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
acts of Duty but by every act of Mercy what 's the argument he urgeth for Sion Zech. 3. 2. Is not this a brand pluckt out of the fire The Lord rebuke thee Satan Have not I delivered Sion and shall I suffer that to be destroyed which I have delivered the Lord urgeth his own mercy and his former kindness USE To quicken us not to grow weary of dealing with God Let us go often to God Men think it an uncivil importunity to require to do more when they have done already Solomon gives us that advice Prov. 25. 17. Withdraw thy foot from thy neighbours house lest he be weary of thee and so hate thee men waste by giving but God doth not when you have been with him and he hath done liberally for you yet he upbraids you not God that hath vouchsafed Grace you may desire the continuance of his Grace and to crown his own Grace II. Secondly Observe the mercy which he asks is Gods help in a course of holiness namely to walk worthy of the mercy Doct. 2. They that upon declaring their ways have found mercy with God their care should be to walk worthy of the mercy The Lord hath heard me what then teach me thy statutes So Psal 85. 8. The Lord will speak peace to his people but let them no more return unto folly Mark when God hath spoken peace when they have an answer of peace after you have prayed to God take heed of turning to folly do not lose the favour you have got walk more holily and more worthy of such a mercy Mat. 6. 12. forgive us our sins what then lead us not into temptation Upon supposition the Lord hath forgiven us our sins O let us not sin again Many would invite God to favour their ways when they have no respect to his ways which is in effect to make God a servant to our Lust but if you would have mercy from the Lord beg that you might walk worthy of the mercy The Children of God should do so upon a double ground in point of Prudence and Thankfulness In point of Prudence as they have smarted under their former folly and in point of Thankfulness as they have tasted the Lords Grace in his answer 1. When you have declared your way with brokenness and bitterness of heart you have experience of the evil of sin and when you know how bitter it is by sound remorse it is folly to return to it again Ioshua 22. 17. mark the reason Is the iniquitie of Peor too little for us from which we are not cleansed unto this day Our former sense of the evil of sin when declaring it should be a restraint to us else your cure is in vain A man that is recovered out of a deep disease is willing to escape the like again or as Christ said to the man that had an infirmity 38 years Go thy way sin no more lest a worse thing happen unto thee When a man hath had the bitter sense of the fruit of sin this will make him more cautious for the future they are foolish children that remember beating no longer than it smarts when they are scarce yet whole of the old wound Though God hath taken out the sting of the sin and granted us comfort yet remember your former smart that you may not fall into it again 2. Out of Thankfulness for Gods gracious answer Every answer of Grace leaves an obligation upon the sinner that he may not offend God again See what a holy argument is used Ezra 8. 13. Should we after such a deliverance as this break thy Commandment will you again relapse So Luke 7. 47. for her sins are forgiven her therefore she loved much Grace melts the heart When a man hath received much mercy from God his heart his wrought out into thankfulness and the more they have been in sin the more will they be in godliness when once they have tasted the sweetness of pardon and had an answer of Grace from God Thirdly Note They that would steer their course according to Gods holy Will had need of the conduct and assistance of his holy Spirit for he goes to God Lord teach me thy statutes Psal. 25. 4. Shew me thy ways O Lord teach me thy paths And Psal. 27. 11. Teach me thy way O Lord and lead me in a plain path because of mine enemies And Psal. 86. 11. Teach me thy way O Lord I will walk in thy truth unite my heart to fear thy name These places shew that he addrest himself to God that he might not follow any sinful course in the time of trouble and temptations that he might not dishonour God SERMON XXVIII PSALM CXIX 27. Make me to understand the way of thy precepts so shall I talk of thy wondrous works IN the former Verses the man of God layeth forth his calamitous condition and beggeth comfort and audience not meerly to prosper his affairs but to better his heart Many will invite God to favour their ways when they have no respect to his ways which in effect is to make him a servant to their lusts But David's chiefest care was about Duty rather than Success therefore he desireth God to direct him how to walk in the way of his precepts his heart was much upon that In the close of the former Verse he had said Teach me thy statutes And here again Make me to understand the way of thy precepts c. In the words there is 1. A Request 2. An Argument Wherein is intimated 1. The fruit of Divine Illumination He should thereby see his wondrous works 2. His duty thereupon Then will I talk of them The word signifieth also to meditate Sept I will exercise my self It should be his delight to think and speak of the admirable goodness of God and the divine excellencies of his word and the pleasures that result from the practice of it 3. He intimateth the sincerity of his desire propounding this as his end That I may talk that I may be useful and edifying in my converse with others 1. The first thing that I shall observe is That David doth so often beg again and again for understanding Doct. That a sound and saving knowledg of the Truths of the Gospel is such a blessing as the children and people of God think they can never enough ask of him We have abundant proof of it in so much of this Psalm as we have already gone over 1. What is a sound saving knowledg 1. Such as doth establish the heart against all delusions and keepeth us on Truth 's side Many have some scraps of knowledg loose and uncertain motions but they are not setled and grounded in the Truth and therefore the unlearned and unstable are joyned together 2 Pet. 3. 16. Which they that are unlearned and unstable wrest as they do also the other Scriptures to their own destruction Unskilful and unsetled Christians lye open to every fancy they have not such a stock
according to the Analogy of Faith and there is not a more powerful incentive of Duty Psal. 130. 5. There is forgiveness with thee that thou maist be feared Jer. 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 Rom. 12. 1. I beseech you Brethren by the mercies of God that you present your bodies a living Sacrifice holy acceptable to God which is your reasonable Service This is true Divinity The flesh deviseth another Doctrine let us Sin that Grace may abound to make a carnal Pillow of Gods Mercy that they may sleep securely in sin yea a Dung-cart to carry away their filth God is Merciful but to those that count sin a burden and misery God is slow to Anger but yet angry when provoked abused Patience kindleth into Fury as water when the mouth of the Fountain or course of the River is stopped breaketh out with more violence God hath his Arrows of Displeasure to shoot at the wicked you must not fancy a God all Honey all sweetness He is the Father of Mercies but so that he is also a God of Vengeance Psal. 68. 19 20. Blessed be the Lord who daily leadeth us with Benefits even the God of our Salvation Selah He that is our God is the God of Salvation and unto God the Lord belong the issues from Death But God shall wound the hairy scalpe of his Enemies the mercy of God is large and free if men do not make themselves uncapable by their Impenitency 4. We must beg 1. The Application of these to me also We have heard that the Kings of Israel are merciful Kings 1 Kings 20. 31. Now we would feel it 1 Tim. 1. 15. This is a Faithful saying and worthy of all acceptation that Iesus Christ came into the World to save Sinners of whom I am chief Wind in our selves within the Covert of a Promise enter at the back door of a Promise there comes Virtue from Christ if but touched the Woman came behind him and touched the hem of his garment so we must seek the Application of this Vertue 2. Effectual Application Let it come unto me Mercy cometh unto us or we shall never come unto it 1 Pet. 1. 10. The Grace that cometh to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace which is brought to you at the Revelation of Jesus Christ Gods Grace is brought home to our doors we seek not after it but it seeketh after us Salvation is gone forth saith the Prophet to find out lost sinners Wisdom hath sent forth her Maidens she crieth upon the high places of the City whoso is simple let him turn in hither Prov. 9. 3 4. God sends the Gospel up and down the Worldto offer his Grace to men it worketh out its way Use. Here is Incouragement and Direction to poor Creatures how to obtain Gods Mercy for their Comfort 1. Incouragement Mercy doth all with God it is the first cause that setteth every thing awork 1. Mercy is natural to God 2 Cor. 1. 3. Father of Mercies God is not merciful by Accident but by Nature the Sun doth not more naturally shine nor Fire more naturally burn nor Water more naturally flow than God doth naturally shew Mercy 2. It is pleasing to him Micah 7. 