love remaineth and because Love remaineth Praise remaineth which is our great employment in the other World So it feedeth and cherisheth Love for every benefit acknowledged is a new fewel to keep in the fire Psalm 18. 1. I will love thee O Lord my strength Psalm 116. 1. I will love the Lord who hath heard the voice of my Supplications Deut. 30. 20. That thou mayst love the Lord who is thy life and the length of thy days The Soul by Praise is filled with a sense of the mercy and goodness of God so that hereby he is made more amiable to us 3. With respect to Submission and Obedience to his Laws and Providence 1. His Laws The greatest bond of Duty upon the fallen Creature is Gratitude now gratefull we cannot be without a sensible and explicite acknowledgment of his goodness to us the more frequent and serious in that the more doth our love constrain us to devote our selves to God Rom. 12. 1. I beseech you therefore Brethren by the mercies of Gâ—…d that you present your selves a living sacrifice holy acceptable to God which is your reasonable service To live to him 2 Cor. 5.
with fear and trembling In the time of our sojourning here we meet with many Temptations Baits without are many and the Flesh within us is importunate to be pleased and our account at the end of the Journey is very exact 1 Pet. 1. 17. And if ye call on the Father who without respect of persons judgeth according to every man's work pass the time of your sojourning here in fear A false Heart is apt to betray us and the entertainments of sense to intice and corrupt us and we are assaulted on every side and Salvation and eternal Happiness is the thing in chase and pursuit if we come short of it we are undone for ever Heb. 4. 1. Having a promise of rest left with us let us fear lest we come short of it There is no mending Errours in the other World there we shall be convinced of our mistakes to our Confusion but not to our Conversion and Salvation II. The influence it hath upon keeping God's Precepts 1. In general this is one demonstration of it that the most eminent Servants of God have been commended for their Fear of God Iob cap. 1. 1. is said to be a man perfect and upright one that feared God and eschewed evil He had a true Godliness or a filial awe of God which kept him from Sin and the Temptations whereby it might insinuate it self into his Soul So Obadia Ahabs Steward is described to be a man that feared God greatly 1 Kings 18. 3. and of one Hananiah it is said Nehem. 7. 2. that he feared God greatly above many others Men are more holy as the Fear of God doth more prevail in their hearts their tenderness both in avoiding and repenting of Sin increaseth according as they entertain the awe and fear of God in their hearts and here is the rise and fountain of all circumspect Walking As the Stream is dryed up that wanteth a Fountain so Godliness ceaseth as the Fear of God abateth 2. More particularly 1. It is the great pull-back and constant preservative of the Soul against Sin As the Beasts are contained in their subjection and obedience to Man by the fear that is upon them Gen. 7. 2. The dread of you shall be upon every Beast of the earth that they shall not hurt you So the Fear of God is upon us Exod. 20. 20. God is come to prove you that his fear may be before your faces that ye sin not Ioseph is an instance Gen. 39. 9. How can I doe this great wickedness and sin against God Abraham could promise himself little security in a place where no Fear of God was Gen. 20. 11. I thought surely the fear of God is not in this place and they will slay me for my Wifes sake Therefore Prov. 23. 17. be thou in the fear of the Lord all the day long 2. It is the great excitement to Obedience 1. Duties of Religion will not reverently and seriously be performed unless there be a deep awe of God upon our Souls God will be sanctified in all that draw nigh unto him Lev. 10. 3. Now what is it to sanctify God in our hearts but to fear his Majesty and Greatness and Goodness Isa. 8. 13. Sanctify the Lord God of Hosts in your hearts and make him your Fear Therefore David desireth God to call in his stragling Thoughts and scattered Affections Psal. 86. 11. Unite my heart to the fear of thy Name so the serious Worshippers are described to be those that desire to fear his Name Nehem. 1. 11. 2. Duties towards Men will not be regarded in all times and places unless the Fear of God bear rule in our hearts As Servants when their Masters are absent neglect their work Col. 3. 22. Servants obey in all things your Masters according to the flesh not with eye service as men pleasers but in singleness of heart fearing God A Christian is alike every where because God is alike every where He that feareth God needeth no other Theatre than his own Conscience nor other Spectatours than God and his holy Angels So to hinder us from contriving mischief in secret when others are not aware of it Levit. 19. 14. Thou shalt not curse the deaf man nor lay a stumbling block before the blind but shalt fear the Lord thy God The deaf hear not the blind seeth not but God seeth and heareth and that is enough to a gracious heart to bridle us when it is in our power to hurt others As Ioseph assureth his Brethren he would be just to them for I fear God Gen. 42. 18. Nehemiah did not convert the publick Treasures to his private use Nehem. 5. 15. so did not I for I fear God This grace when it is hazardous to be faithfull to men makes us to slight the danger Exod. 1. 17. The Midwives feared God and did not as the King of Egypt commanded them that kept them from obeying that cruel edict to their own hazard Neither hope of gain nor fear of loss can prevail where men fear God 3. It breedeth Zeal and Diligence in the great and general business of our Salvation and maketh us more carefull to approve our selves unto God in our whole course that we may be accepted of him 2 Cor. 7. 1. perfecting holiness in the fear of God God is a great God and will not be put off with any thing or served with a little Religiousness by the bie but with more than ordinary Care and Zeal and Diligence Now what inclineth us to this but the Fear of God or a Reverence of his Majesty and Goodness So Phil. 2. 12. Let us work out our Salvation with fear and trembling Salvation is not to be looked after between sleeping and waking no it requireth our greatest Attention as having a sense of the weightiness of the work upon our hearts The Use is to press to two things 1. To fear God 2. To keep his Precepts if we would come under the character of his People 1. To fear God Be not prejudiced against this Grace it is generally looked upon as a left-handed Grace 1. It is not contrary to our Blessedness Prov. 28. 14. Blessed is he that feareth always It doth not infringe the happiness of our Lives to be always in God's company mindfull of our Duty to him The Angels in Heaven always behold the Face of our Heavenly Father and in that Vision their supream Happiness consists There is a Fear of Angels and a Fear of Devils The Angels ever fear and reverence God the Devils believe and tremble the Angel's Fear is Reverence the Devil's Fear is Torment God doth not require that we should always perplex our selves with Terrours and Scruples that were a Torture not a Blessedness but God hath required that we should always have a deep sense of his Majesty and Goodness impressed upon our hearts In Heaven this Fear will not cease it is an essential respect due from the Creature to the Creatour and as we shall love him so fear
special business and temptation Prov. 28. 26. He that trusteth in his own heart is a fool but he that walketh wisely shall be delivered that is he that followeth his own conceit soon falleth into a snare he that maketh his Bosome his Oracle and his own Wit his Counsel thinks himself wise enough without daily seeking to God to order his own business never succeedeth well but plungeth himself into manifold inconveniencies 2. From Gods manner of giving he is not weary and tyred with constant supplicants Iames 1. 5. If any man lack wisdom let him ask of God who giveth to all men liberally and upbraideth not and it shall be given him The Throne of Grace lyeth always open the oftner we frequent it the more welcome we frown upon one that often troubleth us with his suits but it is not so with God we may beg and beg again 3. The value of the benefit it self Saving knowledg or the light of the spirit keepeth alive the work of grace in our hearts Habitual graces will soon wither and decay without a continual influence the increase of sanctification cometh into the Soul by the increase of saving knowledg 2 Pet. 1. 2. Grace be multiplied unto you through the knowledg of God and of Iesus Christ our Lord. The more we grow thriving in knowledg the more we grow in grace and the heart and life is more engaged As we learn somewhat more of God in Christ our awe and love to him is increased Eph. 4. 20 21. Ye have not so learned Christ if so be that you have heard him and been taught of him as the truth is in Iesus that is if ye are taught and instructed by Christ himself in the Truth It is not every sort of hearing Christ or knowledg which will do us good Many learn him and know him who abuse that knowledg which they have of him but if he effectually teach us by his spirit then our knowledg is practical and operative we will practise what we know be careful to please God in all things 4. From the temper of a gracious heart a tast of this knowledg will make us desire a further supply that we may be taught more and the Soul may be more sanctified therefore doth David deal with God for the increase of saving knowledg We are contented with a little tast of heavenly Doctrine but holy men are not so shew me thy mind let me see thy Glory Hos. 6. 3. then shall we know if we follow on to know the Lord. They are for growth as well as truth they experimentally know how good God is and the more they know him the more they see their Ignorance and that there is more behind to be known of him Before they had but a flying report of him now they are acquainted with him and have a nearer inspection into his ways and this is but little in comparison of what they desire We are bidden 2 Pet. 3. 18. Tâ—… grow in grace and in the knowledge of our Lord and Saviour Iesus Christ. Present measures do not satisfie them they must grow in knowledg as grow in grace more love to Christ more delight in his ways III. Prop. In asking any spiritual gift we are encouraged by the bounty and mercy of God David signifieth both 1. His bounty or benignity or that free inclination which is in God to do good to his Creatures 2. His mercy respects the Creature as affected with any misery Mercy properly is a proneness to succour and relieve a man in misery notwithstanding sin Now the larger thoughts of mercy the more hope partly because we have no plea of merit and therefore mercy is the Fountain of all the good which cometh to us from God We cannot come to him as a Debtor and therefore we must come to him as a free Benefactor Wherewith can we oblige God We have nothing to give to him but what is his own already and was first received from him all things come of thee and of thine own have we given thee 1 Chron. 29. 14. We pay the great Governour of the World out of his own Exchequer The Apostle maketh the challenge Rom. 11. 35. Who hath given him first and it shall be recompensed to him The Sun oweth nothing to the Beam but the Beam all to the Sun the Fountain oweth nothing to the Stream but the Stream hath all from the Fountain so we have all from God can bring nothing to him which was not his before and came from him Partly because there is a contrary Merit an ill-deserving upon us for which he might deny us any farther Mercies Psalm 25. 8. Good and upright is the Lord and therefore he will teach sinners in the way If the Sinner be weary of his wandring and would be directed of the Lord for the time to come God is upright he will not mislead us and he is good will readily lead us in a right Path. Sin shall not obstruct our Mercies and therefore must not keep the penitent supplicant back from confidence to be heard in his Prayer when he would be directed in the ready way to Happiness You would fain be reduced to a good Life after all your straying humbly lay your selves at God's feet 1 Kings 20. 31. We have heard that the Kings of the house of Israel are mercifull Kings let us I pray thee put sackcloath on our Loins and ropes upon our Heads and go out to the King of Israel peradventure he will save thy life If God were most tenacious we have cause to beat his Ears continually with our Suits and Supplications such is our want but he is good and ready to guide poor Creatures nay he is mercifull and former Sins shall be no obstruction to us if at length we are willing to return to our Duty IV. Prop. The universal Experience of the World possesseth all mens minds with this apprehension that God is a mercifull God The Earth O Lord is full of thy Mercy the World and every thing therein sets forth his Goodness to us The same is said in other places Psalm 33. 5. The Earth is full of the goodness of the Lord. If Earth what is Heaven Psalm 145. 9. His tender Mercy is over all his works 1. Let us see that every Creature is a Monument and Witness of God's Mercy and Goodness things animate and inanimate the Heavens and Earth and all things contained therein declare that there is a powerfull wise and good God There is no part of the World that we can set our Eyes upon but it speaketh Praise to God and the thoughts of his Bounty to the Creatures especially to Man for all things were either subjected to Man's dominion or created for his use and benefit If we look to the Heavens all serveth for the use and benefit of Mankind Psalm 8. 3 4. When I consider thy Heavens the work of thy fingers the Moon and the Stars which thou hast ordained What is man that thou
the Argument be not absolutely and infallibly conclusive yet here is such a concurrence of Probabilities that we should go and try what he will doe for our Souls 2. They in their rank have their supplies and we in our rank have our supplies therefore his kindness to all Creatures should incourage new Creatures to expect their help from him for God doth good to all his Creatures according to their necessity and capacity his giving them supplies convenient for them is a pawn of God's pleasure to bestow upon his Servants greater gifts than these All things that look to God have necessaries provided for them according to the condition of their Nature and therefore if you have another Nature and besides the good things of this Life do need the good things which belong to the Life to come he will give us gifts and graces as he giveth them their food for these are as necessary for this kind of life as food for that As they in their rank find Mercy so we in ours his general Goodness confirmeth us in expecting these more special Favours For as there is a general Benignity to all Creatures so there is a special to his Children Psam 36. 6 7. Thou preservest Man and Beast How excellent is thy loving kindness O Lord therefore the Children of men put their trust under the shadow of thy wings His common kindness and his special love are often compared together they agree in this that both come from a good God Therefore the Argument holdeth strong if good to all Creatures then good to new Creatures Why should we think that he would not shew his Goodness to us also Again they agree in this that in doing good God doth not consider the worthiness of the Creature but his own Goodness and Self-inclination to preserve what he hath made as he did not disdain to give Life to the meanest Creatures so he doth not disdain to preserve them as they had their Life from him at first so they have their Life still in him the poorest Worm not excepted Not a Worm not a Gnat not a Fly but tastes of God's Bounty God disdaineth not to look after the most abject things So the plea of unworthiness lyeth not in bar against the new Creature for necessary supplies God giveth out of his own goodness Now they differ in the kinds of the Mercy one common the other saving and the special subjects of them one is to all Creatures the other is to God's peculiar People and in the manner of conveyance the one floweth in the Channel of common Providence the other is conveyed to us by the golden Pipe of the Mediator Well then the Creatures have their Mercies and Wicked men their Mercies have that they prize and value and the People of God have also what they prize and esteem 3. God doth good to every one according to their necessity and capacity He doth not give meat to the Trees nor stones to the Beasts but provideth food and nourishment convenient for them so to his People according to their condition of Nature and special capacity The general capacity is the condition of their Natures the special capacity is want or earnest desire if we extremely need or earnestly desire these Blessings then we may reason from God's general Goodness to all the Creatures to that special act of Goodness which we expect from him Pray mark how God's general Goodness is expressed Psalm 145. 15 16. The eyes of all things wait upon thee and thou givest them their meat in due season Thou openest thy hand and satisfiest the desire of every living thing He keepeth a constant eye of Providence and if the desire be great he doth not frustrate the natural expectation of hungry Creatures but giveth them that sort of Food which is fit for them Now God expecteth the same from New Creatures if necessity and vehement desire meet he promises supply open thy mouth wide and I will fill it Psalm 81. 10. and Psalm 145. 19. The Lord will fulfil the desire of them that fear him he also will hear their cry and will save them The Beasts mourn and cry in their kind we pray and cry in our kind Needy desires will be heard he is in a capacity to receive spiritual Blessings who is sensible of their Necessity for the Happiness of his immortal Soul and doth prize and value them and earnestly desire them The Man of God was under a Necessity for he apprehended himself miserable and at a loss without it for he desired no other Mercy A gracious Heart cannot be satisfied with low things be thus affected and then this Argument will be of use to you Use 1. Is for Reproof Since God is so mercifull how much are they to blame 1. Who render themselves uncapable of the benefit of Mercy by Impenitence persisted in against the means of Grace They slight his common Mercy and cut off themselves from his saving Mercy Abused Goodness will be destructive Rom. 2. 4 5. Or despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous Iudgment of God 2. The Stupid and Senseless which do not take notice oâ—… the Mercy of God which shineth forth in all the Creatures A Man can turn his Eye no where but in every place and quarter of the World he shall see plain Testimonies of God's Mercy but alas how much of this is lost and past over for want of observation Isa. 1. 3. The Ox knoweth his Owner and the Ass his Masters Crib but Israel doth not know my People doth not consider All this Goodness was left in the Earth to invite our minds and hearts to God therefore as the Bee sucketh honey out of every Flower so should we still dwell on the thoughts of God's goodness represented to us in every thing we see and feel 3. Those that think of God's Mercy with extenuating and diminishing thoughts do not raise their Hopes and Confidence by a serious reflection upon that ample discovery which he hath made of it in all his Works if God be good to all his Creatures why should we be left out of the number surely God will not be backward to those that earnestly desire his Grace therefore those that deject themselves that say God will not hear me or regard my Prayers are to be condemned Use 2. Information the lively light of the Spirit is a special Mercy Our Misery lieth in the ignorance of God and the transgression of his Law our Happiness in being inlightened and sanctified by the spirit of Wisdome and understanding It is God's great gift Ier. 24. 7. I will give them an heart to know me that I am the Lord and they shall be my People and I will be their God for they shall return unto me with
is communicative of its self he is good that noteth his Nature and Inclination and he doth good that noteth his Work whereby he giveth proof of his Goodness Unumquodque operatur secundùm suam formam every thing acteth according to its Nature So doth God as is his Being so is his operation he is good and doth good the Work must needs be answerable to the Workman The Point is Doctr. It becometh all those that have to doe with God to have a deep sense of his Goodness 1. What is God's Goodness 2. How it is manifested to us 3. Why those that come to God should have a deep sense of it 1. What is God's Goodness There is a threefold Goodness ascribed by Divines to God 1. His Natural Goodness which is the natural Perfection of his Being 2. His Moral Goodness which is the moral Perfection of his Being 3. His Beneficial communicative Goodness called otherwise his Benignity which is of chief regard in this place besides the Perfection and Excellency of his Nature there is his Will and Self-propension to diffuse his Benefits the Perfection of his Nature is his natural and moral Goodness the other his Bounty All must be spoken to distinctly 1. God is naturally good There is such an absolute Perfection in his Nature and Being that nothing is wanting to it or defective in it and nothing can be added to it to make it better As Philo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Being must needs be the first Good assoon as we conceive there is a God we presently conceive that he is good in this Sense it is said Mark 10. 18. Why callest thou me good there is none good but one and that is God He is good of himself good in himself yea Good it self There is none good above him or besides him or beyond him it is all from him and in him if it be good He is primitively and originally good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good of himself which nothing else is for all Creatures are good onely by participation and communication from God He is essentially good not onely good but Goodness it self the Creatures good is a superadded quality in him it is his Essence He is infinitely Good the Creatures Goodness is but a Drop but in God there is an infinite Ocean and Sea or gathering together of Goodness He cannot be better he is Summum Bonum The chiefest Good other things are good in Subordination to him and according to that use and proportion they bear to him He is not good as the Means but as the End things good as the Means are only good in order proportion measure and respect but God is absolutely good beyond God there is nothing to be sought or aimed at if we enjoy him we enjoy all good to make us compleatly happy he is Eternally and Immutably good for he cannot be less good than he is as there can be no Addition made to him so no Substraction or ought taken from him 2. God is morally good that is the Fountain and Pattern of all that vertuous goodness which is in the Creatures So Psalm 25. 8. Good and upright is the Lord. And Exod. 33. 19. He said I will make all my Goodness go before thee and proclaim my Name As the Creature hath a natural Goodness of Beauty Power Dominion Wisdom So it hath a moral Goodness of Purity and Holiness Accordingly we must conceive in God his Holiness Purity Veracity Justice as his Moral perfection and Goodness as his Will is the supream Pattern and Fountain of all these things in the Creature 3. God is communicatively and beneficially Good That implyeth his Bounty and Beneficence or his will and Self-Propension to diffuse his Benefits It may be explained by these Considerations 1. That God hath in him whatsoever is usefull and comfortable to us That is one notion we apprehend him by That he is God Allsufficient Gen. 17. 1. or that he hath all things at command to doe for us as our necessities shall require Psalm 84. 11. For the Lord God is a Sun and a Shield the Lord will give grace and glory no good thing will he withhold from them that walk uprightly Gen. 15. 1. Fear not Abraham I am thy shield and thy exceeding great reward The privative and positive part is expressed in both these places whether we need life or comfort or would be protected from all dangers bodily or spiritual why should we seek good out of God Riches Pleasures Honours they might more happily be had if we could possess all things in God Ier. 2. 13. My people have committed two great evils they have forsaken me the fountain of living waters and hewed them out cisterns broken cisterns that can hold no water God is the Fountain of all those things which are necessary to give us all good and defend us from all evil Possidet possidentem omnia 2 Cor. 6. 10. As having nothing and yet possessing all things 2. That he hath a strong inclination to let out his fulness and is ready to do good upon all occasions Thou art good and dost good Bonum est primum potissimum nomen Dei saith Damascene The chiefest Name by which we conceive of God is his Goodness By that we know him for that we love him and make our addresses to him we admire him for his other Titles and Attributes but this doth first insinuate with us and invite our respects to him The first means by which the Devil sought to loosen man from God was by weakning the conceit of his Goodness and the great ground of all our commerce with him is that God is a good God Psalm 100. 4 5. Enter ye into his courts with praise be thankfull unto him and bless his name for the Lord is good his mercy is everlasting He presently inviteth the world to come to him because he is good As God is Allsufficient in himself so he is communicative of his riches unto his Creatures and most of all to his own people goodness is communicative it diffuseth it self as the Sun doth Light or as the fountain poureth out waters 3. He is the Fountain of all that good we have or are We have nothing but what we have from God Iames 1. 17. Every good gift and every perfect gift is from above and cometh down from the Father of Lights And Ier. 2. 13. He is called the Fountain of Living waters As Rivers are supplied by the Sea so the gathering together of all Goodness is in God All Candles are lighted at his Torch there is nothing in the Creature but what is derived from him Who hath given to him first and it shall be recompensed to him again Rom. 11. 35. As the Sun oweth nothing to the Beam but the Beam oweth all to the Sun and the Sea oweth nothing to the River but the River oweth all to the Sea 4. There will a time come when he will be all in all 1 Cor. 15.
better in its self There was reason for his esteem and choice Many will say 't is better in its self but David saith 't is better to me Let us explain these Circumstances as they are laid 1. The things compared 1. On the one side there is the Law of God's Mouth 't is God's own Word and we should be as sure of it as if we had heard him utter it and pronounce it with his own Mouth or had received it immediately by Oracle from him And indeed that is one way to raise this esteem 1 Thess. 2. 13. Receiving it not as the word of men but as it is in truth the word of God which worketh effectually in you that believe In the Word we must consider two things the Authority of it and the Ministry of it if we consider the Authority of it so it cometh from God's Mouth if we consider the Ministry of it so it cometh by Man's Mouth for he speaketh to us by Men 2 Pet. 1. 21. Holy men spake as they were moved by the Holy Ghost If we look to the Ministry onely and not to the Authority we are in danger to slight it certainly shall not profit by it Many doe so as Samuel thought Eli called him when it was the Lord 1 Sam. 3. 7 8. but when we consider who is the Authour of it then it calleth for our reverence and regard 2. On the other side thousands of gold and silver Where Wealth is set out 1. By the species and kind of it Gold and Silver Gold for hoarding and portage Silver for present commerce 2. The quantity thousands that is thousands of pieces as that addition is used Psalm 68. 30. They shall submit themselves with pieces of silver or Talents as the Chaldee Paraphrase expoundeth it Money answereth all things Eccles. 10. 19. it can command all things in the World as the great Instrument of Commerce 2. The value and preference of the one above the other 't is better and 't is better to me 'T is better in its self that noteth the intrinsick worth of the Word 't is better to me that implieth his own esteem and choice To say in the general onely 't is better implieth but a speculative Approbation which may be in carnal Men Rom. 2. 18. And approvest the things that are more excellent but to say 't is better to me implieth a practical Esteem which is proper onely to the Regenerate 'T is more dear precious and sweet to them than the greatest Treasure Could we have such an holy Affection to the Word and say also to me and to me we should thrive more in a course of Godliness For a man is carried on powerfully by his Choice and Esteem his Actions are governed and determined by it Doctr. The Word of God is dearer to a gracious heart than all the Riches in the World Let me bring Proofs Psalm 19. 10. More to be desired are they than gold yea than much fine gold So speaking of spiritual Wisdome which is onely to be had by the Word of God he saith Prov. 3. 14. That the Merchandise thereof is better than the Merchandise of silver and the gain thereof than fine gold So Prov. 8. 11. For Wisdome is better than Rubies and all the things which are to be desired are not to be compared with it These Expressions are frequently used because the greatest part of Mankind is miserably bewitched with the desire of Riches but God's Children are otherwise affected they have a better Treasure Let me prove two things 1. That the Word of God and the benefit that we get by it is better than thousands of Gold and Silver 2. That the Children of God do so esteem it Both must be proved the one to shew the worth and excellency of the Word the other to shew the gracious Disposition of the hearts of God's Children There is no question but that if these things were well weighed the Law of God's Mouth and thousands of Gold and Silver we should find there is a great inequality between them but all men have not a judgment to choose that which is most worthy Many take glass Beads for Jewels and prefer Toyes and Trifles before a solid Good Gold and Silver draw the Hearts of all men to them and their Affections blind their Judgment and then though the Weights be equal if the Ballances be not equal wrong will be done We do not weigh things with an equal Ballance but consider them with a prejudiced Mind and an Heart biassed and prepossessed with worldly Inclinations I. First then for the things themselves surely Gold and Silver which is digged out of the bowels of the Earth is not worthy to be compared with the Law that cometh out of the Mouth of God if you compare the Nature Use and Duration of these Benefits that you have by the one and the other you will see a vast difference 1. The Nature the Notion of Riches is abundance of valuable things Now there are true Riches and counterfeit Riches which have but the resemblance and shew The true Riches is spoken of Luke 16. 11. and is opposed to that Mammon and Pelf which the World doateth upon Grace giveth us the true Riches and Wealth 'T is good to state what are the true Riches and the false The more abundance of truely valuable Things a man hath the more he hath of true Riches a Child counteth himself rich when he hath a great many Pins and Points and Cherry-stones for those suit his childish Age and Fancy A worldly Man counteth himself rich when he hath Gold and Silver in great store by him or Lands and Heritages or Bills and Bonds but a Child of God counteth himself rich when he hath God for his Portion Christ to his Redeemer and the Spirit for his Guide Sanctifier and Comforter which is as much above a carnal Man's Estate in the World as a carnal Man's Estate is above a Child's Toyes and Trifles yea infinitely more Well then surely the Word of God will make us rich because it revealeth God to be our God according to our Necessity and Capacity Psalm 16. 5 6. The Lord is my Portion I have a goodly Heritage and it revealeth unsearchable Riches of Grace in Christ Eph. 2. 7. Eph. 3. 8. pardon of Sins and Life eternal They that have Christ want nothing but are compleatly happy So for the Spirit what are all the Riches of the World to those Treasures of Knowledge Comfort and Holiness which we have by the Spirit What is in one Evangelist He will give his holy Spirit to them that ask him Luke 11. 13. is in another Matth. 7. 11. He will give good things to them that ask him The Spirit is instead of all good things so that the Word is able to enrich a man more than all the Wealth of the World can It giveth us abundance and abundance of better things so that a man is not absolutely poor that wants Gold
and Silver but he that wants the Benefits which the Word of God offereth and conveyeth to us Gold and Silver are but one sort of Riches and but the lowest and meanest sort You do not count a man poor if he have Lands though he hath not ready Money much less is a man poor if he hath Gold though he hath not Silver so a Christian is not poor if he hath God and Christ and the Spirit though he say with the Apostle Peter Silver and gold have I none Acts 3. 16. Angels are not poor though they have not Flocks and Herds and yearly Revenews they have an excellency suitable to their Natures So a Christian is not poor while he possesseth him who possesseth all things But that I may not seem onely to say that the Treasures of Grace are the true Riches I shall prove it by two Arguments 1. That 's the true Riches which can buy and purchase all other things but all other things cannot buy and purchase it now all the Riches in the World cannot buy and purchase those Benefits which the Word offereth to us They cannot purchase the Favour of God For what hope hath the Hypocrite if he hath gained when God comes to take away his Soul Job 27. 8. Many a carnal Wretch doth not make a saving Bargain of it but be it so he looketh for Worldly gain and hath it what will this stead him when God puts the Bond of the Old Covenant in suit and demandeth his Soul from him he is loth to resign it but God will have it What can he give in exchange for his Soul Money cannot purchase the Grace of the Redeemer 1 Pet. 1. 18. Ye are not redeemed with Corruptible things and Psalm 44. 6 7 8. The Redemption of the Soul is precious Men would if they could give a thousand Worlds for the pardon of their Sin when they come to receive the fruit of it but all will not doe the Wrath of God must be appeased and the Justice of God satisfied by another kind of Ransome They cannot purchase the Grace of the Spirit Simon Magus would give money for the Gifts of the Holy Ghost but Peter said to him Thy money perish with thee because thou hast thought that the gift of God may be purchased with money Acts 8. 20. His Request was base and carnal yet thus far it yieldeth a testimony to the truth in hand that he thought the Gift of the Holy Ghost better than Money or else he would not have offered his Money for it yea the lowest and far less necessary Gift than his sanctifying guiding and comforting Work well then all other things cannot purchase these Benefits But on the other side these Benefits procure all other things Grace giveth us an advantage in worldly things above others for certainly man doth not live by bread onely Matth. 4. and his Life doth not lie in worldly abundance the natural much more the sanctified and comfortable use of the Creatures dependeth on the Favour of God and his Fatherly Care and Providence which is assured to the Heirs of Promise Matth. 6. 33. First seek the Kingdome of God and his Righteousness and these things shall be added 1 Tim. 4. 8. Godliness hath the promise of this life and that which is to come Prov. 3. 15 16. Wealth is not to be compared with Wisdome Because in her right hand is length of days and in her left hand riches and honour A Child of God that is obedient to the Word hath more advantage for the World than a wicked Man hath he hath a Promise which the other hath not a warrant to cast his Care upon God he gets more by the want of worldly Things than a wicked Man by the possession of them for his want is sanctified and worketh for good 2. The World cannot recompence and supply the want of that Grace we get by the Word but this can easily supply the want of the World The Worth and Value of things is known by this what we can least want Now there is no earthly Thing but may be so supplied as that its want should be better to us than its injoyment Sickness may be better to us than Health because of experiences of Grace 2 Cor. 12. 10. Poverty may be better than Wealth because we may be rich in Grace Iames 19. so Iames 2. 5. so 1 Tim. 6. 6. Godliness with Contentment is great gain Slender Provisions with a contented Heart is much better than a great deal more Wealth Godliness can supply the room of Wealth but Wealth cannot supply the room of Godliness If the want of Wealth helps us to an increase of Grace and Communion with God it helpeth us to that which is of higher and greater value than the injoyment of Wealth could afford But now on the other side the World will not give us a recompence for the want of Godliness Matth. 16. 26. What is a man profited if he shall gain the World and lose his Soul What shall be given to the Party for that loss his Soul is lost not in a natural Sense but in a legal Sense forfeited to God's Justice We may please our selves in our carnal Choice for a while but Death bloweth away all our vain Conceits Ier. 17. 11. At his latter end he shall be a Fool. He was a Fool before all his life time but now in the Judgment and Conviction of his own Conscience His Conscience shall rave at him Oh Fool Madman to hazard the Love of Christ for worldly Things These things cannot be recompensed by any other What poor Rewards can the World yield you for the loss of Christ and Heaven Alas then you lose your Treasure and have nothing to comfort you but Rattles and Bables which will no more comfort us than fine Flowers will a man going to Execution thus in the Nature of Riches 2. Let us come to the Use and End of these things the Use of the Law of God's Mouth and the Use of Wealth the Use of Wealth is to support and maintain the present Life and the bodily State during our Pilgrimage and passage through the World but the Use of the Word is to guide and direct us in the way to the Blessedness of the World to come The World supplieth our bodily Necessities But the Law of God is perfect converting the Soul Psalm 19. 7. It discovereth a man's Soul-misery and remedy as it directeth to Christ and enforceth our obedience to God and prescribeth an universal adherence to him and dependance on him Our Souls are faln off from God by Sin into a most dolefull state and have no other way of recovery than is prescribed in this blessed Word of God There are three Uses of the Word of God and they do all commend and endear it to our respects 1. 'T is the great means to sanctify and convey a divine Principle and Nature in us 't is not onely the Rule but the seed of the New
upon me that I may once more see good and comfortable days in the World for a life spent in sorrow is as no life Or 2. He putteth life for some comfortable sense of Gods Mercy or assurance of his love to him Most Interpreters both Antient and Modern goe this way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theodoret he counted himself but as a dead man without the sense of Gods favour and good will to him but it would be as a new life or resurrection from the dead if God would shew him Mercy and cast a favourable aspect upon him This sense suiteth well with the context for David was for the present deprived of the tokens and effects of Gods tender Mercy why else should he so earnestly beg for that to come to him which he had already and it suiteth well with a gracious spirit such as David had The points 1. That Gods tender Mercy is the fountain of his Peoples comfort and happiness 2. That 't is not enough to hear somewhat of the Mercy of God but we should by all means seek that it may come unto us 3. That 't is life to a believer to have a sense of God's Mercy and Love in Christ and death to be without it 4. Such as would tast or have a sense of Gods ' mercy must delight in his law This was Davids plea. The two last propositions I shall insist upon the other being handled elsewhere and so much consideration of them as is necessary for the opening and improving of this Verse will occur in one or both of these Points That 't is life to a believer to have a sense of Gods mercy and love in Christ and death to be without it David was a dead man because he felt not Gods mercy as formerly he did eat and drink and sleep and transact his business as others did but he counted this as no life because he felt not the wonted sense of Gods love Gracious Spirits cannot live without Divine comforts they take no joy in the world unless God favourably look upon them Let me Illustrate this note with these observations 1. Observe he seeketh all his comfort from mercy and tender mercy so in the former so in the present Verse I shall shew you the necessity and utility of so doing First the necessity of it the best of Gods Children have no other claim For a Publican to come and say God be mercifull to me a sinner Luke 18. 13. is no such wonder but for a David to use the same plea that should be noted From first to last the Children of God have no other claim 't is meer mercy that took us into a state of Grace at first and meer mercy that keepeth us in it and furnisheth us with all the supplies that are necessary to keep it up in vigour and comfort and mercy that giveth us the final consummation and accomplishment of it at last Our first entrance into the state of Grace is always ascribed to meer mercy Nothing moved the Lord to bestow life upon dead and graceless sinners but his meer pity and tender compassion 1 Pet. 1. 3. Of his abundant mercy he hath begotten us to a lively hope Eph. 2. 4. God who is rich in mercy for his great love wherewith he hath loved us while we were yet dead in trespasses and sins yet quickened us Titus 3. 5. Of his mercy he hath saved us by washing us in the laver of regeneration Mercy was then exercised not onely without our Desert but against our Desert God was not moved to bestow his Grace by any goodness which he did foresee or find in us but meerly by his own pity Misery offered the occasion but mercy was the cause of all the good done unto us After Conversion all our supports and supplies are given us of his tender mercy Gal. 6. 16. As many as walk according to this rule peace and mercy be upon them New Creatures and the most accurate walkers are not so free from sin but they still stand in need of mercy All their receipts come to them not in the way of Merit but undeserved mercy Our peace and comfort when we walk most according to rule is the fruit of mercy The Elect are called Vessels of mercy Rom. 9. 23. because from first to last they are filled up with mercy and supplied by the free favour and love of God in Iesus Christ. Our final consummation is from mercy the same mercy that laies the first stone in this building doth also finish the work Iude 21. verse looking for the mercy of our Lord Iesus Christ to Eternal Life We take Glory out of the hands of mercy and 't is mercy that sets the Crown upon our heads after we have done and suffered the will of God here upon Earth We can merit no more after grace than before 2. The utility of it this giveth boldness and more hopefull expectation that will appear if we consider what mercy is 't is Gods Propension and Inclination to doe good to the sinfull and miserable so far as his wisdome seeth convenient As mercy is a perfection in the Divine nature so God is necessarily mercifull as well as just but the exercise of it is I confess free and arbitrary 't is not necessarily exercised but according to his will and good pleasure to some more to some less as his Wisedom thinketh fit yet this advantage we have by it that mercy rather seeketh a fit occasion to discover it self than a well qualified object as Justice doth For it doth not consider what is due or deserved but what is needed Therefore First the needy and miserable have some hope for misery as misery is the object of mercy and therefore when our afflictions are pressing and sore our miseries and streights are some kind of argument which we may plead to God Psalm 79. 8. Let thy tender Mercies speedily prevent us for we are brought very low they plead their miserable condition Mercy relents towards a sinfull people when they are a wasted People he heareth the moans of the Beasts and therefore certainly he will not shut up his Bowels against the cries of his People their very misery pleadeth for them Secondly the broken hearted that have a sense of their misery have a greater advantage than others and are more capable of God's mercy because they are not onely miserable but miserable in their own feeling especially if this feeling be deep and spiritual they are sensible of the true misery and they are more troubled about sin than temporal inconvenience Matth. 9. 13. Go learn what that meaneth I will have mercy and not sacrifice 3. When we flee to his mercy and seek it in the appointed way of repentance towards God and Faith in our Lord Iesus Christ the Lord will not utterly destroy a sinner fleeing to his Mercy he hath ingaged his word and oath Heb. 6. 18. and this comfort we may make use of Partly When the sense of guilt sits
compared with all that may be called life Life is either Natural Spiritual or Eternal Compare it with life Natural and there the Psalmist will tell you Psal. 63. 3. Thy loving-kindness is better than life life is not life without it without the feeling of this love or the hope of feeling it it is little worth To have the light of the Sun which is the comfort of the senses without the light of God's Countenance which is the comfort of the soul is a sad and dark estate especially to the Children of God that know they are made for another world and for this onely in their passage thither Natural life onely giveth us a capacity to injoy the comforts of sense which are base dreggy and corruptive but the special favour of God lets us into such consolations as perfect the Soul and affects it with a greater pleasure than our natural faculties are capable of life natural is a frail brittle thing but these saving effects of Gods mercy lay a Foundation of eternal happiness Life natural may grow a burden but the love of God is never burdensome the days may come in which there is no pleasure Eccl. 12. 1. Job 33. 20. his life abhorreth bread and his soul dainty food in sickness and age in troubles of Conscience Men do pretty well with their worldly happiness till God rebuke man for sin then all the glory profit and pleasure of the creature doth us no good Psal. 39. 11. When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth Iudas halter'd himself when filled with the sense of Gods wrath Iob chose strangling rather than life At death when all worldly things cease and are of no more use to us the sense of Gods love will be of great use to us All the world understand the worth and value of Gods love when death cometh then a child of God feeleth it Oh saith he I would not for all the world but that I had made sure of the love of God before this hour how terrible else would it have been to leave all and leap out into an unknown world Ier. 17. 9. The unjust man at his latter end shall be a fool and Iob 27. 8. What is the hope of the Hypocrite if he hath gained when God cometh to take away his Soul 2. Life Spiritual the Soul hath no life but in communion with God who is the fountain of this new life now the more sensible and close this is the more they live the vitality of this life lyeth in the sensible participation of the effects of his special grace and mercy then we have it more abundantly Iohn 10. 10. not onely living but lively 3. For eternal life a comfortable sense of Gods mercy is the beginning and pledg of the true and heavenly life Rom. 5. 4 5 6. The shedding abroad the love of God in the heart of a believer maketh this his hope sure and certain he needeth not be ashamed for he hath earnest beforehand 2. Gods favour furnisheth us with a remedy against all evils and miseries i. e. wants troubles sins The want of other things may be supplyed by the love of God but the want of the love of God cannot be supplyed with any thing else if poor in the world yet we may be rich in faith Iam. 2. 5. if afflicted destitute yet this loss may be made up by the presence of God in the Soul 2 Cor. 4. 16. As our outward man decayeth our inward man is renewed day by day If they want the creature they have God there is no want of a candle when they have the Sun if they want health the Soul may be in good plight 3. Epist. Iohn 2. as Gaius had a healthy soul in a sickly body If they want liberty they ly open to the visits of his grace the Spirit of God is no stranger to them nor can his company and comforts be shut out Tertullian telleth the Martyrs you went out of the prison when you went into it and were but sequestred from the world that you might converse with God the greatest prisoners are those that are at large darkened with ignorance chained with lusts committed not by the Proconsul but God If they want the favour of men they have the favour of God God smileth when the world frowneth they may be Banished but every place is alike near to God and Heaven Some climates are nearer and some further off from the Sun but all alike near to the Sun of Righteousness Ibi pater ubi patria that is our Country where God is we are harrassed beaten afflicted in sundry manners but the sting is gone therod that is dip'd in guilt smarteth most but a pardoned man may rejoyce in tribulations Rom. 5. 1 2. But now on the contrary suppose a man high in honour wallowing in wealth spending his time and wealth in ease and pleasure but after all this God will bring him to Judgment the world is his friend but God is his enemy and he is all his life time subject to bondage Heb. 2. 14. not always felt but soon awakened and during the time of his comfort and delight he is danceing about the brink of hell liable to an eternal curse and there is but the slender thread of a frail life between him and execution a few serious sober thoughts undoe him 2. Sin that is the great evil both as to the guilt of it and the wages of it the guilt and obliquity of it no creature can provide a plaister for this sore to get our Consciences setled and our natures healed this is the special fruit of Gods mercy in Christ his business is to save us from sin Matt. 1. 21. Acts. 3. 26. God having raised up his son Iesus sent him to bless you in turning away every one of you from your iniquity Rom. 11. 26. There shall come out of Zion the deliverer and shall turn away ungodliness from Iacob have Gods Image repaired and restored to his Grace and Favour those that have felt sin a burden nothing will satisfie till the Lord looks graciously upon them 3. The favour of the Lord is the fountain of all blessings Get an interest in his special mercy and then all things are yours you have God for your God who commandeth all things 1 Cor. 3. 22. Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all things are yours Matt. 6. 33. First seek the Kingdome of God and his righteousness and all these things shall be added to you Prov. 10. 22. The blessing of the Lord maketh rich and he addeth no sorrow with it 4. It sweetens every Comfort a piece of bread with the love of God is a plentifull feast A little that a righteous man hath is better than the revenue of many wicked Quid prodest regium alimentum si ad Gehennam pascat What profiteth it to be fatted
correction He made Iacob and Laban meet peaceably Gen. 31. and in the next Chapter Iacob and Esau. Use is Direction to us in these Times when there are such distances and alienation of hearts and affections between the People of God 1. Let us not be troubled at it overmuch Godly men were estranged from David either being mislead by delusions and false reports or loth to come to him because of his Troubles and low condition And partly because 't is no strange thing for a good man to be forsaken of his Friends so Job 6. 15 16 17. My brethren have dealt deceitfully as a brook and as the stream of brooks they pass away which are blackish by reason of the ice and wherein the snow is hid What time they wax warm they vanish when it is hot they are consumed out of the way So David Psal. 31. 11. I was a reproach among all mine enemies and a fear to mine acquaintance Yea so Christ himself I know the Temptation is very great Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sociable creature To go alone in our duty is very hard but we ought not to look on our selves to be alone while God is with us Iohn 16. 32. Christ is a pattern of all dispensations as well as trials Heb. 13. 5. I will not leave thee nor forsake thee He is so far from forsaking that he will not leave us 2. Let us recommend the case to God Zeph. 3. 9. That they may call upon the Name of the Lord to serve him with one consent Rom. 15. 6 7. That ye may with one mind and one mouth glorifie God Wherefore receive ye one another as Christ also received us to the glory of God Non sunt ista litigandi sed orandi tempora Beg a coalition of all those that fear God that laying aside prejudice they may turn one to another The Spirit of Concord is God's gift Christ prayeth John 17. 21 22. That they may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe thou hast sent me And the glory which thou gavest me I have given them that â—…ey may be one as we are one 3. Let us carry it so that the Children of God may have no occasion to turn from us Scandalous sins are roots of bitterness Heb. 12. 15. Lest any root of bitterness springing up trouble you and thereby many be defiled Encourage the Godly to pray for you Heb. 13. 18. Pray for us for we trust we have a good conscience in all things willing to live honestly To love you Good men are not unworthy of our Prayers and uncapable of the benefit of them the more you excel in Grace the more they will delight in you Psal. 16. 3. But to the saints that are in the earth and to the excellent in whom is all my delight SERMON LXXXVIII PSAL. CXIX VER 80. Let my heart be sound in thy statutes that I be not ashamed IN this Verse we have first A Petition Let my heart be sound in thy statutes 2dly An Argument from the fruit and effect of granting it That I be not ashamed that is then I shall not otherwise I certainly shall be ashamed He would avoid that inconveniency that was so grievous to him in the eyes of wicked men In the Petition I shall take notice 1. Of the Person praying David 2. His Qualification intimated in the word My heart 3. The Person prayed unto intimated in the word Thy. Secondly Here 's the Benefit asked A sound heart in which you have 1. The Nature of it 2. The Value of it DOCT. That Sincerity and Soundness in an Holy Course is a great Blessing and earnestly to be sought of God in Prayer This will appear if we consider the Benefit asked the Nature and Value of it First The Nature of it What is a sound heart It noteth reality and solidity in grace The Septuagint hath it Let my heart be without spot and blemish What is here Let my heart be sound It implieth the reality of Grace opposed to the bare Form of Godliness or the fair Shows of Hypocrites and the sudden and vanishing Motions of Temporaries 1 I shall briefly shew what it is not by way of opposition 1. 'T is opposed to the form of godliness 2 Tim. 3. 4. Having a form of godliness but denying the power thereof Their Religion is only in shew and outside as Apples that may be fair to see to in the Skin but rotten at the Core so their Hearts are not sound within When we are sound within as well as beautiful without this is the sound heart when not only in shew and appearance we are for God but in deed and truth Solinus telleth us That the Apples of Sodom are to sight very beautiful and fair but the compass of the rine doth only contain a sooty matter which flitters into dust as soon as touched This is a fit Emblem of an Hypocrite or an Heart not sound with God Or as the Priests under the Law they were to look whether the Sacrifices were sound at heart otherwise they were to be rejected Lev. 22. 22 23. So David here begs a sound heart in God's statutes lest it should be rejected of God The world thinketh if there be a little external Conformity to the Law of God it is enough O no! there must be a sound heart no other principle of Obedience pleaseth God 2. This sound Heart is opposed to the sudden pangs and hasty motions of Temporaries The graces of Temporaries are for matter true but slightly rooted and therefore are not sound There wanteth two things in the graces of Temporaries first a deep and firm radication 2dly an habitual predominancy over all lusts First A deep and firm radication Temporaries are really affected with the Word of God and the offers of Christ and life by him but the tincture is but slight and soon worn off They have the Streams of Grace but not the Fountain a Draught but not the Spring John 4. 14. The water that I shall give him shall be a well of water springing up to everlasting life A dash of Rain or a Pond may be dried up but a Fountain ever keepeth flowing They have something to do with Christ he giveth them a visit but not that constant communion he doth not dwell in their hearts by faith Eph. 3. 17. nor take up his abode there 't is but a slight tincture not a deep and permanent die of holiness or a constant habitual inclination to that which is holy just and good There is not the remaining seed 1 Iohn 3. 9. there is a great deal of difference between sudden motions stirred up in us by the Spirit and the remaining seed that is a constant disposition of heart to please God Secondly An habitual predominancy over all lusts Temporaries still with those kind Graces which they have retain their interest in the world and
to live honestly That is his Argument to prove that he was not altogether unworthy of their Prayers nor uncapable of the benefit of their Petitions There are some whom no Prayers or Intercession can help or profit some that have no encouragement to pray for themselves or give others an encouragement to pray for them But Paul was none of these why because the reason of his Request is modestly expressed He doth not say I have but I trust I have a good conscience and he doth not justifie himself in all things but appeals to the bent of his Will willing in all things to live honestly He was willing so to do that is to direct his life according to the Will of God in all things his heart was willingly disposed and predominantly bent unto Righteousness and he knew it to be so Such may without blushing come into God's presence and have encouragement to pray for themselves and encourage others to pray for them 2. When we are summoned to appear before the Tribunal of his Iustice. Many now with a bold impudence will obtrude themselves upon the Worship of God because they see him not and have not a due sense of his Majesty but the time will come when the most impudent and outbraving sinners will be astonished even then when the secrets of all hearts shall be laid open and made manifest and hidden things brought to light 1 Cor. 4. 5. And every one is to receive his judgment from God according to what he hath done either good or evil Conscience now like a Clock when the Weights are down is silent and makes no noise but then it shall speak and tell men their own and then they will be ashamed unsound hearts will not be able to stand in the Judgment When God sets any judicial Judgment afoot in the World now it reviveth mens guilty fears Isa. 33. 14. The sinners in Zion are afraid fearfulness hath surprized the hypocrite who among us shall dwell with devouring fire who among us shall dwell with everlasting burnings In some terrible Judgments that are a foregoing pledge of Judgment to come men of an unsound heart are soon possessed with fears and frights as the unsound parts of the body are pinched most in searching weather When God's wrath is once kindled none so terrified and amazed as they much more at the great day when there is no allaying of their fear and they must undergo the final Judgment of the most impartial God Who will be able to hold up the head and to say Then shall I not be ashamed They that unfeignedly give up themselves to do the whole Will of God Psal. 119. 6. Then shall I not be ashamed when I have respect to all thy commandments A man that desires to do the whole Will of God will not be confounded and amazed with terror before the Judge of all the earth The Philosopher defines Shame to be a fear of a just reproof Who more just than the Judge of all the earth And when is there a greater reproof in the conviction of Sinners than at the last Judgment Secondly Before men a man may be ashamed and so before our selves and others 1. Our selves 'T was a saying of Pythagoras Reverence thy self Be ashamed of thy self God hath a Spy and Deputy within us and taketh notice of our conformity and inconformity to his Will and after Sin committed lasheth the Soul with the sense of its own guilt and folly as the body is lashed with stripes Rom. 6. 21. What fruit have you in those things whereof you are now ashamed There is an emphasis in the Particle Now that is now after grace received or now after the commitment of sin take either sense Sin inticeth us before we fall into it but afterwards it slasheth terror in the face of the sinner and filleth his soul with horror and shame or now after grace received a Christian cannot look back upon his past life without shame and blushing Tertullian hath a saying That a mans heart reproacheth him when he doth evil As soon as our first Parents had sinned they were ashamed of it and sought Fig-leaves to cover it they seek to hide with the leaves what the fruit had uncovered Well then there is an eye and an ear that seeth and heareth our secret sins and lasheth the Soul for them till we grow into a sturdy impudence But now the upright man that sets his heart to serve the Lord and do his Will hath comfort and peace in himself 2 Cor. 1. 12. This is our rejoycing that in simplicity and godly sincerity we have had our conversation in the world He can look his conscience in the face without fear and amazement He hath sorrow for his failings but can look upon himself as sound before God for the main 2. Before others And so our shame may be occasioned by our Scandals or our Punishment 't is hard to say which is intended here 1. By Scandals When the heart is not sound with God disorders break out before men and many that make a fair shew for a while afterwards shipwrack themselves and all their credit For God will at length uncase the Hypocrite Prov. 26. 26. God will pull off his disguise one time or other and that which is counterfeit cannot long be hidden There will a time of dissection come when that which is hidden shall be made manifest The Apostle telleth us that that which is lame is soon turned out of the way Hebr. 12. 13. Men of an unsound heart have some temptations or other to carry them quite off from God and then as old Eli they fall back and break the neck of their profession whereby they dishonour God ond shame themselves As Christ telleth us of the Builders that the House fell and great was the fall of it so these by some shameful and scandalous fall discover themselves to the world 2. There is a shame before others by their Punishment and disappointment of their hopes God's punishment in the language of Scripture is a putting to shame Ezek. 36. 2. When the heathens that are about you shall bear their shame So Jer. 13. 26. I will discover thy skirts that thy shame may appear So when God visits his People for scandalous and enormous offences Psal. 44. 9. Thou hast cast us off and put us to shame The reason of that expression is this A man in misery is a laughing stock to others and exposed to contempt and ignominy especially is this a shame to God's people when they seem to be disappointed of the hope of protection and assistance which they expected from God then God puts them to shame makes them to be a despised People and this is their portion whose hearts are not sound and upright with God they are rejected of the Lord and grow despicable Well then the Point is made good by what hath already been said but now the other circumstance Secondly Here is the qualification of the person
see what is this Salvation which is here spoken of Salvation in Scripture hath divers acceptations it 's put 1. For that temporal Deliverance which God giveth or hath promised to give to his People So 't is taken Exod. 14. 13. Stand still and see the salvation of the Lord that he will shew you to day That is the wonderful deliverance which he will work for you So Lament 3. 26. It is good that a man should both hope and quietly wait for the salvation of the Lord. Meaning by Salvation their recovery out of Captivity 'T was their duty to wait for this deliverance and though it were long first yet having a Promise they were to keep up their Hope 2. For the Exhibition of Christ in the Flesh. Psal. 98. 2 3. The Lord hath made known his salvation his righteousness hath he openly shewed in the sight of the heathen He hath remembred his mercy and truth to the house of Israel all the ends of the earth have seen the salvation of our God Clearly that Psalm containeth a Prediction of the setting up of Christ's Kingdom and a bringing of the Gentile World into subjection to it which was first to be offered to the People of the Iews and from thence to be carried on throughout all the Regions of the World So old Simeon expresseth himself Luke 2. 29 30. Lord now lettest thou thy servant depart in peace according to thy word for mine eyes have seen thy salvation Meaning thereby Christ actually exhibited or born in the flesh which was the beginning of the Kingdom of the Messiah 3. For the Benefits which we have by Christ on this side Heaven as the pardon of Sin and the renovation of our Natures these are called Salvation as Mat. 1. 21. He shall save his people from their sins And Tit. 3. 5. He hath saved us by washing in the laver of regeneration And in the Old Testament Psal. 51. 12. Restore unto us the joy of thy salvation That is the joy which we have because God hath freed us from our sins 4. For Everlasting Life Heb. 5. 9. He is become the author of eternal salvation to all them that obey him And 1 Pet. 1. 9. Receiving the end of your faith the salvation of your souls Meaning thereby our final Reward The Text is applicable to all these But 1 most simply we must expound it of Salvation in the first sense because the drift of the Man of God in this Octonary is to shew how he was affected since God heard him not at the first cry or as soon as he prayed for deliverance Though he prayed for deliverance yet the help promised and hoped for was delayed so long till he was ready to faint and had fainted altogether but that the Promise revived and kept up his hopes 2 If these words be supposed to be spoken by the Church and in Her Name they fitly represent the longings of the Old Testament Fathers after Christ's coming in the Flesh. For as David expresseth himself here so doth old Iacob Gen. 49. 18. I have waited for thy salvation O Lord. That speech cometh in there by way of interruption for as he was blessing his Children he turneth to the Lord desiring his salvation by Christ of which Samson belonging to the Tribe of Dan the Tribe which he was then blessing was a special Type So 't is said of Abraham John 8. 56. Your Father Abraham rejoyced to see my day and he saw it and was glad Abraham knowing him to be the true Messiah did earnestly desire to see that day and to his great contentment got a sight of it by Faith 't was a sweet and blessed sight to him So Luke 10. 24. Many prophets and kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them That is David a King and other Prophets longed for this day So Heb. 11. 13. Having seen the promises afar off they were persuaded of them and embraced them Oh! they hugged the promises saying These will one day yield a Saviour to the world So 't is said of all the serious Believers of the Old Testament Luke 2. 25. That they waited for the consolation of Israel That is for the Redemption of the World by the blood of Christ and the pouring out of the Holy Ghost upon which follow'd the calling of the Gentiles and the setting up of the Kingdom of God in the World These things the Saints longed for waited for and because the Lord suspended the exhibition of them till the fulness of time and did not presently satisfie their desires they might be said to faint but the Promise kept up their Faith in waiting and confidence I cannot wholly exclude this sense because the Salvation promised at the coming of the Messiah was the greatest and common to all the faithful They had many discouragements in expecting it from the wickedness and calamities of that people from whom as concerning the Flesh Christ was to descend But though they were ready to faint they did not give over the hope of that Salvation having God's word for it and the remembrance of it kept afoot by the Sacrifices and Types of the Law 3 Since Christ hath appeared in the Flesh and hath wrought Salvation for us we must wait and long and look for that part of Salvation which is yet to be performed as the deliverance of the Church from divers Troubles the freedom of particular Believers from their doubts and fears and finally our eternal Salvation which shall be compleated at Christ's second coming All that have the first-fruits of the Spirit are groaning for this and hoping for this Rom. 8. 23 24 25. We are to desire Heaven yet patiently to stay God's time for here is fainting and hoping or as the Apostle saith hastening to and yet waiting for the coming of the Lord 2 Pet. 3. 12. one is the effect of Desire the other of Hope Desire hastening and Hope waiting These things being cleared let us first apply the words to Temporal Deliverance Observe I. DOCT. The Afflictions of God's People may be long and grievous before any Comfort and Deliverance cometh For the Affliction continued so long upon David that his Soul even fainted There are three Agents in the Afflictions of the Saints 1. GOD. 2. SATAN 3. WICKED MEN. 1. God hath many wise Reasons why he doth not give Audience or a gracious Answer at the first call First Because he will try our Faith to see if we can depend upon him when it cometh to an extremity Thus by silence and rebukes Christ tryed the Woman of Canaan that her Faith might appear the more gloriously Mat. 15. 28. Then Iesus answered and said unto her O woman great is thy faith And by extremities he still tryeth his children Our graces are never exercised to the life till we are near the point of death that 's Faith which can then depend
is the best Judge of opportunities therefore all must be left to his will and pleasure Faith will not count it long for to the eye of Faith things future and afar off are as present Heb. 11. 1. Faith is the substance of things hoped for the evidence of things not seen 'T is said Isa. 28. 16. He that believeth shall not make haste Sense and carnal confidence must have present satisfaction but Faith contents its self with Promises Love will not count it long For seven years to Iacob seemed as a few days Gen. 29. 20. Sufferings for Christ would not be so tedious where love prevaileth Patience would not count it long Cannot we tarry for him a little while Heb. 10. 37. Yet a little while and he that shall come will come and will not tarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We love our own ease and therefore the â—…ross groweth irksom and tedious 3. God is a God of Judgment Isa. 30. 18. And therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgment Blessed are all they that wait for him Mercy will not come one jot too soon nor one jot too late In the fittest time for God to give and for us to receive Heb. 4. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the time of need We think we stay for God but he stayeth for us If we were ripe for mercy God is always ready for he is a present help Psal. 46. 1. God is our refuge and strength a very present help in trouble I come now to the second Clause His longing desire after it Saying When wilt thou comfort me That is David was ever and anon repeating and saying Lord When The Hebrews express their wishes by way of question Oh that thou wouldest comfort me III. DOCT. When our Hope and Help is delayed we may complain to God for want of comfort 1. What is the comfort which David intendeth In the general Consolation is opposed to Grief and Mourning Sin hath woven Calamities into our Lives and filled us with Griefs Troubles and Sorrows so that we need comfort Comfort is either Eternal Spiritual or Temporal First Eternal 2 Thess. 2. 16. Everlasting consolation and good hope through grace Luk. 16. 25. Remember that thou in thy life-time receivedst thy good things and Lazarus evil things but now he is comforted and thou art tormented Secondly Spiritual which is of two sorts 1. Comfort against the Trouble of Sin In which respect the Holy Ghost is called the Comforter In this respect the Holy Ghost biddeth them comfort the penitent incestuous person 2 Cor. 2. 7. 2. Against Affliction So God is said to comfort those that are cast down 2 Cor. 7. 6. and Psal. 94. 19. In the multitude of my thoughts within me thy comforts delight my soul. 2 Cor. 1. 3 4. Blessed be God even the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort Who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God Thirdly Temporal So God is said to comfort those whom he freeth from Afflictions Psal. 71. 21. After deep and sore Troubles Thou shalt increase my greatness and comfort me on every side So the Lord comforteth his People not by word only but also by deed not only by speaking comfort to them but also by relieving them and refreshing them and freeing them from their Troubles So Isa. 52. 9. Sing ye waste places for the Lord hath comforted his people he hath redeemed Ierusalem Though God's People lay low for a time yet his blessing can exalt them beyond all expectation and bring about such happiness as may make them forget their sorrows and miseries This is intended here Lord when wilt thou give that deliverance which I pray for and wait for at thy hands Let it not seem strange that temporal deliverance should be owned as a comfort to God's People Partly because they are Acts of God's Providence and Dispensations of his Grace sought not in a way of Faith and Prayer Zech. 1. 17. The Lord shall yet comfort Zion and shall yet chuse Ierusalem Partly because by these he seemeth to own them and confirm them in the priviledge of his peculiar care and that they have an interest in his favor which by sad afflictions seemed to be annulled and made void But hereby God giveth proof of his favor to them Psal. 86. 17. Shew me a token for good that they which hate me may see it and be ashamed because thou Lord hast holpen me and comforted me That in their affliction Godliness may not suffer nor wicked men be hardned in their insolency Partly as hereby Promises are made good and so Faith confirmed Isa. 57. 18. I will heal him and restore comforts to him and to his mourners Partly as they are helps and encouragements to love and praise God and to live in a thankful course of holiness when not stopped or diverted by fear of enemies Isa. 12. 1. In that day thou shalt say O Lord I will praise thee though thou wast angry with me thine anger is turned away and thou comfortedst me We may serve God more cheerfully then Partly because as they have seen his Wisdom and Justice in their Troubles so now his Power and Grace and Truth in their Deliverance They are more comfortable because there is much of God discovered in them Psal. 115. 1. Lastly because they are comfortable to the natural life They are not so divested of all humane respects Yet therein the Saints moderate themselves they do not count these things their highest consolation so 't is said of the wicked Luke 6. 24. Wo unto you that are rich for ye have received your consolation And Luke 16. 25. Thou receivedst thy good things Yet a sense they have otherwise how can we be humbled under Crosses or give thanks for Blessings 2dly We may complain of the delay of comfort God's Children have done so Psal. 6. 3. But thou O Lord how long Psal. 13. 1. How long wilt thou forget me Lord for ever how long wilt thou hide thy face from me So ver 2. How long shall mine enemies triumph over me Psal. 94. 3. Lord how long shall the wicked how long shall the wicked triumph How long shall they utter and speak hard things and all the workers of iniquity boast themselves Reasons 1. Partly because Prayer giveth ease 't is a vent to strong affections 2. It reviveth the work of Faith Hope and Patience 3. Though God knoweth when to bestow Blessings yet he will not blame the desires of his Children after them USE Well then let us seek comfort and complain not of God but to God Complaints of God give a vent to murmurings but complaints to God to Faith Hope and Patience 1. Refer the kind
Providence His special goodness in the channel of Redemption and Renovation by Christ. 1. He is a Benefactor to all Men he hath given them an immortal spirit that shall abide for evermore Eccles. 12. 7. The dust shall return to the earth as it was and the spirit to Godthat gave it There is an immortal Soul that dwelleth in a mortal Body The Body was made of corruptible Principles was Dust in its composition 't is true God can annihilate it but the Soul as it is a Spirit hath no corruptible Principles in it it is a thing that cannot be killed or destroyed by any created power Now this divine spark which cannot be quenched is a pledge and effect of God's Eternity for he that giveth Immortality certainly is Immortal himself Nothing can give what it hath not And besides because our Souls are immersed and sunk into matter and forget their divine original therefore God by the blessings of his Providence seeks to raise them up to look after this supreme and spiritual Being and giveth us all kind of comforts and mercies whose creatures we are that we may seek the Lord if haply we may feel after him and find him Acts 17. 27. That we may own him as the first Cause or Father of Lights by whom this spark was kindled in us or seek him as the chief good in whom alone this restless soul of ours can find contentment and satisfaction 2. He is a Benefactor in a way of grace and recovery by Christ. This also sets forth his Eternity the first rise and bottom cause of all this grace and favor that stirred and set all the causes on work which concurred to it was God's everlasting love Iohn 3. 16. And Christ saith Prov. 8. 31. I was set up from everlasting and this grace was given us in Christ before the world began 2 Tim. 1. 9. Before the foundation of the world was laid this business was transacted with Christ for our benefit and then the way how 't was brought about it was by an everlasting Redemption Heb. 9. 12. of an eternal force value and efficacy and the grace wrought in us 't is called incorruptible seed 1 Pet. 1. 23. There is an eternal principle in our hearts and that is the reason why a Believer is so often said to have eternal life abiding in him because of the beginning seed and principle of it that is sown in his heart and the comfort and fruit of it that we have here is called everlasting consolation 2 Thes. 2. 16. He hath loved us and given us everlasting consolation and good hope thorough grace 'T is not bottomed on any poor fading thing but on matters of an eternal Duration the happiness itself is the eternal fruition of the ever blessed God 1 Thess. 4. 17. We shall be ever with the Lord. So that we are made eternal also both in body and soul whence you see how abundantly God discovereth his Eternal Being in all his gifts and graces by Christ. 5 When the Creatures are spoken of as eternal it must be understood it is a communicated dependant half-eternity and so no derogation to this perfection which is proper to God First 'T is communicated to us for originally God only hath Immortality 1 Tim. 6. 16. We have it by derivation God hath it originally in himself and from himself God dispenseth and measureth out the duration and continuance of all other things their Races and Stages when they shall begin and when they shall end And that Immortality which the Angels and the Souls of Men have 't is ascribed to us by participation we have it from God because he was pleased to give it to us 2dly 'T is a dependant Eternity for every moment we depend upon God if he take away his Spirit we are gone Man or Angel We assert the Immortality of the Soul because it hath not the principles of corruption in it as the body hath but yet we cannot must not cut off the dependance upon the first Cause Fountain of Being in his hand is the breath of all living and he is often called the God of your life and the God of the spirits of all flesh 'T is but an half-eternity we sometimes were not God is from everlasting to everlasting but we are appointed to eternal life and time was when we lay in the womb of nothing we are but of yesterday poor upstarts that had but an existence and a new Being given us of God if he will lengthen it out and continue it to all eternity 't is not such an eternity as he hath but an half-eternity not an eternity without beginning but only without ending 6. This Eternity of God is not seriously and sufficiently enough thought of and improved till it lessen all other things in our opinion and estimation of them and affection to them Two things should especially be lessened the time we spend in the world and the things that we enjoy in the world First The time we spend in the world Alas what is this to God's Eternity Psal. 39. 5. Behold thou hast made my days as an hand breadth and mine age is nothing before thee Whether our days be spent in prosperity or adversity they are but short an hand breadth a meer nothing compared with God's Eternity Psal. 90. 4. A thousand years in thy sight are but as yesterday when it is past or as a watch in the night A thousand years compared to Eternity are but as a drop spilt and left in the Ocean or as time insensibly past over in sleep Forty Fifty or Seventy years seemeth a great time with us yet with God who is infinite Ten thousand years is no considerable space but a very short and small duration 2dly As time so the things of the world 2 Cor. 4. 18. The things which are seen are temporal but the things which are not seen are eternal They are short as to continuance and use As to continuance he calleth the honours and delight of Pharaoh's Court. Heb. 11. 25. The pleasures of sin for a season Whatsoever is temporal a Man may see the end of it be it evil a Man in the deep waters is not discouraged as long as he can see banks but in Eternity there are neither banks nor bottom if good Psal. 119. 96. I have seen an end of all perfection The most shining glory will shortly be burnt out to a snuff it wasts every day Eternity maketh good things infinitely good and evil things infinitely evil If it be temporal whatever paineth us is but a flea-biting to eternal torments Whatever pleaseth or delights 't is but a may game to eternal joys so for use too 't is but for a season Deut. 23. 24. the Law gave an indulgence to eat of his Neighbors grapes for refreshment but thou shalt not put any in thy vessel 1 Tim. 6. 7. For we brought nothing into this world and it is certain we can carry nothing out The Manna was
13. 5 6. Let your conversation be without covetousness and be content with such things as you have For he hath said I will never leave thee nor forsake thee A Man must be purged from inordinate affection when he would trust in God Do not pitch too doatingly upon temporal happiness Second Use Let us get these Comforts setled upon our hearts Was this peculiar to David alone No every godly man as Theodoret observeth may say in his Trouble Unless thy Word had been my delights I had perished in mine affliction So Daniel when forbidden to pray so the Three Children in the Furnace all the Martyrs yea all the afflicted servants of God therefore let us 1. Prize the Scripture and be more diligent in Hearing Reading Meditating on the blessed Truths contained therein The Earth is the fruitful Mother of all Herbs and Plants yet it must be Tilled Ploughed Harrowed and Dressed else it bringeth forth little Fruit. The Scripture containeth all the grounds of comfort and happiness but we have little benefit unless daily versed in Reading Hearing Meditation surely if we prize it as we should we would do so Psal. 119. 97. O how I love thy law it is my meditation all the day There is the onely remedy of Sin and Misery the offer of true Blessedness the sure Rule to walk by 2. If you would have these Comforts you must get such a Spirit of application under afflictions Iob 5. 27. Lo this we have searched it so it is hear it and know thou it for thy good All efficacy is conveyed by the touch the nearer the touch the greater the power and efficacy bring it down to your hearts Rom. 8. 31. What shall we then say to these things If God be for us who can be against us 3. The Law of God must be your delight in prosperity if you would have it your support in adversity Psal. 119. 105. Thy Word is a lamp unto my feet and a light unto my paths That which is our Antidote against our Lusts is our best Cordial against our Passions 2 Pet. 1. 4. Whereby are given to us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust When afflictions come upon you consider what is your greatest burden and what is your greatest comfort for then you are best at leisure to consider both your greatest burden that you may avoid it your greatest comfort that you may apply your selves to it SERMON XCVIII PSAL. CXIX VER 93. I will never forget thy precepts for with them thou hast quickned me IN these words observe two things 1. David's thankful Resolution I will never forget thy precepts 2. The Reason of it For with them thou hast quickned me 1. In his thankful Resolution take notice 1. Of the Object Thy precepts 2. The Duty promised and negatively exprest I will never forget 1. For the Object Thy precepts thereby may be meant the Word in general he had found benefit by it and the Word of God should ever be dear and precious to him especially the Gospel part of it surely that 's the great means of quickning that may be comprised in the term Thy precepts if not principally intended or else most especially some particular truth which God had blessed to the use and comfort of his soul I shall never forget that truth those precepts of thine 2. The Duty promised I will never forget Forgetting or remembring is sometimes taken in Scripture for a notional remembrance or notional forgetting when we retain the notions of such a truth or the notions of it vanish out of our minds And sometimes 't is taken practically when we are sutably affected as the thing or truth remembred deserves Both may be intended I remember retain feel the fruit of thy word That which hath done us good the very notions of it will stick in our minds Or else it may be for the practical remembrance so it signifies I will prize I will cleave fast to it as long as I live To remember is to esteem and to forget is to neglect as Heb. 13. 16. To do good and to communicate forget not that is neglect not I may remember to communicate yet not perform But forget not that is neglect not In this sense we usually say you forget me that is you neglect to do that which I desired of you So David saith I will never forget thy precepts the remembrance of his promises is effectual and perpetual 'T is effectual for I will remember it prize it and lay it up in my heart with thankfulness And it is perpetual I will never the Hebrew is not to all Eternity I will not forget thy precepts for ever as we render it fitly Secondly The Reason For with them thou hast quickned me The Reason is taken from his experience of the benefit of this Word and there we have the benefit received Quickning the Author Thou hast quickned the means with them God by this means had quickned his soul. 1. The Benefit quickned There is a double quickning when from dead we are made living or when from cold and sad and heavy we are made lively One sort of quickning the Word speaks of is when from dead we are made living Eph. 2. 1. Another when from cold sad heavy we are made lively and so not only have life but enjoy it more abundantly according to Christ's gracious promise Iohn 10. 10. that they may be living lively kept still in vigor Now this second quickning may be taken either more largely for the vitality of grace or strictly for actual comfort Largely taken so God quickens by increasing the life of grace either internally by promising the life of grace or morally and externally by promising the life of glory More strictly his qùickning may be taken for comfort and support in his affliction so it s likely to be taken here he had said before ver 92. immediately before the Text Unless thy law had been my delight I should then have perished in mine affliction and now I will never forget thy precepts for with them thou hast quickned me It was great comfort and support to him and therefore he should prize the Word as long as he lived This is the Benefit received Thou hast quickned me 2. Here 's the Author Thou God put him by the inspiration of grace upon the meditation of his Word and then he blessed that meditation his assistance and grace doth all We receive all degrees of life from the Fountain of life The Word was the means but thou hast quickned me 3. The Means By them that is by his precepts the Word was spirit and life to him By the Spirit God makes his Word lively in operation and conduceth very much to quickning comfort and supporting of the Saints Doct. Those that have received Comfort Life and Quickning by the Word of God find themselves obliged to remember it
for ever I shall illustrate this Proposition by these Considerations 1. That God's Children are sometimes under deadness 2. That in such deadness the Word of God is the onely means to quicken them 3. Though the Word be quick and lively and powerful yet it is God that must bless it that must make it a support to the Soul 4. That whenever we have received these Comforts Quicknings and Supports from him they should ever be recorded and treasured up in the Registers of a thankful memory for the great uses of Christianity I. First God's Children are under deadness sometimes which hapneth to them for many causes 1. By reason of some Sin committed and not repented of or not fully repented of God smites them with deadness and hardness of heart and the spiritual life for awhile is greatly obstructed and impaired that it cannot discover itself and they have not those lively influences of grace as formerly Thus it was with David when he had strayed so greatly from God and begs God not to cast him off Psal. 51. 11. Cast me not away from thy presence and take not thy holy Spirit from me As a wound in the body lets out the life blood and the spirits so these grievous sins are as a wound in the soul Sin against the conscience of a renewed man defaceth the work of the holy Spirit so that for a while he seems to be shut out from God's favor and his gracious abilitie are lessened and impaired he is like a wounded man till he be cured and made whole again The Spirit being grieved and resisted withdraws and the strength of the Soul is wasted and therefore be very tender stand in awe not only of greater but smaller sins 2. By reason of some good omitted especially neglect of the means whereby we may be kept alive fresh and lively in God's service Lazy fits of indisposition and omissions of duty do more frequently steal in upon Believers than positive out-breakings and commissions of sin and they are more ready to please themselves in them and lie still under them and so by this means contract much deadness of heart As a Lute that is not play'd upon but hangs by the wall and not used it soon grows out of keller for want of use so if we do not diligently and constantly exercise our selves in godliness our hearts grow dead and vain It is the complaint of the Church Isa. 64. 7. There is none that stirreth up himself to take hold of thee If we do not stir up our selves to keep on a constant commerce with God and respect to God alas deadness creeps upon the heart unawares and we are commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 6. To stir up the gift of God which is in us Surely a sloathful servant will soon become an evil servant Mat. 25. 26. Thou evil and sloathful servant Therefore our sinful sluggishness is one cause of our deadness for he that doth not trade with his Talents will necessarily become poor and if we do not continue this holy attendance upon God the heart suffers loss 1 Thess. 5. 19 20. Despise not prophesie quench not the Spirit The coupling of these two things together shews that if we despise Prophesie we quench the Spirit as fire goes out not only by pouring on water but by not stirring and blowing it up To expect help from God when we are sluggish is to tempt Christ and put him still upon a miraculous way to heal and cure our distempers Who will bring bread and meat to a Sluggard's Bed who will not arise to labor for it oâ—… will not rise at least to fetch it Therefore if we will not attend upon God in the means of grace he will not bring us that help comfort and supply that otherwise we might have God worketh but so that we work also 2 Phil. 12. 13. Work out your own salvation with fear and trembling For it is God that worketh c. God's working is not a ground of laziness but for more strict observance Since all depends upon God therefore take heed you do not offend God and provoke him to suspend his grace We must not lie upon a Bed of ease and cry Christ must do all for this is to abuse the power of grace to laziness It is notable that God bids his people do that which he promiseth to give them Psal. 31. 24. Psal. 27. 14. Be of good courage and he shall strengthen your heart As if he had said strengthen thine heart and he will strengthen thy heart The courage of Faith is both commanded and promised why God by this would shew how we should shake our selves out of our laziness and idleness that though God gives us grace and power yet he will have us to work as a Father that lifts up his childs arm to a burden and bids him lift it up Usually we complain of deadness with a reflection upon God he quickens the dead and therefore I am dead ay but what hast thou done to quicken thy self for grace was never intended that we might be idle you must complain of your selves as the moral faulty cause God is the efficient cause you do not meditate pray draw life out of the precious promises when the Spouse sleeps and keeps her Bed then Christ withdraws Cant. 5. 6. 3. Another cause is unthankfulness for Benefits received especially spiritual Benefits for God loves to have his grace acknowledged He stops his hand and suspends the influences of his grace when the creature doth not acknowledge his bounty Col. 2. 7. Be stablished and rooted in the faith abounding therein with thanksgiving The way to grow in Faith and get by Faith is to be thankful for what we have received that 's an effectual means both to keep it and to get more Therefore if we be always querulous and do not give thanks for the goodness of God to us for what he hath already vouchsafed to us in Christ no wonder that deadness and discouragement creeps upon our hearts 4. Pride in Gifts for we are told Iam. 4. 6. God resisteth the proud but giveth grace to the humble The Garland we put on our own heads soon withers and those Gifts which we are pusst up with are presently blasted and have deadness upon them for he will teach us to ascribe all to himself 5. Some great and heavy Troubles We read ver 107. of this Psalm I am afflicted very much quicken me O Lord according unto thy Word O! when we are afflicted sore there 's a deadness upon the heart the spiritual life clogged with what alacrity did they go about good things before but then there 's a damp worldly sorrow deadens the spirit as godly sorrow quickens it and is a means to keep us alive to God 6. Another cause is Carnal liberty or intermedling with worldly vanities So much we may learn from that Prayer Psal. 119. 37. Turn away mine eyes from beholding vanity and quicken thou