18. Who is a God like unto thee that Pardoneth Iniquity and passeth by the Transgression of the remnant of his Heritage he retaineth not his Anger for ever because he delighteth in Mercy Judgment is called his Strange work Isa. 28. 21. That he may do his work his strange work and bring to pass his Act his strange Act. Primitive Acts he is forced to but he rejoyceth to do good as Life-Honey droppeth of its own accord 3. It is plentiful in God he is rich in Mercy abundant in Goodness and Truth thy sins are like a spark of Fire that falleth into the Ocean it is quenched presently so are all thy sins in the Ocean of Gods Mercy there is not more water in the Sea than there is Mercy in God 4. It is the great wonder of the Divine Nature Every thing in God is wonderful especially his pardoning Mercy It is no such great wonder in God that he stretcheth out the Heavens like a Curtain since he is Omnipotent that he formed the Earth or the Waters since he is strong that he distinguished Times adorned the Heavens with so many Stars decked the Earth with such variety of Plants and Herbs since he is Wise that he hath set Bounds to the Sea Governeth the Waters since he is Lord of all that he made Man a living Creature since he is the Fountain of Life but that he can be Merciful to Sinners infinitely Merciful when infinitely Just. There is a conflict in the Attributes about us but Mercy rejoyceth over Iudgment Iames 2. 13. That he is so Gracious and condescending when his first Covenant seemed to bind him to destroy us that he that hateth sin is so ready to forgive it pardoneth it so often and punisheth it so seldom 5. He is Communicative it is over all his Works Psal. 145. 9. Not a Creature but subsisteth by Gods Mercy he loveth Man and Beast Psal. 36. 6. and 1 Tim. 4. 10. He is the Saviour of all men especially of those that believe the whole Earth is full of his goodness Lord shew it to me also he heareth the cry of Ravens 2. To direct us how to sue for it in a broken hearted manner there are two Exreams Self-confidence and Desperation Self-confidence challengeth a Debt and Despair shutteth out hopes of Mercy a proud Pharisee pleads his Works Luke 18. 11. Kain saith Gen. 4. 13. My Punishment is greater then I can bear The middle between both is the penitent Publican Luke 18. 13. He stood afar off and would not lift up so much as his eyes to Heaven but smote on his Breast saying God be merciful to me a Sinner Go to him that which with men is the worst Plea with God is the best SERMON XLVIII PSALM CXIX Verse 42. So shall I have wherewith to answer him that Reproacheth me for I trust in thy Word IN the former Verse we saw the man of God begging for Deliverance or Temporal Salvation from the Mercies of God according to his Word Salvation belongeth to the Lord and his Mercy can pardon great sins and fetch us off from great extremities and that according to the Word of God he had boasted of this there is his Request here is his Argument from the use and fruit of his Deliverance he should have something to reply to the Scoffs and Mocks of wicked men who insulted over him in his Distress and Calamity he had spoken of great things or the Promise and now desireth the Promise to be made good that he might have an Answer ready against their Reproaches So shall I have wherewith to answer him that
the Promises and may justly lay hold upon them who are God's Servants they who apply themselves to obey his Precepts these onely can regularly apply his Promises None can lay claim to Rewarding Grace but those that are partakers of his Sanctifying Grace Clear that once that you are God's Servants and then these Promises which are generally offered are your own no less than if your Name were inserted in the Promise and written in the Bible Let us remember our Promises made to God and then desire him to remember his Promises to us The next part of the Qualification is if you be Believers and can wait and depend upon God though he seemeth to delay and forget his Promise Our eyes must wait upon the Lord until he have mercy upon us Psal. 123. 2. The benefit of some Promises droppeth like the first ripe Fruit into the mouth of the eater but others must be tarried for It is said Acts 7. 17. When the time of the promise drew nigh which God had sworn to Abraham the people grew and multiplied in Egypt The Promise is recorded Gen. 15. 5. of multiplying his seed like the stars of heaven Abraham was seventy five years old when the Promise was made an hundred years old when Isaac was born when Iacob went into Egypt they were but seventy Souls but at their coming forth they were 603950 Now if Faith wait Isa. 28. 16. He that believeth maketh not haste Lam. 3. 26. It is good that a man should both hope and quietly wait for the salvation of God Hos. 12. 6. Keep mercy and judgment and wait on the Lord continually God delayeth because he would have us make use of Faith Real Believers are such as have ventured upon God's Word denied themselves for the Hope 's offered therein 1 Tim. 4. 10. Therefore we both labour and suffer reproch because we trust in the living God Heb. 6. 10. God is not unrighteous to forget your work and labour of love which ye have shewed towards his name God's Servants must wait for his Promises with patience and self-denial Rom. 2. 7. To them who by patient continuance in well-doing seek for glory and honour and immortality eternal life Luke 8. 15. Those in the good ground are they which in an honest and good heart having heard the word keep it and bring forth fruit with patience 2. Then let us plead Promises let not them lie by us as a dead Stock but put them in suit and put God in remembrance When the Accomplishment is delayed it is a notable way of raising and encreasing our Confidence 2 Sam. 7. 25. And now O Lord the word that thou hast spoken concerning thy servant and his house establish it for ever and do as thou hast said So ver 28. And now O Lord thou art that God and thy words are true and thou hast promised this goodness unto thy servant So may we do with any Promise of Mercy and Grace which God hath made with his People in his Covenant SERMON LVI PSAL. CXIX 50. This is my comfort in my Affliction for thy word hath quickened me IN the former Verse the Man of God had complained of the delay of the Promise and that his Hope was so long suspended now in this Verse he sheweth what was his Support and did revive him during this delay and the sore Afflictions which befel him in the mean time The Promise comforted him before Performance came This is my comfort in my affliction thy word hath quickned me 1. Observe here The Man of God had his Afflictions for we are not exempted from Troubles but comforted in Troubles God's Promise and Hope therein may occasion us much Trouble and Persecution in the World Yet 2. This very Promise which occasioneth the Trouble is the ground of our Support for one great Benefit which we have by the Word is Comfort against Afflictions 3. This Comfort which we have by the Word is the Quickning and Life of the Soul The Life of our Soul is first received by the Word and still maintained by the same Word Iames 1. 18. Of his own will begat he us with the word of truth 1 Pet. 1. 23. Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever Doctr. That all other Comforts in Afflictions are nothing to those Comforts which we have from the Word of God David confirmeth it from Experience in his deepest Pressures and Afflictions his Soul was supported and enlivened by the Word of God The Apostle Paul Doctrinally asserts it Rom. 15. 4. Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope The general End of Scripture is Instruction the special End is Comfort and Hope Id agit tota Scriptura ut credamus in Deum Luther The business and design of Scripture is to bring us to believe in God and to wait upon him for our Salvation to hope either for eternal Life which is the great Benefit offered in the Scriptures or those intervening Blessings which are necessary by the way and also adopted into the Covenant The Reasons are taken 1. From the Quality of those Comforts which we have from the Word of God 2. From the Provision which the Word hath made for our Comfort 3. From the Manner whereby this Comfort is received 1. From the Quality of those Comforts which we receive from the Word of God 1. It is a divine Comfort Psal. 94. 14. In the multitude of my thoughts within me thy comforts delight my soul. In all the Comforts we have it is good to consider from whence it cometh is it God's Comfort or a Fancy of our own A Comfort that is made up of our own Fancies is like a Spiders Web that is weaved out of its Bowels and is gone and swept away with the turn of a Besom But God's Comfort is more durable and lasting for then it floweth from the true Fountain of Comfort upon whose Smiles and Frowns our Happiness dependeth Now God's Comforts are such as God worketh or God alloweth take them in either sense they come in with a commanding or overpowering Efficacy upon the Soul If God exciteth it by his Spirit who is the Comforter Psal. 4. 7. Thou hast put gladness into my heart There is little warmth in a Fire of our own kindling the Holy Ghost raiseth the Heart to an higher degree of a delightful sense of the Love of God than we can do by a bare natural Act of our own Understanding Or whether it be of such Comforts as God alloweth if we have God's Covenant for our Comfort we have enough No Comfort like his Comfort In Philosophy Man speaketh to us by the Evidence of Reason in the Scripture God speaketh to us by way of Sovereign Authority In his Commands he interposeth his Power and Dominion in his Promises he impawneth his Truth And therefore Scriptural