make it stick make it to be peace comfort and quickning to our souls It is said 1 Tim. 6. 13. That he that quickneth all things is God The quickning of life natural or life spiritual is to be ascribed to God alone Let me evidence this by three Considerations 1. The life of grace is begun and carried on in a constant way of dependance upon God he will not trust us with a stock of grace in our own hands but our life is in Christ's hands 1 Iohn 5. 12. He that hath the Son hath life and he that hath not the Son hath not life He hath it in his own hands and he gives and conveys it to us And Gal. 2. 20. I livâ—… yet not I but Christ liveth in me Christ made the purchase and therefore it pleased the Father that the parchased Treasure should be put into his hands and not immediately into ours We have so foully miscarried already that God will trust his Honour in our hands no more as at first he did We have nothing but what we have daily from Christ and in Christ he must influence us and without him we can do nothing Iohn 15. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apart from him we can do nothing therefore we cannot quicken our selves for God hath reserved this life of grace and kept it in his own hands that we may have our daily supplies from Christ. 2. The vitality or liveliness of Grace is not dispensed by a certain Law but according to the sovereign will and good pleasure of God God gives life to his People but the activity of it is only from his good pleasure Phil. 2. 13. For it is God that worketh in you to will and to do of or according to his good pleasure He gives out comfort and he gives degrees of quickning as he pleaseth to some more to some less and not always in the same degree to the same persons therefore we must look up unto God if we would have this life and quickning it is very necessary to our well-being but it is a favor he worketh in us according to his good pleasure 3. The Means cannot work without the principal Agent As the Word could not convert us at first but by the power of God or as his Grace works by it quickning a dead soul purifying a defiled heart humbling a proud mind so when the Conscience grows sleepâ—… you need quickning excitations to duty The same Grace which caused a spiritual life doth give us spiritual strength and maintain that life by inclining the mind and will by stirring up the affections by longing desires after Christ and Glory so the soul is still kept alive in the same way as it was begotten by God at first 1 Cor. 3. 7. Paul may plant and Apollo may water but it is God that giveth the increase All is of God who hath only the supreme power over mens hearts to enlighten the mind incline the will and enlarge the affections Though we use the means and we sin if we do not yet it is God that quickneth us he hath the supreme power over the heart of man IV. Fourthly These powerful Experiences in this kind will be and should be recorded and remembred by us for saith David I will never forget thy precepts 1 They will be remembred if we have met with any powerful Experiences of the Lord's quickning and awakening the heart 1. We will remember what most concerns us 2. We will remember all those things which make notable impressions upon our souls 1. Things that do concern us will be remembred by us Every ones memory is as his affections are Let a Child read the Scripture that Chapter wherein mention is made of Ioseph's parti-coloured Coat that will stick in his mind more than better things because it suits with his childish fancy and his desires that his Parents should make such a Garment for himself And 't is usually observed that Youth is most taken with the Histories of the Bible because of their desire to know things past And if oncâ—… they come to manly age they are more taken with the Doctrines of the Bible because when they grow men they begin to form their Opinions of Religion And elder persons are taken with Psalms and holy devotional strains in Scripture because then as they grow in age it is time to address themselves to God Persons in doubts and fears by reason of Sin they will be most affected with tenders of Grace as suiting best with their condition Persons in affliction with the consolations appointed for the afflicted Persons in conflict with any Sin with those passages which afford most direct help against them Still that which more especially concerns us that should and will be most observed and remembred by us for there it speaks to our very hearts Now saith the Soul in such a Point in such Extremity the Word of God did my heart good I shall remember it as long as I live When a seasonable word is spoken to their case their judgment was not past over by the Lord I was dead and it revived me disconsolate and it comforted me ready to stray and it reduced me under such a temptation and it relieved me I should transcribe the whole Scripture especially the Psalms if I should tell you how often David takes notice what the Word of God did to him in such and such a condition for still things that nearly concern us they will affect us and be remembred by us 2. Those things will be remembred that make any notable impression that leave a lively sense upon the heart they impress a notice of themselves and will not be forgotten Luke 24. 32. Did not our heart burn within us while he talked with us by the way and while he opened to us the Scriptures If opening of the Scriptures causeth any burning of heart or any strange workings of soul when the heat is gone and past yet the burning cannot be forgotten they remembred Christ still and can speak of the actings of the Spirit not only when they are on but when they are over and past Christ was vanished out of sight and gone yet they cannot forget the warmness of heart they felt while he opened the Scriptures to them Cant. 5. 4. He put in his hand by the hole of the door and my bowels were moved for him And ver 6. My soul failed when he spake O if we be soundly humbled or soundly comforted or be effectually moved and stirred to the remembrance of God then heavenly things that occasion this will not be forgotten 2 These things should be remembred to confirm our Faith to increase our Love 1. To confirm our Faith Faith is taken either for a general assent to the Word or for a dependence upon God for some blessing that we want or stand in need of Now if we take it for a general assent to the Word why these notable quicknings and experiences of the convincing or comforting or
converting power of the Word they are a secondary confirmation of the truth of the Word to us I tell you why I put in that Word a secondary confirmation they are not a primary for we must believe the Word before we can feel its efficacy and find it to be effectual to us and therefore the primary grounds of Faith are the impressions of God upon the Word the secondary are the impressions of God upon the heart now I have felt the vertue and power of the truth upon my soul and all the world shall not draw me from it I must have a primary confirmation of the truth of the Word before I can believe and before it can work in me The â—…stle saith 1 Thess. 2. 13. Ye received the Word not as the word of man but as the Word of God which effectually worketh in you that believe First I receive it as the Word of God by some Marks and Notes and Characters some impress of God upon his Word somewhat God hath left of himself in the Word and that awes my heart to reverence it there I receive it upon my heart but when it works in me mightily I have a secondary confirmation When I have eyes to see the impress of God upon the Word then I feel the power of it and when I have felt the power of it it 's confirmed in my soul 1 Cor. 1. 6. When we feel the blessed effects the quicknings and comforts of the Word it 's a mighty help to Faith So 1 Iohn 5. 10. He that believeth on the Son of God hath the witness in himself What is that witness in himself why the witness of the Spirit applying the blood of Christ to the Conscience sanctifying and quickning the heart then he hath the witness in himself and is more confirmed that Jesus is the Christ and the Word of God is true and cannot easily be divorced from it he hath felt the effects of it in his own heart Col. 1. 5 6. For the hope that is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel and knew the grace of God in truth We guess at things before and have but a wavering Faith such as may let in some work upon the Soul then we know it in truth then it is more fully made good to us by the convincing comforting and sanctifying Spirit that evidenceth it to our Souls and this can be no other but the truth of God this makes our Faith more strong and rooted and we may be confirmed in the hope and belief of the Gospel and may not easily be removed therefrom 2. Take Faith in the other Notion for a dependance upon God for something that we stand in need of every manifestation of his grace it should be kept as an experience by us for afterwards when that frame may be away when God may hide his face and all dead in the soul. As David in his infirmity remembred the years of the right hand of the most High and former experiences of God Psal. 77. 10. As he in an outward case for outward deliverances remembred the former help and succors he had from God so we may remember former grace and former quickning There are many ups and downs in the spiritual life for even the new Creature is changeable both in point of duty and in point of comfort Now it 's a mighty confirmation when we remember what God hath done First In point of duty Sometimes you shall find you are dull and heartless under the Ordinances of God in reading and hearing you find little life lazy and almost indifferent whether you call upon God in secret or hear the Word or join in the communion of Saints no relish in any duty do it almost for custom-sake or at best but to please your Consciences you must do it and you drive on heavily not for any great need you feel of them or good you find by them or hope you expect from them Now it is of great use to remember how I have waited upon God formerly and he hath quickned refreshed and comforted me and therefore it is good to try again to keep up our dependance upon his Ordinances when this dulness seizeth upon the soul and this listlesness when Conscience is sleepy and the heart hangs off from God remember I have been quickned 2. If it be in point of comfort fears and sorrows why is there no Balm in Gilead no Physician there Hath not God relieved in like straits before and given in fresh consolations when you have bemoaned your selves and opened your case before him There are none acquainted with the spiritual life but have many experiences both of deadness and comfort Now one is a great help against the other that our hands may not wax faint and feeble God that hath comforted may comfort again and why should I neglect his appointed means No I will continue there and lie at the Pool where the waters have been stirred 2. They are of Use again to stir up our affections to God and his Word 1. To increase our love to God O! we should keep the impression of his kind manifestation still upon the heart that the mercy may be continually acknowledged surely 't is a favor that God will manifest himself to us and own us in our attendance upon his Word and other duties The Lord Jesus promiseth it as a great blessing Iohn 14. 21. He that loveth me and keepeth my commandment shall be loved of my Father and I will love him and will manifest my self to him Now then when any such sensible favor is vouchsafed to us we should not forget it but lay it up as a continual ground of thankfulness and love to God Cant. 1. 4. We will be glad and rejoice in thee we will remember thy love more than Wine When God hath treated us most magnificently in his Ordinances either at his Table or Word and God hath refreshed and revived our Souls O! we will remember this and lay it up for the honor of God and knit our hearts in a greater love to God 2. It is of great Use to increase our love to the Word for the excellency and worth of the Word is found experimentally by Believers so that their love and estimation of it is more fixed and setled upon their hearts so that they purpose to make use of it always for their Comfort and direction it is a great encouragement when formerly they have found comfort and life thereby The Apostle to settle the Galatians that began to waver that were apt to be overcome by their Judaizing Brethren to settle them in love to the Gospel he puts them to the question Gal. 3. 2. This only would I learn of you Received ye the Spirit by the works of the Law or by the hearing of Faith The Spirit of Regeneration with all his comforts and graces are not conveyed to you by the doctrine of the
teaching and is always at hand to guide us and give counsel to us which is cause of our standing We need this continual teaching to keep us mindful that we may not forget things known The Spirit puts us in remembrance because of the decay of fervency and dulness of spirit that groweth upon us therefore are truths revived to keep us fresh and lively that we may not neglect our duty because of incogitancy and heedlesness we mistake our way and are apt to run into sin in the time of trial and temptation Therefore we need a Monitor on all occasions Isa. 30. 31. that we may not be carried away with the corrupt bent of our own hearts Well then this abiding in us is the cause of perseverance 1 Iohn 2. 27. Use. To shew the reason of mens fickleness and unconstancy both in opinion and practice He that is led by man unto man both as to opinion and practice may be led off by man again when we take up Truth upon Tradition and Humane Recommendation Oh seek it of God! Isa 48. 17. I am the Lord your God that teacheth you to profit Not our own ability but the light of the Holy Ghost wait upon God learn something of him every day and give God all the glory SERMON CIX PSAL. CXIX VER 103. How sweet are thy words unto my taste yea sweeter than honey to my mouth IN this Verse you have another evidence of David's affection to the Word and that is the incomparable delight which he found therein as being suitable to his taste and spiritual appetite This pleasure and delight he found in the Word is propounded 1 By way of Interrogation or Admiration How sweet are thy words unto my taste As if he had said so sweet that I am not able to express it 2 By way of Comparison Yea sweeter than honey to my mouth To external sense nothing is sweeter than honey honey is not so sweet to the mouth and palat as the Word of God is to the soul. It is usual to express the affections of the mind by words proper to the bodily senses as taste is put here for delight and elsewhere eating is put for believing and digesting the truth Thy Word was sweet and I did eat it Jer. 15. 8. Again in all kind of Writers both prophane and sacred it is usual to compare the Excellency of Speech to Honey The Poet describes an Elegant man That his Speech flow'd from him sweeter than Honey And the like we may observe in Scripture Prov. 16. 24. Pleasant words are as an honey comb sweet to the soul and health to the bones He means words of wisdom such words as come from a pure heart now these are sweeter than Honey So the Spouse because of her gracious doctrine it is said Cant. 4. 11. Thy lips O my Spouse drop as the honey-comb And Psal. 19. 10. More to be desired are they than gold yea than much fine gold sweeter also than honey and the honey-comb For Profit he esteemed them more than Gold for Pleasure more than Honey or the Honey-comb and David saith here Thy words are sweet unto my taste He doth not say in general They are sweet unto the taste but sweet unto my taste Holy men that have much communion with God such as David was they that have his Spirit find this delight in the Word of God nothing so sweet or so full of pleasure to the soul. Two Points 1. That there is such a thing as spiritual taste 2. That to a spiritual taste the Word of God is sweeter than all pleasures and delights whatsoever Doct. 1. That there is such a thing as spiritual taste 1 I shall shew that it is and what it is The use of it and what is requisite to it 1. It appears that there is such a thing the soul hath its senses as well as the body We do not only know but feel things to be either hurtful or comfortable to us so the new nature doth not only know it but doth seem to feel it that some things are hurtful and others are comfortable to it and hence the Apostle's expression Heb. 5. 14. Such have their senses exercised to discern both good and evil Christians If there be such a thing as spiritual life certainly there must be spiritual sense for all life is accompanied with a sense of what is good or evil for that life and the higher the life the greater the sense Beasts feel more than a Plant when hurt is done to them because they have a nobler life and a Man than a Beast and the life of Grace being above the life of Reason there 's a higher sense join'd with it and therefore the pain and pleasure of that life is greater than the pain or pleasure of any other life for spiritual things as they are greater in themselves so they do more affect us than bodily A wounded Conscience who can bear it Prov. 18. 4. What a sense doth the evil of the spiritual life leave upon the soul And then for the comforts of the spiritual life the joys and pleasures of it are unspeakable and glorious 1 Pet. 1. 8. such joy as no tongue or words can sufficiently express A taste of the first-fruits of Glory how sweet is it Briefly let me tell you there are three internal Senses spoken of in Scripture Seeing Tasting and Feeling Sight implies Faith Iohn 8. 56. Abraham rejoiced to see my day And Heb. 11. 27. By faith Moses saw him that was invisible There is a seeing not only with the eyes of the body but with the eyes of the mind things that cannot be seen with the outward sense Abraham saw my day at so great a distance As there is sight so also taste which if we refer it to good is nothing else but spiritual experience of the sweetness of God in Christ and the benefits which flow from communion with him Psal. 34. 8. O come taste and see that the Lord is gracious Do not only come and see but come and taste The third sense is feeling or touch that relates to the power of grace Phil. 3. 10. That I might know him and the power of his resurrection c. There is a sense that a Christian hath of the power of grace and of Christ upon his soul so 2 Tim. 3. 5. Having a form of godliness but denying the power thereof When men resist the force and vertue of that Religion which they profess then they are said to deny the power of those Principles Well then there are spiritual senses 2. Now that we might know what they are let me shew 1. How these spiritual senses differ from the external 2. That in some sense they differ from the understanding 1 These spiritual senses differ from the external sense that I shall prove by three Arguments 1. Because in those things that are liable to external sense a man may have an outward sense of them when he hath not an inward
their hearts to chuse him for their Portion and to make his Will their only Rule and obey and serve him whatever it cost them They have such a taste of this sweetness as doth engage their hearts to a close and constant adherence to Christ. Carnal men have only a naked knowledge of these things weak and uneffectual notions and apprehensions about them and if the sublimity reasonableness and suitableness of these truths to soul necessities cause any taste it is but slight slender and unsufficient So indeed Temporaries and Hypocrites are said to taste the heavenly gift the good Word of God and powers of the world to come Heb. 6. 4. They have some languishing apprehensions but they do not so taste them as to relish and feed upon them They do not relish Christ himself but only some benefit which they hope to get by him upon slight and easie terms have not such experience and sweetness of God in Christ as that their souls should constantly cleave to him It may be their fancy may be pleased a little in a supposition and possibility of salvation by Christ or in some general thought of those large promises and great offers which God makes in the Gospel not as it enforceth duty and subjection to God well then it differs from a bare understanding of the goodness of God's ways 2. This constitutes a difference sometimes between a renewed man and himself as to some things his inward senses are not always alike quick and lively he is still like-minded as he was but yet not alike affected his sight is not so clear nor taste so acute nor his feeling so tender though he hath the same thoughts of things he had before yet his spiritual sense is benummed and is not at all times affected alike while he keeps his spiritual eye clear from the clouds of Lust and Passion he is otherwise affected with things to come than he is when his eye is blinded with inordinate passion and love to present things and while he keeps his taste how sweet and welcome is this to his soul the remembrance of Christ and salvation by him And so while he keeps his heart tender he is sensible of the least stirring of sin and is humbled for it and the least impulsion of grace to be thankful for it Those Instructions Reproofs Consolations which at sometimes either wound or revive their spirits at other times do not move them at all their senses are benummed not kept fresh and lively And thus in the general I have proved That there is such a thing as spiritual taste 2 Secondly What is this spiritual sense It is an impression left upon our hearts which gives us an ability to relish and savor spiritual things but it cannot be known by description so much as by these two questions 1. The use of it what doth this taste serve for 2. What are the requisites that we may have such a taste and relish of divine and spiritual things 1 What doth this taste serve for There is a threefold use of them 1. To discern things good and wholsom from things noxious and hurtful to the soul that 's the use of spiritual sense in general to discern things good and evil Heb. 5. 14. Iob 6. 30. Is there iniquity in my tongue Cannot my taste discern perverse things God hath given all sensitive Creatures a taste whereby they may distinguish between things pleasant or bitter sweet or sowr wholsom or unwholsom savory or unsavory that they may chuse what is convenient to nature so the new Creature hath a taste to know things things contrary to the new nature and things that will keep it in life Iob 12. 11. Doth not the ear try words and the mouth taste his meat or as it is more plain Iob 34. 3. For the ear trieth words as the mouth tasteth meat Spiritual taste distinguisheth between what is salubrious and profitable to us that which is the pure Word milk agreeable to the new nature and what is frothy garnish'd out with the pomp of Eloquence it is tasteless to a gracious soul if it suiteth not with the interests of the new nature they have a faculty within them whereby they distinguish between Mens inventions and God's message A Man of spiritual taste when reason is restored to its use he comes to a doctrine and many times smells the Man saith he This is not the breast-milk that must nourish me the pure milk of the Word by which I must grow in strength and stature and if he finds any thing of God he owns God he discerns what is humane and what is divine 2. The use of this taste is also to refresh and comfort the soul in the sweetness of spiritual things Cant. 2. 3. I sate down under his shadow with great delight and his fruit was sweet to my taste The taste of Christ's Fruit in the comforts of Redemption the Fruit that grows there is sweet and pleasant to the new nature when the love of God to sinners in Christ is not only heard but believed not only believed but tasted it ravisâ—…ieth and transports the soul with sweet delight and content that excels all the pleasures of the world 3. It serves for this use to preserve the vitality of grace that is to keep it alive and in action Omnis vita gustu duciter every life hath its food and the food must be tasted this grace quickneth us to look after that food it keeps the new creature free for its operations helps it to grow 1 Pet. 2. 3. As new born babes desire the sincere milk of the Word that ye may grow thereby if so be ye have tasted that the Lord is gracious The truths of the Gospel are as necessary and natural for the cherishing and strengthning the spiritual life as the milk of the Mother is to the new born Babe and taste is necessary that we may relish it They that have a taste have an appetite and they delight in the Word more than in any other thing whereas those that have no taste or appetite grow not up to any strength they thrive not 2 What is requisite to cause this taste 1. Something about the object 2. Something about the faculty 1. Something about the Object which is the Word of God eating or taking into the mouth that 's necessary before tasting for the tongue is the instrument of taste the outward part of the tongue that serves for meats the inward part towards the root for drink so for this spiritual taste there is required eating or taking in the Object therefore we read often of eating the Word of God Ier. 15. 16. Thy Word was sweet and I did eat it And Ezek. 3. 3. We read of eating the Roll it is interpreted spiritually I did eat it then follows his taste it was in my mouth as honey for sweetness So Rev. 10. 10. I took the little book and eat it and it was in my mouth as sweet as
feet and path First In general observe this It is not a light to our brains to fill us with empty Notions but a light to our feet to regulate our practice and to guide our actions Ier. 6. 16. He doth not say hearken after the true Religion but walk therein For a man to study the Scripture only to satisfie curiosity only to know what 's right and good and not follow it with all his heart is but to make a rod for his own back and doth but cause his own condemnation to be sore and terrible Luke 12. 47. To be able to dispute for truth and not lie under the power of it to avoid Heresie and live in Vice will never bring him to Heaven Gal. 6. 16. It is not them that are able to talk of it but to walk according to this rule not to play with it but to work with it Knowledge and practice must be joined together they do never well asunder but excellent together Secondly In our Practice 1 Our Path our general choice A man that consults with God's Word The Lord will teach him the way that he shall chuse Psal. 25. 12. Every thing appointed to an end must have all things absolutely necessary to that end else it is not perfect in its kind though perfect to guide us to eternal life therefore it must contain all things that belong or conduce to that end It is not a Rule given us to be rich or safe but to be eternally happy 2 As 't is a light to our path so to our feet How in the particular actions that we perform and in the particular conditions that we pass through 1. In the particular actions that we perform Every action we go about must be guided by the Word why because obedience in particular actions we are most apt to miscarry in Many are wise in generals but in particulars they quite mistake their way We have general Notions that we must be holy ay but we are not holy in all manner of conversation 1 Pet. 1. 15. In every creek and turning of your lives in all your actions of eating drinking sleeping and waking we are to be mindful and respect the command of God in all these No path of a Christian's conversation but ought to savor of grace and holiness not only his religious but his common and civil actions Every action is a step to Heaven or Hell for this life is compared to a walk and in a walk every step brings us onward in our way Briefly in every act either sin or grace interposeth therefore we had need look to every step and still to walk according to Rule 2. It guides us in all the conditions that we pass through In every Age here 's milk for the weak and strong meat for men of ripe age In every calling from the King to the lowest Beggar In every state of life adversity prosperity still here 's light for you There are two Parties whose interest it is to decry the clearness of Scripture Papists and Libertines Papists they are afraid to stand to this tryal they would bring all to the judgment of the Church therefore 't is for their interest that the Scriptures were not a clear safe and a full direction Libertines they decry the clearness of Scripture upon several grounds Those that plead for a boundless Toleration what 's their great Argument Nothing is certain in Religion If the Word be a clear Rule then c. SERMON CXIII PSAL. CXIX VER 105. Thy Word is a lamp unto my feet and a light unto my path HEre I shall answer five Objections that are made by Cavellers Object 1. First If it be so clear a Light why do men so often mistake that have the Scriptures and consult with them yea why is there such differences among good men Answ. I answer in general There is Light in the Scriptures but there is darkness in men that are conversant about them The Object may be well represented when the faculty is not well disposed There are defects in them to whom this discovery is made though they have light yet they want eyes the Sun giveth light enough though blind men cannot see it the Word doth whatsoever is necessary on its own part To the beholding of any thing by the outward sense there must not only be light to make the object conspicuous but also a faculty of seeing in the eye blind men cannot see at noon-day nor the sharpest sighted at midnight There is light in the Scriptures surely for God would not deal hypocritically with us that are his people if he hath given us a rule he would not wrap it up in darkness so as we should not know his meaning so that the defect is in us This in general But secondly there are many causes of mens mistake 1. Some come to the Word with a presumption of their own wit and leaning upon their own understanding as if that should discover the whole counsel of God and these God never undertook to teach Psal. 25. 9. The meek will he guide in judgment and the meek will he teach his way Those that in an humble sense of their own nothingness depend upon his direction them will he teach Iam. 1. 21. Receive with meekness the ingrafted Word of God We have caution given us and admonitions against pride and arrogance and self-dependence Prov. 3. 3 4 5 6. 2. Many bring their prejudicate Opinions along with them and are biassed and prepossessed before they come to the Word of God and so do not so much take up the sense which the Scriptures offer as seek to impose their own sense on them and regulate the Scriptures to their own hearts not regulating their hearts and principles and senses according to the Word of God Optimus ille lector est qui dictorum intelligentiam saith Hilary expectat c. That mind which is preoccupied with evil opinions and enslaved to preconceived conclusions they do not take any thing from the Word but impose something upon it which God never revealed there If the weights be equal yet if the balance be not equipendent wrong may be done They come with an Idol in their own hearts Ezek. 14. 2. as those that would ask counsel of the Lord that were resolved beforehand Ier. 42. While we look through the Spectacles of our own fancies and preconceptions the mind poisoned with Error seemeth to see what we see not 3. Some search the Scriptures not out of any love to the truth or to know the mind of God but to oppose it rather and so seek a pretence from thence to justifie their private faction in way of opposition against God The Devil gets Scripture to wrest it to his own purpose Mat. 4. 6. They read not to be better but to cavil and put a greater varnish upon the Devil's cause as Iulian did search the Scriptures to pick an advantage against the true Religion and scoff at them that profest it and
him from it but to preserve him in it If you ask why God's Children are thus afflicted I answer It is not Heaven we now enjoy 1. We are not in our eternal rest therefore here we must be exercised tried afflicted The World is a middle place between Heaven and Hell therefore have somewhat of both their principles and actions are mixt so their condition is mixt intermixt with sorrows and joys until they come there where they shall rest from all their labours So it must be 2. God doth it to purge out sin Isa. 27. 9. By this shall the iniquity of Iacob be purged and this is all the fruit to take away his sin Gold is cast into the fire why to have its dross consumed Corn is beaten with the Flail why to be severed from its chaff husks and straw and Iron is fil'd to get off its rust so this is the fruit of all the taking away sin Afflictions are a necessary cure for sin Iohn 15. 2. Every branch that beareth fruit he purgeth it that it may bring forth more fruit Look as in a Vine there are certain superfluous luxuriant leafs and branches that grow up with the fruit and hindreth the increase of it which the Vine-dresser pares off not to destroy the Vine but to cultivate and manure it so it is with no ill intent So corruption grows up with our graces and hindreth us that we cannot bear fruit when we are in a flourishing condition therefore these need to be purged away 3. God doth it to humble us This was that which God aimed at in all his afflictive dispensations towards the people of Israel Deut. 8. 2. God's eminent servants need affliction to humble them David had many things to puff him up his Royal Dignity the Gift of Prophecy Familiarity with God great Opulency many Victories Pride of Life c. and he needed many afflictions to keep him humble Psal. 132. 1. Paul he was apt to be lifted up with abundance of Revelations therefore God humbled him with a thorn in the flesh 2 Cor. 12. 7. Use 1. If we be out of affliction let us provide for a time of exercise David a Saint is afflicted God's Bosom friends may feel his hand sore upon them David a King is afflicted those in the highest station have their incident cares and troubles David an Old Testament Believer saith I am afflicted I observe this because God then dispensed himself to his people in and by temporal promises and yet even then they had great mixtures of trouble to shew that which they had in the world was not all they had to expect from God The promises now in the New Testament now life and immortality is brought to light they run to us in another strain not of temporal but spiritual things therefore we must expect our portion of sorrow before we go to Heaven Be not of such a woman like nature and so delicately brought up as never to see evil days for ought I see we are entring upon our trial The strain of our Ministry is mainly consolatory usually but there comes a time of expence and laying out when such comforts are to be laid up in our heart therefore let us be provided 2. If we be for the present under affliction let us bear it with patience observing how God's ends are accomplished It is smart and grievous now Heb. 12. 11. but it will be salutary and healthful it will yield to you righteousness and that righteousness will yield you peace give the peaceable fruit of righteousness If God will take away the fuel of our sin empty us of our pride self-conceit weaken the security of the flesh let us be content only let us take heed that the time of mortifying sin be not the time of discovering sin and that we do not trespass the more To be sinning and suffering is the case of the damned Take heed you do not sin in your suffering especially take heed of those sins that are proper to affliction Fainting If thou faint in the day of adversity thy strength is but small Distrust of God's Providence I shall one day perish by the hands of Saul Despair of God's Promises I said I am cut off c. Then you lose the benefit of God's Family Discipline when you yield to these sins But see how it drives you out of the way of Hell for affliction is a gentle remembrance of Hell for look as those whose garments were singed as when they threw the three Children into the Furnace their own garments were singed by the force of the flame they knew what it was to be thrown into the Pit So the Lord in effect doth tell you what will be in Hell this is a gentle remembrance stand farther off that you may not be condemned with the world 1 Cor. 10. 32. And then how it quickens you to look after heavenly things for when the outward man decays then look to things not seen 2 Cor. 4. 17. When you are fitted more and more for your change when you grow more humble mortified as stones are hew'd and squar'd for the building Let us come to the degree I am afflicted very much the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am afflicted very sore Doct. The Afflictions of God's People may not only be many but very sore and heavy So David here and Psal. 71. 20. Thou hast shewed me great and sore troubles Why many 1. Many and strong lusts are to be subdued and we need great afflictions to subdue many and great corruptions Some stains are not easily washt out but need much rubbing When Pride is deeply rooted in the heart God brings down even to the grave that a Man goes up and down like a walking Ghost and like a Skeleton or dry bones there is such an one described Iob 33. 17. with 22. and why to bring down pride in his heart The Physick must be according to the distemper if the distemper be more rooted the Physick must be more strong Psal. 107. 11 12. Because they rebelled against the Word of the Lord and contemned the counsel of the most high Therefore he brought down their heart with labor they fell down and there was none to help When people begin to grow high and stomackful contemptuous against God and his Ordinances then God brings them into sore distresses to break their pride and stoutness of heart 2. That God may have the more experience and tryal of his people In daily and little afflictions there is no tryal of their Courage Faith Patience and Submission and all other graces The tryal of â—…aith is in extremity Graces are exercised to the life when we are even at the point of death 2 Cor. 1. 9. We had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead So patience it is not tried but by sharp affliction therefore the Apostle saith Let patience have its perfect work
I am afflicted very sore O Lord quicken me Doct. We must not give over Prayer though our afflictions be never so great and heavy Why because 1. Nothing is too hard for God he hath ways of his own to save and preserve his People when we are at a loss This was the glory of Abraham's Faith that he accounted God was able to raise up Isaac from the dead Heb. 11. 19. difficult cases are fit for God to deal in to shew his Divine Power When means have spent their allowance then is it time to try what God can do Psal. 142. 4 5. I looked on my right hand and beheld but there was no man that would know me refuge failed me no man cared for my soul. I cried unto thee O Lord I said Thou art my refuge and my portion in the land of the living When all things fail God faileth not 2. We must still pray Faith must express something above sense or else living by Faith and living by sense cannot be distinguished In desperate cases then is the glory of Faith seen Iob 13. 15. Though he should kill me yet I will trust in him In defiance of all discouragement we should come and profess our dependance upon God Use. To condemn those that despond and give over all treaty with God as soon as any difficulty doth arise whereas this should sharpen Prayer rather than discourage us This is man's temper when troubles are little and small then to neglect God when great then to distrust God A little head-ach will not send us to the Physician nor the scratch of a Pin to the Chyrurgion So if our troubles be little they do not move us to seek after God but we are secure and careless but when our troubles are smart sore and pressing then we are discouraged and give over all hopes so hard a matter is it to bring Man to God to keep an even frame neither to slight the hand of God nor to faint under it as we have direction to avoid both Extremes Heb. 12. 5. to cherish a due sense of our troubles with a regular confidence in God That he prays you have seen Now what he prays for He doth not say deliver me but quicken me Doct. Strength and Support under Afflictions is a great Blessing to be sought from God and acknowledged as a Favor as well as Deliverance 1. You shall see this is promised as a Favor Isa. 40. 31. They that wait upon the Lord shall renew their strength That is shall not faint nor be weary but mount up as it were with wings as Eagles they shall have a new supply of grace enabling them to bear and hold out till the deliverance cometh They that wait upon the Lord do not always see the end of their troubles but are quickned comforted and strengthned in them they shall renew their strength 2. This is accepted by the Saints with thanksgiving and valued by them as a special answer of prayer they value it more than temporal deliverance itself many times as 2 Cor. 12. 9 10. Paul prays for the removal of the thorn in the flesh thrice when God only gives him this answer My grace is sufficient for thee saith Paul then I 'll rejoice in mine infirmities so I might have strength and support in grievous weaknesses reproaches and afflictions whatever they be So Psal. 138. 3. In the day when I cried thou answeredst me and strengthnedst me with strength in my soul. That 's noted as a special answer of Prayer How did he hear him with strength in my soul. Though he did not give him deliverance he gave him support so that was acknowledged as a very great mercy 3. There are many Cases wherein we cannot expect temporal deliverance then we must only go for quickning and support when by a lingring disease we are drawing down to the chambers of death and our outward strength is clean spent and gone then have we support that 's a great mercy Psal. 73. 26. when strength fail and heart fail God is the strengtâ—… of my heart and portion for ever That is to have his heart quickned by God in the languishing of a mortal disease So 2 Cor. 4. 16. Though our outward man perish yet our inward man is renewed day by day There are many troubles that cannot be avoided and therefore we are then to be earnest with God for spiritual strength Use. Well then you see upon what occasion we should go for grace rather than for temporal deliverance we should pray from the new nature not deliver me but quicken me and if the Lord should suspend deliverance why that will be our strength in time of trouble Psal. 37. 39. The salvation of the righteous is of the Lord he is their strength in the time of trouble But more particularly let us take notice of this Request Quicken me saith he Doct. Quickning Grace must be asked of God 1. What is quickning 2. Why asked of God 1 First What is this quickning Quickning in Scripture is put for two things 1. For Regeneration or the first infusion of the life of grace as Ephes. 2. 5. And you that were dead in trespasses and sins hath he quickned That is infused life or making to live a new life 2. It is put for the renewed excitations of God's grace God's breathing upon his own work God that begins life in our souls carries on this life and actuates it Now this kind of quickning is twofold spoken of in this Psalm there is quickning in duties and quickning in afflictions quickning in duties that 's opposite to deadness of spirit quickning in affliction that 's opposite to faintness 1 Quickning in duties that 's opposite to that deadness of spirit which creeps upon us now and then and is occasioned either by our negligence or by our carnal liberty that deadness of spirit that doth hinder the activity of grace 1. By our negligence and sloathfulness in the spiritual life when we do not stir up our selves Isa. 64. 6. There is none that stirreth up himself to take hold on thee When Men grow careless and neglectful in their souls An Instrument though never so well in tune yet if hang up and laid by soon grows out of order so when our hearts are neglected when they are not under a constant exercise of grace a deadness creeps upon us Wells are the sweeter for the draining Our graces they are more fresh and lively the more they are kept a work otherwise they lose their vitality A Key rusts that is seldom turned in the Lock and therefore negligence is a cause of this deadness 2 Tim. 1. 6. Stir up the gift that is in thee We must blow up the ashes There needs blowing if we would keep in the fire we grow dead and lukewarm and cold in the spiritual life for want of exercise 2. This deadness is occasioned by carnal liberty Psal. 119. 37. Turn away mine eyes from beholding vanity and quicken thou me
in thy way When we have been too busie about the vanities of the world or pleasures of the flesh when we have given contentment to the flesh and been intermedling with worldly cares and delights it brings a brawn and deadness upon the heart Luke 21. 34. Take heed that your hearts be not overcharged with surfeiting and drunkenness and the cares of this world c. I say by this the soul is distemper'd and rendred unapt for God Christians this is a disease very incident to the Saints this deadness that creeps upon them We have not such lively stirrings nor a like influence of grace we have not those earnest and lively motions we were wont to have in Prayer Now God he quickneth us how by exciting the operative graces as Faith Love Hope and Fear when these are kept pregnant and lively as we read of lively hope 1 Pet. 1. 3. There is living Faith and lively Faith and living Fear and lively Fear of God and living Hope and lively Hope All graces God makes them lively and vivacious that they may put forth their operations the more readily Well this is quickning in duties 2 There is quickning in afflictions and so it is opposed to fainting that fainting which is occasioned by too deep a sense of present troubles or by unbelief or distrust of God and his promises and the supplies of his grace O when troubles press upon us very sore our hearts are like a Bird dead in the Nest overcome so that we have no spirit life nor aptness for God's service my soul droopeth for very heaviness we have lost our life and our courage for God Well How doth God quicken us By reviving our suffering graces as our hope of eternal life and eternal glory patience and faith and so puts life into us again that we may go on chearfully in our service by infusion of new comforts He revives the spirit of his contrite ones so the Prophet saith Isa. 57. 15. He doth revive our spirits again when they are dead and sunk under our troubles O! it is very necessary for this Psal. 80. 18. Quicken us and we will call upon thy Name Discomfort and discouragement it weakens our hands until the Lord cheers us again we have no life in prayer By two things especially doth God quicken us in affliction by reviving the sense of his love and by reviving the hopes of glory By reviving the sense of his love Rom. 5. 5. The love of God is shed abroad like a fragrant ointment that doth revive us when we are even ready to give up the ghost Psal. 85. 6. Wilt thou not revive us again that thy people may rejoice in thee I say when he restores the sense of his love after great and pressing sorrow then he is said to quicken so when he doth renew upon us the hopes of glory Rom. 5. 2 3. We rejoice in hope of the glory of God Well you see what this quickning is 2 Secondly This quickning must be asked of God 1. Because it is his Prerogative to govern the heart of man especially to quicken us God will be owned as the Fountain of all life 1 Tim. 6. 13. I charge thee in the sight of God who quickneth all things It is God that quickneth all things All the life that is in the Creature all the life that is in new Creatures it comes from God it is he that giveth us life at first and he must keep in this life in the soul and restore it The meanest Worm all the life it hath it hath from God When Iohn would prove the Godhead of Christ he brings this argument Iohn 1. 4. In him is life There is not a Gnat but receives this benefit from Christ as God He hath the life of all things and this life is the light of Men much more the noble Creature Man hath this life from God much more the new Creature greater opâ—…ration of spiritual life more depends upon his influence and therefore if we would be quickned and carried out with any life and strength we must go to God for it 2. God as our Judge he must be treated with about it for he smites us with deadness therefore till he takes off his sentence we cannot get rid of this distemper it is one of God's spiritual plagues which must be removed before we can hope for any liveliness and any activity of grace again Under the Law God punished sins more sensibly as unhallowed addresses he punish'd them with death Under the Gospel he punisheth sins with deadness of heart When they seem careless in the worshipping of God they have a blow and breach as he smote Uzza and Nadab and Abihu dead in the place and now he smites with deadness Rev. 3. 7. He hath the Key of David that openeth and no man shutteth and shutteth and no man openeth without his permission we can never recover our former lively estate again for there is a judicial sentence passed upon us Use. To press us to be often with God for quickning that we may obtain this benefit I have spoke of it at large upon another Verse if you would have this benefit rouze up your selves Isa. 64. 7. There is none that stirreth up himself And 2 Tim. 1. 6. Stir up the gift that is in thee A Man hath a faculty to work upon his own heart to commune and reason with himself and we are bidden to strengthen the things that are ready to die Rev. 3. 2. When things are dying and fainting in the soul we are to strengthen our selves therefore if we would have God to quicken us thus must we do chide the heart for its deadness in duty we can be lively enough in a way of sin chide the heart for its deadness in affliction Psal. 42. Why art thou cast down O my soul still trust in God And after you have done this then look up and expect this grace from God in and through Christ Jesus It is said Iohn 10. 10. I am come that they may have life and have it more abundantly Jesus Christ he came not only that we might have life enough to keep body and soul together but that we might not only be living but lively full of life strength and chearfulness in the service of God He is come into the world for this end and purpose expect it through Christ who hath purchased it for us And then plead with God about it according to his promise Ah Lord according to thy Word hast thou not said I will quicken a dead heart When thou art broken and tossed with affliction remember it is the high and lofty One that hath said he will revive the heart of the contrite ones Isa. 57. 15. and plead thus with God Ah Lord dost not thou delight in a chearful spirit Wilt thou not revive us again that thy people may rejoice in thee Psal. 85. 6. And then humble your selves for the cause of the distemper what 's the
something without to draw you forward Nature thrusteth Occasion inviteth but Grace interposeth and checketh the motion Gal. 5. 17. The spirit lusteth against the flesh 't is against the bent and inclination of the New Nature there is a back Biass Ioseph had a temptation we read of occasion inviting but not of Nature inclining but presently his heart recoiled The heart of man is seldome without these counterbuffs 't is an advantage to have the new Nature as ready to check as the old Nature to urge and solicite 1 Iohn 3. 9. He cannot sin for his seed remaineth in him 2. In putting on the heart upon Duties that are against the hair and bent of corruption Such acts of obedience as are most troublesome and burthensome to the flesh as are laborious costly dangerous Laborious as private Worship wrestling with God in Prayer holding the heart to Meditation and self-Examination sluggish Nature is apt to shrink but love constraineth 2 Cor. 5. 14. Spiritual Worship and such as is altogether without secular encouragement that 's tedious to work truth into the heart to commune with God to ransack Conscience 't is troublesome but thy striving will overcome it So there is costly and chargeable work as Alms Contributions to publick good there must be a striving to bring the heart to it Then for actions dangerous as publick Contests for Gods Glory or keeping a good Conscience though with cost to our selves our great work is to keep the will afoot Nature is slow to what is good a Coachman in his journey is always quickning his Horses and stirring them up so must we quicken a sluggish will do what we can though we cannot do all that we should the will must hold up still A Prisoner escaped would go as far as he can but his Bolts will not suffer to make long Journies but yet he thinketh he can never get far enough so this will is a disposition that puts us upon striving to do our utmost for God 2. The matter resolved on To perform thy Statutes always unto the end Uniform obedience always or all his days As long as life lasteth we must be always ready to observe all Gods Commands which notes the continuity of our obedience sincerity and perpetuity of it We are to engage our hearts by a serious resolution to serve him and that not by fits and starts but always not for a time but to the end Resolve to cleave to him to hold him fast that he may not go to keep our hold fast that we may not go Take notice of the first decays and let us keep our hold fast and bewail often the inconstancy of our hearts that we are so unconstant in that which is good Every hour our hearts are changed in a duty What a Proteus would man be if his thoughts were visible in the best duty that ever he performed Rom. 7. 18. Evil is present with me but how to perform that which is good I find not our Devotion comes by pangs and fits now humble anon proud now meek anon passionate not the same men in a duty and act of a duty unstable as water Compare it with Gods constancy his unchangeable nature his love to us that we may be ashamed of our levity from everlasting to everlasting God is where he was the same the same to those that believe in him Secondly This to the end Gods Grace holdeth out to the end so should our obedience He that hath begun a good work will perfect it c. Consider how unreasonable it is to desire God to be ours unto the end if we are not his Psal. 48. 14. He is our God for ever and ever he will be our Guide till death He doth not lay down the conduct of his Providence So Psal. 73. 24. Thou shalt guide me with thy Counsel and afterwards receive me to Glory We can give nothing to God our obedience is but a profession of homage if God be always in our eye we shall be always in his We receive life breath and motion from him every moment he sustaineth us every day and hour yieldeth new mercy God watcheth over us when we are asleep yet how much of our time passeth away when we do not perform one act of love to God! The Devil is awake when we sleep to do us a mischief but the God of Israel never slumbereth nor sleepeth how can we offend him Let us then take up this serious resolution To perform Gods Statutes always to the end SERMON CXXIV PSAL. CXIX VER 113. I hate vain thoughts but thy Law do I love THere are in men two great influencing affections Love and Hatred one serves for choice and pursuit the other for flight and aversation The great work of Grace is to fix these upon their proper objects if we could but set our love and hatred right we should do well enough in the spiritual life Man fallen is but the Anagram of man in innocency we have the same affections but they are misplaced we love where we should hate and hate where we should love our affections are like a member out of joint out of its proper place as if the arms should hang backward If men knew how to bestow their love and hatred they would be other manner of persons than now they are In the Text we are taught what to do in both by Davids example see how he bestowed his love and hatred I hate vain thoughts but thy Law do I love Love was made for God and for all that is of Gods side his Law his Ordinances his Image c. but hatred was made for sin All sin must be hated of what kind and degree soever it be Every drop of water is water and every spark of fire is fire so the least degree of sin is sin Thoughts are but a partial act a tendency towards an action and yet thoughts are sin Of all the operations of the soul the world thinketh a man should be least troubled about his thoughts of all actual breaches of the Law these are most secret therefore we think thoughts are free and subject to no tribunal Most of the Religion that is in the world is but mans observance and therefore we let thoughts go without dislike or remorse because they do not betray us to shame or punishment These are most venial in mans account they are but partial or half acts What! not a thought pass but we must make conscience of it this is intolerable Once more of all thoughts vain thoughts would escape censure A thought that hath apparent wickedness in it a murtherous or an unclean thought a natural Conscience will rise up in armes against it but vain thoughts we think are not to be stood upon Oh but David was sensible that these were contrary to the Law of God transgressions as well as other thoughts and therefore inconsistent with his Love to God I hate vain thoughts Secondly He bestows his love on the Law Naturally
Grace permanentis or else per modum auxilii transientis First There 's habitual Grace call'd in Scripture the new heart and new spiâ—…t Ezek. 36. 26. and by St. Iohn call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 3. 9. the abiding feed and by St. Paul 2 Cor. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Creature All these expressions intend those fixed and permanent habits which are the principles of holy actions Secondly There 's actual Grace for the former is not enough to carry us through all Duties and to uphold us in all the varieties of this mortal condition Why Quia non totaliter sanat habitual Grace works not a total but only a partial cure though there be the new Creature wrought though there be an abiding seed yet there is something of sin and something of the Flesh still left in the Soul Therefore we want perpetual supplies of actual Grace Now this kind of Grace serveth for divers uses 1. To direct us in the exercise of Grace formerly received A Ship already rigged needs a Pilot so although God hath renewed the heart yet there needs direction how to exercise and put forth that Grace that we have received therefore David Psal. 119. 5. O that my ways were directed to keep thy Statutes and 2 Thess. 3. 5. The Lord direct your hearts into the love of God c. In the exercise of every Grace we need new directions from God 2. To excite and quicken the habits of Grace This is like blowing up the sparks of fire that are buried under the Ashes There needs continual excitation which is often sought by the Saints Quicken me O Lord according to thy word And draw me saith the Spouse Cant. 1. 4. 3. This actual Grace serves for this use to strengthen them in the operation and to facilitate the work This is that which is exprest Psal. 119. 32. When thou shalt enlarge my heart that when the inclination of the renewed heart to good things is powerfully set a work this is like filling the Sails with a good wind which carries on the Ship merrily to its Port and Haven 4. Use it to sustain protect and defend the Grace that we have against the assaults and temptations and varieties and casualties of the present life And this is that which is meant here Uphold me Lord that I may live Now this use of Gods actual assistance by way of sustentation and protection is necessary for us upon three grounds First Because of the natural changeableness of our spirits Secondly Because of daily assaults from Satan Thirdly Because of the great impression which our temporal condition makes upon us First Because of the natural changeableness of our spirits Man of himself is an unstable Creature Take him at the best he is but a Creature and to be a Creature and to be mutable is all one God found no stability in the Angels they are Creatures and therefore they might sin God only is impeccable and why Quia Deus est because he is God but all Creatures may fail Angels fell and Adam fell in innocency and how can we hope to stand unless God uphold us The best of Gods Children are often troubled with fits of unbelief and decays of love their faith and love are not always at one stay and tenour but sometimes more and sometimes less David felt the waverings and was afraid of himself therefore saith to God Uphold me that I may live And so all that have any spiritual experience see that without continual Grace they cannot live and keep Body and Soul together They find that often purposes and resolutions are upon them to those things that are good but within a while their hearts sink again Such is the inconstancy and uncertainty of their affections now they hope anon they fear now a great flush of affections anon dead again now humble anon proud now meek anon passionate now confident then full of fears and anguish like men sick of an Ague sometimes well and sometimes ill What a Proteus would even a good man seem if all his affections and passions were visible and liable to the notice of the World none differ so much from them as they seem to differ from themselves sometimes they are like Trees loaden with Fruit at another time they are like Trees in the Winter which though they seem to have life in the Root yet to appearance they differ little from those that are stark dead Nay in those very particular Graces for which they are eminent how have they failed Abraham that was the Father of the faithful so eminent for Faith yet in Abimelech's Countrey he discovered much carnal fear Gen. 20. Moses that was the meekest man upon Earth yet in what a froward passion was he when he struck the Rock twice Numb 20. 10 11. And he spake unadvisedly with his lips Psal. 106. 33. which God took so heinously that he only gave him a sight of Canaan and would not permit him to enter Peter is noted to have the greatest fervency and zeal of all the Apostles you know he had so much courage that he ventures against a Band of men that came to attacque Christ and yet how was he surprized with cowardise and sinful fear at a Damsels Question And therefore we need this sustaining Grace and to go to â—…d Lord uphold me The Wards of the Lock are held up only while the Key is turned so God must uphold us or we fall Or let me express it thus As Meteors are kept up in the Air while the Sun stays that which first drew them up must keep them up or else they fall to the Ground so we sink presently when this sustaining Grace is withdrawn Or as Moses When he was but a while in the Mount with God how soon the people fell to Idolatry so if God be but away we shall be found as unstable as water Secondly Because of the daily assaults of Satan When a poor soul is gotten out of his hands he pursues him with continual malice 1 Pet. 5. 8. no less doth he aim at than the utter destruction of our souls and wrestles to recover the prey to plunge us in that estate of misery wherein himself lies therefore we must be defended and protected every day When Cities are besieged they are not left to their ordinary strength and standing provision but fresh supplies of men and Ammunition are sent to their relief so God deals with us As we are unstable Creatures we need the continual assistance of God for all depends on him in esse conservare operari But here 's another Consideration to help to uphold us under assault When the Disciples were tost to and fro and shaken with sundry temptations then Christ prays that their faith may not fail begs further assistance Luke 22. 31. so when Paul was buffeted by Satan God makes him a promise of additional Grace 2 Cor. 12. 9. My Grace is sufficient for thee We need further help
mean you to break my heart I am ready to dye for Christ. Or as Christ said to his Mother Iohn 2. 4. Woman what have I to do with thee Must I not be about my Fathers business Seducers will be perswading and we must be ready to say as Act. 4. 19. Whether it be right in the sight of God to hearken unto you more than unto God judge ye Nay God himself will seem to discourage us and to be against us and you must even say to God as Iob 13. 15. Though thou stay me yet will I put my trust in thee To keep up this life in this vigour of Faith and this courage of obedience in the midst of all these interposings is a very difficult hard work What then Therefore go to God Lord uphold me that I may live 1. Ask it of God earnestly because of your necessities Secondly In Faith because of his Alsufficiency First Earnestly because of your necessities Without Gods upholding a man he hath within himself no power to withstand any the least temptation or occasion unto sin There is no evil so foul nor sin so grievous but there is a possibility that we may fall into it Psal. 19. 13. David saith Keep back thy servant from presumptuous sins Mark the expression keep back it implies that he felt an inclination and readiness in his heart and therefore desires God to hold the Bridle of Grace the more hard upon him Lord keep back thy servant When Satan disguiseth a gross sin with a plausible and tempting appearance and when he bribes the flesh with some pleasure or advantage O how soon is lust set agog and the heart over-born by the violence of its own affections And how soon do we faint and are discouraged when we are exercised variously with divers assaults on this hand and that Secondly In Faith because of Gods Alsufficiency 1 Pet. 5. 10. The God of all Grace make you perfect establish strengthen settle you Observe the title that he gives to God The God of all Grace it notes that he hath good store and hath a gracious inclination to give it And then he reckons up the several kinds of Graces what would you have Would you keep that which you have already attain'd to The Lord establish you Would you encrease what you have The Lord perfect you Would you act what you have with life and vigour and grow more resolute The Lord strengthen you Would you grow more resolute against difficulty The Lord settle you So the Apostle 2 Thess. 2. 17. The God of all Grace comfort your hearts and establish you in every good word and work There is an Alsufficiency in God to help you and carry you through all tryals and all your difficulties Therefore ask it of God 2. Do not forfeit this assisting Grace by presumptuous sins God withdraws his protection and defence when we provoke him Isai. 52. 2. Your sins have separated between you and your God and made him hide his face from you And Hos. 5. 15. Now I will go to my own place I 'll leave them to themselves till they acknowledge their iniquity David prays for this after he had fallen foully Psal. 51. 12. Lord uphold me with thy free spirit He had lost his strength in God his largeness of love he wanted the assistances of Gods Grace he had been tampering with forbidden Fruit Lord come again Lord uphold me with thy free spirit 3. Do not expose your selves to temptations for you are weak and cannot stand without confirming Grace which is not at your beck not given out according to your pleasure but he giveth us to will and to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his good pleasure Phil. 2. 12. Christians when we will try mysteries and run into the mouth of danger and be dealing with them that are apt to seduce us into evil God will no more shew the power of his Grace than Christ would shew a miracle to satisfie Herod's curiosity and wanton fancy O therefore let us not unnecessarily and unwarrantably throw our selves upon the enticements of sin For instance as if no evil Company could infect or no carnal sports corrupt or ambitious affectation of high places when God doth not call us up by the voice of his Providence this doth but encrease our temptation when we will be rushing into places of danger as Peter into the High Priests Hall we go thither without our defence A man that is sensible what will do his Body hurt is very cautious how he medleth with it The like caâ—…e should we have of our Souls The second thing in the Text is The ground and warrant of this request According to thy word or by thy word as some read it God hath promised support to those that wait upon him Isai. 40. 29 30 31. He giveth power to the faint and to them that have no might he encreaseth strength They that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walk and not faint Before their full and final deliverance come they shall have present support and strength renewed to them every day This Note should quicken us 1. To pray to God for Grace to stand with the more confidence God hath promised to uphold those that cleave to him and run to him therefore say Lord thy word bids me to hope though I am an unstable Creature I will hope in thy word Psal. 31. 24. Be of good courage and he shall strengthen your heart all ye that hope in the Lord. Though nothing else be stable yet this is stable 2. Bless God and owne his Grace look upon it as a fulfilling of his promise if you have sustentation or any strength renewed upon you though your tryals and temptations are yet continued to you Psal. 138. 3. In the day when I cryed thou answeredst me and strengthenedst me with strength in my soul. It is an answer of prayer fulfilling of a promise when we have strength to persevere without fainting though we be not delivered to have support before the deliverance come I thank God saith St. Paul for the sustentation I have Great sustentation I have though spiritual suavities I taste not many It is matter of thanksgiving and comfort if we have but sustentation and keep up the life of Grace in the soul though we taste not Christs Banquets and dainties The third Circumstance is the end That I may live David speaks not this of bodily life not the life of Nature but the life of Grace And then the Note is this Doctr. The Children of God do not count themselves to live unless their spiritual life be kept in good plight David that enjoyed the pleasure and honour of the Regal State he doth not count that to live though he were King in Israel of an opulent and flourishing Kingdome and had mighty successes and victories over the people round about
him but when his heart was upheld in the ways of God So Col. 3. 3. Your life is hid with Christ in God They had a life visible as other men had but your life that which you chiefly esteem and indeed count to be your life is a hidden thing Here I shall enquire 1. What is this spiritual life 2. Shew that there is a spiritual life distinct from the natural 3. The excellency of the one above the other 4. When this spiritual life is in good plight 1. What is meant by spiritual life 'T is threefold a life of justification and sanctification and glorification First The life of justification We are all dead by the merit of sin When a man is cast at law we say he is a dead man Through one mans offence all were dead Rom. 5. 5. We are sensible of it when the Law cometh in with power Rom. 7. 9. we begin to awaken out of our dead sleep Gods first work is to awaken him and open his eyes that he may see he is a Child of wrath a condemned person undone without a pardon when the Law came sin revived and I died before he thought himself a living man in as good an estate as the best but when he was enlightned to see the true meaning of the Law he found himself no better than a dead man Now when justified the sinner is translated from a sentence of death to a sentence of life passed in his favour and therefore it is called justification of life Rom. 5. 18. and Ioh. 5. 29. He that believeth shall not enter into condemnation but hath passed from death to life that is is acquitted from the sentence of death and condemnation passed on him by the Law Secondly The life of sanctification which lyes in a Conjunction of the soul with the spirit of God even as the natural life is a Conjunction of the body with the soul. Adam though his body was organized and formed was but a dead lump till God breathed the soul into him so till our union with Christ by the communion of his spirit we are dead and unable to every good work But the Holy Ghost puts us into a living condition Ephes. 2. 4 5. We were dead in trespasses and sins yet now hath he quickned us There is a new manner of being which we have upon the receiving of Grace Thirdly Life eternal or the life of Glory which is the final result and consummation of both the former For justification and sanctification are but the beginnings of our happy estate justification is the cause and foundation and sanctification is an introduction or entrance into that life that we shall ever live with God 2. Now this life is distinct from life natural for it hath a distinct principle which is the spirit of God the other a reasonable soul 1 Cor. 15. 45. The first man Adam was made a living soul the last Adam was made a quickning spirit Parents are but instruments of Gods Providence to unite body and soul together but here we live by the spirit or by Christ Gal. 2. 20. God and we are united together Then we live when joined to God as the fountain of life whence the soul is quickned by the spirit of Grace This is to live indeed 'T is called the life of God Ephes. 4. 18. not by common influence of his Providence but by special influences of his Grace Secondly It is distinct in its operations Unumquodque operatur secundum suam formam as things that move upward and downward according to their form so the new Nature carrieth men out to their own natural motion and tendency Walking as men 1 Cor. 3. 3. and walking as Christians are two distinct things The natural and humane life is nothing else but the orderly use of sense and reason but the Divine and spiritual life is the acting of Grace in order to communion with God as if another Soul dwelt in the same Body Ego non sum ego Old lusts old acquaintance old temptations knock at the same door but there is another Inhabitant Thirdly Distinct in supports Hidden Manna Meat indeed Drink indeed Ioh. 6. 55. There is an outward man and an inward man the inward man hath its life as well as the outward And as life so taste omnis vita gustu ducitur The hidden man must be fed with hidden Manna meat and drink that the world knows not of its comforts are never higher than in decays of the body 1 Cor. 4. 16. A man is as his delight and pleasure is it must have something agreeable Fourthly Distinct in ends The aim and tendency of the new Nature is to God 't is from God and therefore to him Gal. 2. 19. 'T is a life whereby a man is enabled to move and act towards God as his utmost end to glorifie him or to enjoy him A carnal man's personal contentment is his highest aim water riseth not beyond its fountain But a gracious man doth all to please God Col. 1. 11. to glorifie God 1 Cor. 10. 31. And this not only from his obligations Rom. 14. 7 8. but from his being that principle of life that is within him Ephes. 1. 12. A man that hath a new principle cannot live without God his great purpose and desire is to enjoy more of him 3. The excellency of the one above the other There is life carnal life natural and life spiritual Life carnal as much as it glittereth and maketh a noise in the world 't is but a death in comparison of the life of Grace 1 Tim. 5. 6. She that liveth in pleasure is dead whilst she liveth and let the dead bury their dead Luke 9. 60. and dead in trespasses and sins None seem to make so much of their lives as they yet dead as to any true life and sincere comfort So life natural 't is but a vapour a wind and a little puff of wind that is soon gone take it in the best Nature is but a continued sickness our food is a constant medicine to remedy the decays of Nature most men use it so alimenta sunt medicamenta But more particularly First Life natural is a common thing to Devils Reprobates Beasts Worms Trees and Plants but this is the peculiar priviledge of the Children of God 1 Iohn 4. 13. Therefore Gods Children think they have no life unless they have this life If we think we have a life because we see and hear so do the Worms and smallest Flyes if we think we are alive because we eat drink and sleep so do the Beasts and Cattel if we think we live because we reason and conferr so do the Heathens and Men that shall never see God if we think we have life because we grow well and wax strong proceeding to Old Age so do the Plants and Trees of the Field Nay we have not only this in common with them but in this kind of life other Creatures excel Man The Trees excel us for
growth in bulk and stature who from little Plants grow up into most excellent Cedars In hearing smelling seeing many of the Beasts go before us Eagles in sight Dogs in scent c. Sense is their perfection Some see better others hear better others smell better all have a better appetite to their meat and more strong to digest it For life rational endowed with reason many Philosophers and Ethnicks excel Christians in the use of reason Our excellency then lyeth not in the vegetative life wherein Plants excel thee nor in sensitive which Beasts have better than thou nor in the reasonable which many Reprobates have which shall never see the face of God but in life spiritual to have the soul quickned by the spirit of Grace Secondly Life natural is short and uncertain but this eternal Grace is an immortal flame a spark that cannot be quenched All our labour and toil is to maintain a lamp that soon goeth out or to prop up a Tabernacle that is always falling when we have made provision for it taken away this night c. it is in the power of every Ruffian and Assassinate but this is a life that beginneth in Grace and endeth in Glory Thirdly The outward life is short but yet we soon grow weary of it but this is a life that we shall never be weary of 1 Kin. 19. 4. Elijah requested for himself that he might dye the shortest life is long enough to be incumbred with a thousand miseries If you live to Old Age Age is a burthen to it self Days come in which there is no pleasure Eccl. 12. 1. but you will never wish for an end of this life Fourthly In the preparations and costs which God hath been at to bring about this life at first Without any difficulty God breathed into man the breath of life Gen. 2. 7. But to procure this life of Grace God must become man and set up a new fountain of life in our Natures Ioh. 10. 20. And not only so but to dye Iohn 6. 51. My flesh which I give for the life of the world Consider the price payed for it God would not bestow it at a cheaper rate than the death of his only Son Fifthly In the provisions of it Isai. 57. 10. the life of thy hands With a great deal of toil and labour we get a few supports for it But this is fed with the bloud of Christ influences of Grace and comforts from the Spirit not with gross things but sublime high noble Sixthly In the use for which it serveth It fitteth us for Communion with God as the other fits us for Communion with men Things can have no Communion with one another that do not live the life of one another We dwell in God and God dwelleth in us Seventhly Its necessities are greater which shew the value of the life The higher the life the more dependance Things inanimate as stones need not such supplies as things that have life Where Plants will not grow they must have a kindly soil Among Plants the Vine needs more dressing and care than the Bramble Beasts more than Plants their food appointed God hath most left to mans care as the instrument of his Providence Man more than Beasts Saints more than Men much waiting upon God No Creature so dependent in need of such daily supplies as the inward man Eighthly Its sense is greater There is a greater sensibleness in this life than in any other life all life hath a sweetness in it as any life exceedeth another so more sensibleness a Beast is more sensible of wrong and hurt than a Plant. As the life of a man exceedeth the life of a beast so more capable of joy and grief As the life of Grace exceedeth the life of a Man so its joy is greater its grief is greater trouble of Conscience a wounded spirit So the joy of Saints is unspeakable and glorious Peace that passeth all understanding 4. When is this life in good plight It sheweth it self in these two effects First A comfortable sense of Gods love Secondly An holy disposition to serve and please God The vitality of it lyeth in these two Grates Faith and Love when they are kept up in their height and vigour then it is a life begun it lyeth in the height of Faith apprehending and applying Gods love to the soul I live by faith and the height of love swaying and enclining the heart to obedience 2 Cor. 5. 14. Therefore they desire God to uphold them that they might be kept in heart and comfort and in a free inclination to serve him Now when they find any abatement of faith so that they cannot rejoyce in the promises as they were wont to do they count themselves dead or when their inward man doth not delight it self in the Law of God but they are dull and slow to good things they look upon themselves as dead But on the other side when they find the vigour of this life in them they are merry and glad when they feel their wonted delight in prayer and holy exercises this is that they mainly prize that which is not seen and felt is as if it were not to their comfort not to their safety Use. To exhort us all to look after this life and when you have got it to be very chary of it First Look after this life You that are alienated from the life of God through ignorance and hardness of heart be invited to come to him it is for life Iob 2. 4. Skin for skin and all a man hath will he give for his life We all desire life vile things that live excel more precious that are dead A living Dog is better than a dead Lion Eccl. 9. 4. A Dog was an unclean Beast and of all Creatures a Lion is the most noble and generous A Worm is more capable of life than the Sun Now if life natural be so sweet what is life spiritual No such life as this it fits us for communion with God and blessed Spirits Christ chideth them You will not come to me that you might have life Better you had never lived if you live not this life of Grace When Beasts dye their misery dyeth with them but yours beginneth Secondly If you have this life begun be chary of it If the bodily life be but a little annoyed we complain presently but why are you so stupid and careless and do not look after this to keep the spiritual life in good plight Let your prayers and desires be to have this life strengthened make this your prayer To be strengthened with might by his spirit in the inner man A Christian maketh this to be his main comfort and his main care O how busie are we to provide for the outward man that we may be well fed well cloathed Most mens care is for Back and Belly Oh be more careful for the inner man let that be refreshed with the bloud of Christ and the comforts of the
himself and intrust us with a stock of Grace but after he hath done that we 〈◊〉 are faulting and sinning Rom. 8. 1. Yet now there is no condemnation to them that are 〈◊〉 Christ notwithstanding the reliques of corruption and its breaking out 4. From the temper of the Saints their humility None have such a sight and sense of sin as they have because their eyes are anointed with spiritual eye-salve They have a clearer insight into the Law Ier. 31. 19. After I was instructed I smote upon my thigh They are enlightened by Gods Spirit the least Mote is espied in a Glass of clear Water None are so acquainted with their own hearts and ways as they who often commune with their own hearts and use self-reflection Others that live carelesly do not mind their offences but they that set themselves do more consider their ways none have a more tender sense of the heinousness of sin She loved much wept much because much was forgiven her Luke 7. Some are of a more delicate constitution the back of a Slave is not so sensible of stripes as they that have been more tenderly brought up The Beams of the Sun shining into a house we see the Dust and Motes in the Sun-Beams which we saw not before They profess as Iacob I am not worthy of all the mercy and truth thou hast shewed me They groan as Saint Paul Oh wretched man that I am who shall deliver me from the body of this death Use 1. Is information We learn hence that we should not be discouraged when our hearts are touched with a deep remorse and sense of our failings and are desirous to break off our sins by repentance that mercy which is freely vouchsafed in the Covenant which all Gods servants have so often experienced which the best make their only plea and ground of hope will find out a remedy for us If you have an heart to give up your selves to Gods service and so to get an interest in the promises and blessings of the Covenant you may come and sue out this mercy for God desireth to exalt his Grace God saith Return to the Lord your God and I will heal your backslidings and love you freely Hos. 14. 'T is the delight of Grace to do good notwithstanding unworthiness The worst of sins do not hinder Gods help are not above his cure There is hope for such as are convinced and see no worth in themselves why God should do them any good God needs not will not be hired by the Creatures to do it Use 2. How inexcusable those are that reject the offers of Grace If they have any liking to the blessings of the Covenant they have no ground to quarrel and differ with God about the price Isai. 55. 1. Ho every one that thirsteth let him come to the Waters and drink freely without money and without price You have no cloak for your sin if you will not deal with God upon these terms Nothing keepeth you from him but your own perverse will Use 3. What reason there is the best of Gods servants should carry it thankfully all their days From first to last the mercy of God is your only plea and claim No flesh hath cause to glory in his presence there being no meritorious cause in the Covenant of Grace no moving and inducing cause no co-ordinate working cause Not for your sakes do I this Ezek. 36. 32. And in the 1 Cor. 7. 4. 't is said Who maketh thee to differ We paid nothing for Gods love nothing for Christ the Son of his love nothing for his Spirit the fruit of his love nothing for sanctifying Grace and Faith the effects of his Spirit dwelling and working in our hearts nothing for pardon we have all freely nothing for daily bread protection maintenance and shall pay nothing for Glory when we come to receive it Iude 21. Looking for the mercy of God unto eternal life 'T is all without our merit and against merit we should regard this especially when we are apt to say in our hearts This is for our righteousness as Haman thought none so fit for honour and preferment as himself Esth. 6. 6. Haman thought so in his heart So proud-hearted self-conceited Sinners say in their hearts God seeth more in them than in others Alas you are not only unworthy of Christ the Spirit Grace and Glory but the Air you breathe in and the Ground you tread upon What did the Lord see in you to judge you meet for such an Estate Gen. 32. 10. I am not worthy of the least of all thy mercies and all thy truth Did not you slight Grace neglect Christ as well as others and doth not sin break out and make a forfeiture every day Use 4. That we should carry it humbly as well as thankfully The best of Gods Children should most admire Grace and glorifie Mercy set the Crown on Mercies head Consider First What was the first rise of all Gods love what set all a stirring in Gods bosom Iohn 3. 16. There was no cause beyond this In other things we may rise higher from his Power and Wisdom to his Love but why did he love us There is no other cause to be given he loved us because he loved us 'T was love first moved the business in the ancient counsel of Gods will Gods love is the measure of its self Secondly When he came to apply it he found us in our blood 'T was a great mercy that God would take us into his service with all our faults We were his Creatures but quite marr'd not as he made us We are not what we were when first his as we came out of his hands we were pure and holy but since the Fall quite spoiled Ier. 2. 21. I had planted thee a noble Vine wholly a right seed how then art thou turned into the degenerate plant of a strange vine unto me Strangely changed and altered If a Servant run from his Master and is become altogether blind deformed and diseased will his Master look after him or care for him or take him again This was our case Thirdly What is spoken already is common to others you your selves knew what you were Tit. 3. 3. Every man is soundly affected more sensible of his own case seeth particular reasons why God should refuse him yet you are as brands plucked out of the burning who did resist such powerful means such fair advantages you dallied with God You know the case of others by ghess your own by feeling You lay not only in the common polluted Mass but had your particular offences Fourthly When taken in a fault that God will pity our weakness and infirmities in his service Mal. 3. 17. I will spare them as a man spareth his Son that serveth him that is he will continue his favour and good-will to them that serve him So surely they that have a Conscience and are privy to their manifold infirmities and failings will admire this Fifthly
est Debitor saith Aquinas quia non est ad alia ordinatus reddit Debita nulla debet His Covenant doth inferr a Debt of Favour not of Justice We may challenge him upon his promise Psal. 119. 49. Remember the word unto thy servant upon which thou hast caused me to hope But God doth it not with respect to our work but his own promise In Covenants of Justice between man and man there is a proportion and correspondence between the Conditions on the one part and the other In the Covenant between God and us is a Deed of favour containing large Grants of Priviledges and noble Conditions upon terms and restipulations which had no proportion to the favours granted As if some Prince or Person of Honour should out of pure love to a poor mean Virgin that hath no Portion covenant to give her a rich Dowry and Joynture suitable to his own degree so doth God with us in the Covenant of Grace Ezek. 16. 8. Now when I passed by thee and looked on thee behold thy time was a time of love and I spread my skirt over thee and covered thy nakedness yea I sware unto thee and entred into a Covenant with thee saith the Lord God and thou becamest mine Jer. 31. 3. The Lord hath appeared of old unto thee saying Yea I have loved thee with 〈◊〉 everlasting love therefore with loving kindness have I drawn thee Indeed in the Covenant of Works Justice hath a greater predominant influence than Grace though in exact Justice God is not bound to remunerate us there neither Seventhly The Conditions in both Covenants were suitable to the ends and scope appointed In the first Covenant God would shew forth Justice in rewarding mans works and his own obedience Now what more suitable condition than works without the least indulgence in case of failing Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the book of the Law to do them And what more suitable to shew forth Grace than the condition of Faith required by the Covenant of Grace Rom. 4. 16. Therefore it was of faith that it might be of Grace to the end the promise might be sure to all the seed not to that only which is of the Law but to that also which is of the faith of Abraham who is the father of us all So he would make it full of comfort to the Creature and honour to his Justice 2. The differences between these two Covenants First They differ in the ends both as to man and God First As to man The end of the first Covenant was to preserve and continue man in that happiness wherein it found him and in which he was created but the Covenant of Grace was for the reparation and restitution of mankind to that happiness which he had lost and from which he had fallen The Law saith to man in his best his pure and perfect estate Continue in it it speaketh to the innocent That they may continue in their original happiness The Gospel saith Be ye reconciled and renewed 2 Cor. 5. 20. Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead Be ye reconciled to God for it speaketh to the fallen and miserable it is a restitution of what was lost and redeeming us from misery and sin The one was made with man in statu instituto as he came out of Gods hand in his primitive integrity when he was a lively resemblance of God and his abilities for obedience not yet broken The other Covenant was made with him in statu destituto when at the worst sinful and wretched in his fallen estate disabled for obedience to God Rom. 8. 3. For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful Flesh and for sin condemned sin in the Flesh. In the one there was perfect amity between the Confederates God and Adam and this Covenant was made for the continuance and standing thereof but there was enmity and distance between the Parties when the New Covenant was set afoot and this was to be taken away and the breach made up and therefore it is called a Covenant of Peace Isai. 54. 10. For the mountains shall depart and the hills shall be removed but my kindness shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee Secondly As to God In the one God is considered as a gracious and merciful Redeemer who being displeased with them for the breach of the first Covenant did enter into a new Covenant to shew the riches of his Grace and mercy Eph. 1. 6. Unto the praise of the glory of his grace wherein he hath made us accepted in the beloved Man fallen was not a suitable object of Gods love as man in innocency he was then lovely and an alluring object because of the beauty God had put upon him but now he was loathsome like an Infant in his blood and filthiness Ezek. 16. 6 7 8. When I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood Live yea I said unto thee when thou wast in thy blood Live I have caused thee to multiply as the bud of the field and thou hast encreased and waxed great and thou art come to excellent ornaments thy breasts are fashioned and thy hair is grown whereas thou wert naked and bare Now when I passed by thee and looked upon thee behold thy time was the time of love and I spread my skirt over thee and covered thy nakedness yea I sware unto thee and entred into a Covenant with thee and thou becamest mine saith the Lord. Therefore God had a different end as to himself The Glory of his creating bounty was the end in the old Covenant the Glory of his redeeming Grace and pardoning mercy was the end in the new Covenant shewed in the recovery of lost sinners In the one he intended the advancement of those Attributes that were known to man by the law and light of Nature as Wisdom Power Goodness Bounty and Justice Psal. 8. 9. O Lord our Lord how excellent is thy name in all the earth The end of the Covenant of Grace was to set forth redeeming mercy Rom. 5. 22. That as sin hath reigned unto death even so might Grace reign through righteousness unto eternal life through Iesus Christ our Lord. If the Creature had never been in misery mercy had never been known and Grace had not been so glorious as in giving Christ. All the natural Attributes of God receive a new lustre in Christ. 2. They differ in their nature The Covenant of Works stood more by Commands and less by Promises but the Covenant of Grace standeth more by Promises and less by Commands therefore called the Promise Gal. 3. 18. For if the inheritance be
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.