Alsufficient therefore his Promises are not to be distrusted his Threatnings not to be slighted there is no resisting or standing out against him in the twinkling of an eye he can tear you in pieces pluck away the guilty Soul from the embraces of the unwilling Body A spark of his Wrath makes thee a burthen to thy self So for Promises one Word of his Mouth can accomplish all the good that is contained in them And 't is observable that the respects of the Creature that are peculiarly due to one of these Attributes are sometimes in Scripture directed to another 'T is said Hos. 3. 5. They shall fear the Lord and his Goodness in the latter days and love him for his Power and Greatness and believe in him for his Wisdome Again they trust him for his Goodness love him for his Wisdome fear him for his Power all these changes are in Scripture 2. Why God is best remembred when his Name is studied the Reason is because the study of his Name doth increase those three fundamental radical Graces before-mentioned 1. The studying of his Name increaseth our Love Thy Name is as an ointment poured forth therefore the Virgins love thee Cant. 1. 3. Ointment kept close in the Box doth not diffuse its savour but Ointment poured forth is full of fragrancy and reviving it perfumeth the whole house Iohn 12. 3. The house was filled with the odour of the Ointment So when the Name of God is not considered we are not comforted and strengthened and quickened but pour it forth take it abroad in your serious thoughts and believing Meditations and that doth attract and draw hearts to him When we consider the Mercy Grace Power Wisdome Truth and Justice of God these affect all those that have any spiritual discerning This is the way to draw Esteem from carnal Hearts He hath Authority to make Laws for he is the Wise God Power to back this Authority for he is the Almighty Creatour who can frown thee into nothing but yet he is good and gracious ready to receive you and pardon and do you good though you have rebelled against him to pour out this Name is our Duty and then poor Creatures will be prevailed with it is our Duty to do it in the discoveries of the Gospel your Duty to ponder upon it in your private Meditations The Wisedom of God in the Word sheweth your Duty his Power what need you have to bind it on your hearts and your case is not without hope for you have to do with a good God there is no Mercy to such as fear not his powerfull Justice and no Justice for such as flee from it to his Mercy see how God poureth out his Name Exod. 34. 5 6 7. And the Lord descended in the cloud and stood with him there and proclaimed the Name of the Lord and the Lord passed by before him and proclaimed the Lord the Lord God mercifull and gracious long-suffering and abundant in Goodness and Truth keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty visiting the iniquitie of the Fathers upon the Children and upon the Children's Children unto the third and fourth generation 2. The studying of God's Name encreaseth our Faith or Trust Psal. 9. 10. They that know thy Name will put their Trust in thee God is first known and then trusted and then served If God were known more he would be more trusted and if he were more trusted we would not be so double-minded and unstable in the profession and practice of Godliness we little study God and because we study his Name so little our Faith is weak and therefore we are so uncertain in our Conversations It is well when all our Comfort and Duty is immediately fetcht out of the Name of God or his Nature considered by us 3. The studying of God's Name encreaseth our Reverence and Fear Psal. 111. 9. Holy and reverend is thy Name Psal. 86. 11. Unite my heart to the fear of thy Name The more you study the nature of God the more awfull serious humble watchfull will you grow Thus you see serious and becoming thoughts of God do much encrease our Faith Fear and Love The Use is to exhort you more 1. To study the Name of God and to dwell upon the Meditations of the Almighty and to possess your mind with him till no place be left for sin or vanity 1. The Name of his Being God is not onely the best of Beings but properly that which is because he is a Self-being that gave Being to all things else and from everlasting to everlasting we are but as it were of yesterday and our Being is from him and our Life in his hands we cannot live an hour without him nor fetch a breath without him nor think a thought nor speak a word nor stir a hand or foot without him There is a continual providential influence and supportation as the beams of the Sun vanish as soon as the Sun is clouded so do we fail when God suspends his influence A Watch goeth of its self a Mill of its self when the Workman taketh off his hand from them it is not so with us and God for Acts 17. 28. In him we live move and have our being What Paul said of spiritual Life Gal. 2. 20. is true also of Life natural I am yet not I but God is all in all He is in us and liveth in us or we could not subsist for a moment we need not seek God without in the Workmanship of Heaven and Earth for we have God within our selves and may feel him and find him in our own Life and Motion as the Child in the Womb liveth by the Life of the Mother before it is quickned and liveth apart by a Life and Soul of its own or as a Pipe sounds by the blowing of the Musician if he stop his breath it is altogether silent so do we live and breath in God and all the tuneable variety of our Motions cometh from his breathing in us Now if God be so near us shall we not take notice of his presence and carry our selves accordingly shall we offend him and affront him to his face and displease Him without whom we cannot live But alas how seldom do we reflect upon this how is it that we move and think not with wonder of the first Mover in whom we move how is it that we live and persevere in Being and do not consider of this Fountain and Self-being who gave our Life to us and still continues it Oh the negligence of many Souls professing the knowledge of God and Godliness we speak walk eat and drink and go about all our business as if we had a Self-being and independent never thinking of that All-present and quickening Spirit that acts us moveth in us speaketh in us maketh us to walk eat drink and do all the functions of Nature Like the barbarous people who
went into a Desart to pray Both time and place implied secrecy 3. We learn hence the preciousness of time it was so to David see how he spendeth the time of his life We read of David when he lay down at night he watered his couch with his tears after the examination of his heart Psal. 6. 6. at midnight he rose to give thanks In the morning he prevented the morning watches Seven times a day praising God Morning Noon Night These are all acts of eminent Piety We should not content our selves with so much grace as will meerly serve to save us Alas we have much idle time hangs upon our hands if we would give that to God it were well 4. The value of godly exercises above our natural refreshings the word is sweeter than appointed food Job 23. 12. I have esteemed the words of his mouth more than my necessary food David preferreth his praises of God before his sleep and rest in the night Surely this should shame us for our sensuality We can dispence with other things for our vain pleasures we have done as much for sin for vain sports broken our rest for sin some monsters of man-kind turn night into day and day into night for their drunkenness gaming vain sports c. and shall we not denie our selves for God 5. The reverence to be used in secret Adoration David did not onely raise up his spirits to praise God but rise up out of his bed to bow the knee to him Secret duties should be performed with some solemnity not slubbered over Praise a special act of Adoration requireth the worship of Body and Soul Use. Let Davids example condemn our backwardness and sluggishness who will not take those occasions which offer themselves Mark he gave thanks when we fret at midnight he rose to do it with the more secrecy and fervency this not to pray onely but to give thanks SERMON LXXI PSAL. CXIX 63. I am a Companion of all them that fear thee and of them that keep thy precepts IN this Verse two things are observable 1. A description of the people of God they are described by their Principle and by the course of their lives and actions fear and obedience 2. Davids respect to them I am a Companion of all them More particularly 1. In the Person speaking the disparity of the Persons is to be observed David who was a great Prophet yea a King yet saith I am a Companion of them that fear thee Christ 〈◊〉 called them his fell ws Psal. 45. 7. Thy God hath anointed thee with the oyl of gladness above thy fellows and therefore David might well say I am a Companion 2. David saith of all them the universal Particle is to be observed not onely some but all when any lighted upon him or he upon any of them they were welcome to him How well would it be for the World if the great Potentates of the Earth would thus think speak and do I am a Companion of all them that fear thee Self-love reigneth in most men we love the Rich and despise the Poor and so have the faith of our Lord Iesus Christ in respect of persons James 2. 