are not valued above all the glory and plenty of the World Our condition is under a curse without these in these Christ shewed his love Acts 3. 26. Unto you first God having raised up his Son Iesus sent him to bless you in turning away every one of you from his iniquities He dyed not to make us rich honourable great but for remission of sin This is a solid ground of rejoycing this abideth for ever Doct. 4. We must not affect singularity of dispensations but be content to be dealt with as others of Gods Children have been dealt with before us We must not expect to go to Heaven without difficulties 1 Pet. 5. 9. Knowing that the same afflictions are accomplished in your Brethren that are in the world We are not alone our Lot is no harder than others of Gods holy ones All have gone to Heaven this way God will so manifest himself to us that still there may be room for faith and patience SERMON CXLVII PSAL. CXIX VER 133. Order my steps in thy Word and let not any iniquity have dominion over me IN the former Verse the Prophet had begged for a comfortable look from God and some renewed taste of his mercy he now amplifies his request and as he there prayed for pardoning mercy so now for sanctifying Grace Many that seek mercy to deliver them from the guilt of sin do not desire Grace to deliver them from the power of it and yet the one is as necessary as the other that we may not offend God as well as that sin may not hurt us To pray only for pardoning mercy would seem to be a praying only for our own interest and not for Gods Gods interest lyes in our subjection our interest lyes in impunity and freedom from the curse of the Law and the flames of Hell and let me tell you That our interest is not sufficiently provided for till the heart be sanctified as well as sin pardoned for an unholy Creature can never be happy that 's clear against the course of all the Lords wise proceedings He hath setled every thing and put it into its proper place and a sinful Creature can never enjoy impunity therefore as we need to pray Lord be merciful to us so Lord Order my steps in thy Word c. In this Prayer there are two Branches I. A Petition for Grace for the regulation of his life Order my steps according to thy Word II. A deprecation of the contrary evil And let not any iniquity have dominion over me The first part of his prayer is by way of prevention the second is by way of reserve and the connexion of both doth in effect speak thus Lord if thou dost not order my goings surely iniquity will have dominion over me Therefore he first prays that God will not permit him to erre or if the Lord should by his righteous Providence permit him to fall that he might return again to his Duty that sin may not wholly and clearly carry it in his heart and have a full power over him Lord order my steps according to thy Word but if I should fail Let not any iniquity have dominion over me The same method is used Psal. 19. 13. Keep back thy servant from presumptuous sins He doth desire absolutely to be kept from presumptuous sins but then he addes by way of supposition and reserve that if he could not by reason of his naughty heart be kept from them yet that they might not have full power and dominion over him Rabbi David Kimchi indeed refers the former Branch to the Affirmative Precept Order my steps according to thy Word and the latter Branch to the Negative Precept and so he makes the meaning to be this Let me neither break thy Laws by omitting any Duty or committing any Sin You may take that Division of the Words if you will In the former Branch observe The Act of Grace Order the Subject My steps the Rule Thy Word In the latter Branch observe The evil deprecated the dominion of sin the universality or degree of the deprecation Let not any iniquity neither great nor small sins take the Throne by turns To explain these Circumstances The Act of Grace Order The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 direct or set straight my steps Iunius hath it Institue frame or appoint And Ainsworth hath it Firmly direct for indeed the word signifies to instruct order and establish We are ignorant and apt to erre therefore God must instruct us we are various and uncertain in our motions therefore God must order us in a way of obedience and reduce us into a settled course and method that all may be done in a subordination to our great end for order respects that And we are soon discouraged therefore God must support and establish us so firmly direct that thou mayest establish our steps according to thy word The Subject is My steps Because the affections are the feet of the soul by which it walks out after the object represented the understanding represents and the will chuseth therefore some would limit these steps to the affections I think it comprizeth all the actions of the reasonable Creature that no thoughts no deeds no counsels no enterprizes of his might transgress the limits of Gods word For the Rule In thy Word The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to thy Oracle However the Phrase is to be noted In thy Word not only according to this rule but in this path The summ is this Lord thou hast invited me to walk in thy Word now direct me strengthen me to walk in it and let all my motions and my actions keep within the compass of it For the other part Let not any iniquity have dominion over me Because the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and out of them the Vulgar Let not all iniquity tyrannize over me Some have conceived the sence to be Let me not be trampled upon not opprest by all kind of wrong and all kind of injustice as if he pleaded here to be kept from the tyranny of his enemies But this is not probable and other Scriptures that are parallel to this where the like expression is used will not permit such a sense and therefore he saith Let not any or every iniquity have dominion over me Why Because sins take the Throne by turns sometimes a man finds this sin and sometimes that sin in the Throne and sometimes strange sins that we little think of may get a great power over the heart even those that we fear least many times may steal into the Throne From the first Branch observe Doctr. I. That there is a constant daily necessity of Grace to direct and order our motions and actions according to the Word of God Now that there is a daily and hourly necessity of Grace is a point that frequently offereth it self in this Psalm I shall briefly dispatch it therefore in these Propositions 1. It appears from the strictness of
Christianity He that would please God had need of a tender Conscience that he may wholly frame himself to do the will of God and not only take care to be right for the main of his course but that every particular action should be orderly and regular for the man of God does not beg Grace here to chuse a right path but that his steps may be ordered This is the strictness of Christianity that a man should make conscience of every step that every action should be under the power of Grace and fall within the rules of the Word It needs to be so Why Because the Word of God is not only a general rule to shew us our path but a particular direction to order our steps Psal. 119. 105. Thy word is a lamp unto my feet and a light unto my path to my feet as well as my path Every action or step of ours is morally considered in its own tendency either a step to Heaven or Hell if good a step to Heaven if evil a step to Hell therefore we had need make Conscience of our steps Besides if we do not make Conscience of our steps we shall not make Conscience of our way for he that is not faithful in a little will not be faithful in much Every wry step is so far out of the way and the more we persist in it the more we wander Therefore see what is required of Christians 1 Pet. 1. 15. Be holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every Creak and Turning of your lives In all manner of conversation A man that would approve himself to God must be good in all Conditions in all his businesses affairs all the Ages of his life young or old in actions civil sacred If his Condition be prosperous or adverse when in adversity or prosperity he must carry himself as a Christian he ought still to approve himself to be a hater of sin and a lover of what God loves In all his affairs not only in his religious actions but in his civil and common actions Godliness is not a Holy-day-Suit but an Apparel that is of constant wearing and therefore a Christian is to shew himself a Christian in all things though especially in those things which are solemn and most weighty a Christian in his prayers a Christian in his business in his recreation in his meals a Christian in the disposal of himself and condition a Christian in all his converses I lay this for a foundation Certainly here are steps spoken of the Holy Man would have them ordered and that by the strictness of Christianity so that no one particular action must allowedly be sinful You see what need there is of direction Careless and slight spirits that only look upon Christianity in the lump they think that truths are few and easie and that the art of holy living is soon learned and they do not see a need of this ordering our ways and to be willing to please God in all things But those that count the least sin to be a very heavy burthen a greater evil than the greatest temporal loss that make it their business to approve themselves to God in all things they put their hands unto will be earnest and importunate with him for his Grace 2. The necessity of the word of God Whoever will please God in all things and will purge his own soul and his life from sin must take the Word of God for his rule and direction Our lives are not to be framed according to our own fancies but Gods Word where the genuine holiness is recommended to us and which is the only proper means to work the heart to it I shall prove that the Word of God is the great Rule both to warn us of our dangers and to instruct us in our Duties and so it is the great means to sanctifie the heart I say it is the great Rule to warn us of our dangers Psal. 19. 11. Moreover by them is thy servant warned This discovers temptations inconveniences snares which otherwise we should never discern There are many dangers that wait for us on every side So Psal. 17. 4. Concerning the works of men by the word of thy lips I have kept me from the paths of the destroyer It is the only proper means to keep us from the paths of the destroyer Alas otherwise if we do not strictly consult with his Statute and Rule we shall cry up a Confederacy with those that cry up a Confederacy against God we shall embrace the temptation which opportunity offers if he follow the guidance of his deceived and deceiving heart And the Word of God doth only discover our Duties to us Prov. 6. 23. For the Commandment is a lamp and the Law is light and reproofs of instruction are the way of life Mark what ever condition we are in whether in the night or whether in the day whether in this or that condition here we have a lamp and light here 's that which will shew us what God requires of us in every state and condition Now as this is the only Rule so it is the only appointed means with which God will associate the operation of his Grace for the converting and curing of the souls of men For when God had stated a Rule for the Creature it is fit the knowledge of that might be a means of sanctification so the Word is commended to us Iohn 17. 17. Sanctifie them by thy truth thy Word is truth If the Holy Ghost will sanctifie if he will beget not an Apocryphal and Bastardly Holiness that may be by the institutions of men and rules men prescribe but a genuine true holiness which is acceptable to God put them into a capacity to serve love and enjoy God Psal. 119. 9. Wherewith shall a young man cleanse his way By taking heed thereto according to thy Word A young man that is in the heat of his lusts and in the ruff of his sin is impetuously carried away how shall he do to break this boysterous violence and bring his heart into some competent way of obedience to God Why the Word of God is the only means the Lord interposeth by his Word and blesseth his Word Let a man read Seneca Plato Plutarch all the Philosophers he will have but cold and faint respects to holiness and to better things until he come to be exercised in the Word of God Man is not a Vessel that comes newly out of the Potters Shop but he hath a smatch of the old infusion of sin and he cannot have this taste and tang put out but by the Word of God sanctifying his heart and breaking the power of his lusts Psal. 19. 7. The Law of the Lord is perfect converting the soul. We are out of joynt unfit to please and serve God now how shall a man do to get his soul set in joynt again that he may be in a capacity to serve and enjoy God Why this restores the soul to a capacity
the Lord blesseth this institution and this means for it is not bare truth but instituted truth with which God will associate the operation of his Spirit By this Word of his that was indicted by the Spirit and penn'd by holy men that were moved by the Holy Ghost he doth joyn his virtue and power and efficacy of his Spirit to sanctifie the souls of men 3. They that make it their scope and business to please God in all things and take his Word for their Rule their souls will soon see a need for Divine direction and the establishment of his Grace This reason is taken from the temper of the persons that are to walk in this strict way according to his strict rule they are such as are naturally blind and naturally opposite to God now certainly such need to go to God for direction I gather that from these words Order my steps Every man is a poor blind Creature and hath a heart opposite to the ways of God he need beg this grace of God Lord encline my heart Every man is a blind Creature partly because our own spirits are blind crooked and unstable that we shall neither consult our Rule nor understand our Duty nor like it when it is represented to us until the Lord doth enlighten us A mans heart is naturally blind 2 Pet. 1. 9. He cannot see afar off he hath no skill in spiritual things 1 Cor. 2. 14. The heart is naturally full of darkness and then this darkness grows upon us Partly by prejudice or custome and many evil habits 2 Cor. 4. 4. The God of this world hath blinded mens eyes There are many inordinate affections that encrease upon us So 't is then that a man is blind by nature more blind by custome and inordinate affection is exceedingly blinded which have a great influence upon our judgments in all practical Cases Though we should know general Rules yet to bring them down to every particular action is very grievous and hard to bring the heart to But you will say When we have received the Spirit God hath put his Law into our minds this blindness is cured therefore why should such as David pray Lord order my steps c. Yes we are cured but in part non totaliter Grace doth heal us but in part much of the matter that clouded the mind before is yet upon us and when lusts are awakened by temptations we strangely forget our selves our own reason our senses and examples of others we are misled so that we know not what to do unless the Lord order our steps Well as we are blind so we are opposite too When we know our way what we should do yet we are apt to stumble at every Stone Naturally the wisdom of the Flesh is opposite Rom. 8. 7. The carnal mind is enmity against God And so much as the wisdom of the Flesh still remains we are apt to be discouraged from walking with God according to his strict rule and in the way that he hath given us and we are extreamly slack that unless we be quickened by the lively and strengthning light of the Spirit alas how soon shall we miscarry Therefore this ordering is a strengthening against the reluctancies of the flesh Psal. 17. 5. Hold up my goings in thy paths that my foot-steps slip not Alas when a man finds a good way he is either apt to lye down out of laziness or to stumble and fall and we cannot keep our footing against temptations Every man of experience seeth the need of this Therefore Lord direct me Order my steps The 4. Reason is taken from the value of the blessing here asked It is one of the chiefest blessings of his grace and favour to have his illuminating Afer he had said Lord be merciful unto me presently follows Lord order my steps To prove this must needs be a great blessing and favour It will appear out of the Words of the Text partly from the word order it makes our lives orderly and regular Alas what a confused disproportionable thing is a man that is half in and half out with the ways of God! His conversation is not all of a piece sometimes right and sometimes wrong there is not that beauty that harmony that holiness to be found in them Solomon tells us Prov. 26. 7. The legs of the lame are not equal so is a parable in the mouth of fools Baines on the place saith thus The man hath knowledge to speak well but he lives ill so his conversation is halting like the legs of the lame Sometimes his speculative light will encline him to do easie things but his practical endeavours will carry him another way there is no even and uniform strain of godliness Then is a mans Conversation ordered when all is carried on with a fair respect to his last end for it is the last end that fixeth a mans mind and cuts off impertinencies and inconsistences and makes a mans Conversation beautiful otherwise the man is tost up and down in a various uncertain motion distracted by a multiplicity of ends and objects that his will is in no composed and settled frame I remember David prays Psal. 86. 11. Unite my heart to fear thy name It 's a blessed thing when a man is united when his conversation is all of a piece And Iames 1. 8. A double-minded man is unstable in all his ways A divided mind will beget an uncertain life I say the last end of our lives doth unite all the parts of it and there 's a regularity and harmony between them But others their life is a mere Lottery the fancies by which they are governed they are jumbled together by Chance and they live at peradventure and hap-hazard and there is not a comely intire uniform order to a blessed end Again partly too from the reason here Order my steps according to thy word and let no iniquity have dominion over me This will prevent the dominion of sin perverse affections are apt to sway us but when the Lord supplies fresh directions the tyranny and dominion of sin is prevented and crushed in the Egg. Sin usually steals into the Throne by insensible degrees temptations and occasions reduce us to some evil practice Well and that produceth another then do multiplied acts get strength then they insnare us and when once the soul is insnared then this bondage daily encreaseth and is hard to be broken for by multiplied acts custome creeps upon us and that 's another nature and that which was but indifferent at first grows more difficult As Diseases looked to at first are easily cured otherwise they grow desperate so sins when they come to a slavish tyranny and custome they cannot help it All this is prevented by the seasonable warnings of the holy Spirit Partly too because this is only vouchsafed to Gods special people God as he loves any so he manifests himself to them this appears out of the Text for in the Verse before
day of the Lord is near or already begun when the smoke foresheweth the fire is a coming and the Decree ready to break forth these are mourning times 2. The reasons why this is the duty and property of Gods Children they do it out of obedience 't is their duty and they do it out of an innate disposition 't is their property First 'T is their duty because God hath commanded it Now all Gods Commands are equal and full of reason And there is a great deal of reason why God should lay this kind of duty upon the Creature First That it may be an allay to zeal That is an excellent and well-tempered zeal when grief is mixed with anger as it is said of Christ He looked about with anger and was grieved at the hardness of their hearts When we are angry at the sin and mourn for the person and mourn over him Zeal against the sin that shews our love to God and our commiseration of the person that shews our love to man Samuel spared not Saul in his sin yet mourned for him And all the Prophets of God you shall find when they were threatning the people for their sins were grieved lest their threatnings should be accomplished False zeal hath malice and mischief it mourns not for the person because it coveteth his shame and destruction Now it is the great wisdom of God he would have this temper mixed There must be anger for the offence done to God and a grief that our Brother hath offended The world is apt to cry out upon the Children of God as persons peevish and rancorous but this is a rare vindication when they see you as apt to mourn as to chide that all your expostulations with them come rather from Conscience than interest 't is an excellent allay and praise to publick zeal Secondly God would have us mourn for the sins of others to engage us to seek redress and reformation We should soon neglect the duty that we owe to the Age and place where and when we live were it not for this that the want of it would be burthensome to us and the abounding of iniquity will cost us bitter tears upon Gods Command and upon zealous endeavours to get a publick reformation Ezra first mourns bitterly then reforms zealously Ezr. 9. 6 7. I plucked off the hair of my head and rent my garment and said O my God I am ashamed and blush to lift up my face to thee O God for our iniquities are encreased over our head and our trespass is grown up unto the Heavens c. Zealous actions which few practise in their own case yet sins of others you see work an afflictive grief and shame in those that fear God These were the actions of Ezra when he was bewailing the sins of others and this made him so resolute and active in the reformation that is described in the next Chapter Their love begets sorrow and their sorrow care Who would not seek to redress the evil which is burthensom to him Many times the world is angry because we are so clamorous for reformation and repentance You have liberty enough say they and may serve God in your own way and go to Heaven quietly why should you trouble your self about others But can a man that grieveth for the abominations of the times be silent till they be redressed A Christian is troubled about the salvation of others to see so many thousands of souls carried to Hell by Droves and hurried to their own destruction Can pity and remorse behold this without care and endeavours with God and man to get it remedied Certainly the Children of God are not impertinently active and pragmatical Publick reformation is not only a relief to their souls but to their bowels They are troubled therefore thirst and long to see it redressed 2 Cor. 7. 11. Godly sorrow saith he what carefulness it wrought in you He speaketh of their publick Church sorrow Till they mourned they neglected the discipline of the Church and let incest go without censure Oh my Brethren until we mourn for publick Disorders we shall not mourn over one another We think 't is enough to keep our selves free and to make a little Conscience of our own ways Always private sorrow will beget publick care If thou hast wept sore in secret places thou wilt be earnest with God and man to remove the occasion of thy grief Thirdly The Lord requireth this to keep our hearts the more tender and upright 't is an act God useth to make us more careful of our own souls to be troubled at the sins of others at sin in a third person It keepeth us at a great distance from a temptation This is like quenching of fire in a Neighbours house before it comes near us Thou runnest with thy Bucket There is no way to keep us free from the infection so much as mourning The soul will never agree to do that which grieved it self to see another do And as it keepeth us upright so also humble fearful of Divine Judgment tender lest we our selves offend and draw down the wrath of God He that shruggeth when he seeth a Snake creeping upon another will much more be afraid when he cometh near to himself In our own sins we have advantage of Conscience scourging the Soul with remorse and shame In bewailing the sins of others we have only the reasons of duty and obedience They that fight abroad out of love to valour and exploits will certainly fight out of love to their own safety at home So God would have us more abroad more against the sins of others that our hearts may be more set against those sins with which we our selves are apt to be foyled Secondly This is their disposition as well as their duty it must be so and it cannot be otherwise with the Children of God for several reasons First From the tenderness of Gods Glory which is more dear to them than all their own interests A Christian hath a great affection to the Glory of God is very tender of that he cannot endure it should be violated for his heart will even break within him Can a man see an injury done to a person whom he loves and not be troubled Jesus wept for Lazarus because he loved him and they say Behold how he loved him Iohn 11. 36. They that love God can they hear his great name rent with so many blasphemies So many affronts put upon his Grace the Laws of God trampled under foot and not lay it to heart Gods Glory is more dear to them than their own lives They had neither had any standing in Nature nor Grace had it not been for the Glory of God God made all things for himself therefore when the Name of God is violated his Authority despised his Laws broken and set at nought and no more regarded or esteemed than a Ballad or a Song they cannot but express their tenderness and great affection to God
when in hand and in present expectation work far otherwise than they do when they are considered at a distance So when the effects of sin are looked upon as near at hand when faith makes them present then they stir up these affections in the soul. Fifthly A fifth cause is from their publick Spirit and tender respect to the common good When they wisely foresee approaching dangers they are moved with the love and care of their Countrey and this melteth them They know sin is of a destroying nature that one sinner destroyeth much good Eccl. 9. 18. One sinner may do his Countrey a great deal of mischief an open bold fac'd Sinner Achan troubled the whole Camp Iosh. 7. 11 12. much more when a multitude of Sinners are encreased therefore they sigh and mourn Godly men are the truest friends to their native soil they are the Chariots and Horsemen of Israel Those that plead with God stand in the Gap keep off Judgments and have the most publick spirit therefore the least they can do is to sigh for it and to plead with wicked men as Tertullian Si non vis tibi parcere parce Carthagini If thou wilt go on with thy soul-destroying course and wilt not spare thy self yet spare Carthage This will be bitterness in the issue The Children of God are always of a publick Spirit David fasted for his enemies Psal. 35. Abraham prayed to God for Sodom a neighbour Countrey the godly Israelites were good friends to Babylon in their Captivity Ier. 29. 11. Seek the peace of the City whither I have caused you to be carried captive and pray unto the Lord for it for in the peace thereof ye shall have peace If nothing but their interest and share in the common rest and quietness Passengers are concerned in the welfare of the Vessel wherein they are imbarked Babylon fared the better for the Jews prayers Now more especially are their hearts carried out with a respect to their native Soil and dearest comforts therefore this melteth them to see the Land defiled with sins and ready for Judgments SERMON CLII. PSAL. CXIX VER 136. Rivers of water run down mine eyes because they keep not thy Law USE 1. For reproof of two sorts of persons 1. Those that do not lay to heart their own sins Usually men make their affections to prescribe to their judgment and cavil at the fervorous exercises of Religion because unpleasant to flesh and blood To humble our selves before the Lord with a pressing sorrow seriously and indeed to rend our hearts and not our garments In this wanton and delicate Age men are apt to think I speak of a Theam obsolete and out of date as calculated for former times when men were more tender hearted if we could awaken some of the old godly professors out of their Graves as the Prophet calleth up Rachel to weep in Ramah for her Children Ier. 31. 15. then we might hope to prevail Alas to plead now for mourning over the sins of others when men think it a crime to mourn for their own this is like to be lost labour Were this the humour only of ungodly Wretches it might be born with silence and patience but those that would be taken for Christians of the highest form are altogether prejudiced against such Doctrines as this Men would be honeyed and oyled with Grace and distaste the wholesome discipline of repentance as too severe They cry out we are legal How may the poor Ministers of the Gospel go to God and say as Moses did Exod. 6. 12. The Children of Israel have not hearkened unto me how then shall Pharaoh hear me The Professors of Religion will not brook such Doctrine and how shall we hope to prevail with the poor blind carnal world To scoff at Doctrines of repentance and humiliation was once a badg of prophaneness many now adopt it into their Religion But be not deceived the Gospel doth not take away the Conscience of sin It may take away the fear of Hell and damnation upon right terms The heart of flesh is a promise and the spirit of Grace is a promise or mourning apart is a promise You that say that justified persons must no more mourn for sin you may as well say they shall no longer have an heart of flesh or a spirit of Grace and supplications that they shall no longer have a tender Conscience Be not deceived there must be some time to weep for your own sins as Peter went out and wept bitterly Sorrow must have its turn in the Christian life I would press it upon you by this Argument You cannot be sorrowful for others sins unless you be first sorrowful for your own sins Grief must begin at home there where you have the advantage of Conscience and inward remorse 'T is hypocrisie to pitch upon other mens sins and neglect our own as some will zealously declaim against publick disorders yet neglect their own hearts as the crafty Lapwing will go up and down fluttering and crying to draw the Fowler from her own Nest. We have a nest of sin of our own and we are loth it should be rifled and exposed to publick view 2. It reproveth them that in times of publick defection never take care to mourn over Gods dishonour We complain and murmure under our Judgments but do not weep over our sins every person and family apart Whether it be out of negligence and carnal security or out of distaste and displeasure against the conduct of present affairs we seem to have lost our publick affections and can only wonder at the Children of God in former times since they were so broken and tender To many that would now go for Professors this Doctrine seemeth a Riddle a mere strain of wit and fancy like a precept wire-drawn or elevated beyond its pitch and tenour But in the fear of God consider what hath been spoken There are many abuses in our reflections upon the sins of others Wicked men are quite otherwise disposed they do not only do evil themselves but take pleasure in those that do so Rom. 1. 32. would be glad that sin were more common that it might be less odious and then there would be none to put them to the blush Prov. 2. 14. It is said they rejoyce to do evil and delight in the frowardness of the wicked So the Prophet speaks of some corrupt men in the Priesthood They eat up the sin of my people and they set their heart on their iniquity Hos. 4. 8. God had appointed those that served at the Altar should live of the Altar have a proportion of those Offerings Now they flattered them in their sins so they might have meat and get a portion of the Sacrifices Many that would be accounted Ministers care not for the sins of the people but think the less serious men are in Religion the better they can work them to their private advantages and have more respect among them Then there are some
to you but that may be the occasion Zacb. 10. 3. My anger was kindled against the Shepherds and I punished the Goats So Prov. 28. 2. For the transgression of a people many are the rulers thereof The peoples sins may make great changes and alterations of Government Thirdly You are one Body with them Nations are one political Body Churches one political Body In Gods Plea about Sodom with Abraham ten righteous persons have an influence to save or ruine it The sins of one Generation may be the cause of another It 's said God turned not from the fierceness of his anger that was kindled against Iudah because of all the provocations that Manasseh had provoked him withal Manasseh was dead thirty or forty years before Manasseh had repented and Iosiah was a great Reformer none like him You see God may punish their sins many years after nay in the process of vengeance the whole lump is involved as being one body So all Israel were troubled for one Achan Do not tax Gods dispensation of severity and rigour for 't is the condescension and art of Divine mercy by this means to prevent publick ruine and you are involved in their portion that every man in his place may study the prevention of sin and ruine So Churches are one lesser Body one root of bitterness defileth many Heb. 12. 15. not only by the contagion of the sin but also by imputation of guilt So at Corinth 1 Cor. 5. 6. A little leven leveneth the whole lump So also in Housholds and Families which are one lesser Body Fourthly Many of their sins may be thine 'T is a good prayer though it be a harsh expression to desire God to be delivered from our other mens sins Ab alieno libera me Domine They have sinned the more because thou hast been wanting as a Magistrate as a Minister as a Neighbour a Fellow-member as a private Christian. As a Magistrate A negligent Prince all the sin is put upon him Eli was an High Priest and was a Judg in that case and therefore though he were innocent God saith he would cut off his house for the iniquity of his Sons 1 Sam. 3. 17. Because his sons made themselves vile and he restrained them not When Magistrates suffer all things to run at randome in Religion instead of Gods Ministers they prove the Devils Agents though they be holy for their persons yet there is a great guilt lyeth upon them So for Ministers We are to watch as those that must give an account Heb. 13. 17. I will require him at thy hands c. He may be a good man yet not a good Minister when he is not so diligent in inspection so faithful to his trust as he should be so frequent in exhortation prayer mourning care of the flock much hurt cometh by our connivence So for private Christians they are bound to watch over one another It may be you do not look after them Heb. 3. 13. You suffer hardness to grow upon them and would not warn them Ye are Witnesses from God to the people of Israel You may be guilty of much evil example and unwary carriage Heb. 11. 7. By faith Noah being warned of God of things not seen as yet prepared an Ark to the saving of his house by the which he condemned the world and became Heir of the righteousness that is by faith And Ezek. 16. 51 52. Thou hast justified thy sisters in all thine abominations which thou hast done Thou also which hast judged thy sisters bear thine own shame for the sins that thou hast committed more abominable than they they are more righteous than thou yea be thou confounded also and bear thy shame in that thou hast justified thy sisters You either justifie or condemn the world So that in effect they may be your sins you are sensual vain We easily catch a Disease from one another but do not get health Nature is more susceptible of evil than of Grace Fifthly By seeing of their sins Conscience may awaken and thou mayest remember thy own as Pharaoh's Butler said I remember my faults this day Their lives are but a Glass of the deformity of our Natures There are many Iudas's many Cains in thy nature I was in times past as bad as any as bold with sin and as notorious a Sinner Every sin therefore should be a fresh bleeding wound in our own souls They are but the picture of thy natural face Tit. 3. 3. We in times past were foolish disobedient deceiving and being deceived Thou seest them given up to vain pleasure remember how it was with thee before Conversion and let this humble thee Sixthly If all this do not work consider the holy Angels that are no way interested but as it conduceth to Gods Glory that do not communicate with us in nature and blood how they rejoyce at the welfare of man As when the World was made Iob 38. 7. When the Morning Stars sang together and all the Sons of God shouted for joy So when Christ came and assumed humane Nature at his birth Luke 2. 14. Suddenly there was with the Angel a multitude of the heavenly host praising God and saying Glory to God in the highest and on earth peace good will towards men And when the Creature repenteth Luke 15. 7. I say unto you that likewise joy shall be in heaven over one Sinner that repenteth more than over ninety and nine just persons which need no repentance So should we mourn over them to God who are our Flesh our Neighbours united in the bonds of Duty and Neighbourhood it may be Church Relation Seventhly I might tell of the fruits of mourning The greater party of Mourners the more hope of preservation We have complained of drought we have dry Bottles Judgments are kept off as long as there is a sighing party you are preserved Ezek 9. 4. as Lot out of Sodom But if the righteous God see not this fit and a godly man may be swept away as two dry Sticks burn a green one yet you shall laugh when others mourn in Heaven there will be joy enough This is the Valley of tears Wicked men though now they are dry Wood yet they are fit Fuel for Hell Consider of these things 'T is a difficult work to soften the heart and you have need of all the help that may be First Consider the compassion of Christ to thee If he had not mourned and sighed in the Garden and sweat drops of blood where had thy soul been Thou wert in thy blood when free Grace went a sighing after thee in the Ministry of the Word Ezek. 16. 6. I said unto thee when thou wert in thy blood Live yea I said unto thee when thou wert in thy blood Live These are intending Considerations 1 Tim. 1. 13. Who was before a blasphemer and a persecutor and injurious but I obtained mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I had not been all to be bowelled and all to be mercied
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
of the World which have their portion in this life As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Christ gave his Spirit to the rest of the Disciples and the Purse to Iudas he had the keeping of the bag that was the worst Gods dearest Children usually have the least in this World that they may look higher as Levi had no portion among his Brethren because God would be his portion Others have more plentiful Accomodations for Back and Belly they are better Clad their Tables more plentifully furnished and supplied larger portions for their Children they that look to save any thing or get any thing by Religion but the saving of their Souls are fouly mistaken if we have more than others Religion calleth for more disbursements Charity and liberal distributions exposeth to Troubles Religion moderateth our desires and forbids all unjust ways of acquiring Wealth calleth upon us to forsake all for a good Conscience Therefore they that follow Christ out of a design to be rich in this World lose their aim not but that Hypocrites sometimes make a Market of Religion but then God is Angry and they and the Church too payeth for it at last not but that Religion bringeth in Temporal supplies Mat. 6. 33. First seek the Kingdom of God and his righteousness and these things shall be added unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food and raiment it bringeth in God may give some a more plentyful allowance especially if they be Faithful Stewards then they are intrusted with more but generally they are mean and small or if they have more of this Worlds goods they have their Afflictions in other kinds 2. 'T is necessary to cut off the provisions of the Flesh and the fuel of their Lusts a rank soil breedeth Weeds and when we sail with a full stream we are apt to be carried away with it We either glut our selves with the Pleasures of the Flesh or grow proud and hanker and linger after the Pomp and Vanities of the World and neglect God And therefore God is fain to diet us and to keep us bare and low as he is said to cut Israel short 2 Kings 10. 32. When he streightned their Coasts and Borders so for our cure we need not only internal Grace to abate the Lust but external Providence to catch away the Prey and Bait by which it is fed The wise Man saith not only give me grace but give me neither Poverty nor Riches Prov. 30. 8 9. and Gal. 6. 14. by whom the World is Crucified to me and I unto the World Both parts are necessary riches are a great Temptation we would root here and grow Sensual Worldly and Proud if God did not snatch our Comforts from us when we are apt to Surfet of them a plentiful portion of Temporal things is Spiritually Dangerous 3. That they may be more sensible of his displeasure against their sins and scandalous Carriage by which they have dishonoured him and provoked the pure eyes of his glory Never have scandals faln out but some great Woe followed Matth. 18. 7. Woe to the World because of offences Therefore God hath brought his People low that he may vindicate his Name which through their means is Blasphemed Rom. 2. 24. and make his People sensible of their sin the World shall know that he doth allow sin no more in them than others and therefore though they were as the signet upon his finger he will pluck them off and make them feel the smart of their wandrings Amos 3. 2. You only have I known of all the Families of the Earth therefore I will punish you for all your iniquities They that have been so near and dear to him the World might think he did approve their sins if he did not manifest his displeasure at them Usually their sins go nearest his heart and meet with the sorest vengeance Deut. 32. 19. When the Lord saw it he abhorred them because of the provokings of his Sons and of his Daughters Their relation to God their priviledges and the consequences of their actions aggravate their sins And therefore God is most quick and severe in punishing their sins We complain we were brought low but were not our Provocations first very high The most Religious cannot wipe their mouths and excuse themselves as faultless Oh what a sad part hath been lately acted upon the Publick Stage What a trade have many driven for themselves under a mask of Religion What breaches in the body of Christ uncharitable divisions making a profession of the Name of Christ for Carnal ends 4. That we may learn to live upon the Promises and learn to exercise suffering Graces especially dependance upon God who can support us without a temporal visible Interest Compare Rev. 12. 11. And they overcame him by the bloud of the Lamb and by the word of their Testimony and they loved not their lives to the death Rev. 13. 7. And it was given unto him to make War with the Saints and to overcome them and power was given him over all Kindreds and Tongues and Nations You shall see how the Enemies overcome and the Saints overcome The seed of the Woman and the seed of the Serpent The Beast raiseth the World against the Saints and prevaileth over their Bodies he overcomes them by spoiling them of Liberty Lives and Temporal Estate but they overcome by adhereing to Truth and resisting his Temptations and their own Corruptions even in the lowest Estate by Suffering So for other Graces Patience Meekness Self-denial Spiritual Comforts as the Stars in their order fought against Sisera so all graces are exercised in their turn Rev. 13. 10. Here is the Faith and Patience of the Saints that is a time to act these Graces a full Third of the Scriptures would be lost which containeth Comfort for Afflicted ones if God did not exercise them with Temporal Afflictions 5. That God may convince the Enemies that there is a people that do sincerely serve him and not for carnal selfish Ends. Iob 1. The Carnal World suspect private selfish worldly aims and designs in all that we do and attribute all our Duties to Interest being themselves led by Interest they cannot think others are led by Conscience Men are apt to suspect and maligne what they will not imitate There is sometimes too much advantage given many are Mercenaries only esteem the ways of God when beneficial to them Ioh. 6. 26. Ye seek me not because ye saw the Miricles but because ye did eat of the Loaves and were filled Therefore it is needful to heighten the price of Religion when it is too cheap a thing to be a Christian. This God doth by bringing his People low that the World may see some will cleave to him in all conditions not only when his wayes are befriended but when frowned upon God will glorifie himself and his Truth by their Constancy 6. That his glory may be more
gave it at first Gen. 2. 7. God formed man of the dust of the ground and breathed into his Nostrils the breath of Life and Man became a living Soul and still this Life is at Gods disposing and he will sooner continue it to us in a way of Obedience then in a way of Sin Iob 10. 12. Thou hast granted me life and favour and thy Visitation hath preserved my Spirit Act. 17. 28. In him we live and move and have our being The same Power that giveth us Being maintaineth it as long as he pleaseth All is at the dayly dispose of God 2. Life is better preserved in a way of Obedience then by Evil-doing that provoketh God to cast us off and exposes us to Dangers 'T is not in the Power of the World to make us live or die a day sooner or longer than God pleaseth If God will make us happy they cannot make us miserable Therefore give me understanding and I shall live that is lead a comfortable and happy Life for the present Prevent sin and you prevent danger Obedience is the best way to preserve Life Temporal as great a Paradox as it seems to the World 't is a Scripture Truth Prov. 4. 4. Keep my Commandments and live And Verse 13. Take hold of instruction let her not go keep her for she is thy life And Prov. 3. 16. Length of dayes is in her right hand and in her left Riches and Honour And Verse 18. She is a tree of Life The Knowledge and Practice of the Word is the only meanes to live Comfortably and Happily here as well as for Ever hereafter II. Life Spiritual that is two-fold the Life of Justification and the Life of Sanctification 1. The Life of Justification Rom. 5. 18. The free gift came upon all men to Iustification of Life He is dead not only on whom the Hangman hath done his work but also he on whom the Judge hath passed sentence and the Law pronounceth him dead In this sense we were all dead and Justification is called Justification to Life there is no living in this sense without knowledge Isa. 53. 11. By his knowledge shall my righteous Servant Iustify many We live by Faith and Faith cometh by Hearing and Hearing doth no good unless the Lord giveth Understanding as Meats nourish not unless received and digested 2. The Life of Sanctification Eph. 2. 1. And you hath he quickened who were dead in trespasses and sins And men live not properly till they live the life of Grace they live a false counterfeit Life not a blessed happy certain and true Life Now this Life is begun and carried on by saving knowledge Col. 3. 10. the new man is renewed in knowledge Again Men are said to be alienated from the life of God through the ignorance that is in them Eph. 4. 18. They that are ignorant are dead in Sin Life Spiritual cometh by Knowledge Hence beginneth the change of the Inward Man and thence forth we live Give me understanding ut vere in te vivam that the true life begun in me may grow and increase daily but never be quenched by sin III. Life Everlasting or our Blessed Estate in Heaven So 't is said of the Saitits departed they all live to God Luk. 20. 38. And this is called Water of life the Tree of life the Crown of life properly this is life What is the present life in Comparison of Everlasting life The present life 't is mors vitalis a living death or mortalis vita a dying life a kind of death 't is alwayes in fluxu like a Stream it runneth from us as fast as it cometh to us Iob. 14. 2. He flyeth as a shadow and continueth not We die as fast as we live it differeth but as the point from the line where it terminateth 'T is not one and the same no permanent thing 't is like the shadow of a Star in a flowing stream It 's Contentments are base and low Isa. 57. 10. called the life of thy hands 't is patcht up of several Creatures fain to ransack the Store-houses of Nature to support a ruinous Fabrick And compare it with the Life of Grace here it doth not exempt us from sin nor miseries our Capacities are narrow we are full of Fears and Doubts and Dangers but in the Life of Glory we shall sin nor sorrow no more This is meant here the righteousness of Gods Testimonies is everlasting give me understanding and I shall live 't is chiefly meant of the Life of Glory this is the fruit of saving knowledge Ioh. 17. 3. when we so know God and Christ as to come to God by him Use. Let us seek this saving Knowledge of God that we may live first Spiritually here and Gloriously here But few mind it all desire sharpness of Wit and to be as knowing as others no man would be a fool but would own a wickedness in Morals rather than a weakness in Intellectuals but who thinketh of being wiser for Heaven of being seasoned with the Fear of God Most men choak all the Motions and Inclinations they have in that kind with Worldly delights and Worldly businesses being alive to the World and dead to God thronging their hearts with Carnal Vanities but leaving no room for higher and serious thoughts But at length be perswaded what do men desire but Life If you know God and Christ with a saving knowledge you shall have it 1. We were made for this end to come to the knowledge of the Truth and be Saved 1 Tim. 2. 4. We do not live meerly to live but to make provision for a better Life not to satisfie our bodies out of Gods storehouse but to furnish our souls with Grace and exercise our selves in his Law day and night that we may know his Will concerning us and provide for a better Life and live according to the directions of his Word 2. No Creature is so bad as Man when he degenerateth from his End for which he was created 'T is not so much for the Sea to break its bounds or to have a defect in the Course of Nature as the Degeneration of Man 3. You live not properly when destitute of the Life of God and Heavenly Wisdom he doth not live the life of a Man nor preserve the rectitude of his Nature SERMON CLXII PSALM CXIX VER 145. I Cryed with my whole Heart hear me O Lord I will keep thy Statutes IN these Words are First An Allegation I cryed with my whole Heart Secondly A Petition hear me Thirdly A Promise of Obedience I will keep thy Statutes First In the Allegation we have a Description of Prayer by the two Adjuncts of it 1. Intension and Fervency I Cryed 2. The Sincerity and Integrity of it with my whole Heart Secondly The Petition is for Audience only what we translate hear me is in the Heb. answer me Now this being a General it is uncertain what he prayed for it may be for deliverance out of