1. therefore this universality is to be regarded Hearing of your Faith and Love to all the Saints Eph. 1. 25. to the mean as well as the greatest Meanness doth not take away Church Relations 1 Cor. 11. 20. There are many differences in worldly respects between one child of God and another yea in spiritual gifts some weaker some stronger but we must love all for all are children of one Father all owned by Christ he is not ashamed to call them Brethren Heb. 2. 11. This I say is observable the disparity of the persons on the one side David on the other all the people of God 1. Let us take notice of the Description of the people of God they are such as fear him and keep his precepts that is obey him conscientiously out of a reverence to his Majesty and Goodness and due regard to his will delivered in his word The same description is used Acts 10. 35. In every Nation he that feareth God and worketh Righteousness is accepted with him Note hence 1. Doct. The fear of God is the grand principle of Obedience Deuter. 5. 29. Oh that there were such an heart within them that they would fear me and keep my Commandments always Here consider 1. What is the fear of God 2. What influence it hath upon Obedience 1. What is the fear of God There is a twofold fear of God servile and filial 1. Servile By which a man seareth God and hateth him as a slave feareth his cruel Master whom he could wish dead and himself rid of his Service and obeyeth by mere compulsion and constraint Thus the wicked fear God because they have drawn an ill picture of him in their minds Matth. 25. 24 25. I knew thou wast an hard man and I was afraid They perform onely a little unwilling and unpleasing service and as little as they can because of their ill conceit of God So Adam feared God after his sin when he ran away from him Gen. 3. 10. Yea so the Devils sear God and rebel against him Iames 2. 19. The Devils also believe and tremble This fear hath torment in it to the Creature and hatred of God because by the fear of his Curse and the flames of Hell he seeketh to drive them from sin 2. Filial fear as Children fear to offend their dear Parents and thus the godly do so fear God that they do also love him and obey him and cleave to him and this preserveth us in our duty Ier. 32. 40. I will put my fear in their hearts and they shall not depart from me This is a necessary frame of heart for all those that would observe and obey God This Fear is twofold 1. The Fear of Reverence 2. The Fear of Caution 1. The Fear of Reverence when the Soul is deeply possessed with a sense of God's Majesty and Goodness that it dareth not offend him his Greatness and Majesty hath an influence upon this Fear Fear ye not me saith the Lord will ye not tremble at my presence who have placed the sand for the bound of the Sea by a perpetual decree that it cannot pass it Jer. 5. 22. his Goodness and Mercy Hos. 3. 5. They shall fear the Lord and his Goodness Jer. 10. 6 7. There is none like unto thee O Lord thou art great and thy Name is great in might Who would not fear thee O King of Nations both together ingage us to live always as in his eye and presence and in the obedience of his holy Will studying to please him in all things 2. The Fear of Caution is also called the Fear of God when we carry on the business of Salvation with all possible solicitude and care For it is no easy thing to please God and save our Souls Phil. 2. 12. Work out your Salvation
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
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.
28. When God will immediately and in a fuller latitude communicate himself to his Creatures and there will need nothing besides himself to make us happy Here we enjoy God but not fully nor immediatly We enjoy him in his creatures but it is at the second or third hand the Creature interposeth between him and us Hosea 2. 21 22. And it shall come to pass in that day I will hear saith the Lord I will hear the Heavens and they shall hear the earth and the earth shall hear the corn and the wine and the oyle and they shall hear Iezreel In Ordinances it is but a little strength and comfort that we get such as is consistent with pain and sorrow it is not full because it is not immediate A Pipe cannot convey the whole Fountain nor the Ordinances the Full of God in Christ only a little supply either as we need or are able to receive but then God will be all in all he will do his work by himself The narrowness of the means shall not straiten him nor the weakness of the vessel hinder him to express the full of his Goodness in full perfection II. How is his Goodness manifested to us 1. In our Creation in that he did raise us up out of nothing to be what we are and form us after his own Image God made us not that he might be happy but liberal that there might be creatures to whom to communicate himself our Beings and Faculties and Powers were the fruits of his meer goodness When God made the world then was it verified He is good and doth good Gen. 1. For as the goodness of his nature inclined him to make it so his work was good after every days work there cometh in his approbation behold it was good and when he had made Man and set him in a well furnished world and compared all his works together then they were very good v. 31. That he still fashioneth us in the womb and raiseth us into that comely shape in which we afterwards appear it is all the effect of his Goodness 2. In our Redemption therein he commendeth his Love and goodness in providing such a Remedy for lost sinners There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3. 4. But after that the Kindness and Love of God our Saviour towards man appeared In creation he shewed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is brought nearer to us as subsisting in our Nature 1 Tim. 3. 16. Great is the mystery of Godliness God manifested in the flesh And so God had greater advantages to communicate himself to us in a more glorious way by the Redeemer that we might for ever live in the admiration of his Love 3. In daily Providence so the goodness of God is twofold 1. Common and general to all Creatures especially to Mankind Psalm 145. 9. The Lord is good to all his tender Mercy is over all his works Upon all things and all persons he bestoweth many common blessings as natural Life Being Health Wealth Beauty Strength and supplyes necessary for them There is none of God's Creatures but tast of his bounty and have sufficient proof that a good God made them and preserveth them the young Ravens Psalm 147. 9. He giveth to the beast his food and to the young Ravens which cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the wicked Mat. 5. 45. He maketh his Sun to shine on the evil and on the good and sendeth rain on the just and on the unjust Acts 14. 17. Nevertheless he left not himself without witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that he did good and gave us rain from Heaven and fruitfull Seasons filling our hearts with food and gladness These common Mercies argue a good God that giveth them though not always a good People that receiveth them This Goodness of God sheweth it self daily and bountifully 2. Special God is good to all but not to all alike So he is good to his People whom he blesseth with spiritual and saving Benefits So Lam. 3. 25. The Lord is good unto them that wait for him to the Soul that seeketh him So Psalm 86. 5. For thou O Lord art Good and ready to forgive and plenteous in Mercy unto all them that call upon thee For this kind of Goodness a qualification is necessary in the receiver Satan will tell you God is a good God but he leaveth out this to those that Love and Fear him and wait upon him This peculiar Goodness yieldeth spiritual and saving Blessings such as pardoning of Sins Isa. 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Instruction in the ways of God in the Text thou art good and dost good teach me thy statutes And in short all the means and helps that are necessary unto everlasting Glory 2 Thess. 1. 11. Wherefore also we pray always for you that God would count you worthy of this calling and fulfil all the good pleasure of his Goodness and the work of Faith with power Once more to the objects of his peculiar Love common Blessings are given in Love and with an aim at our good Psalm 84. 11. No good thing will he withhold from them that walk uprightly So that the ordinary favours which others enjoy they are sanctified to them They are from Love and in bonum for Good God is ready to help them onwards to their everlasting hopes and that estate which they expect in the world to come where in the Arms of God they shall be blessed for evermore III. Why ought those that come to God to have a deep sense of this First What is this deep Sense 1. It must be the fruit of Faith believing God's Being and Bounty or else it will have no force and authority upon us Heb. 11. 6. He that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him If we have but cold Notions or dead Opinions of the Goodness of God they will have little power on us It is Faith sets all things a-work there must be a sound belief of these things if we would practically improve them 2. It must be the fruit of constant Observation of the effects of his Goodness vouchsafed to us so that we may give our Thanks and Praise for all that good we do enjoy Careless Spirits are not sensible of the hand of Providence never take notice of good or evil therefore the Psalmist saith Psalm 107. 8. Oh that men would praise the Lord for his goodness and for his wonderfull works to the Children of Men He repeateth the same verse 15. and verses 21 31. and concludeth all verse 41. Whoso is wise and will observe those things even they shall understand the loving kindness of the Lord. We are more backward to the observation of the
becoming one heartily devoted to God thy hands have made me c. he would willingly return to his Creatours Service and glorify him with what was made by him I acknowledge that I am obliged as I am the work of thine hands to live in a faithfull obedience to thee Lord I give up my self to this work Mark this is a good Spirit he doth not beg his own Comfort but ability for Service that he might so know his Masters Will as to doe it Now this is Repentance towards God when we are heartily willing to return to our Duty more than to our Comfort Acts 2. 21. there is more hope of that Soul that rather seeketh Obedience than Comfort and where there is a resolved Will and Purpose to devote our selves to the Lord to please him and serve him This was God's end in his New Covenant Grace and Christ's end in Redemption to restore us to obedience as well as to favour and put us into a capacity of service again Heb. 9. 14. Purge our Consciences from dead works to serve the living God 1 Pet. 2. 24. Who his own self bare our sins in his body on the tree that we being dead to sin might live unto righteousness He died to weaken the love of Sin in our Hearts and to advance the life and power of Grace and Righteousness 3. There is implied in it a confession of Impotency that God cannot be glorified and served by him unless he be renewed and strengthened by Grace not by him as a Creature till he be made a new Creature or have renewed influences of Grace from him God permitted the lapse and fall of Mankind that they may come to him as needy Creatures and take all out of his hands Man's great errour which occasioned his fall was that he would live alone apart from God be sufficient to his own Happiness We greedily catched at that word Ye shall be as Gods Gen. 3. 5. the meaning was not in a blessed Conformity but a cursed Self-sufficiency Man would be his own God desired to have his Stock in his own hands and would be no more at God's finding Gen. 3. 22. The man is become as one of us to live as an Independent being Well then to cure this God would reduce him to an utter necessity that he might bring him to an entire dependance and might come as a beggerly indigent Creature expecting all from God putting no confidence in his own Righteousness for his Justification nor natural power and strength for Sanctification Gal. 2. 19. I through the Law am dead to the Law that I might live unto God The rigorous Exaction of perfect Obedience under the hazard of the Curse of the Law maketh them dead to the Law the Curse of the Law puts them so hard to it that they are forced to fly to Christ to be freed from Condemnation and the spiritual Nature of the Law as 't is a Rule of Obedidence driveth them to see there is nothing in themselves tending to Righteousness and Holiness to the glory of God without the power of his Spirit They that serve in the newness of the Spirit Rom. 7. 6. God bringeth us at last to this Matth. 19. 26. With men 't is impossible but with God all things are possible Well then when we are brought to see our Impotency we are at a good pass and lie obvious to his Grace 4. It implies an earnest desire after Grace and that is a good frame of heart when not satisfied with common Benefits David was not satisfied with his natural Being but seeketh after a spiritual Being What 's that he prayeth so earnestly for but an inlightened Mind and a renewed Heart and all that he might be obedient to God Thus we are more fitted to receive Grace A Conscience of our Duty is a great matter in faln Man who is turned Rebel against God and a Traytour to his Maker who is impatient and self-will'd and all for casting off the Yoke Psal. 2. 3. Well to have an Heart set upon Duty and Obedience that 's the next step the third was a sense of Impotency now this fourth a desire of Grace such the Lord hath promised to satisfy Matth. 5. 6. these open unto God and are ready to take in his Grace Come as Creatures earnestly desiring to doe your Creatours Will and in the best manner and will God refuse you Because I am thy Creature teach me to serve thee who art my Creatour 5. There is one thing more in this Plea a perswasion of God's Goodness to his Creatures This is the very ground and reason why this Plea is used Psal. 145. 9. The Lord is good to all and his tender mercies are over all his works There is a great deal of fatherly care and mercy to his Creatures till by their impenitency persisted in against the means of Grace they render themselves uncapable of it The first battery which Satan laid to Man's Heart tended to undermine the sense of God's Goodness to the Creature as if God were envious Gen. 3. 5. Doth not God know that in the day ye eat thereof as if God envied their Happiness this the Devil would instill To have good thoughts of God is a great means to reduce us and bring us back again to him We frighten our selves away from him by entertaining needless Jealousies of him as if he sought our Destruction or delighted in it Surely he will not destroy a poor Soul that lieth submissively at his Feet and is grieved he can no better please him and serve him the man that had hard thoughts of God neglected his Duty Matth. 25. 24 25. I know thou wast an austere Master therefore I hid my Talent in a Napkin that is the legalism and carnal Bondage that is in us which makes us full of Jealousies of God and doth mightily hinder and obstruct our Duty The Use is to press you to come to God as Creatures to beg relief and help for your Souls this will be of use to us in many Cases 1. To the Scrupulous who are upon regenerating that are not sure that the work of Grace is wrought in them you cannot call God Father by the Spirit of Adoption yet own him as a Creatour come to him as one that formed you your desire is to return to him 2. 'T is of use to Believers when under desertions and God appeareth against them in a way of Wrath and all God's Dispensations seem to speak nothing but Wrath yet come to him as the Creatour Lord we are the work of thy hands if you cannot plead the Covenant of Abraham which was made with Believers plead the Covenant of Noah which was made with Man and all Creatures Isa. 54. 9. For this is as the waters of Noah unto me for as I have sworn that the waters of Noah should no more goe over the Earth so have I sworn that I would not be wroth with thee nor rebuke thee there may be a great
any thing for something cannot come out of nothing therefore we must stop in some first Cause and Eternal Being 3. That Eternity belongeth to God is to be seen in all his Attributes for if God be Eternal his Wisdom Power and Goodness are Eternal also First His Wisdom is Eternal for all things are present to the knowledge of God Things come to our knowledge successively some before and some after We see and know things according to their duration and existence We compute by days and years yesterday to morrow last year and next year one Generation passeth and another cometh but in God's understanding there is no succession of before and after Known to God are all his works from the beginning Acts 15. 18. God that doth all things in time knew them all before time otherwise his knowledge was not infinite and eternal they are all present to his understanding Hence is that expression 2 Pet. 3. 8. One day is with the Lord as a thousand years and a thousand years as one day All those differences of Duration which to the Creatures are longer or shorter are all alike to God for all things are constantly present to God and under his view and prospect Indeed the Lord is pleased to condescend to our shallow capacities and to give us leave to express his Duration in our own terms whil'st he calleth himself yesterday to day and for ever Heb. 13. 8. And Rev. 1. 4. From him which is which was and which is to come Yet in proper speaking God always is I am is his Name and all things to him are present either past present or to come Time hath no succession to him he beholdeth at once what is not at once but at several times there is nothing past to him to come to him but all present He knoweth the end of all things before he giveth them a beginning 2dly His Power is Eternal Therefore 't is said Rom. 1. 20. that his Eternal Power and Godhead is clearly understood from the Creation of the world and seen in the things that are made how could else so many things be educed out of nothing and still kept from returning into their original nothing if there were not an infinite and eternal power then and still at work So Isa. 26. 