great Majesty he will not be put off with any thing with a short good morrow or an hasty sigh Consider if you pray in good earnest the Prayer will not be lost there is a Register kept in Heaven Acts 10. 9. Thy Prayer is come up as a memorial before God Surely a man that believeth and consulteth these things dareth not be slight though there be none present but God and his own soul. 2. 'T was earnest though the Answer was delayed I cryed I cryed I prevented the dawning of the morning and cryed The Lord cannot away with cold asking and a ceasing upon every repulse you must continue to pray when God continueth to deny otherwise you do not pray in Faith For when the Word warrants you to Pray either by way of Command or Promise you must not give over David saith here I cryed for I hoped in thy Word When Providence giveth no Answer you must take your Answer out of the Covenant or Promise and so answer your self when God doth not answer you 1 Sam. 12. 23. God forbid that I should sin against the Lord in ceasing to pray for you You cannot dispense with your duty whatever the success be Sometimes Duty keepeth up Prayer sometimes the Promise and so hope of the Mercy prayed for there is no way to bring the Promise and the Providence of God together but by Prayer or putting the Promise in suit Your Obedience will be assaulted by the ingratitude of those whom you pray for and your Confidence by Gods seeming denials therefore as long as God commandeth and he promiseth Incouragement you are not to give way but hold up the suit still whatever discouragements there be without A good Dog hunts by sight as long as he can see his Game but when that is lost he hunts by sent Visible probabilities be a good incouragement to give a lift to the Mercy when it seemeth to be coming on but though it be out of sight Faith keepeth the sent of the Promise keeps crying still he heareth though he doth not Answer and the Prayer will not be lost but of this before IV. 'T is the Prayer of a Publick Person who had his distractions and more occasions then we can possibly pretend unto yet he would not lose his praying hours This Consideration will yield us two Notes 1. That David had his times of converse with God 2. That rather than fail of them he would take them from his sleep 1. That he had his times of Converse with God Eccl. 3. 1. There is a time for all things much more for the best things therefore if you have a time for other things to eat and drink and follow your Worldly business surely you should have a time for Prayer Shall we have a time for every thing and no time for God Certainly we could not want time if we did not want an heart Many complain they have no time and many distractions if you have no time to pray you have no time to be saved no time to maintain the life and comfort and peace of your Souls David had as many imployments as thou hast or canst have therefore 't is but a vain excuse he that will regard what his own sluggish heart will alledge will never pray never retire or be alone with God a willing mind will find time in the midst of the greatest distractions whomsoever he compounds with and payeth short he will not make bold with God and serve him by Halves Look as David speaks in the 1 Chron. 22. 14. Behold in my trouble I have prepared for the Lord an hundred thousand talents of gold and a thousand thousand talents of silver he was involved in Wars his Exchequer impoverished and diminished yet he kept vast sums for the Temple surely the lean kine should not devour the fat nor Religion only be thrust out of doors 'T is a more happy thing that Martha should complain of Mary then Mary neglect her duty Holy Privacy and Closet-work should not be neglected 'T would be no loss to our other occasions if we did more prudently divide and allot out of our time and give God a good allowance rather than streighten him Indeed what part you should give to God is another Question In the General 't is good to dedicate a certain part and portion of our time to the Lord of Time Idle servants must be tasked and required to bring in their Tale of Bricks A prudent allotment such as is consistent with our occasions and course of Life would be no burden to you I am sure it will make your Duties more seasonable and orderly 'T is an expression of love to give him somewhat that is your own in the general We are not tied to the seasons of eating and drinking yet for conveniency we have our stated hours the most necessary work should have a turn and not be taken up by chance and not left to a meer hap hazard 't will make you more careful and watchful how you spend your other hours that you may not be unfit for Duty when your time of Worship cometh 1 Pet. 3. 7. Again Though we cannot bind you absolutely to a time they that are most holy will be most frequent with God Love will direct they that love one another cannot be strange to each other he that loveth God cannot be long out of his Company God trusts Love that Grace is Liberal and Open-hearted Christ resorted often to Bethany because he loved Martha Mary and Lazarus Iohn 11. The Spirit of God will direct you by his Motions Psal. 27. 8. Sometimes he sendeth you into the Closet your own necessities will put you in mind he hath left many wants upon us to bring us into his Presence Iam. 1. 5 If any man want Wisdom c. Heb. 4. 16. Let us come with boldness to the throne of Grace that we may obtain mercy and find grace to help in a time of need The Interest of the spiritual life directs you you cannot maintain it in any Vigour but by some recourse to God some time God must have 2. Rather than fail he would take it from his sleep Other business must give way to the great work and Interest especially the most inconsiderable Interests of Recreation We are bidden to redeem time Eph. 5. 16. rescue it from meat sleep company and recreation Surely this is an equitable proposal let God have as much time every day as thou spendest unprofitably do but observe the spending of thy time and be ashamed that God should have such a little share Use. Now you see Davids Instance let this perswade you to this assiduity and diligence to be ardent and instant in Prayer taking hold of all opportunities to pursue after God without whom you cannot live Psal. 69. 32. Your hearts shall live that seek God We cannot preserve any Vitality without this To press this 1. Retire often from Company to be alone with God publick Duties are of little
Quickning David ever and anon reneweth his request and he is loth to be denied and therefore before he saith Quicken me he saith Hear my Voice Doctrine II. The main Argument which Gods Children have to plead in Prayer is his own favour and Loving-kindness That 's David ' s Argument in the Text Hear my voice according to thy loving-kindness Doctrine III. The Mercy and Loving-kindness of God manifested and impledged in the Promises of the Gospel doth notably incourage us to ask help from him For David doth not only say according to thy Loving-kindness but according to thy Judgment For the first Point One Blessing which the Children of God do see a need often and earnestly to ask of God is Quickening Here I shall inquire 1. What is Quickening 2. Give you some Reasons why the Children of God do see a need so often and earnestly to ask it of God I. What is Quickening 1. By Quickening some understand restitution to Happiness for a Calamitous man is as one dead and buried under deep and heavy Troubles and their recovery is a life from the Dead or a reviving from the Grave so Quickning seemeth to be taken Psal. 71. 20. Thou which hast shewed me great and sore Troubles shalt quicken me again and bring me up from the depths of the Earth 2. Othersunderstand by Quickning the renewing and increasing in him the Vigour of his Spiritual Life That he beggeth that God would revive increase and preserve that Life which he had already given that it might be perfected and consummated in Glory That he might be ever ready to bring forth the habits of Grace into Acts. The Use which we should make of it is to press you 1. To be sensible of the temper of your Hearts and see whether you want Quickning yea or no The feeling of spiritual deadness argueth some life and sense yet left You have attained to so much of life and do retain it in such a measure as to be able to bemoan your selves to God Most observe their bodies but very few their souls if their Bodies be ill at ease or out of order they complain Men that go on in a Track of Customary Duties see no need of quickning therefore this humble sense is a good sign Matins and Vespers coldly run over never put us upon the feeling of indispositions but onely Duties done with some spirit and life As a Smith blows not the Bellows on cold iron or a dead Coal Who would seek quickning when not serious in the work They that go on in the cold wont of Duties never regard the frame of their Hearts 2. When you want quickning ask it of God He brought us into the state of Life at first and therefore every moment we must beg of him that he would quicken us that he would continue it and perfect his own work Cant. 1. 4. Draw me we will run after thee There is no running no preserving the Vitality of Grace without his renewed influence Psal. 22. 29. None can keep alive his own Soul Therefore when we find this deadness or decay of Life to whom should we go but to the fountain of Life to repair it no Creature doth subsist of itself or act of itself 3. Ask it earnestly David prefaceth a general Prayer before this request and saith hear my voice as loth to be denied Many ask it of Course rather use it as a mannerly form when they are entring upon holy Duties than a broken-hearted request See you desire it heartily Psal 119. 40. Behold I have longed after thy precepts quicken thou me in thy righteousness A mans heart is set upon it and will not sit down with the distemper as contented and satisfied with a dead frame of Heart quickning is for longing Souls that would fain do the work of God with a more perfect Heart 4. Expect this Grace in and through Jesus Christ who came down from Heaven for this end Ioh. 10. 10. I am come that they might have life and might have it more abundantly That was his end in coming into the World to procure life for his People and not only bare life but liveliness and comfort yea glory hereafter He died to purchase it for us Ioh. 6. 51. This is my flesh which I give for the life of the world His Incarnation and taking on him our Nature is the Channel and Conduit through which the quickning virtue that is in the Godhead is conveyed to us And his offering up himself in that nature by his Eternal Spirit doth purchase and merit the Application and Anâ—…unciation of this his quickning virtue to our souls and prepareth him to be fit meat for souls That same Flesh and Humane Nature of Christ that is offered up a Ransom to Justice is also the Bread of Life for souls to feed upon Souls are fed with Meditations upon his Death and Sufferings the Bread which he giveth by way of Application is his Flesh which he gave by way of Ransom every renewed act of Faith draweth an increase of Life from him 5. Consider how God worketh it in us The Father of Spirits loveth to work with his own tools These three agree in one The Spirit the Word and the renewed Heart The one is the Author the other the Instrument and the last the Object There is the Spirit acting and the Habit of Grace acted upon and the Word and Sacraments are the instruments and means For God will do it rationally and by a lively light God forceth not the nature of second causes against their own inclination 't is pleasing to him when we desire him to renew his work and to bring forth the actings of Grace out of his own seed and to blow with the wind the breath of his Spirit on the Gardens that the spices may flow out Cant. 4. 15. if one of these be wanting there can be no quickning Not the Spirit for he applyeth all and doth all in the Heart of Believers 't is from him that we have the new life of Grace and all the activity of it Gal. 5. 25. If we live in the spirit let us also walk in the spirit Then there must be a renewed Heart for God doth first infuse the principles of the new Life and gracious habits and power into the soul. Next he doth actuate those powers or stir them up to do what is good otherwise we do but blow to a dead Coal Then the Word and Sacraments come as Gods means which are fitted to work upon the New Creature These are full of spiritual Reason and suited to the sanctified understandings of Men and Women 6. Consider Gods loving-kindness how ready he is to grant this He will not deny the gift of the Holy Ghost to them that ask him Luk. 11. 13. 'T is an Argument not a Pari but a minore ad majus God is more able and willing to give than earthly Parents who are but half Fathers This is a spiritual and necessary Blessing
and God is too Fatherly to deny it to his Children You may deny an Apple to a wanton Child but you will not deny Bread to a fainting Child The bowels of a Father will not permit you to do that you may deny them superfluities in wisdom but your love will not permit you to deny them necessaries Meat is not so necessary to revive and refresh the Body as Grace for the Soul and his Holy Inspirations to act and guide you And will God deny these requests 7. Know when you have received Quickning Many Christians look for rapt and extatick Motions and so do not own the work of God when it hath passed upon them they under-rate their own Experiences and so cannot take notice of Gods Faithfulness Sense Appetite and Activity are the fruits of life and quickning 1. We have the more sense of indwelling Sin as an heavy Burthen Rom. 7. 24. None groan so sorely as those that are made partakers of a new Life Elementa non gravitant in suis locis a delicate Constitution is more sensible of pain Wicked Men scarce feel deep wounds given to their Conscience nor have any remorse for gross sins Gods Children their hearts smite them for the smallest disorders and irregularities 2. Appetite after Christ his Graces and Comforts 1 Pet. 2. 2. the more life any have the more craving of Food to maintain it in being they are always hungering and thirsting after God Matth. 5. 6. our Appetite will be after the things that conduce to the maintaining and preserving that being which they have If a man lose his Appetite the body pineth and languisheth and strength decayeth desire prepareth the soul to take in its supplies Your Life is in good plight when that is desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 't will be a means of Spiritual growth a kindly appetite after this Milk They are under a great decay who have lost their Appetite after the Gospel 3. Activity in Duties That we may honour Christ 1 Pet. 2. 4 5. To whom coming as a living stone ye also as lively stones are built up into a spiritual House Christ liveth and we live by him as the stones in the building carry a proportion with the corner-stone So Christians as the body with the Head It must needs be so because of Gods Spirit dwelling in us Ezek. 36. 27. Ioh. 7. 37. and because of the Graces in a Christian Faith and Love Faith working by Love is the great evidence of the new Creature If Faith and Love be strong it will quicken us to do much for God the apprehension of Faith doth enliven our notions of God Christ Heaven and Hell Faith puts Life into our thoughts of him Love is a notable pleader and urger 2 Cor. 5. 14. The Love of Christ constraineth us c. Secondly The Reasons why c. 1. They that have so much to do with God do see a need of it for he is a living God and will be served in a lively manner Rom. 12. 11. Not slothful in business fervent in Spirit serving the Lord. They that serve the Lord Negatively must not be slothful in business Affirmatively fervent in spirit God will not be served negligently coldly but with Life and earnestness The twelve Tribes served God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instantly Act. 26. 7. Instantly serving God with the uttermost of their strength He that hath a Right to our all must have our best surely he will not be put off with every slight thing Now the Children of God that are sensible of this are earnest for quickning that they may serve God in such a way as becometh him with Life and Power and Zeal for the manner in every Duty is to be regarded as well as the matter A man may do many things that are good but there is no Life in what he doth He prayeth but without any life in Prayer dead in Prayer Heareth but no Life in Hearing dull of Hearing All things in a Christian may be counterfeited but Life cannot be counterfeited that cannot be painted 2. They are acquainted with themselves and observe the frame and posture of their own spirits Now they that know themselves will see a need of Quickning 1 Because of the instability and changeable frame of mans Heart it hardly stayeth long in the same state now 't is up and anon 't is down as the constant experience of the Saints witness Sometimes they have a forwardness and strong propension of Heart to that which is good at other times a lothness and dulness or unfitness to perform any spiritual service when their Will is more remiss and their Affections unbent 'T is not indeed the constant frame of their Hearts yet it is a disease incident to the Saints even good men may feel a slowness of Heart to comply with the will of God and some hanging off from Duty Spontancae lassitudines sunt signa imminentis morbi so is this laziness and backwardness of spirit a sign of some great spiritual distemper Sometimes they are carried with great largeness of Heart and full sail of Affections at other times they are in bonds and streights that they cannot pour out their Hearts before God Psal. 77. 4. I am sore troubled that I cannot speak sometimes they have great Life and Vigour at other times no such lively stirrings but are flat and cold and dead when with Sampson they think to go forth and shake themselves as at other times Iudges 16. 20. by sad Experience they find that their Locks are gone that their Understandings are lean sapless and their Affections cold and their Delight and Vigour lost Man is a sinful weak inconstant Creature his heart is as unstable as water and much of this levity and instability remaineth with us after Grace as is seen in the various postures of spirit that we are under 2 Because of the constant opposition of the Flesh. There is an opposite Principle in our Hearts Gal. 5. 17. The body of Death that dwelleth in us doth always resist the life of the Spirit in us and therefore God must renew the influences of his Grace to preserve Life There are desires against desires and delights against delights this must needs abate our Vigour The Spirit draweth one way the Flesh another 'T is drawing Iam. 1. 14. Every man is tempted when he is drawn away of his own lust and enticed 'T is depressing Heb. 12. 1. Seeing we also are compassed about with so great a Cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us Carnal Affections hang as a weight retarding us in our Heavenly flight and motions 'T is warring Rom. 7. 23. I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin And therefore the Lord had need to cherish the new Creature and good seed which cannot but be weakned with this opposition 3 Because our outward condition doth
work a great change in us A Christian should and in some measure doth carry an equal mind in all Conditions and keep the same pace whither he goeth up-hill or down-hill and have his heart fixed in God whatever falleth out Psal. 112. 7. He shall not be afraid of evil tydings his heart is fixed trusting in the Lord. But alas we are much discomposed oftentimes especially at the first onset by our outward estate when under great Afflictions it puts a damp upon our spirits and we cannot serve God so chearfully Levit. 10. 19. And Aaron said unto Moses Behold this day have they offered their sin-offering and their burnt-offering before the Lord and such things have befallen me and if I had eaten the sin-offering to day should it have been accepted in the sight of the Lord. So Hezekiah it is said of him 2 Chron. 32. 25. When Hezekiah was sick unto death and he prayed unto the Lord and he gave him a sign that Hezekiah rendred not again according to the benefit done unto him for his heart was lifted up We are too apt to be dejected and cast down with worldly Troubles or exalted and puffed up with worldly Comforts and both bring on deadness upon the Heart both worldly sorrow and carnal complacency It is not requisite that a Child of God should be without all sense of his condition and it cannot be supposed that this sense should always be kept within bounds and under the Coercion and Government of Grace considering our weakness and therefore a Christian receiveth some Taint from the changes he passes thorow as the water doth from the soil through which it runneth He is sometimes in Credit sometimes in Disgrace sometime Rich sometimes Poor sometimes sick and in Pain at other times in Health and firm Constitution of Body Now though it argueth small strength to faint in ordinary Afflictions Prov. 24. 10. and a light spirit to be puffed up like a bubble with every slight blast yet when Troubles are heavy and pressing Gods best servants have been ready to dye and faint and in a full estate it is hard to keep down carnal rejoycing By both the freedom of following Gods service chearfully may often be interrupted 4 Because we sin away our life and strength and by our careless walking contract deadness and hardness of Heart The Mind like the Eye is soon offended and out of Temper we forfeit the quickning influences of his Spirit upon which the activity of Grace dependeth To correct our sinful rashness and to teach us more Watchfulness and Caution God withdraweth Phil. 2. 12 13. Be the sin a sin of Commission especially if grievous and hainous as David found a shrewd abatement of Life and Vigor after his foul sin Psal. 51. 11 12. Or a sin of Omission when we neglect God or serve him slightly if we give way to deadness Isa. 64. 6. rest in the work wrought and are more willing to get a Duty over than to perform it with any Life and Vigor God suspends his quickning If you do not mind the work why should God quicken you in it 3. Reason Is taken from the Nature of Gods Dispensation They do often and earnestly ask quickning because God giveth out by degrees and would keep us in constant dependance In him we live move 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have our being Act. 17. 28. both as Creatures and new Creatures There is a constant Concurrence of his motions and influences by their beings and operations God will indear his Grace to us by bringing us daily under new debt and therefore he doth not give us all our stock and portion in our hands lest we neglect him as the Prodigal did his Father By multiplyed and renewed Acts of Grace he doth more commend his love to us every day he must quicken us and in every Duty If so much Rain fell in a day as would suffice the Earth for seven years the Commerce between the Air and the Earth would cease Or if a man could eat so much at one meal as to go in the strength of it all his Life there would be no ground to pray for daily bread therefore God doth dispence his Assistances so as you must still wait upon him and be calling to him He keepeth Grace in his own hand that he may often hear from us Doctrine II. The main Argument which Gods Children have to plead in Prayer is his own favour and loving-kindness I shall shew I. That this is a Modest Humble and Pious Argument II. This is a Comfortable and Incouraging Argument I. 'T is a Modest Argument and 't were good if we could learn this modesty of David He was one much in Prayer diligent in keeping Gods Statutes abundant in all Acts of Devotion spent nights in Meditation and yet after all this placeth all his hopes in the Mercy and Loving-kindness of God and desireth onely to be heard according to mercy But in us there is a secret carnal notion of God as if he were our Debtor if we act for him or suffer any thing for him we carry it as if God were obliged to us Isa. 58. Wherefore have we fasted c. We cannot be at a Fast give a little Alms or make a Prayer but we think we have merited much at Gods hands Oh this is against all reason Alas what profit can we be to God Iob 35. 6 7 8. God is above the injuries and benefits of the Creature what miss had he of Angels and Men in those innumerable Ages of duration that went before any Created Being And as it is against Reason so it is against all the declarations God hath made of himself to us Ezek. 36. 32. Not for your sakes do I this saith the Lord of Hosts Be ashamed and confounded for your own wayes So Tit. 3. 4 5 6. But after that the kindness and love of God our saviour towards man appeared not by works of Righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our saviour In short no worth in us or Righteousness of ours is that Merit and Righteousness by vertue of which we are accepted with God Our Works and Righteousness are not that Condition by which we receive and apply this Merit that 's Faith No Works or Merit are a motive or the first inducing Cause to move God to give us that Faith but all is from his Loving-kindness and readiness to do good to the Creatures Again 'T is contrary to the practice of the Saints and Children of God who though never so Holy and never so good yet still they plead Mercy and this by direction from him who knoweth what plea is fittest for Creatures to use to God Luk. 17. 10. As it is not the merit of one part of the Earth that it lyeth nearer the Sun than another onely the Creator would
draw us to the same Fountain of Grace for Pardon and Life to our selves These Examples do more than the Doctrinal declaration because they do not onely shew that Mercy and Grace may be had but that it hath been attained unto by those who in all respects did judge themselves and were really unworthy of it as unable to lay hold of it and to make good use of it afterwards as we our selves The Ice is broken the Ford ridden before us therefore we may venture our Salvation and Acceptance with God upon the same Grace 3 His former love to our selves At first he took us with all our faults and betrothed us unto himself in Loving-kindness and tender Mercy Hosea 2. 19. and therefore he will still do us good freely and bountifully And so we may answer all Objections from Gods wonted goodness towards us When he hath entred into Covenant with us out of his Love and Bounty we may well expect that upon the same terms he should keep Covenant The continuance is more easily believed and asked than the beginning and first grant Psal. 36. 10. O continue thy loving-kindness unto them that know thee and thy righteousness to the upright in heart When by Experience we have found what it can do for unworthy creatures we may the better expect it should help us upon all occasions 4. The End why God exerciseth it which is his Glory even the glory of his Grace and Loving-kindness That that might be acknowledged and exemplified by those that are partakers of it even to be altogether glorious Eph. 1. 6. To the praise of his glorious grace wherein he hath accepted us in the beloved That it may be owned and esteemed as free and liberal and working of its own accord We only cross Gods End when we do not plead it admire it and esteem it highly and improve it for our Comfort for this is Gods End in the whole business of our Salvation from first to last that Men and Angels might be excited to set forth the praises of his rich Mercy and free Grace And here is a new incouragement to ask gracious supplies of God according to his Loving-kindness or upon the account of that Attribute even that his Grace may be more esteemed and exalted in our hearts Psal. 109. 21. But do thou for me O God the Lord for thy names-sake because thy mercy is good deliver thou me It concerneth him in point of his chief honour and glory to do good to his People that he may be known and owned to be a good and a gracious or loving God Use Well then If this be the great plea of the Saints 1. Let us meditate often of the Loving-kindness of God of his pitying and pardoning and lovingly intreating poor sinful and broken-hearted creatures that come to him This should be our daily Meditation bonum est primum potentissimum nomen Dei saith Damascene It is the first-born and chiefest name of God We cannot conceive of God by any thing that concerneth us so much as his Goodness by that we know him and for that we love him We admire him with Reverence for his other Titles but this doth first insinuate with us and command our respect to him The first Temptation that ever was in the World was to weaken the conceit of his Goodness in the heart of the creature as if God were envious harsh and sowre in his restraints still it is a great Temptation yet God is good to Israel Psal. 73. 1. Oh let us fortifie our Hearts with frequent thoughts of his Goodness and Loving-kindness As we should do this every day so especially upon the Sabbath day Psal. 92. 2. I will shew forth thy loving-kindness in the morning and thy faithfulness every night We should do this with all the advantage we can use more especially when we are in his presence conversing with him and ministring before him Psal. 48. 9. We have thought of thy loving-kindness O God in the midst of thy Temple We should often and seriously think when we come to God surely now we have to do with a loving and gracious God whether we wait upon him in Prayer or the Word or Sacraments if any prayer to make or comfort to expect 2. Observe the fruits and effects of it and value them They that are Students in Providence shall not seek long before they find God to be a God full of loving-kindness and tender Mercy Psal. 107. Whoso is wise and will observe these things even they shall understand the loving-kindness of the Lord. Few regard it or look after it but they that do pry into the course of his dealings shall not be without many instances of Gods love and free favour to them now when you have found it out value it Psal. 63. 3. Because thy loving-kindness is better than life my lips shall praise thee You shall have rich experiences such as will fill you with joy unspeakable and glorious to be esteemed above all comforts whatsoever 3. Praise God for it This should be a lively motive to praise him Psal. 138. 2. I will worship towards thy Temple and praise thy name for thy loving-kindness and for thy truth These two are the cause of all we have 't is without any deserving of ours only because we have to do with a gracious and faithful God Isa. 63. 7. I will mention the loving-kindness of the Lord and the praises of the Lord according to all that the Lord hath bestowed on us and the great goodness towards the house of Israel which he hath bestowed on them according to his mercies and according to the multitude of his loving-kindness The Prophet speaketh as if he could never find words enough or pregnant enough to express his sense of Gods gracious dealing so bountifully had he dealt with his People 4. Let us improve this loving-kindness and readiness of Gods Mercy to help penitent Supplicants 1. In a way of Trust the least degree of which is enough to keep the sinner from running away from him how grievous soever his offences and demerits be yet come to him say as David Psal. 51. 1. Have mercy upon me O God according to thy loving-kindness according unto the multitude of thy tender mercies blot out my transgressions Yea make it a ground of confidence and support Psal. 69. 16. Hear me O Lord for thy loving-kindness is good turn unto me according to the multitude of thy tender mercies 2. In a way of Fear that we may not interrupt the sense of it or stop the current of his good will Psal. 26. 3. Thy loving-kindness is before mine eyes and I have walked in thy truth 'T is the ground of all our Confidence lose not that the Lord taketh notice of them that trust in his goodness Nahum 1. 7. The Lord is good a strong hold in the day of trouble and he knoweth them that trust in him There is one word yet undiscussed According to thy Iudgment Some
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
only allowed to plead for themselves but they have an Advocate to plead for them The very Judge is their Advocate Oh let us hold God to this latter Covenant and Judgment of Grace Mercy and Goodness Lord upon these terms we dare come unto thee Secondly Consider the Blessing offered in this Covenant Heb. 4. 16. Mercy and grace to help It offereth Mercy for Pardon of Sins a Blessing which the Law knew not and Grace to help that 's for our purpose 'T is a Covenant which alloweth you expences to run the way of Gods Commandements gives you straw to make your Brick filleth your hand to pay the Master's Rent 'T is not an hard Master to reap where it soweth not but will cause you to walk and run whither it sends you Thirdly Consider There is nothing in God contrary to us or standeth in our way for it is all removed by this Judgment or Covenant If any thing 't is the Justice of God but that doth not stand in our way being satisfied by Christ. 1. If you take Justice as it implyeth his Remunerative and Vindictive Justice we have the Merit of Christ to plead There is a Ransom paid by him to whom the sinner is fled for refuge So that God may do us good without any blemish or imputation of defect to his Righteousness and Justice against Sin Rom. 3. 24 25. 1 Ioh. 1. 9. 2. As Righteousness implyeth the rectitude of his Nature In thy faithfulness answer me and in thy righteousness Psal. 143. 1. These things that terrifie others comfort the Godly The Righteousness and Truth of God are their Support His veracity is a part of his Righteousness as it becometh every Just man to make good his Promises SERMON CLXVIII PSALM CXIX VER 150. They draw nigh that follow after mischief they are far from thy Law HEre in this Verse he giveth an account what was the cause of his frequent and earnest crying unto God of his Hope Meditation begging for Quickening because he was ready to be destroyed by those who every day went off further and further from Gods Law they were ready to accomplish their wicked and malicious purpose upon him and prepared for it and even now at his heels to do him harm and mischief they draw nigh c. In the Words we have First An Intimation of approaching danger they draw nigh that follow after mischief Secondly A Description of those from whom the danger was feared they are far from thy law First They draw nigh c. The enemy is at hand even at the doors the Prophet speaketh as if he did hear the sound of his feet yet they are as far from thy Law as near to destroy me Doctrine Extream danger may sometimes draw nigh unto and even tread upon the heels of Gods People Reasons I. From the implacable Malice of their Enemies 1. They seek the Destruction of the People of God nothing less will content them this is implyed in the word mischief in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 83. 4. Come let us cut them off from being a Nation that the name of Israel may no more be in remembrance That 's their aim that not one of that denomination be left Psal. 137. 7. Rase rase it even to the foundation thereof Nothing will satisfie them but utter Ruin and Extirpation they that expect milder Terms from the seed of the Serpent flatter themselves with a vain hope 2. They follow this end with all industry and diligence this is implyed in the phrase that follow after mischief They watch all occasions pursue every advantage to bring their purpose to pass Some in Scripture are said to follow after Righteousnes Isa. 51. 1. it noteth their constant Trade and Study It may be rendred Pursuers of Righteousness as in the text Pursuers of Mischief They that follow after Righteousness are such as continue constant in the serious and sedulous practice of Holiness and they that follow after Mischief are such as are unwearied in the Prosecution of their Malicious Designs It implyeth a Metaphor taken from the vehemency of Huntsmen in the pursuit of their Foe or Prey So Prov. 21. 21. He that followeth after Righteousness and Mercy findeth life And Heb. 12. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow peace and holiness As Asâ—…el pursued Abner 2 Sam. 2. 19. and turned not to the right hand or to the lefâ—… from following after Abner The Sept. render here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they earnestly seek to undo me II. From the Providence of God who permitteth malicious Enemies to draw nigh to his people and to have many advantages against his people for Holy and Righteous Ends. 1. That this it the usual Course of Gods Providence to suffer his people to be reduced to great dangers and extremities that there is not an hairs breadth between them and ruin Paul was in the very mouth of the Lion 2 Tim. 4. 17. before God delivered him by the Lion he meaneth Nero a bitter enemy to the Christians and the Lamb was brought bound to him the Prey was in the Lions mouth before God delivered him 2 Cor. 1. 10. compared with 1 Cor. 15. 32. and both with Acts 14. 19. I gave my self for dead 't was a thousand to one he had not been sacrificed to the fury of the multitude So was David often near taking dangers which he did or could hardly escape Psal. 54. the Title When the Ziphims discovered him to Saul So Psal. 57. the Title When he fled from Saul in the Cave the Army of Saul at the mouth of the Cave and Saul cometh into it and yet God blinded him so that he escaped So the Church Psal. 124. 1 2 3. If it had not been the Lord that was on our side now may Israel say if it had not been the Lord who was on our side when men rose up against us then they had swallowed us up quick when their wrath was kindled against us They were in the midst of their fears 2. Why is this his usual Course 1. To exercise their Trust and Dependance Graces are seldom exercised to the life till we are near the point of Death now rather than God will suffer his people to live by sense without manifesting Grace and bringing honour to their Profession and the Truth of his Promises he will cast them into great dangers The skill of a Pilot is seen in a storm so is Faith put to 't in great conflicts as 't is in Cares so in Fears many are reduced to great streights in the Family no Meal in the Barrel no Oyl in the Cruise Ioh. 6. 4 5 6. When Iesus then lift up his eyes and saw a great multitude come unto him he saith unto Philip Whence shall we buy bread that these may eat And this he said to prove him for he himself knew what he would do A poor Believer is put to 't Children increase Trading seemeth dead what shall we do When danger is danger
us and we are called by thy name leave us not Thus God is said to be nigh because he dwelleth in the Churches and walketh in the midst of them but those that are Converted indeed are in a straighter Union with God all those that are Members of the Visible Church and are united to Christ by a visible and political Union they have great Priviledges for they are a Society under God's special care and government and enjoy the means of Grace and the offers of Salvation and great helps by the gifts bestowed upon the body and so have God nearer to them then others though they have not the saving fruits of Union with Christ and Communion with God Once more a People that are nigh unto God visibly and politically may be cast off as Ier. 13. 11. For as a girdle cleaveth to the loines of a man so have I caused to cleave unto me the whole house of Israel and the whole house of Iudah saith the Lord that they might be unto me for a people and for a name and for a praise and for a glory but they would not hear yet I will cast them away as a rotten girdle that is good for nothing ver 10. These words are the Application of a charge given to Ieremiah to get him a girdle and hide it till it was rotten and then to bring it forth and tell the People the meaning of this Ceremony he was to get a Girdle not Leathern nor Woollen such as were commonly worn by the ordinary sort but a Linnen Girdle such as the better sort of Persons were wont to wear he was not to wet it or put it in water to imply that neither God not ought from him had been the cause of the general Corruption and Destruction of this People but to hide it in a dry place near Euphrates till it was Corrupted Thus God would lay visibly before their eyes their own state they were as near about him girded as close to him as a girdle about a man's loins yet then good for nothing But for those to whom God is near by saving benefits they cannot be lost for where the nearness is really begun it will continue and never be broken off You may as well separate the Leaven and the Dough impossibile est massam a pasta separare c. 5. In those that are living Members of Christ's Mystical Body we must distinguish between a state of nearness and Acts of nearness by Converting Grace we are brought into a state of nearness unto God and in Worship we actually draw nigh unto him and he to us The state of nearness is the state of Favour and Reconciliation with God into which we are admitted who were before strangers and Enemies Col. 1. 21. And you that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled And also our participation of the Divine Nature 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust or Life of God from which we were formerly alienated by Sin Eph. 4. 18. Having their understandings darkned being alienated from the life of God through the Ignorance that is in them because of the blindness of their heart For these three do alwayes go together the Favour of God the Image of God and Fellowship with God when Adam lost one he lost all when he lost the Image of God he also lost the Favour of God or Fellowship with God or nearness to him So then our state of nearness lyeth in the recovery of the Favour of God and the Image or Life of God when we stand right in his grace and live his life they are both great Mercies and both the ground of our Fellowship with God or nearness to him Oh Christians think with your selves is it not a great priviledge for poor sinful Creatures that could not think of God without horror or hear him named without Trembling or pray to him without great dejection of Heart to look upon God as reconciled and willing to receive us and bless us So for the Life of God to have a life begun in us by the Spirit of God and maintained by the continual Influences of his Grace till all be perfected in Glory what a Priviledge is this None but they that live this Life can have Communion with God Things cannot converse that do not live the same Life as Adam had no Companion or meet-help but was alone though all the Creatures came and subjected themselves to him Trees Beasts Men c. Gen. 2. 18. And the Lord said it is not good for man to be alone I will make him an help meet for him But besides this state of nearness there are special Acts of nearness both on God's part and ours he is nearer to us sometimes than at others when we have more evidences of his Favour inward or outward inward Evidences when he quickens comforts supports the Soul filleth the heart with Joy and Peace in Believing at such a time God is near we feel him sensibly exciting and stirring up his own work in us The Soul alwayes dwelleth in the Body but it doth not alwayes act alike it is ever equal in point of Habitation but not in point of Operation So Christ doth always dwell in the heart by his Spirit but he doth not alwayes act alike but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his good Pleasure Phil. 2. 13. God is not alike always present with his People but never withdraweth that Influence that is necessary to the being of Grace Psal. 73. 23. Nevertheless I am continually with thee thou hast holden me by my right hand So outwardly sometimes God hideth himself sometimes seemeth not to mind the affairs of his People at other times all the World shall know that they are near and dear to him he that toucheth them toucheth the Apple of his Eye those that will not see shall see and be ashamed for their envy at his people Isa. 26. 11. So on our part there is a standing Relation between us and God but our hearts are more or less towards him in Worship we especially then draw near unto him though there be a communion in walking with God in our whole course these things must be distinguished for actual intercourse may be interrupted or suspended when our state of nearness to God ceaseth not 6. The Grounds and Reasons of all nearness or the way how it cometh about are these four I. God's Covenant with us II. Our Incorporation into Christ. III. The Inhabitation of the Spirit in us And IV. Mutual Love between God and us These are the Reasons why God is near us and we a People near unto God I. His Covenant with us or Confederation in the Covenant God promiseth to be our God and we to be his People Ier. 32. 38. And they
will be their own men and walk by their own Will have no Title to the Priviledges that accrue by the Marriage such licentious Spirits are at liberty but to their own wo they have a liberty to go to Hell and undo their own souls It was the Wisdom of God to bind us to displeasing duties by the proposal of Comfortable priviledges every man would desire to be saved and to be happy for evermore but corrupt nature is against Holiness now without Holiness there is no Happiness The conditional Promise doth more bind and draw the heart to it when we lay hold of it by yielding to perform the Condition required then may we groundedly expect the priviledge promised We would have Salvation but we cannot unless we submit to Gods terms for Christ came not to gratifie our selfish desires but to subdue us to God we would have sin pardoned we would be freed from the Curse of the Law and the flames of Hell but this can never be while we walk in our own ways and are averss to Holiness of Heart and Life for God would ever sweeten Duties by Felicities 2. Because of the prefect contrariety between the Temper of Wicked Men and this Salvation so that they are wholly uncapable of it 1. They care not for God who is the Author of this Salvation he is not in all their Thoughts Words and Wayes Psal. 10. 1. The wicked through the pride of his countenance will not seek after God God is not in all his thoughts They are far from him though he be not far from every one of them he is within them and round about them in the effects of his Power and Goodness but they never think of him nor take care to serve and please him that is the Reason in the Text they seek not thy Statutes If they seem to draw nigh to him at any time in some cold and customary Duties they do but draw nigh to him with their Lips but their hearts are far from him Isa. 29. 13. This people draw near to me with their mouth and with their lips do honour me but have removed their heart far from me and their fear toward me is taught by the precepts of men Or as it is in another Prophet Ier. 12. 2. Thou art near in their mouth but far from their reins They profess to honour God with a little outward and bodily service but have no Love and Affection at all to him 2. They slight Christ who is the procurer of this Salvation however they could like him as their Saviour they like him not as their Guide and Governour So he complaineth Psal. 81. 11. My people would not hearken to my voice and Israel would noâ—…e of me And Luk. 19. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His citizens hated him and sent a messenger after him saying we will not have this man to reign over us Men cannot endure his Bonds and Yokes Psal. 2. 3. Let us break his bands asunder and cast away his cords from us that they should deny themselves their own Wisdom and Will and wholly give up themselves to the Conduct and Will of Christ. It is his spiritual Kingdom that is most contrary to our Carnal Affections for if there were no King in Israel then every man might do what is best in his own eyes They would not be crossed in their Licentiousness of Life and therefore when Christ bringeth his Bonds and Cords with him they set him at nought 3. They despise the Word in which we have the offer of this Salvation and Counsel and Direction given us how to obtain it There God calleth upon us to be saved 1 Tim. 2. 4. He will have all men to be saved and to come unto the knowledge of the Truth but most slight his Voice and thereby put all hope far away from themselves See Acts 16. 26. compared with the 48 verse in the 26 verse To you is the word of this salvation sent Mark first he calleth the Gospel the word of salvation because there we have the way and means set forth how it was procured for us there we have Counsel given us what we must do on our parts that we may be interessed in it there also we have the Promise and Assurance on Gods part that so doing we shall obtain it Mark again he saith this word of Salvation was sent to them he doth not say brought but sent The preaching of the Gospel is governed by Gods special Providence When Salvation is offered according to his Mind and in his Name we must look upon it as a Message from Heaven directed to us for our good not by the Charity or good Will of Men but the Grace of God Now if you despise this what will be the Issue see Verse 46. Since ye put away the Word of God from you and judge your selves unworthy of everlasting life that is by this Obstinacy and Perverseness you become uncapable of receiving benefit by it That Phrase ye judge your selves is very notable there is a judging our selves unworthy that maketh way for the applying of the Gospel unto us rather than taking it from us as the Publican judged himself and went home justified but an humble self-judging is not meant here but an Obstinate Contemptuous refusal of Eternal Life All Unconverted men are unworthy of Eternal Life but they that refuse Grace offered judge themselves unworthy of Eternal Life put it out of all question clear God if he thus judge them by their Fact declare their Condemnation just 4. They refuse the beginnings of this Salvation and foregoing Pledges which God vouchsafeth in this World by way of taste and earnest Grace is the beginning and pledge of Glory to be turned from Sin is a great part of our Salvation Mar. 1. 21. He shall save his people from their sins It is not only salvation when freed from Misery but salvation when freed from Sin not only from evil after Sin Hell and Punishment but from the evil of Sin from a proud lazy self-loving Heart He hath saved us by the washing of water Tit. 3. 5. When the power of Sin is broken and the life of Grace is begun in the Soul then do we begin to be saved the Spirit of holiness is the Earnest of our Inheritance and an Earnest is part of the sum Eph. 1. 13 14. In whom ye also trusted after that ye heard the word of truth the Gospel of our salvation in whom also after that ye believed ye were sealed with the holy spirit of promise which is the earnest of our Inheritance until the redemption of the purchased possession to the praise of his glory Therefore holiness is a part of Eternal Salvation now without this we cannot have the other part They that slight holiness shall never see God 5. They despise the Salvation it self rightly understood partly because they only value it under a fleshly Notion as a state of Happiness and Ease not as a state of immaculate
seriously give up our selves to the observation of Gods Will and attend upon this work Thus wicked men do not seek it is the least of their Cares Psal. 73. 27. Lo all they that are far from thee shall perish The whole stream and course of their Affections Lives and Actions do run from God to the Creature they care not whether they please God yea or no Prov. 19. 16. He that keepeth the Commandments keepeth his own soul but he that despiseth his ways shall dye He slights his way that goeth on as his own heart leadeth him as a Traveller that regardeth not to choose his way but goeth through thick and thin he despiseth his way so he that careth not whether his way be pure or filthy Well then the sum is wicked men care not to know and obey Gods Word II. Reasons Why they are wicked that do not seek Gods Statutes 1. Because Omissions where they are of Duties absolutely necessary and total and universal and do necessarily draw sins of Commission along with them do argue a state of wickedness but such is the Case here to live in a known sin whether of Omission or Commission is damnable Iam. 4. 17. To him that knoweth to do good and doeth it not to him it is sin but especially when Total c. The wicked are thus described them that forget God Psal. 9. 17. The wicked shall be turned into Hell and all the Nations that forget God Iob 8. 13. So are the paths of all that forget God Psal. 50. 22. Now consider this ye that forget God left I tear you in pieces and there be none to deliver This sayeth a man open to all Sin and maketh way for his Destruction So Zeph. 1. 6. They have not sought the Lord nor enquired after him that is enough to damn them if they do not break out into Excess 2. Because they are guilty of great wrong to God and to their own Souls 1. To God It is a Contempt of his Authority when men will not study to know and do his declared Will that is make it their business to do so For it is a great slighting of him looking upon his direction as of little importance Hos. 8. 12. I have written to him the great things of my law but they were counted as a strange thing and therefore were strangers to it as if there were no danger in walking contrary to it 2. To themselves Gods Statutes concern our Salvation as well as his own Glory Luk. 7. 30. The Pharisees and Lawyers rejected the counsel of God against themselves Thus a wicked man is Felo de se. Prov. 8. 35 36. Whose findeth me findeth life and shall obtain favour of the Lord but he that sinneth against me wrongeth his own soul all they that hate me love Death Use. I. You see now who are far from Salvation they that do not study the Word of God to conform themselves thereunto Use. II. Let us be sure to be far from the disposition of the Wicked let us with all our hearts seek to comply with the Precepts of God and be more diligent and earnest in bringing our hearts to a true Scriptural Holiness that we may not be in this danger Motives 1. From the excellency of these Statutes to be employed in the service of God is the greatest honour and the most blessed Life upon Earth if it be irksome it is a sign of a Disease and some great Distemper or Inclination to some base dreggy delights of the Flesh if the Soul were rightly constituted it would be our greatest pleasure honour and content other work spendeth our strength this increaseth it the way of the Lord is strength to the upright 2. From Salvation it is great sure near Great both as to Body and Soul Sure Gods Word past is unalterable Near should we faint in the sight of our Country and be sluggish and negligent when heaven is at hand 3. There is present content in the sight of our Qualification and clear distinction from the wicked SERMON CLXXIV PSALM CXIX VER 156. Great are thy tender Mercies O Lord quicken me according to thy Iudgments IN the former Verse we presented you with the Judgment of God against the wicked we shall now present you with a more comfortable Argument his Mercies to his people When ever we think or speak of the Damnable Condition of the Wicked we should remember the Grace of God that hath made the difference between us and them We were no better by Nature than they only Mercy interposed for our rescue and snatched us as brands out of the burning So here David flyeth to Gods Mercy as the original Cause of all that he had or hoped for from him great are thy tender mercies O Lord c. In the words there is I. An Eulogy or an Ascription of Praise to God Great are thy tender mercies O Lord. II. A Prayer Quicken me according to thy Iudgments The one maketh way for the other for because Gods Mercies are so great therefore he is incouraged to come unto him for help In the Eulogy we have the thing praised Gods Mercy 'T is set forth by a double adjunct one taken from the Quality the other from the Quantity From the Quality 't is Tender and Bowel-Mercy from the Quantity 't is great Or the word may be rendered many the Mercies of God as one saith are many and Motherlike Having layed this Foundation for his hope the Man of God proceedeth to his Prayer which is our second branch where you have the Request Quicken me the Argument according to thy Iudgments that is thy Promises in the New Covenant as we before explained the word Those Premises are called Judgments because they are Rules of proceeding in the New Court which God hath set up Many things might be observed from these words 1. That the Primary Cause of all that we have and expect from God is his Mercy The Man of God beginneth here when he expected different usage from the wicked or that God should deal with him in another manner than with them 2. That this Mercy is so great and large that it is every way sufficient for our help 3. The Termes and Rules according to which we are to expect this Mercy are set forth in the New Covenant where God hath bound himself to shew Mercy to his People upon such Conditions as are there specified So that this Covenant doth inform us and assure us both of Gods Mercy and Gods Quickning 4. One special New-Covenant-blessing is the preservation of the Life of grace in our Souls There is a great necessity of it because in the spiritual life we are subject to fainting and the Children of God have a great value and esteem for it for they are more sensible of Soul-distempers than other men and when they see others stark dead in Trespasses and Sin they are the more displeased with their own remaining deadness and therefore would have the
distinction between them and wicked men made more clear and sensible by the activity and vigour of Grace and their diligence and care of Salvation which the wicked neglect awakened by new influences from God and therefore do they so often pray for Quickning Accordingly God in the New Covenant as the God of their Life and Salvation hath undertaken to keep them fresh and lively and therefore when ever we are under deadness we should not be satisfied with it or think it a light evil but present our condition to God looking to the Promise of the New Covenant wherein God hath promised to put his Spirit into our hearts to cause us to walk in his wayes But because all these Points have been often discussed I shall only handle this one Point Doctrine That in the Lord Iehovah there are great and tender Mercies First I shall open the Mercy of God Secondly The Adjuncts the Greatness and Tenderness of them First I shall open the Mercy of God That Mercy is one of Gods Attributes the Scripture is plain and clear Psal. 62. 12. Also unto thee O Lord belongeth Mercy he had said before once hath God spoken and twice have I heard this that power belongeth unto God This is an evident and certain Truth that God is Almighty and hath all power to avenge his Enemies and Reward his Friends but because this is not a sufficient Foundation for our Trust there wanteth more to invite the Creature to depend upon God than his bare Power and Ability to help us there must be also an assurance of his Readiness to do what he is able and that we have in this other Attribute which is as proper and as much belonging to God as Power and that is Mercy Yea 't is an Attribute in the exercise of which God delights most of all Mich. 7. 18. Because he delighteth in mercy God delighteth himself in all his Attributes yea in the manifestation of them to the World but chiefly in Acts of Mercy These come readily from him and unextorted Though God willeth the Punishment of a sinner for the manifestation of his Justice yet these Acts of his Vengeance are not so pleasing to God as the Acts of his Mercy for he never doth them of his own accord but is provoked Acts of Mercy flow from him like life-honey but acts of Vengeance are his strange work Isa. 28. 21. Bees give honey naturally sting when provoked therefore God is no where called pater ultionum whereas he is called pater miserationum 2 Cor. 1. 3. The father of mercies 'T is the Original and Fountain-cause of all our Comfort get an Interest in his Mercy and all his other Attributes shall be for our good Mercy will set a-work his Wisdom to contrive his Power to Accomplish what is for our Comfort and Salvation his Justice and Wrath to avenge your quarrel all other Attributes are serviceable to Mercy among the things that are ascribed to God there is this order that one is given as a reason of the other As in the business of our Salvation why doth God discover himself with so much Wisdom and Power Because of his Mercy Of his Mercy hath he saved us Tit. 3. 4 5. Of his Mercy quickned us Eph. 2. 4 5. Of his Mercy begotten us to a lively hope 2 Pet. 1. 3. But what moved him to shew Mercy to us You can go no higher unless you assign a Cause like itself God who is rich in Mercy out of his great love wherewith he hath loved us indeed so he shewed Mercy because he would 1. The Goodness of the Divine Nature as it doth discover itself to the Creature is called Benignity or Bounty sometimes Grace and sometimes Mercy The first issue or effect of the Divine Goodness is his Benignity or Bounty by which God by giving something to the Creatures sheweth himself Liberal or Bountiful this is his goodness to the Creature as a Creature Thus he hath given being to all things bare Life to some Sense to others and to Man and Angels Reason and Grace The next Term by which the Goodness of God is expressed is Grace by which he freely giveth to the Creature all that good which they have beyond all possibility of Requital The third Term is Mercy which implyeth the ready inclination that is in God to relieve our Misery notwithstanding Sin These three Terms agree in this that they all express the Goodness of God or his Communication of himself to the Creature God knoweth himself loveth himself but he cannot be said to be Bountiful or Gracious or Merciful to himself these things respect us And again that none of these can be reciprocated or turned back from the Creature to God we may Love God who hath loved us first 1 Ioh. 4. 19. but Mercy or Grace never results from the Creature to God we know God and love him but cannot be said to be Merciful to him He giveth out Mercy and Grace but receiveth none thus they agree but they differ in that Bounty or Goodness respects the Creature as a Creature Grace respects the Creature as being able to make no recompense to God or to Merit any thing at his hands but Mercy addeth these two things to the former as supposing us in Misery the Object of it is persona miserabilis or as finding us under demerit or ill deserving and appoints a remedy for us God doth good to the Angels that never sinned out of Grace but to Man fallen out of Mercy so that his Mercy is nothing else but his proneness to help a man in Misery notwithstanding Sin 2. We must distinguish between Mercy as 't is an Attribute in God and the Acts and Effects of it as they are terminated upon the Creature As 't is an Attribute in God Psal. 103. 8. The Lord is merciful and gracious so 't is Infinite as his Nature is but in the Effects as to us there is a great difference Mercy is one in the Fountain many in the Streams because there are divers Effects divers wayes of shewing mercy Mercy in the Effect may cease as when the Angels turned Devils and when God threatneth to take away his mercies from us but God doth not cease to be merciful in himself the effects of Gods mercy are more or less but the Attribute in God is not so Mercy as an Attribute doth not oppose Justice but the effects of Gods mercy may be and are contrary to the effects of his Justice as Punishment is contrary to Blessing 3. Gods Mercy is either General or Special or Peculiar First Gods general mercy hath for the Object of it not only men even them that are strangers to the Faith but also all the Creatures for 't is said Psal. 145. 5. His tender mercies are over all his works God helpeth the poor brute Creatures in their needs and doth supply them with provision convenient for them then there is his special mercy to Man helping and succouring him in
sweetness in it to Confer together of holy things Rom. 1. 12. That I may be comforted by the mutual faith of you and me Holy discourse doth refresh more than vain and foolish jesting 't is a far sweeter thing to talk of the Word of God and those spiritual and heavenly things which are contained therein than to spend the time in vain and foolish jesting or discoursing about meer Worldly matters should any thing be more delightful to a Christian than Christ and Heaven and the Promises of the World to come and the way that leadeth thither and should it be burdensom to talk of these things which we profess to be our only hope and joy certainly our Relish and Appetite is mightily depraved if we think so judge our-selves in a Prison when we are in good Company who remember God and when they invite you to remember him with them will you frown upon the motion because 't is some check and interruption to your Carnal Vanity 4. The well ordering of our Words is a great point of Christianity and argueth a good degree of Grace He that bridleth his tongue is a perfect man Iam. 3. 2. Death and Life are in the power of the Tongue saith Solomon Prov. 18. 21. upon the good or ill use of it a mans safety doth depend Not only temporal safety but eternal Matth. 12. 37. By thy words shalt thou be justified and by thy words shalt thou be condemned These Evidences are brought into Judgment therefore it concerneth us to see what our Discourses are as well as our actions Solomon often describeth the righteous by his good Tongue Prov. 10. 13. The mouth of the righteous bringeth forth wisdom And Prov. 12. 18. The tongue of the wise is health Use. I. Is Reproof It reproveth us for being so dumb and tongue-tyed in holy things We can speak liberally of any subject only we are dumb in spiritual matters which concern our Edification we shew so little Grace in our Conferences because we have so little grace in our hearts Alas many that profess Religion their talk is little different from other mens as if they were ashamed to speak of God or had nothing to say of him and for him I do not alwayes bind you to talk of religious things but sometimes it bindeth Now when is it your Tongues speak of the Word in a serious and affectionate manner Can you love God and never put in a word for him Can you see or hear God dishonoured and suffer your mouths to be sealed up with a sinfull â—…nce that you should not have a word to speak in the cause of God Use. II. Is to Exhort us to be frequent and serious in our discourses of God and spiritual heavenly things For means to help us 1. Divine Illumination to teach others the way of God requireth that we our selves should be taught of God then it cometh the warmer and fresher when we speak not by here-say only but experience as heart answereth to heart so the renewed heart in him that heareth to the renewed heart in him that speaketh and we shew others what God by his illuminating grace hath first shewed us it savoureth of that Spirit that worketh in both he will easily kindle others who is once on fire himself The word passeth through others as water through an empty Trunk without feeling they may speak very good things but they do but personate and act a part but when we have been in the deep waters and God hath bound up our wounds we can more feelingly speak to others 2. A sight of the excellency of the Word and a value and esteem thereof the reason in the Text for all thy Commandments are righteousness We are apt to speak oftenest of those things which we most affect Did not your Souls grow out of relish with these Holy Spiritual and Excellent things your speeches about them would be more frequent lively serious and savoury for we cannot conceal our Affections Our coldness in speaking to others of these spiritual and heavenly things cometh from want of this perswasion that all his commandments are righteousness For they who are perswaded of the excellency of the Word will be talking of the sweetness of its Promises continually 3. A Stock of Spiritual Knowledge Matth. 12. 35. A good man out of the good treasure of his heart bringeth forth good things Every man entertaineth his Guests with such Provisions as he hath 'T is the Word which enableth us to edifie our selves and others with holy Conference the more store the more we have to bring forth upon all occasions Col. 3. 16. Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another A plentiful measure of Gospel Knowledge enableth us to direct and instruct others there all Wisdom is made plain things revealed which cannot be found else-where that which may by long search be found else-where is made ready to our hands and brought down to the meanest Capacity The Heart is the Fountain from whence the Tongue doth run and flow and when the Heart is well furnished the Tongue will be employed and exercised 4. Zeal for the Glory of God and Love to others Souls we should communicate to others what we have learned our selves David would not reserve his knowledge to himself Teach me and my tongue shall speak of thy word Fire turneth all about it into Fire Mules and all Creatures of a Bastard Race do not Procreate Davids Maschil Psal. 32. Title is to instruct others True good is diffusive in itself our Candle enlightened should enlighten others When Philip was called he inviteth Nathaniel to come to Christ Iohn 1. 45. Andrew calleth Simon True Grace sheweth itself in Zeal to promote the Kingdom of Christ and the good of our Neighbours Souls and the new Nature seeketh to multiply the kind and such as are brought to Christ will be careful to invite others 5. Wisdom is necessary Col. 4. 6. Let your speech be alwayes with grace seasoned with salt that you may know how to answer every man that is seasoned with the salt of Holy and Divine Wisdom that it may be savoury and acceptable to the Hearers and both Delight and Edifie Without this Holy Skil and Wisdom how often is Conference turned into Jangling or meer Babling 6. Watchfulness and heed otherwise Corruption will break out in Pride in a vain ostentation of parts Passion in some heat of Words Worldliness and Sensuality in diverting from Holy Conference to that which is Carnal and Worldly Discontent in some unseemly Expressions of Gods dealings with us Indiscretion and Folly in a multitude of impertinent Talk Psal. 141. 3. Set a watch O Lord before my mouth keep the door of my lips The Tongue must be watched as well as the Heart all Watching will be to little purpose unless God bridle and direct our Tongue that nothing break out to his Dishonour There must be a constant Guard that nothing
be revived and what was cursorily sought at other times should now be sought with some Vehemency and Longings in Prayer Ier. 29. 13 14. When they shall seek me with their whole heart they shall find me and I will give them an expected end We do not stir up our selves to take hold of him Psal. 14. 7. Oh that the salvation of Israel were come cut of Zion There should be a Longing we should not content our selves with a few dead and drowsie Prayers 3. Salvation may be Comfortably expected from God for as necessity enforceth these Longings so Hope quickeneth them Now it may be expected for he is mighty to save Isa. 63. 1. he is willing to save a distressed People Ver. 5. I looked and there was none to help therefore mine own arm brought Salvation to me God strook in for the deliverance and help of his People when all humane help failed he did the work alone himself Once more when he meaneth to save he covereth himself with Frowns and Anger as if he meant to destroy Isa. 45. 15. Verily thou art a God that hidest thy self O God the saviour He seemeth to hide and stand aloof from his People in their Afflictions and carrieth himself so closely and covertly in the passages of his Providence that his People know not what he meaneth to do what is our work then but to keep Longing and Waiting and Looking to Gods hands till he have mercy upon us Doctrine II. That we should delight in the Promise before the Salvation cometh So doth David say here thy law is my delight that is whilst he was Longing for Gods Salvation and by Law is meant Gods Word in the General the Promise is included in it as well as the precept 1. A Believer should not be comfortless in his Troubles Ioh. 14. 1. Let not your hearts be troubled ye believe in God believe also in me Immoderate sorrow for temporal Evils will not become one that hath an interest in God and Christ whatever falls out in the World God is the same still and the Covenant is the same and our better part and our happiness is above the reach of Trouble there is a Long-suffering with Joyfulness Col. 1. 4. 2. All our delight and solace must not arise from the delights of Sense but out of the Word of God 'T is good to see what is our solace and support in Troubles for the man is as his solace is Psal. 94. 19. In the multitude of my thoughts within me thy comforts delight my soul. How do we ease our selves in our perplexities and griefes is it with Gods Comforts Now Gods Comforts are Gospel Comforts the Comforts we have from the Word they will make us more love the Word and trust more upon Gods Word and the more confidently expect the performance of it 3. The Promises should support us upon a twofold account partly because they are good and partly because they are sure 1. They are good there is a fulness in Gods Allowance that suiteth with all our Cases Psal. 84. 11. For the Lord God is a Sun and a Shield he will give grace and glory and no good thing will he withhold from them that live uprightly So 1 Tim. 4. 8. Godliness hath the promises of the life which now is and of that which is to come Heaven and Earth are laid at the feet of it A Man cannot desire a greater Cordial than necessary provisions for this and the future Life Psal. 119. 111. Thy testimonies I have taken for an herâ—…ge for ever they are the rejoicing of my heart The promises of the World to come should swallow up all our present grief for there is more in heaven than can be taken from us in the Creature 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 And Heb. 10. 34. And took joyfully the spoiling of your goods knowing in your selves that in heaven ye have a better and a more induring substance We have a Treasure and an happiness elsewhere which cannot be infringed by the Afflictions we endure in this World we do not loose much if we get Eternal Salvation in the issue and so we get to Heaven no matter how dark soever our passage be then for the Promises of this Life they suit with all our Troubles Wants Dangers Breaches and Distresses But what confidence can we have of these Temporal Deliverances or Mercies Answ. Either we shall have the Mercies themselves or God will order Providences so as it may be good for us to want them and have something better given in lieu of them Rom. 8. 28. We know he will not leave us wholly destitute Heb. 13. 5. nor bring upon us insupportable difficulties 1 Cor. 10. 13. and this should be enough for us to maintain us in Life and Comfort 2. They are sure as well as good 1. As Promises a Promise is more than a purpose for 't is a purpose not as conceived in the mind of a man but declared to another to invite hope 't is more than a Doctrine a Doctrine giveth notice of Priviledges but a Promise giveth us an Interest in them 'T is more than a Revelation or Prophesie Scripture prophecies will be fulfilled because of Gods Veracity but Scripture promises not only because of Gods Veracity but also his fidelity and justice there is a kind of Righteousness in making good promises because we give another a Right and Claim to the things promised by the promises we make to him A promisory Lye is worse than an aâ—…ertory Lye a promise gives us an holdfast upon God promittendo se fecit debitorem 2. As the Promises of God who cannot Lye and deceive the Creatures Heb. 6. 18. That by two immutable things in which it was impossible for God to Lye we might have strong Consolation And therefore by acting Faith on these declarations of his Will we may have the Accomplishment of them none that euer depended on Gods Word were disappointed Psal. 18. 30. The word of the Lord is a tryed Word God was never yet found worse than his Word he hath been tender of the Credit of his Word Psal. 138. 2. Thou hast magnified thy Word above all thy Name Heathens have acknowledged that God hath never so much shewed himself in the World as in these two things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in doing good and keeping Promise Above all that is named and famed of God this is most Conspicuous Use Is to Exhort us all in our Streights Dangers and Troubles to be contented with his Word and to delight in the promise as if it were performed I shall here shew you how we are to carry our selves towards the promises 1. You must rest confident of the Truth of what God hath promised and be assured that in time the performance will come to pass as if you saw it with your Eyes Heb. 11. 13. They were perswaded
that is as it groweth more Holy and Heavenly From our first Renovation we should be dying to this World and settle our Affections on a better much more when God beginneth to call us home then draw home as fast as you can For Means to this Desire and Longing there is necessary First A sound Belief of this blessed Estate or a certain Considence of the Truth of it 2 Corinth 5. 1 2. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens for in this we groan earnestly desiring to be cloathed upon with our house which is from heaven Not a bare Conjecture but a certain knowledge Surely Heaven is Amiable and the object of our desires if we be perswaded of the Truth of it we will long after it Secondly A serious preparation for it 2 Corinth 5. 3. If so be that being cloathed we shall not be found naked They have made up their Accounts between God and their Souls sued out their Pardon stand with their Loins girt and Lamps burning then they Long and Wait when God will draw aside the Vail of Flesh and shew them his Glory A Seafaring man desireth his Port especially if Laden with Rich Commodities where there hath been diligent preparing there will be serious waiting and desirous Expectation While we make provision for our fleshly Appetites and Wills we dream of dwelling here we take it for granted they have no thought of removing to another place who make no provision before their coming thither When a Tenant hath warning to be turned out of his old house he will be providing of another and be preparing and making it ready before he enter upon it We now come to the second Clause thy Law is my delight Doctrine II. That we should not only Long for Salvation but delight in the way which leadeth to it Here I shall speak to two things First That we must take the way that leadeth to it Secondly That we must delight in the way First That we must take the way that leadeth to it I. Partly because of the nature of Gods Covenant which is conditional there is in it Ratio dati et accepti something required and something promised Isa. 56. 4. For this saith the Lord unto the Eunuchs that keep my Sabbaths and choose the things that please me and take hold of my Covenant Heb. 10. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water Exod. 24. 4. And Moses wrote all the Words of the Lord and rose up early in the Morning and builded an Altar under the hill and twelve pillars according to the twelve tribes of Israel And he took the Book of the Covenant and read it in the audience of the People and they said all that the Lord hath said we will do and be obedient Surely in the Covenant of Grace God requireth conditions 't is not made up all of promises now a condition is this when one promiseth any good or threatneth any ill not simply but upon Covenant if the thing required be performed or the thing forbidden be committed the performance of the thing required is the condition of the promise the doing a thing forbidden the condition of the threatning 1 Sam. 11. 1 2. And all the men of Iabesh said unto Nahash make a Covenant with us and we will serve thee And Nahash the Ammonite answered them on this condition I will make a Covenant with you that I may thrust out all your right Eyes and lay it for a reproach upon all Israel And Luke 14. 32. While the other is yet a great way off he sendeth an Embassage and desireth conditions of Peace Now these conditions are twofold making Covenant and keeping Covenant 1. The conditions as to making the Covenant arise from the Law of Grace or the lex remedians Faith and Repentance Faith performed or omitted Iohn 3. 36. He that believeth on the Son hath everlasting Life and he that believeth not the Son shall not see Life but the Wrath of God abideth on him So Repentance performed Ezek. 18. 30. Repent yee and turn from your transgressions so iniquity shall not be your ruin omitted Luk. 13. 5. except ye repent ye shall all likewise perish 2. Then conditions of keeping Covenant which is conformity to the Law of God or new obedience performed Psal. 84. 11. No good thing will he withold from them that walk uprightly omitted Heb. 12. 14. Without Holiness no man shall see the Lord. Wel then upon the whole we thus judge that 't is not enough to desire Gods Salvation but we must also delight in his Law that is to say we must repent and believe and so begin our acquaintance with God in Christ and we must also walk in the ways of Gods Precepts if we mean at length to be saved and to enjoy the vision of the blessed God that which is propounded conditionally we must not presume off absolutely and so make reckoning to go to Heaven as in some Whirl-wind or as Passengers at Sea are brought into the Harbour sleeping or to be crowned without striving II. From the nature of this longing and desire which must be Regular and according to the Tenour of the Covenant of Holiness as well as happiness and it must be strong so asto over-master contrary difficulties Lusts and Desires Let us instance in Balaam he said Numb 23. 10. Let me die the death of the Righteous and let my latter end be like his He saw that the State of a righteous man at the end of it is a blessed Estate and this he longed for but there was a double defect in his desire it was not Regular Balaam desired to be saved but he did not delight in Gods Law He would be at the journeys end but was loath to take the way there was a complacency and welpleasedness in the end but a refusing of the means Again This Desire was but a flash a suddain motion occasioned by contemplation of the Blessedness of Gods People but no operative transforming Desire a Desire which the love of the wages of unrighteousness prevailed over all men will long for Salvation but all men will not take a right course to obtain it and so 't is a wish rather than a desire if we long for Salvation but have not an Heart to use the means appointed thereunto where there is a true longing there will be an using the means and an using the means with delight they that will not submit to these Conditions or snuff at these Conditions as troublesome they do not long for his Salvation nor delight in his Law Secondly That we must delight in the way that leadeth to Glory but this Argument being handled in other verses of this Psalm 't is omitted here SERM. CLXXXIX PSALM CXIX VER 175. Let
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
p. 539 Constancy in Obedience will turn to good account at lastp 375 376 377. Vid. Perseverance Constant endeavours against Sin a sign of Grace p. 20 Constant Obedience from a new Principle p. 753 Constancy the glory of Obedience p. 339 Constant Zeal for God p. 855 Constant Obedience against all Temptations p. 668 Contempt of Gods Word two Reasons of it p. 1005 338 339. Must not drive from Duty p. 339 340 Contemptuous wanderers from Gods Precepts God will pull down p. 793 Contention with Equals a fruit of Pride p. 520 Contentment in trouble from the Faith of Gods Protection p. 768 We should be Content with what measures of grace God alloweth p. 905 Continuance in sin exceeding dangerous p. 21 Continuance in Obedience the same Reason to continue it that there was to begin it and more p. 341 Contraries subserve Gods designs p. 525 Conversation of a Christian should be a Hymn to God p. 1096 Converse with God delightful p. 952 Converse with Saints comfortable p. 504 505 Conversion occasioned by Afflictions p. 464 Conversion may be observed and known p. 603 Conversion Gods method in it 1. In Conviction of sin 2. Compunction for sin p. 603 604 626 1. By humbling for sin 2. Cleansing the heart 3. Binding up the broken heart p. 626 Conviction in various degrees p. 604 Convictions stiâ—…led harden the heart more p. 400 412 Convictions their saving effects p. 605 Conviction 1. By way of prevention 2. Humiliation p. 688 Corruptions always ready to break out upon us p. 790 A cause of Apostasie p. 803 Corrupt communication 1. Obscene 2. Calumniating 3. Proud 4. Passionate Discourses c. p. 1064. its evil p. 1065 Cost and charge in the service of God an Argument of true Zeal p. 853 A priviledge of the Covenant to be taught Gods Statutes p. 845 Covenant of works leaves no room for Repentance-p 838 Arguments to enter into Covenant with God and keep it p. 707 708 909. Covenant Right the priviledge of them that walk with God p. 7. Covenant of Grace in the form of Precepts and Promises p. 28 It differs from all other Covenants p. 941 Covenant between God and man is mutual p. 608 821 Difference and agreement between the two Covenants p. 906 907 908 Covenant not to â—…e modelled by our fancies p. 578 Covenant Relation to God implies an entire surrender of the whole Soul to him p. 683 It ought to be often renewed and why p. 706 when p. 706 707 Covetousness a great Enemy to Righteousness p. 818 and to obedience what it is p. 254. Reasons p. 257 Counsel Wisdom Understanding how they differ-p 737 Counsels of God are Commands p. 24. Counsel of God in his Word sufficient for all our necessities p. 153 Counsellors Gods Testimonies the best Counsellors p. 148 152 Evil Counsellors Envy Covetousness Pride Revenge p. 829 Courage Christian what it is difference between it and Military Valour p. 723. Objections answered p. 734 Courage for God A Christian must not only be Laborious as an Oxe but Valiant as a Lion p. 851 852 Court of Gods Iudgment p. 942 Creation discovers the Author to be God p. 9. End of Creation to make us seek God the Creator p. 13 397 448 It discovers God to be Merciful p. 437 Creation gives God a right to the whole heart and our whole Obedience p. 16 Creatures serve man man his Creator p. 589 498 Creatures when spoken of as eternal it must be understood of a Communicated and dependant et cruity p. 570 Creatures utmost perfection is Vanity p. 613 614 It is of a perishing Nature p. 615 Credit God stands upon the Credit of his Word p. 831 Cross hath done its work when it hath purged away our sins p. 868. We never more advance in Christianity then under the Cross p. 147 Cross serves to awake the drowzy Conscience p. 464 465 Crosses must 1. be looked for 2. prepared for 3. borne with patience when laid on us p. 966 Crown of Glory to be set against the Cross p. 592 Under the Cross to have good thoughts of God glorisies him p. 511 Crown of Glory forfeited by Apostacy p. 342 Crying to God in Prayer opposed to lifeless formality p. 898. We may cry we must cry to God and why so what it is to cry to God p 898 899 Reasons why men do not cry to God 1. They want a right sense of their necessities 2. They are tongue-tyed through guilt 3. They have no spiritual Desires 4. Nor Reverence of God 5. They want Faith p. 900 901 Cure of Sin two ways 1. by abating the inward Lust. 2. Removing the outward bait p. 867 Curiosity and Conscience p. 689 Curse of God the Nature of it p. 132 133 Curse of God lies upon every man by Nature p. 133 How to know we are not under the Curse p. 134. Custom no safe Rule to walk by p. 4 Custom in sin makes sin stronger p. 56. It it a second Nature p. 303 Customariness and Complement in praying make no business of that great Duty p. 920 D. DAY of Iudgment An account of thoughts words and actions to be given in that Day p. 39. the necessity of that Day p. 457 The Triumph of Gods Justice will be glorious at the last day p. 937 Daily grace to be sought as well as daily bread p. 789 Why God permits his Children to be in daily danger of their lives p. 74 728 Danger sense of it puts an edge on Prayer p. 916 917 Danger may be nigh to gods People p. 943. Reasons p. 943 944 Deadness of heart in the Children of God whence 1. From some sin committed 2. Some good omitted 3. Unthankfulness 4. Pride of gifts 5. Great outward Troubles 6. Carnal liberty indulged to themselves p. 597 598 Helps against deadness p. 601 602 Deadness of heart towards that which is good caution'd against p. 777 Deadness in prayer reproved whence it comes p. 890 900 Death to the Soul to be without sense of Gods Love p. 516 Death how far it may be desired and how not p. 104 1095 Ministers should Preach and People hear as if Death were at their backs p. 408 Death it self should not make us warp from the Word p. 732 Death not desirable for it self p. 1095 Deceitfulness of sin in two particulars p. 679 680. Decay first decays of the soul to be observed p. 344 Deceived wicked men are Deceived in their Trust p. 798 Deceivings of the Heretick the superstitious and the seeming Religious Person p. 799 Declame A man may declame against other mens sins and yet never mourn for them in secret p. 932 Declaring our Case before God argues sincerity p. 164 165 Defection of others should make us more esteem Gods Word why p. 871 Vid. Apostacy Degenerated man the worst of all Creatures p. 897 Degeneracy of Man and Mankind p. 496 1100 Degrees of Holiness p. 18 Degrees of love to the Word p. 867 868 Delays in turning to God dangerous
33. 456 457. 707 It is not obscure in it self but our eyes are blind p. 107 Law of God is 1. plain 2. good 3. pure 4. sublime 5. sure p. 1023 1024 Laws of God and men how they differ p. 874 875 876 877 878. Love of Gods Law the property of Gods children p. 1023 The word of God is a Law 875 876 877 Necessary that man be under a Law p. 875 Laws have their Sanctions p. 877 Law gives knowledg of sin three ways p. 686 Lawgiver God the Lawgiver will be obey'd p. 320 Laying open our case before God the way to speed p. 162 What it is to lay open our case before God-p 162 163 Laziness of soul requires vows promises to stir up the soul. It causes back wardness in coming to God-p 708 Learning no learning will enlighten savingly without Gods word p. 893 Learners the most knowing of Gods children are but Learners p. 41 True Learners who get the power of what they know upon their hearts p. 41 Legal and Evangelical commands p. 225 Legal and Evangelical keeping Gods Law p. 237 238 Lessons that we are to learn from the word 1. To know 2. To obey the command of God p. 41 Liberty to walk in Gods ways no such freedom as in his ways p. 301 302 303 Liberty carnal is thraldom Reasons of it p. 302 Liberty given by the Spirit 1. From slavish fear 2. Power of lust p. 304 Signes of true Liberty p. 305 Libertines and Papists enemies to Scripture why p. 693 Lie is either 1. Assertory 2. Promissory the latter is the worse p. 830. 186. Way of lying what whence p. 185. Vid. Lying Life prolonged is Gods free grace p. 101. 1094 A mercy to Saints and sinners p. 101 102. 1095 How far desirable p. 104 105. 1093 1095 Life spiritual what it is 1. The life of Justification 2. The life of Sanctification 3. The life of Glorification p. 783 896 897 Excellency of spiritual life above natural p. 783. 671. All life originally in God p. 313 It is life to the soul to have a sense of Gods tender mercy p. 516. 518 When the spiritual life is vigorous p. 784 1. Whâ—…n it shews it self in a sense of Gods love 2. In a holy disposition to please and serve God p. 784 The end why we should desire continuance of life is that we may glorifie God p. 1093 Life should be a continual expression of thankfulness to God the author of it p. 425 Men are loth to leave this present life p. 1089 Two Reasons 1. Unmortified heart 2. Unsetled Conscience Ibid. Life natural it 's uncertainty improved for a speedy turning to God p. 404 Life natural the end of it is that we may glorifie God p. 1093 Life natural spiritual and eternal p. 896 897 Desires of life below a Christian which p. 1097 Life natural rationally preserved by keeping Gods Commandments p. 896 897 Qu. How can the desire of long life consist with the desire of dissolution Answ. p. 1095 Some circumstances of death may make us desire longer life p. 1096 Lifting up of the eyes implys 1. Faith 2. Hope 3. Patience p. 833 834 Lifting up of hands its various Uses p. 318 Light its Properties p. 892 893 Light of Nature will not discover the first motions of the heart to be sinful p. 686. 174 Light the Scripture is a light in 3 respects p. 687 687 Likeness to God in purity scorned by the profane 864 Limiting God a very great sin p. 549 Litotes a figurative speech wherein more is intended than is expressed Examples of it p. 44. 559. 866 Little sins allow'd become great p. 1107 Living to God how known p. 609 Living is when the spiritual life is in good plight and vigor p. 782 Living-God must be served with living-service p. 935 Looking of God implys 1. His Favour 2. Providence Looking with favour implys 1. Observation 2. Compassion p. 902 903. Whom will God look on p. 904 Lot it is the lot of Gods children to be spoken against in Counsels and upon the thrones of Iudgment p. 142 143 Longing what it implys p. 1081. Vid. Expectation Encouragements to look long for deliverances 1082 Lot of Gods children to be despised reproached mocked p. 870 Love to God is a love of inferiors to a superior-p 1023 Love to sin secret and hatred of sin remiss very dangerous signs p. 1011 Love and hatred are the two great influenceing affections p. 756. 247. 248 Love carries the soul after the beloved object p. 12. 248 Gods goodness draws out our love p. 475 Signs of true love to God p. 12. 30 It interprets all that God doth to be good-486 1032 Love to Gods Commandments Reasons of it p. 315 Arguments to press the love of Gods word p. 628 Love goeth before delight p. 314 Love to God puts a value upon every thing that comes from him or leads to him p. 317 It 's necessary to keep a good Conscience p. 417 Arguments to enforce the love of Gods Commandment p. 1047 Love of good-will and of complacency p. 533 Love of the word abates the love of the world p. 1033 Love of complacency passeth from the person to the action p 533 Love to Gods word 1. As our Rule 2. Our Charter p. 866. 867 Love and praise are twin-duties p. 420 Love to the word a character of a godly man p 622 Why Ibid. Love of Gods word what it is 1. Negatively 2. Possitively p. 861. Why necessary 1. For Acceptation 2. To make the work easie 3. To make us constant p. 862. Examine upon what Reasons we love Gods word p. 863 Love of the world an impediment to repentance-p 408 Trial whether we love the world p. 259 260 Love of Gods word demonstrated by hatred of sin-1006 What it implieth p. 1006 1007. 1048 Love to the word 1. Weans us from the world 2. Makes us constant in profession 3. Gives understanding p. 628. Trial of love to the word-p 630 Love of God and faith in God the main ingredients of spiritual life p. 784 Love to God accompanied with the hatred of all sin 806 Love of a mans self a reason why men turn not to God how p 409 Love and anger cannot endure to be despised p. 884 Lying the true notion of it reasons against it 1011 1012 Lyes three sorts of lyes to men 1. Mendacium jocosum 2. Officiosum 3. Perniciosum p. 187 All these are sinful p. 187 188 Reasons why the children of God should keep far from the way of Lying p. 188. Vid. Way of lying Loving kindness of God it 's our strongest argument in pleading with God 1. It 's a humble argument 2. A comfortable argument for clearing of which consider 1. The nature 2. The kinds 3. The Proofs 4. The end of this loving kindness 937 938 939. 512 It is to be emproved 1. For a ground of trust 2. For a ground of holy fear p. 940 Luther's notable saying p. 209. 329 M. MAin who