4. Trust ye in the Lord for ever for in the Lord Iehovah is everlasting strength We may depend upon him for his Arm is never dried up nor doth his Strength fail there is no wrinkle upon the Brow of Eternity God is where he was at first he continueth for ever a God of infinite power able to save those that trust in him 3dly His Goodness and Mercy they are Eternal Psal. 136. 't is often repeated For the mercy of the Lord endureth for ever 'T is true à parte antè his mercy did not begin of late but was towards us before we or the world were from all Eternity we were thought upon that he might do us good himself 'T is said With an everlasting love have I loved thee and therefore with loving kindness I have drawn thee Jer. 31. 3. Whomsoever God draweth to himself in time he loved them before all time and à parte post it holdeth good his love and affection continueth the same and shall do for ever he is not weary of doing good nor is his mercy spent you have both Psal. 103. 17. The mercy of the Lord is from everlasting to everlasting upon them that fear him The mercy was decreed and prepared before the beginning of the world and we shall have the fruits and effects of it when the world shall be no more 'T was from everlasting for God foreseeing the Fall of Adam provided us a remedy in Christ and having all lapsed Mankind in his prospect and view did out of his free love chuse some whil'st others are passed by to life and salvation by Christ. That God did from Eternity decree and purpose this is manifest because he doth in time effect it otherwise he should not work all things according to the counsel of his will Ephes. 1. 11. or else his Will would be mutable willing that in time which he willed not from Eternity whereas in him there is no variableness or shadow of turning And that his mercy is to everlasting appeareth because he doth in time convert and sanctifie them and so brings them to glory and blessedness for the eternal God will make his people eternally happy with himself 4. That God sheweth himself as an Eternal Being both as a Governor and Benefactor First As a Governor His Eternity is seen in his Government in threatning eternal misery to the wicked and appointing eternal happiness to the godly Mat. 25. 46. These shall go away into everlasting punishment and the righteous into life everlasting The joys of the blessed are everlasting there shall never be a change of nor an interruption in their happiness but after millions of years they are to continue in this life as if it were the first moment Thy Crown will be thy Crown for ever Thy Kingdom thy Kingdom for ever This Glory will be thy Glory for ever Thy God will be thy God and thy Christ for ever We affect the continuance of this life though it be a life of pain and misery Skin for skin and all a man hath he will give for his life Oh! how much more valuable should this eternal life be which is a life of uninterrupted joy and felicity On the other side the punishment is everlasting the loss is eternal the wicked are everlastingly deprived of the favor of God The Disciples wept when Paul said Ye shall see my face no more Oh! how much more terrible will it be to be banished everlastingly out of God's presence Mat. 25. 41. Besides the pain will be eternal as well as the loss This worm never dieth this fire shall never be quenched Mark 9. 44. Neither Heaven nor Hell hath any period or end either of them are eternal Now this way God ruleth and governeth the creature as becoming his infinite and eternal Majesty The Laws of Kings and Parliaments can reach no further than some temporal punishment their highest pain is the killing of the Body their highest Reward is some vanishing and fading Honour or perishing Riches but God's Law concerneth our everlasting estate our eternal well or ill being eternal life or eternal death is wrap'd up in these Commandments These are Rewards sutable to the Eternal Majesty of the Law-giver And if thou do evil there is an eternal loss of Heaven and an eternal sense of the wrath of God If you believe and obey the Gospel there is eternal salvation provided for you for Christ is the Author of eternal salvation unto all them that obey him Heb. 5. 9. 2dly As a Benefactor he sheweth himself also an Eternal Being There is a double beneficial goodness of God common and special His common goodness runneth in the channel of Creation and common
2. There are certain things that cannot be discerned by external senses yet a Christian may have a feeling of them by internal sense 3. The outward senses sometimes set the inward senses awork 1. Because in those things which are liable to external sense a man may have an outward sense of them when he hath not an inward as in Seeing Tasting Touching In Seeing Deut. 29. 2. compar'd with ver 4. Ye have seen all that the Lord did before your eyes in the land of Egypt and yet the Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day They saw yet had not an heart to see they saw those wonders with the eyes of their body they had a sense outward and natural but not a sense inward and spiritual So for Taste There is a Taste of God's goodness in the creature all taste it by their outward senses Psal. 145. 9. The Lord is good to all and his tender mercies are over all his works The wicked are not excepted from this taste for the creatures are as useful for the preservation of their lives as the lives of others They do not mind God's love in it and so do rather taste the creature than God's goodness in the creature but the child of God tasteth his love therein The Fly finds no Honey in the Flower but the Bee doth A fleshly â—…alate relisheth only the gross pleasure of the creature not that refined delight which a spiritual Palate hath who hath a double sweetness it doth not only receive the creature for its natural use but it tasts God and feels the love of God in the conscience as well as the warmth of the creature in his bowels So for Feeling Ier. 3. 25. We lie down in our shame and our confusion covereth us for we have sinned against the Lord our God Men may feel the blows of his Providence and be sensible of the natural inconvenience yet they have not a spiritual feeling so as to be affected with God's displeasure and have a kindly impression left upon the soul that may make them return to God 2. It differs from the outward senses because they can by a spiritual sense discern that which cannot be discerned by the outward sense as in that place Heb. 11. 27. By faith Moses saw him that was invisible See the invisible God and are as much affected with his eye and presence as if he were before the eyes of the body as others are awed by the presence of a worldly Potentate this is matter of internal sense So for Taste they have meat which the world knows not of invisible comforts Iohn 4. 37. They have hidden Manna to feed upon and are as deeply affected with a sense of God's love and hopes of eternal life as others are with all outward dainties Then as to Feeling many things the outward sense cannot discern sometimes they feel spiritual agonies heart-breakings when all is well and sound without a man would wonder what they should be troubled about that abound in wealth and all worldly comforts and accommodations they have an inward feeling they feel that which worldly men feel not when they are afflicted in their spirits carnal comforts can work nothing upon them when they are afflicted outwardly spiritual comforts ease their heart And as they feel soul-agonies and soul-comforts so they feel the operations of the spiritual life they have a feeling of the power of the Spirit working in them they live and know that they live Now no man knows that he lives but by sense therefore if a Child of God knows he lives he hath internal sense as well as external We know we live naturally by natural sense and we know we live spiritually by spiritual sense Gal. 2. 20. I live yet not I but Christ liveth in me He lived and knew that he lived they have a life which they feel within themselves the operations and motions of the spiritual life they feel its impulsions to duty its abhorrencies from sin tendency of soul to God and spiritual supports and they feel the stirrings of the old nature workings of heart towards sin and vanity which the outward senses cannot discover 3. The outward senses sometimes set the inward senses a work The sweetness of those good things which are liable to sense put us in mind of the sweetness of better things as the Prodigal's Husks put him in mind of the Bread in his Father's House or as the Priests of Mercury among the Heathen when they were eating Figs they were to cry Truth is sweet because the god whom they worshipped was supposed to be the inventer of Arts and the discoverer of Truth So Christians when by the outward taste they find any thing sweet the inward sense is set a work and they have a more lively feeling of spiritual comforts as David Honey is sweet but the Word of God was sweeter than honey to him or the honey-comb Thus Christ when he was eating Bread Blessed is he that shall eat bread in the kingdom of God Luk. 14. 15. and they that have Christ's Spirit they act suitably 2 This sense differs from a bare and simple act of the understanding why for a man may know things that he doth not feel Simple apprehension is one thing and an impression another An apprehension of the sharpness of pain is not a feeling of the sharpness of pain Jesus Christ had a full apprehension of his sufferings all his life-long but felt them not until his agonies therefore he said Iohn 12. 27. Now is my soul troubled and what shall I say We have Notions of good and evil when we neither taste the one nor the other It is one thing to know sin to be the greatest evil and another thing to feel it to be so to know the excellency of Christ's love and to taste the sweetness of it this doth not only constitute a difference between a renewed and carnal man but sometimes between a renewed man and himself 1. Between renewed men and carnal men they know the same truths yet have not the same affections A carnal man may talk of truths according to godliness and may dispute of them and hold opinions about them but doth not taste them so he does but know the grace of God in conceit not in truth and reality as the expression is Col. 1. 6. As a man only that hath read of Honey may have a fancy and imagination of the sweetness of it but he that tasts it knows it in truth and in effect they know the grace of God and the happiness of being in communion with God by the light of nature in conceit but not in reality but the other they taste it If so be you have tasted that the Lord is gracious 1 Pet. 2. 3. There 's an impression of sweetness left upon the soul and real experience of the goodness of God in Christ so as to make them affect him with all