and the Reasons of it p. 85 86 1003 1004 It s a Character of Gods people p. 1003 Rejoycing in Gods word when it is right p. 1003 1004 Relation to God honourable p. 609 It is a good plea for protection c. p. 837 838 A ground of Gods pleading their Cause p. 977 Relief in distress where to be had p. 343 344 Religion hath a great influence on the welfare of Human societies p. 308 it is but One p. 194 Taking it up by way of essay reproved p. 342 Religion the truth of it not to be measured by its friends or enemies p. 145 Characters of true Religion p 197 198 It has a Priviledge-part a Duty-part 837 v. Priviledge Renewed Person differs from the Civil Person p. 4 Renewed and reconciled persons easily love Gods word p. 629 Renewed Hearts yet apt to decline p. 252 Remember God is said to remember when he declares by the effects that he doth remember p. 323 We remember what we are concerned about p. 600 Remembring Mercy a most sweet employment p. 421 Remembrance of Gods former Dealings a great Relief in distress p. 342 Remembring either Notional or Practical p. 596 866 726 362 363 Remembring God a means to keep his Law p. 363 365 What it is to remember God p. 363 364 Repentance quickned by Zeal p. 855 It is encouraged by the goodness of God p. 474 Repentance late seldom found never safe p. 405 406 It is encouraged by the greatness and tenderness of Gods Mercies p. 593 Reproach for keeping Gods Commandements very ordinary p. 136 293 And for trusting in God p. 326 Reproach upon Religion or religious Persons p. 136 It is very grievous to be born why p. 137 293 327 294 both to nature and grace ibid. 327 Reproach permitted by God 〈◊〉 to humble us 2. to try us 3. to reform us p. 139 140 296 265 267 Reproach of the most spiritual things p. 321 God stops the mouth of Reproachers by appearing for his people p 328 Reproof enrages a proud heart p. 521 Request to God that he would consider our Afflictions p. 969 Resign to God without exception p. 511 â—…ation to God perswasives to it p. 608 â—…tion of life to God p. 1095 〈◊〉 of and watchfulness against sin two great 〈◊〉 p. 665 〈◊〉 â—…cessary to keep us good in bad times p. 866 〈◊〉 a great advantage to the keeping of a good 〈◊〉 p. 418 〈◊〉 a great help to a godly course Reasons of it p. 44 45 Iâ—… shakes off Temptations p. 777 708 When it comes not up to Reformation it 's lost p. 400 〈◊〉 and Consideration pressed p. 225 〈◊〉 practically for God p. 431 1 with the heart 2 it must be full c. p. 708 3 i-t must be serious 4 absolute 5. present 6 according to the Covenant of grace p. 709 223 224 Resolution assaulted 1 by terrors of Sense 2 Allurements of the Flesh p. 1â—…2 Respect to all Gods Commandments what it is p 34 89 Respect must be aequal to them all p. 34 Why we must have respect to Gods Commandements p. 35 Examine whether we have such a sincere Respect p. 35 36 Respect to Gods word causeth delight therein p. 95 Rest to the Soul in Gods word p. 689 None to be taken up in this world Motives Directions p. 357 Retaliation of God to wicked men p. 797 Returns must be suitable to Receits of mercy p. 1057 Reasons ibid. Return as well as receive mercy p. 421 422 Revelation Divine profitable in 3 respects p. 852 853 Besides outward Revelations we need inward teaching p. 228 Revenge hath cursed Consequences p. 140 Men usually revenge themselves on Instruments when they dare not rise up against the Principal Author of their Afflictions p. 555 Reverence due to God as well as Dependance p. 953 954 Reverence to be given to Magistrates why p. 308 Reward an encouragement to purity of Heart p. 860 none Christians 〈◊〉 like God p. 24 Rich Beliâ—… are truly Rich p. 746 Gods Testimonies more delightful than all Riches p. 489 p. 85 Reasons thereof p. 85 86 867 868 Riches true Riches they lie 1 in experiences of God 2 knowledge of God 3 Faith in God 4 good Works done for God p. 86 vid. Wealth Why these are true Riches p. 86 We cannot be rob'd of the true Riches p. 418 The Nature Use Durableness of Riches both true and false p. 489 450 Right in the main who their Character and Priviledge p. 1106 1107 Right to Creatures 1 a Covenant-right peculiar to Saints 2 a Providential-right common to all p. 744 Covenant-right to Creatures implies 1 a sanctified Enjoyment 2 a sure Tenure p. 982 Right God hath a Right to us p. 608 444 934 And the whether we consent or no p. 707 444 Gods Right to us 1 by Creation 2 Preservation 3 Redemption p. 848 849 444 Righteousness the Word called Righteousness because it shews 1 how a man may be justified before God 2 how a justified Person should approve himself to God p. 40 God a righteous Judge his Law a righteous Law c p. 343 939 940 Righteousness wrought out for Believers and Righteousness wrought in Believers p. 40 Righteousness of God in afflicting Saints vindicated p. 938 Righteousness variously taken in Scripture p. 872 1 for vindictive Justice 2 the rectitude of Gods Nature p. 942 The word of God is Righteousness 't is a Copy of the Righteousness that is in God 2 the Rule of Righteousness among men 3 the Instrument of Righteousness p. 873 word of God is Righteousness all Righteousness and nothing but Righteousness p 1068 1069 Righteousness of God is everlasting in two Respects p. 874 vid. Iustice Righteousness of Iustification and Sanctification p 873 Righteousness of Gods Testimonies is everlasting 1 wherein the everlasting righteousness of Gods Testimonies lies 2 what it is to have them deeply imprinted on our Minds 3 why they should be so deeply imprinted there p. 889 890 891 VVord of righteousness the Scripture so called why p. 830 831 832 1 God is righteous 2 he hath given us a righteous Rule 3 all his dispensations are accordingly righteous p. 934 938 Rod of God wastes the strength defaces the Beauty p. 554 End of the Rod to bring us home to God p. 461 Root of all evil vain and evil thoughts p. 760 Rooted Affection to Gods Word p. 862 Rooting in grace want of it a reason of Apost p. 212 Rule the Law of God is the Rule of our lives p. 4 687 It 's a Rule in three Respects p. 687 688 All created beings are under a Rule p 4 Rules false to judge or walk by 1 good meanings 2 Custom 3 Example 4 our own Inclinations 5 the Laws of Men p. 4. We must not exceed nor come short of the Rule p. 4 Rule of the Law neglected its evil effects p. 5 Rule and Law how they differ A Rule is for Information A Law for Obligation p. 877 939 940 Holy Rule
him 5. when Gods Dispensations seem to tend towards a removing of the Gospel p. 540 Suffering Condition has its peculiar allowances p. 593 Sufferings are not to be drawn upon our selves p. 884 Suitableness of the heart to Gods word p. 863 Suitableness of the word to our Conditions causeth us to remember it p. 600 Suitableness to the Soul p. 97 Superiority of God the Greatest on what Accounts p. 130 131 Superstitious Holiness contrary to Scripture Holiness p. 4 It pleases the flesh it consists in a Conformity to outward Rites and external Mortifications after the Commandements of men p. 4 It makes men ill natured p. 565 139 Superstition and Profaneness are two extremes p. 451 Lords Supper herein we renew our Covenant p. 344 Supper of the Lord. 1. to commemorate Gods goodness 2. to get a renewed taste of it 3. to stir up our love to God p. 476 477 Suppression of Religion plotted by the wicked The means how to suppress it 1. by denying the advantages of Learning 2. by vexing the Profession of Religion p 561 562 Support to be prayed for under affliction as well as deliverance p. 717 why ibid. Supreme Power has two branches Legislation and Iurisdiction p. 877 Surety the notion of a Surety what it implies p. 819 820 God is a sufficient Surety p. 819 820 Surety two fold 1. by way of Caution 2. by way of Satisfaction p. 820 821 Sureâ—…iship for men dangerous unto men p. 821 822 Surfeit of the Gospel discovers it self by five marks 125 126 Suspension of promised mercy 1. that we may be better prepared for it 2. that prayer may be awakened 3. to exercise Faith 4. that patience may have its perfect work p. 548 v. Delays Suspension of promised Deliverance causeth the godly not to suspect the truth of Gods word but their own darkness and unbelief p. 844 Sustaining Grace the safety of Gods people p. 790 Sympathy a Duty though there be no Idiopathy p. 145 v. Fellow-feeling Synonimous words encrease the signification p. 881 T. TAking Occasions to employ ones self about holy things a sign of a gracious heart p. 931 932 Talking of Gods word a Duty why p. 174 Talents encrease by using p. 76 Taste of Gods Love whets the desire and love after more p. 905 Tastes spiritual that it is what it is p. 671 672 673 There is a three-fold use of spiritual taste 1. discerning 2. comforting 3. preserving p. 674 Spiritual Taste its main blessing requires something 1. about the object 2. about the faculty p. 674 675 Teacher Supreme or Subordinate p. 41 841 Teachers have need to be taught of God p. 73 Teacher not needful to make us sin but necessary to make us obedient p. 172 229 Commandements of God make us wiser than our Teacher p. 646 Teachers corrupt and found p. 646 647 Teachings of God inform our Reasons and move the will p. 42 They make Gods word effectual p. 43 841 928 Gods teaching what it is the necessity and benefits of it p. 841 74 75 669 670 it s the ground of Constancy p. 670 It gives Clearness Certainty Efficacy to what is taught p. 1061 We must be taught of God if we would learn Gods Statutes so as to keep them p. 74 111 841 226. God teacheth 1. by common illumination 2 special Operation p. 669 670 Arguments to press us to go to God for his Teaching p. 542 226 229 230 They that would have Covenant-mercy must submit to Gods teaching p. 844 Tears are not absolutely necessary to express mourning for sin p. 929 930 Temporary Grace wherein defective p. 530 1. in the Root 2. in its predominancy over Lust p. 531 Temporary Professors endure but for a while p. 875 Temper of Saints to mourn for the sins of others p. 931 Temporal life a great mercy p. 101 102 Temporal Blessings may be prayed for Reasons p. 922 Temporal Losses should not make us forsake our Duty p. 414 Qu. How we ought to depend on God for temporal supplies p. 322 323 Temporal Deliverances why great Comforts p. 551 Spiritual welfare often concern'd in our temporal p. 922 Temporizing reproved p. 214 Temporal things two reasons why we are addicted to them 1 from corrupt nature 2. Custom p. 249 Temporal good promoted by temporal loss p. 510 Temptations of one kind foil some and those of another kind foil others p. 780 Temptations violent drive from God p. 1104 Temptations arise from good as well as evil things p. 552 Temptations from loss of goods for the words sake ought to be prepared for p. 417 We are not to expose our selves to Temptatious p. 782 Temptations excuse not Cowardise p 871 Temptations to draw us from constant Obedience p. 666 667 They raise Clouds and Mists in the Soul p. 836 The first Temptation of the Devil was to weaken their opinion of Gods loving kindness p. 939 Tenderness of Conscience much impaired by Prosperity p. 462 Tender mercy of God what p. 515 It is the spring of all Comsort and Happiness p. 116 Terms of Salvation not impossible to Grace p. 577 Terrors and Allurements of the world draw us from God p. 1031 Terrors of Conscience bring nigh to the Grave p. 156 Tertullian's Complaint of those Qui Platonicum Arist totelicum Christianismum procudunt christianis p. 889 Testimonies they that keep close to Gods Testimonies are blessed p. 8 Word of God call'd his Testimonies why p. 8. 741 The end of Gods Testimonies is to direct us how to seek God and to bring home the wandring Creature p. 11 Testimonies of God when throughly understood are wonderful in what Respects p. 879 880 881 882 883 Testimonies of God are of everlasting stability c. 1. from the Author 2. their Foundation 3. Use p. 956 957 Thankful Carriage under mercy suitable p. 840 Thankfulness stirred up by the fear of God p. 811 It regards Gods Truth as well as Goodness p. 447 Thanksgiving a special Duty of Gods Children how it differs from praysing God and what it is the objects of it p. 419 It is a Duty 1. necessary 2. profitable 3. delightful p. 420 421 445 446 Publick thanksgiving for private mercies p. 503 Thoughts are the noblest and eldest ofspring of the Soul p. 91 They fall under a Law as well as Actions p. 33 762 Thoughts Words and Actions all judged by the Word p. 39 Thoughts vain expressed by 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musings 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devices 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discourses p. 757 How to be prevented p. 634 They are to be abhorred p. 756 Thoughts of wicked men usually taken up with some of these sins 1. Uncleanness 2. Revenge 3. Envy 4. Pride 5. Covetousness 6. Distrust p. 759 Conscience to be made of vain thoughts why p. 93 760 Threatnings none can threaten like God p. 24 Throne of Justice Grace and Glory p. 954 Throne of Grace threefold ibid. Times for converse with God must be chosen p. 925 What time
smote him It grieves and shames them that they do evil There 's tenderness goes with the new nature Peter sinned foully but he went out and wept bitterly Well then the point is this Doct. 1. They that are and shall be blessed are such as make it their business to avoid all sin I may illustrate it by these reasons 1. Surely they shall be blessed for they take care to remove the make-bate the wall of partition between God and them It is sin which separates Isa. 59. 2. But your iniquities have separated between you and your God This was that which cast Angels out of heaven when they had sinned God could endure their company no longer This cast Adam out of Paradise This is that which hinders men from Communion with God 2. These are men fitting and preparing themselves for the enjoyment of their great hopes Col. 1. 12. Who hath made us meet to be partakers of the inheritance of the Saints in light 1 Joh. 3. 3. He that hath this hope purifieth himself even as he is pure Esther when she was chosen to be Bride and Spouse to that great King she had her months of Purification The time we spend in the world are the months of our Purification it 's a sign they mind their business they are fitting for eternal happiness They remember they are shortly to appear before the great God therefore they would not be uncomely Ioseph washed his Garments when he was to go before Pharaoh They have these hopes that they shall see God as he is that they shall be like him and he will appear for their comfort therefore they are fitting themselves more and more 3. In them true happiness is begun There are degrees in Blessedness the Angels they never sinned the glorified Saints they have sinned but sin no more the Saints upon earth in them sin reigns not therefore here 's their happiness begun as sin is taken away so our happiness increaseth first God begins with us in a vvay of Justification ne damnet he takes avvay the damning povver that is in sin and in Sanctification the vvork goes on ne regnet that sin may not reign aftervvard ne sit that sin may not be therefore these have begun their happiness they are hastning tovvards it apace Use 1. For trial and examination Whether vve may be reckoned among the blessed men yea or no There are some think that because the children of God are lyable to so many failings and there being so many vviles and circuits in the heart of man that there can be no judgment made upon the case betvveen the sins of the regenerate and unregenerate But surely there is a difference betvveen the sinning of the one and the sinning of the other and such a difference as may be discerned 1 Ioh. 3. 9. Whosoever is born of God doth not commit sin Novv mark v. 10. In this the children of God are manifest and the children of the Devil This is that vvhich distinguisheth the children of God from the children of the Devil Well then how shall we manage this discovery that we may be able to judg of our own estates First Let us consider how far sin may be in a blessed man in a child of God 1. They have a corrupt nature they have sin in them as well as others it is their misery to the last Rom. 7. 24. O wretched man that I am saith the holy Apostle Sin though it be dejectum cast down in regard of Regency yet it is not ejectum cast out in regard of inherencie their corrupt nature sticks by them to the last One compares it to a wild fig-tree or to Ivy in a wall cut off the body the boughs sprigs branches yet still there will be something that will be sprouting up again until the wall be digged down Such an in-dwelling sin is in us though we pray strive and cut off the excrescencies the buddings out of it here and there yet till it be plucked asunder by death it continueth with us 2. They have their daily failings and infirmities Eccles. 7. 20. There is not a just man upon earth that doth good and sinneth not Those that for their general state are just and righteous men yet certain sins they cannot get rid of and are unavoidable as sins of ignorance incogitancy sudden surreption indeliberate incursions which we shall never be freed from as long as we are in this imperfect state So also imperfections of duty for we cannot serve God with that high degree of reverence delight and perfection which he requireth There are unavoidable infirmities which are pardoned of course 3. They may be guilty of some sins which by watchfulness might be prevented as vain thoughts idle passionate speeches and many carnal actions It is possible that these may be prevented by the ordinary assistances of grace and if we will keep a strict guard over our own hearts But in this case Gods children may be overtaken and overborn overtaken by the suddenness or overborn by the violence of temptation Overtaken Gal. 6. 1. If a man be overtaken in a fault restore such an one c. and overborn Iam. 1. 14. Every man is tempted when he is drawn away of his own lust and enticed 4. They may now and then fall foully as Noah by excess of Drink Lot's Incest David's Adultery Peter's Denial Failings and Infirmities they are not determined either by the smallness or by the greatness of the act but by other concomitant circumstances Not by the smallness of the act There is as much Treason in coyning Pence as Shillings and Pounds Allowed affections to small sins is deadly and damnable He that is unfaithful in little will be unfaithful in much Christians where temptations are weak and impotent and of slight concernment and importance they may be sooner confuted and obedience is the more easie so that our rebellion to God by small sins may be greater A man may have great affections to small sins so it may prove an iniquity a damnable sin On the other side great sins may be infirmities as Lot's Incest David's Adultery when they are not done with full consent of soul when their hearts are not wholly carried away with them Iniquities are determined by their manner Iude v. 15. Their ungodly deeds which they have ungodly committed when with full consent of will and it is their course that argues an habitual hatred and contempt of God 5. A child of God may have some particular evils which may be called predominant sins not with respect to grace that 's impossible that a man should be renewed and have such sins that sin should carry the mastery over grace but they may be said to have a predominancy in comparison of other sins he may have some particular inclination to some evil above others David had his iniquity Psal. 18. 23. Look as the Saints have particular graces Abraham was eminent for Faith Timothy for Sobriety Moses for meekness c.
so they have their particular corruptions which are more suitable to their temper and course of life Peter seems to be inclin'd to Tergiversation and to shrinking in a time of trouble We find him often triping in that kind in the denial of his Master again Gal. 2. 12. it is said he dissembled and complied with the Iews therefore Paul withstood him to his face for he was to be blamed It is evident by experience there are particular corruptions to which the children of God are more inclinable this appears by the great power and sway they bear in commanding other evils to be committed by their falling into them out of inward propensity when outward temptations are few or weak or none at all and when resistance is made yet they are more pestered and haunted with them than with other temptations which is a constant matter of exercise and humiliation to them Secondly Wherein doth grace now discover it self where 's the difference 1. In that they cannot fall into those iniquities wherein there is an absolute contrariety to grace as hatred of God total Apostasie so they cannot sin the sin unto death 1 Joh. 5. 16. 2. In that they do not sin with the whole heart Psal. 119. 176. I have gone astray like a lost sheep seek thy servant for I do not forget thy commandments There was somewhat of God in the heart when he was conscious to himself of strayings and wandrings and David saith elsewhere I have not departed wickedly from thy precepts When they sin it is with the dislike and reluctancy of the new nature it is rather a rape than a consent Bernard saith A child of God suffers sin rather than acts it and his hearts protest is against it 3. It is not their course not constant easie and frequent Relapses into gross sins they argue an habitual aversion from God for a habit is determined by the constancy and uniformity of acts therefore it is but now and then under some great temptation There is sin and there is a way of sin Psal. 139. 24. Search me and see if there be any way of wickedness in me as Chrysostome glosseth 4. When they fall they do not rest in sin Shall they fall and shall they not arise Jer. 8. 4. They may fall into the dirt but they do not lye and wallow there like swine in the mire A fountain may be mudded but it works it self clean again The needle that hath been touched with the load-stone may be jogged and discomposed but it never leaves till it turn towards the Pole again Gods children have their failings but they sue out their pardon run to their Advocate 1 Ioh. 3. 1. humble themselves before God 5. Their falls are sanctified When they have smarted under sin they grow more watchful and more circumspect A child of God may have the worse in praelio in the battel but not in bello in the war Sometimes the carnal part may get the victory and they may fall foul but see the issue Psal. 51. 6. In the hidden part thou shalt make me to know wisdom David had sinned against the Lord but I have learned wisdom never to trust a naughty heart more but to look to my self better 6. Grace discovers it self by the constant endeavours which they make against sin What 's the constant course a Christian takes They groan under the reliques of sin it is their burden that they have such an evil nature Rom. 7. 24. They fly to Gods grace in Christ for daily pardon 1 Ioh. 1. 9. They are ever washing their garments in the Lambs blood Rev. 7. and every day are cleansing themselves from the filthiness and defilement they contract by sin Ioh. 13. 10. He that is washed needeth not save to wash his feet An allusion to a man that hath been a journey in those Countries where they went bare foot when he came home he must wash his feet So a man that is reconciled to God though he hath been in the Bath in the fountain which God hath opened for uncleanness yet every day he must be washing his feet cleansing himself by the blood of Christ more and more because he contracts new defilement Then by using all endeavours against it Col. 3. 5. as prayer striving watching cutting off the provisions of the flesh improving the death of Christ. They do not voluntarily and without opposition live under sin and the slavish tyranny of it Their bent and habitual inclination is to do otherwise therefore they are said to do no iniquity whereas those that are wretchless and careless of their souls sin and never lay it to heart they are the workers of iniquity Use 2. If this be the character of a blessed man To make it our business to avoid sin Then here 's caution to God's people 1. To beware of all sin 2. To be very cautious against gross sins committed against the light of conscience 3. To beware of continuance in sin First To beware of all sin The more you have the mark of a blessed man 1 Joh. 2. 1. These things I write unto you that you sin not Though you have a pardon and cleansing by the blood of Christ though you have an Advocate yet sin not Now the motives to set on this Caution are taken from God from our selves from the nature of sin 1. From God Sin not why because it is an offence to God Consider how contrary sin is to all the persons in the Trinity To God the Father as a Lawgiver being a contempt of his Authority 1 Ioh. 3. 4. Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law that is an act of disloyalty and rebellion against the Crown of Heaven Open sin doth as it were proclaim rebellion and war against God and privy sin is conspiracy against him All creatures have a Law Psal. 148. 6. Thou hast set to them a Decree beyond which they cannot pass And they are less exorbitant in their motions than we are It is a greater violation to the Law of Nature for man to sin than for the Sea to break its bounds The Creatures have not sense and reason yet they do not pass beyond the Law which God hath set them This should prevail with the new creature especially whose hearts God hath suited to the Law so that they offer a violence to their own conscience Take heed of entring into the lists with God of despising his Authority Every sin that is committed slights the Law which forbids it 2 Sam. 12. 9. Wherefore despisest thou his commandments God stands much upon his Law one tittle shall not pass away and you despise it go about to make it void when you give way to sin Nay it is an abuse of his Love 1 Joh. 3. 1. Behold what manner of love the Father hath shewed us you are children and sons of God and will you slight his love Your sins are like Absoloms treason against his Father The Rechabites are commended for
of the Priests at Ierusalem that when Faustus Cornelius and Furius and Fabius broke into the City with their Troops and rushed into the Temple ready to kill them yet they went on with the Rites of the Temple as if there had been no such thing And strange is that other instance of the Spartan Youth that held the Censer to Alexander while he Offered Sacrifice a coal lighting upon his arm he suffered it to burn there rather than by any crying out of his would disturb that Worship these Instances are a shame to Christians that we do no more fix our hearts when we are in the Service of God Use 2. The Second Use is to press us to this piece of Mortification even to turn away your eyes from beholding Vanity To help you in it you must 1. Take Iobs course Iob 31. 1. I made a Covenant with my eyes Iob and his eyes were in Covenant there was a Covenant between heart and eyes eyes be you Faithful to my Soul that there be nothing that may stir up Carnal and Impure thoughts that there be no unclean objects that may fire my heart Oh the fool-hardiness of this age Some will smile at this kind of Discipline to be so strict and precise Why is Sin grown less dangerous or is Mans nature more wise and strong or are we better fortified against Temptations are our hearts in a better posture than the Servants of God of old Surely no and therefore set a watch upon your eyes that sin break not in upon your heart 2. Gonsider the Vanity of the things we dote upon and take in by the eyes So saith David Turn away mine eyes from heholding Vanity they are poor vain perishing things yet they suit too well with our Senses And consider what Solomon saith of these things Wilt thou set thine heart upon that which is not We inflame our hearts with these things and Lust putteth a lovely face upon the object that suteth with it but alass what are they whatever they seem to the beholder 't is but Vanity Psal. 39. 6. Man flattereth himself in a vain shew All the Splendor and Beauty of it is but Vain 1 Cor. 7. 31. The Fashion of this World passeth away 't is but an empty thing flying bubbles though the World is of some use to us in our Pilgrimage yet poor things they are as that for them we should neglect our duty to God and grow less lively therein or have our hearts withdrawn from God 'T is the Temptation that maketh them seem comely When these alluring Vanities are before our eyes Lust puts a gloss upon them but consider what they are indeed and in comparison of those things from which they tempt you namely Heaven and Eternal Blessedness 3. Consider the Cursed issue of these things of letting loose thy eye and heart to vanity When you please the eye you wound the heart and make you unfit for your great Account Eccles. 11. 9. Rejoyce O young man in thy Youth and let thy heart chear thee in the days of thy Youth and walk in the ways of thy heart and in the sight of thine eyes yet know that for all these things God will bring thee to Iudgement Go drench and steep thy Soul in carnal delights When thy wandring and wanton eye doth influence the Lusts of thy heart and they begin to boyl up when thou hast not denied thy self any thing thy heart can wish and thine eye look upon put in a little cool water to stop the boyling and raging of thy Lust remember that God will bring thee to Judgment though thou dost now smother thy Convictions and drown thy Reason in these sensual delights yet God will call thee to an account for all thy time and parts and strength and wit and talents intrusted with thee 4. Pray as David doth here Turn away mine eyes he calleth upon God for the assistance of his Grace and Psal. 141. 3. Set a watch upon the door of my lips He that bendeth and inclineth the heart by his Grace to look after better things must also bridle the senses 't is Lust sets the eye awork and causeth a deep complacency and delight in carnal things and that is cured only by Gods grace Mark 10. 27. therefore go and beg this mercy of him 5. Constant watchfulness alas we cannot open our eyes but we meet with a temptation a door open for Satan to enter by and therefore we had need diligently and constantly to watch especially when Lusts are like to be stirred Lots Wife might not look towards Sodom but Abraham was bidden to look upon it It was no temptation to him but it was to her she had her heart hankering after it Gen. 19. 17. compared with verse 28. When we are in danger of a Temptation we should keep a severe and strict hand upon the Senses that they may not dwell unnecessarily upon alluring objects 6. We have renounced the Pomps and Vanities of the World in Baptism and shall our eyes and hearts run after them this is implyed in our Baptism for Baptism is called the answer of a good Conscience towards God 1 Pet. 3. 21. 'T is an answer to Gods demand in the Covenant God puts us to the Question whether we will renounce the World and the Vanities and Pleasures thereof Now when we have renounced these things shall our eyes and our hearts run after them Shall we turn the Senses against God who gave us the use of them Yea against our Souls To shame you that have been no more Faithful to your Baptismal Vow consider what Heathens have done Basil relateth of Alexander a young man in the heat of Blood and in the flower of his age refused to see Darius's Daughter 'T is a shame saith he for him that hath conquered so many men to be conquered by a Woman 'T is said of some Heathen that he put out his eyes that they might not be a snare to him We have Grace that we may not use such Violence to our Nature but certainly the eyes of our Lusts should be put out you see our Baptism engageth us If Heathens those that never came under such an ingagement to God if they by the light of Nature saw that the guarding of the Senses was an help to the Soul it concerns us much more to renounce the Pomps and Vanities of the World Secondly We come to the Request quicken thou me in thy way By quickning is meant the actuation of the Spiritual Life he beggeth Grace to perform his Duty to God with chearfulness liveliness and zeal Doct. Quickning is very necessary for them that would walk in Gods ways I shall not consider it here as a Prayer to God or as 't is a blessing to be asked of God but as 't is necessary to obedience and here I shall inquire 1. What Quickning is 2. Shew the necessity of it 1. What Quickning is 't is put for two things 1. 'T is put for Regeneration
manner of Obedience If he will give us a heart and a little liberty to confess his Name and serve him we should not be backward or uncertain but walk closely with him 2. This would give him assistance and strength If God do daily give assistance we shall stand if not we fall and faulter this will be a means of his perseverance not only engage and oblige him but help him to hold out to the end Then mark the constancy of this Obedience continually and for ever and ever David would not keep it for a fit or for a few days or a year but always even to the end of his Life Here are three words to the same sence continually for ever and ever And the Septuagint expresseth it thus I shall keep thy Law always and for ever and for ever and ever four words there This heaping of words is not in vain 1. It shews the difficulty of perseverance unless Believers do strongly persist in the resistance of Temptation they will soon be turned out of the way therefore David binds his heart firmly we must do it now yea always unto the end 2. He expresseth his vehemency of Affection Those that are deeply affected with any thing are wont to express themselves as largely as they can As Paul that had a deep sence of Gods Power 1 Eph. 19. Exceeding Greatness of his Power according to the working of his mighty Power He heaps up several words because his sence of them was so great So David here doth heap up words continually and for ever and for ever and ever 3. Some think the words are so many that they may express not only this life but that which is to come I will keep them continually and for ever and ever that is all the days of my life and in the other world So Chrysostom I will keep them continually c. points out the other life where there will be pure and exact keeping of the Law of God Here we are every hour in danger but then we shall be put out of all danger and without fear of sinning we shall remain in a full and perfect righteousness we hope for that which we have not attained unto and this doth encourage us for the present so would he make David express himself 4. If we must distinguish these words I suppose they imply the continuity and perpetuity of Obedience the Continuity of Obedience that he would serve God continually without Intermission and the Perpetuity of Obedience that he would serve God for ever and ever without defection and revolt at all times and to the end Doct. Constancy and Perseverance in Obedience is the Commendation of it When David promiseth to obey he saith he would do it continually for ever and ever This is the Obedience God longs for 5 Deut. 29. O that there were such an heart in them that they would fear me and keep all my Commandments always Here we find all things which are requisite to Gods service the Sincerity of it that they had a heart the gracious Principle which works in Obedience a heart to fear me the Universality of it to keep all my Commands and the Perpetuity of it to keep them always They are in a good mood now as if God had said O that they had a heart to do it always Christ redeemed us to this end 1 Luke 74 75. Delivered us out of the hands of our Enemies that we might serve him without fear in Holiness and Righteousness before him not for a while only but all the days of our Life I shall distinguish of a double Constancy and Perseverance and under each Branch give some Reasons with their Applications 1. A Perseverance without Intermission 2. Without Defection Both are necessary 1. Branch First a Perseverance without Intermission We should at all times and in all places serve God and not by Fits and Starts as it is said of the twelve Tribes 26 Acts 12. They served God instantly day and night alone and in company in all Conditions adverse and prosperous in all Actions common and sacred God must be served and obeyed Let me give some Considerations to enforce it to serve God continually 1. The Law of God doth universally bind and the Obligation thereof never ceaseth so as there can be no truce with Sin for a while nor any intermission of Grace for a moment Prov. 6. 21 22. O my Son keep thy Fathers Commandments and forsake not the Law of thy Mother Bind them continually upon thine heart and tye them about thy Neck The Commandments of God he calls them the Law of the Father and Mother for Solomon speaks as to young ones and Children as those that had been trained up by their Parents Now these must be looked upon as having a perpetual Obligation to direct us and keep us sleeping and waking we must have them always in our sight Every motion and every Operation of ours is under a Law our thoughts and words are under a Law and our actions are under a Law all that we speak and all that we do it is still under a Rule The Law of God is of perpetual use to shew us what we must do and what we must leave undone O how exact should we be if we did regard this and were mindful of the perpetual Obligation of the Law 2. Grace planted in the heart should be always working The Fire on the Altar was never to go out and so Grace should be always working and influence all our actions civil and sacred 1 Pet. 1. 15. Be ye holy as he that hath called you is holy in all manner of Conversation There is no part of a Christians Conversation which should not savor of Holiness not only his Religious but his common and civil Actions The Pots in Ierusalem and the Horse-Bells were to bear Gods Impress as well as the Vessels and Utensils of the Temple 14 Zech. As the Sun is placed in the middle of the Heavens to diffuse his Influence and scatter his Beams up and down the world and nothing is hid from his Light so is Grace planted in the Heart to diffuse its influence into every part of his Conversation and therefore Grace where it is true it is always at work There are some parts of the Body that are never out of Action as the Heart and Lungs wherever a man goes and whatever he goes about yet they always do their Office So some Graces are of continual Exercise as the Fear of God Prov. 23. 7. Be thou in the fear of God all the day long A Christian doth not only pray in the fear of God but Eat Drink and Trade in the Fear of God So the Love of God in referring all things to his Glory whether they be Acts of Worship or Acts of Charity or of our Callings or Recreations Grace hath an influence upon these and is still to be at work upon these 1 Cor. 10. 31. And so Faith is always at work in
depending upon God and looking up to him it is our Life that which I live in the Flesh 2 Gal. 20. All that I live in the Flesh I live by the Faith of the Son of God well then the Law of God is always binding and every Operation of ours is under a Law and Grace should always be working 3. Gods Eye is always upon us he is alike every where therefore a Christian should be alike every where always like himself at home and abroad alone and in company 2 Phil. 12. As ye have always obeyed not as in my presence only but much more in my absence Many are devout abroad but carnal careless prophane if you follow them home to their Families When you are alone you are not alone God is there we have a heavenly Father that seeth in secret 6 Matth. 4. What you do in your Closets the doors made fast and all company shut out A man might allow himself in carnal liberty if he could go any where where God doth not see him but his eye is still upon us and therefore we should say with David I will keep thy Law continually Will he force the Queen before my face saith Ahasuerus We break Gods Laws before his face his Eye is always upon us and all our ways are before him 4. God is always at work for us 5 Iohn 17. My Father worketh hitherto and I work He sustains us every day hour moment and waketh for us watcheth over us by night and by day When we sleep the Devil is awake to do us mischief I but the God of Israel he that keepeth Israel neither slumbreth nor sleepeth but watcheth for our Good As soon as we arise his Compassions are new every morning 3 Lam. 22 23. Now can we offend him from whom we receive life and breath every moment If God should intermit his care but for one day nay but suspend it for one hour what would become of thee 5. All our Actions concern Eternity This Life is compared to a walk 2 Eph. 10. Every thing we do or speak is a step either to Heaven or Hell therefore to have an influence or tendency on that Action The more good we do the more we are acted with a fear of God and love of God to do all things to his glory the nearer heaven and the more evil the nearer hell We should not stand still or go back but always be getting ground in our journey 6. To be off and on with God will cost us much sorrow it will be bitterness in the end either it will cost us the bitterness of Repentance here or of weeping and wailing and gnashing of teeth for ever either holy Compunction or everlasting Horror When you straggle from God there is no returning to your former Husband but by weeping cross 2 Hosea 14. and who would provide matter of sorrow for himself I say when you thrust your hand into Satans dish there is some sawce mingled with his meat and then everlasting Horror if not Compunction for that will be the end of them that are always unstable in all their ways 2 Iames 8. God will not always bear with them he may at first while they are Children poor weak Novices but will not always Eph. 4. 14. God expects that at length we should grow more constant and grow up to a radicated State of Grace therefore if we are always Children off and on with God then he will cast us off 7. By every intermission we may lose ground and possibly may never wholly if we recover it in part again We may lose ground for the way of the Lord is strength to the upright Prov. 10. 29. The more we continue in it the fitter we are to walk in it A Bell when once up is kept up with a greater ease than if we were to raise it a new A Horse warm in his geers is more fit for his Journey than at first setting forth and therefore keep up while you are in the way of God If it be hard to keep in with God it will be harder to recover when you are out of the way The only way to make Religion easie is to be still in it and to have our hearts still upon it and therefore you lose by your intermission And if you recover your selves after intermission it is not always to that degree of largeness of heart and fulness of Spiritual Comfort A Prodigal that hath rioted away his Estate if set up again is not trusted with the like Stock And after a great Disease though a man recovers yet it is not to the degree of his former health many times Therefore we should without intermission persevere in our duty to God To apply this part Use 1. It should humble us all that we are so fickle and inconstant in that which is good Our hearts are unstable as water In the space of an hour how are our thoughts changed from good to evil and from evil to good in a moment What a Monster would Man seem if his heart were visible in the best duty that ever he performed Our Devotion and Goodness it comes by pangs and fits now humble anon proud now meek anon passionate now confident then full of fear and anguish like men sick of an Ague sometimes well sometimes ill we do not seem to be the same men in a Duty and out of a duty nay sometimes in the same Duty we do not seem to be the same men are not carried on with the same largeness of heart and confidence in God and savouriness and spirituality Oh how changeable and fickle are our hearts this should humble us 2. It reproveth them that would have a Dispensation at times and take liberty to cast off all Christian Modesty and Gravity that think if they be serious sometimes they may be light and vain at others and therefore sometimes like Angels of light at other times like Fiends of Darkness sometimes we would take them for grave serious Christians at other times for loose Libertines and they cast the fear of God behind their backs Ezek. 33. 13. If he trust to his own Righteousness and commit Iniquity c. that is if upon Presumption that he hath been Righteous he dispenseth with himself and takes an indulgence from his former Duty to be light vain careless all his Righteousness shall be forgotten Such a dissimilitude is there between men now they seem to be grave and serious anon vain light and wanton so very uncertain and uneven are we in our Temper and Practice 3. It shews what need there is of a constant watchfulness that in all things we may behave our selves as Gods Children Sin is always at work Gen. 6. 5. The imaginations and thoughts of our heart are only evil and that continually and Satan is always at work espying advantages against us 1 Pet. 5. 8. to draw us off from God O then let Grace be in its continual exercise Live as knowing all the
have it so so still the Scripture cryeth down Works and Merits in the Creature in all these gracious influences They all come from Gods Bowels of Compassion to his Creatures labouring under difficulties He loveth to act as a free Agent in giving continuing and actuating the life of his Creatures whether natural or spiritual Yea Lastly any other principle would be against our Profit as well as Gods Glory Our Profit both as to duty and success we should never carry it dutifully to God if we did not acknowledge that all came from Grace Whence cometh impatience murmurings contempt of things afforded but from a secret opinion of our merit and deserving They that prescribe to God ascribe too much to themselves that prescribe to God for time measure 〈◊〉 kind are hasty and murmur under delays and suspensions of Grace And as to 〈◊〉 â—…hout this modest and humble claim God rejecteth the request for he 〈◊〉 〈◊〉 and giveth grace to the humble 1 Pet. 5. 5. Spiritual Pride is the worst of 〈◊〉 The humble supplicant may expect increase of Grace which is denied to othâ—… Psal. 147. 11. The Lord taketh pleasure in them that fear him in those that hope in his mercy Such as fear God and serve him diligently and yet put all their Confidence in his Mercy these are those whom the Lord delights in to keep Communion with them and pour out his Blessings upon them This is enough to shew you 't is an humble modest Plea II. It is a Comfortable Incouraging Argument which that it may appear to you let us Consider 1. The Nature of it 2. The Kinds of it 3. The Proofs and Demonstrations of it 4. The End of it 1. The Nature of it The loving-kindness of God noteth his disposition to do good upon his own motives or his self-inclination to do good to his Creatures especially to his People 2 Sam. 7. 21. According to thine heart hast thou done this His Native willingness to imploy what goodness is in him for the good of his Creatures Now this doth much incourage poor sinners to draw nigh to God for such mercy as they stand in need of Justice giveth what is due but Mercy what is needed Justice seeks a fit Object Mercy and Loving-kindness a fit Occasion His Justice will not hinder his Mercy to be Bountiful 2. The Kinds of it Gods Loving-kindness is twofold General and Special 1 There is a General kindness and good-will from God as Creator to all his Creatures especially to Mankind the effects and fruits of this general kindness flow in the chanel of common Providence So 't is said Psal. 145. 9. The Lord is good to all and his tender mercies are over all his works God is good to all things to all persons he bestoweth many common Blessings upon the wicked as Natural Life and Being Health and Wealth c. So Psal. 147. 9. He giveth to the beasts his food to the young Ravens which cry To wicked men Matth. 5. 45. Common Blessings do not always argue a good People but they always argue a good God God giveth the Beasts their food in due season Psal. 104. 27 28. Now this is some ground of Hope and so improved Psal. 145. 15 16. if he heareth the cries of the Creatures he will hear the Prayers of the Saints if a Kite much more a Child You see the Lord doth not cast off the care of any living creature which he hath made but hath a constant eye of Providence upon them that their hunger may be satisfied and they may have that sort of good which is fitting for them and that in time and season before they are spent with wants and will he not answer the longings and expectations and cryes of his People and pity their faintings and give that Grace which they so earnestly seek 2 Over and above this common kindness there is a more intire special love and kindness towards Believers in Christ. This may be admired rather than expressed Psal. 36. 7. How excellent is thy loving-kindness O God! This is unto admiration his common kindness his preservation of Man and Beast This is the fruit of his Eternal love Ier. 31. 3. With everlasting love have I loved thee and therefore with loving-kindness have I drawn thee and this is expressed in blessing them with special and saving Benefits in Christ. The effects of his special kindness do all relate to Life and Godliness and are conveyed to us through the conduit of Christs Merit and Intercession in and by whom he doth fulfil in us all the good pleasure of his goodness 2 Thes. 1. 11 12. Now this special kindness must needs be a mighty incouragement to the Saints to come to him since he loveth them with such a free and special love for all that mercy they stand in need of The former speaketh the goodness of God to all his Creatures this to themselves in particular both together a notable support Yea though we have not yet any experience of the goodness of God yet since there is such a thing as self-inclication in God to do good to his People and besides this a readiness to express his love to all his Creatures more especially to every one without respect of Persons that cometh to him Psal. 86. 5. For thou Lord art good and ready to forgive and plenteous in mercy to all them that call upon thee take the cause and you do not know what you may find It may be your portion and lot 3. The Proofs and Demonstrations of this Loving-kindness 1 He hath given evident proof and infallible demonstration of it in Christ 1 Ioh. 4. 12. In this was manifested the love of God towards us because that God sent his onely begotten Son into the world that we might live through him The Cause or first motive was Love his Means was the sending of Christ to be a Propitiation his End Life Spiritual and Eternal This is such a glorious Instance and Manifestation of the Love of God that poor creatures are encouraged to draw nigh to God for such Mercy as they stand in need of 'T is an hidden Love here 's a convincing proof and real demonstration by so glorious an effect and fruit of it 'T was not a well-wishing love only nor a love concealed but manifested and that by a signal proof 2 The Instances of Gods Loving-kindness to others so that according to thy loving-kindness will be according to that Grace and Mercy which thou art wont to shew to others of thy servants All that have had to do with God will assure you that he is a gracious God full of Kindness and Mercy There are examples of it 1 Tim. 1. 16. And Eph. 2. 7. That in the ages to come he might shew the exceeding â—…es of his grace in his kindness towards us through Christ Iesus Instances of Gods loving-kindness towards others have a peculiar fitness and efficacy to convince us how exceedingly gracious God is and so to