Though for the main we give up our selves to live according to the will of God yet consider notwithstanding our sins what constant humbling confiderations there are to keep us sensible of our defects First All that you do is not worthy of God who can serve so great a Majesty as the Lord is according as he should be served Iosh. 14. 29. You cannot serve the Lord for he is a holy and a jealous God Alas such is the poverty of humane condition that they can never perform service becoming his Majesty have you a due sense of his purity and holiness Nay how jealous he is of the respects of his people Secondly Not worthy of such a pure Law which requireth such perfect service at our hands Psal. 19. 6 7 8. The law of the Lord is perfect converting the soul c. What doth that speculation produce that a short exposition of the Law begetteth a large opinion of our own righteousness Thirdly Not worthy such great hopes 1 Thess. 2. 12. That ye walk worthy of God who hath called you to his Kingdom and Glory Since we have such great wages we should do more work Is this for Heaven Is this for eternity Fourthly Not such as will answer our obligations We are indebted to all the Persons of the Trinity God himself for our portion Christ our Redeemer the Spirit for our Guide and Comforter The Gentiles greatly obliged to God for fruitful Seasons The Jews though acquainted only with Gods patience and forbearance the Ceremonial Law was a testification of guilt or a Bond that shewed the Creatures Debt this Bond was not cancelled Fifthly Not answerable to the new Nature in Gods Children they would be in a state of perfect conformity and subjection to God A seed worketh through the Clods so they groan under the reliques of corruption and sin Rom. 7. 24. longing for the time when they shall be more like God when they shall serve him without spot or blemish therefore are unsatisfied with their present imperfections These things considered we should ever keep humble and thankful praising Gods Grace Isai. 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 upon us and the great goodness towards the house of Israel which he hath bestowed on them according to his mercies and the multitude of his loving kindnesses Use 5. Directeth us how to pray Cast your selves at Gods feet pleading his mercy We have heard the Kings of Israel aâ—…e merciful Kings 1 Kings 20. 31. you have heard so of the God of Israel try whâ—… mercy will do for you say as David here Deal with thy servant according to thy mercy My prayers have no other foundation of hope but thy mercy I am nothing and would be nothing but what I have from thee I have no merits but thou hast mercy all that I have and expect to have floweth and must flow from this Fountain take heed of challenging Duty as a Debt no Lord thy mercy is all my plea as all thy servants before have done Lord temember me in thy mercy if any have other things to plead let them plead I am resolved to use no other Plea Psal. 13. 5. But I have trusted in thy mercy Second Branch Teach me thy Statutes This may be considered apart by it self or with respect to the Context 1. Apart as an intire prayer in its self So the Doctrine is Doctr. 'T is God must teach us his Statutes This will appear if we consider 1. What it is to be taught of God There is a difference between Grammatical Knowledge and Spiritual Illumination or a literal instruction and a spiritual instruction a greater difference than there is between teaching a Child to spell and read the words and a Man to understand the sense Literal instruction is when we learn the truths contained in the Word by rote and talk one after another of Divine things But Spiritual Illumination is when these things are revealed to us by the Spirit of God as we read of the evidence and demonstration of the Spirit 1 Cor. 2. 4. Others have a form of knowledge Rom. 2. 20. Some have only the report of Christ have but an humane credulity or the recommendation of others that reveal the Doctrine of God to them Others receive a revelation made to their souls their eyes are opened by the Spirit Isai. 53. 1. Once more there is a difference between the Spirits enlightening in a way of gifts and common Grace and his enlightening in a way of special and saving Grace Some that are enlightned by the Spirit fall away Heb. 6. 4. Others are taught of God so as to come to him by Christ Iohn 6. 45. This latter sort that are savingly enlightned have not only their minds opened but their hearts enclined So to be taught as to be drawn to faith and practice this is proper to God who is the Soveraign Dispenser of Grace 2. This will appear if we consider the heart of Man which is naturally full of darkness and oppressed by the prejudices of customs and evil habits 1 Cor. 〈◊〉 14. But the natural man receiveth not the things of God 2 Cor. 4. 4. The God of this world hath blinded their eyes This Veil can only be removed by the Spirit of God After Grace received we know but in part 1 Cor. 13. 9. and much of the matter which becloudeth the mind still remaineth with us And when our lusts are awakened by temptations our old blindness returneth upon us and we strangely forget our selves and our Duty for the present Therefore we have need to go to God to be taught 2 Pet. 1. 9. He that wanteth these things is blind and cannot see afar off 3. If we consider the matter to be taught 't is the mysterious Doctrine that came out of the bosome of God Every Art hath its mystery which Strangers cannot judge of 1 Tim. 3. 16. All Scripture is given by inspiration This was a Secret which had not been known without a Revelation God hath his Mysteries which no man knoweth but by the Spirit of God Matth. 13. 1â—… To you 't is given to know the mysteries of the Kingdom of Heaven but to them it is not given Those that have Scriptures yet have scales on their eyes 1 Cor. 2. 14. they have not saving knowledge How sharp-sighted soever graceless souls may be in things that concern the present World yet they are blind in spiritual things so as to be affected and engaged thereby seriously to turn to God Yea how accurately soever they can discourse in the Theory and preach of Christ and his ways yet they have no transforming light Gods mysteries must be seen in his own light or they make no impression upon us Psal. 36. 9. In thy light we shall see light The Scriptures containing the summ of the Lords mind none can of themselves attain to the meaning of them 'T was
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
3. For what the Law could not do in that it was weak through the flesh c. Then 3. God taking occasion by this miserable estate opened a door of hope by Christ 2 Cor. 5. 19. God was in Christ reconciling the world unto himself not imputing their trespasses unto them God hath set up a new Court of righteousness and life where sinners may appear where Grace taketh the Throne and the Judge is Christ and the Gospel the Rule and Faith and sincere obedience accepted 4. The Lord giveth notice to fallen man and sendeth him word That if he will come to this Court and put himself under the Laws thereof he shall be delivered from the Curse Luke 1. 77 78 79. To give knowledge of salvation to his people by the remission of their sins Through the tender mercies of our God whereby the day-spring from on high hath visited us to give light to them that sit in darkness and in the shadow of death to guide their feet into the way of peace 5. Because men are backward he hunteth and pursueth them by the Curse of the Law and the sense men have of it to take Sanctuary at his grace Heb. 6. 18. That by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us 6. When a poor Creature cometh he receiveth him graciously Ier. 3. 12 13. Return thou backsliding Israel saith the Lord and I will not cause mine anger to fall upon you for I am merciful saith the Lord and I will not keep anger for ever Only acknowledge thine iniquity that thou hast transgressed against the Lord thy God 1 Iohn 1. 9. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness If he had not set up another Court of righteousness no tears no repentance could have helped us there had been no help that way Now he is willing to receive you he standeth with his arms open From first to last he dealeth with us upon terms of Grace II. Judgment is put for manner and custome or course Gen. 40. 13. Thou shalt deliver Pharaoh his Cup after the former manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Iosh. 6. 15. They compassed the City after the same manner The same word again 1 Sam. 2. 13. The Priests custom with the people was c. 1 Sam. 8. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This will be the manner of the King that shall reign over you 1 Sam. 27. 11. So did David and so will be his manner So in other places Doctr. I. That it is Gods constant method to encourgae all those that serve him by shewing to them all manner of expressions of favour and mercy The Proposition is often expressed in Scripture Psal. 25. 10. All the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimonies Psal. 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 Psal. 34. 10. The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing David presumeth it Psal. 23. 6. Surely goodness and mercy shall follow me all the days of my life And many other places But it seemeth to be contradicted by sense They that love God most are most calamitous and have many afflictions Answ. 1. These belong to Gods Covenant and are expressions of his good will and faithfulness Psal. 119. 75. I know Lord that thy judgments are right and that thou in faithfulness hast afflicted me God were not faithful nor merciful if he did not now and then take the Rod in hand our need our good requireth it Heb. 12. 10. For they verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holiness Discipline is necessary for a Child as food Winter as necessary as Summer rainy Days as fair Days to curb the wantonness of the Flesh and to withdraw the fuel of our Lusts. 2. He useth to shew mercy to people in their afflictions to cause light to rise to them in darkness 2 Cor. 1. 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ. We are not capable of taking in spiritual comforts till we are separated from the dregs of worldly affections 3. God will sanctifie afflictions Rom. 8. 28. All things shall work together for good to them that love God And he will finally deliver when the Season calleth for it 1 Cor. 10. 13. There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape that you may be able to bear it But he dealeth more hardly with them than others he doth not punish the gross iniquities of his Adversaries when the lesser failings of his people are severely chastised Answ. It is meet Iudgment should begin at the house of God 1 Pet. 4. 17. That it may be known God doth not favour any in their sins Amos 3. 2. You only have I known of all the Families of the Earth therefore will I punish you for all your iniquities Their sins though small have more aggravations being committed against clearest light dearest love Ezra 9. 13. And after all that is come upon us for our evil deeds should we again break thy Commandments Isai. 26. 10. Let favour be shewed to the wicked yet will he not learn righteousness God is jealous over his people and careful to have them reclaimed from every evil course 1 Cor. 11. 32. But when we are judged we are chastened of the Lord that we should not be condemned with the world In the bitterness of the Rod God discovereth the vileness of their sin for he will reclaim them when he suffereth others to walk in their own way 4. His enemies shall in time taste the Dregs of that Cup whereof his own people tast a little Psal. 75. 8. For in the hand of the Lord there is a Cup the Wine is red it is full of mixture he poureth out of the same but the dregs thereof all the wicked of the Earth shall wring them out and drink them Jer. 25. 29. For lo I begin to bring evil on this City that is called by my name and shall ye be utterly unpunished Ye shall not be unpunished for I will call for a sword upon all the inhabitants of the earth saith the Lord of Hosts They shall have the bottom 5. In the mean time Gods people have his love their sins are pardoned they are admitted into communion with him and Gods mercy and favour to his people must not be judged by temporal accidents
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
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
see the whole drift of Christs doctrine was to press men to give it is a more blessed thing This is the happiness of God that he gives to all and receives of none that he is so ready to communicate of his own fulness upon such free terms Joh. 1. 16. Of his fulness have all we received and grace for grace that is grace for graces sake Thus we have seen how God is actively blessed 2. God is passively blessed as he is blessed by us or as worthy of all praise from us for his goodness righteousness and mercy and the communications of his grace There are two words by which our thanksgiving is expressed praise and blessing you have both in Psal. 145. 10. All thy works shall praise thee O Lord and thy Saints shall bless thee Praise relateth to Gods Excellency and Blessing to his Benefits his Works declare his Excellency but his Saints which are sensible of his benefits they bless him they count him worthy of all honour and praise and are ever ascribing to him Rev. 5. 13. Blessing honour glory and power be unto him that sitteth upon the Throne and unto the Lamb for ever and ever Why blessing As for other things so it was for opening the Book which was sealed with seven seals and revealing his mind to his people as you may see v. 9. So David here Blessed art thou O Lord teach me thy statutes As if he had said Lord thou art and thou shalt be blessed I bless thee that thou hast taught me and I desire thou wouldst teach me still that I may ever bless thee Thus it may be taken in a passive sense as he is the object of our blessedness Well then all that I have said upon this Compellation it may be reduced to these six Propositions I. That God is over all and above all blessed enough in himself and needeth nothing from us to add to his Happiness and Perfection That he is blessed enough in himself Rom. 9. 6. God over all blessed for ever That he needs nothing from us to add to his Happiness and Perfection Ps. 16. 2. My righteousness my goodness extendeth not to thee He is above our benefits and injuries If there could result any one happiness to God from the creature surely then he would have made the World sooner what hindered him For why should he keep himself out of his own happiness And therefore he made the world not that he might be happy but that he might be liberal Before ever there was Hill or Mountain Man or Angels God was happy enough in himself The Divine Persons took infinite delight and complacency in each other as their rejoycing is expressed Prov. 8. 30 31. I was daily his delight rejoycing always before him God had infinite complacency in Christ and Christ in God both in the Spirit all in each and each in all before ever there was hill or mountain The World is upheld as stones are in an Arch by a mutual dependance by a combination of interests we need one another but God doth not stand in need of us The head cannot say to the foot I have no need of thee the greatest stand in need of the meanest of their labours their service the meanest parts have their use in the body But now God standeth in no need of us for he giveth all and he receiveth nothing back again as the Fountain hath no need of the stream but the stream hath need of the Fountain the Sun fills the lap of the Earth with blessings and the Earth returns nothing but Vapours that obscure its beams rather than add any thing to its brightness God he filleth every living thing especially his Saints with blessing and receiveth nothing from us again II. Though God stand in no need of us yet he is willing to communicate his blessedness and to make us happy in the enjoyment of himself There 's a threefold consideration which doth advance the bounty of God That to us that himself to us and that so readily and freely 1. That to us who can neither hurt him nor help him Psal. 8. 3 4. Lord what is man that thou art mindful of him and the son of man that thou visitest him What a poor sorry creature is man wilt thou set thine eyes upon such a one What would God lose if we were all damned Or what would he gain if all were saved He would lose no more by us than a bounteous man doth by the death of a company of beggars and maimed persons which live upon his expence and charge Wherein can we be useful to God 2. Herein lyeth the bounty of God to give us such a blessing as the enjoyment of Himself When he had no greater thing to swear by saith the Apostle he sware by himself When God hath no greater thing to give us he gives us himself I am thy God He scatters and sheds abroad some common influences upon all creatures but to us he gives not only that which is his but gives us himself that when our happiness is at the highest we may immediately enjoy him For the opening of this blessedness in giving us the fruition of himself consider we enjoy God two ways mediately and immediately one proper to this world the other to the next 1. Mediately we enjoy God when he communicateth himself to us by secondary means or the interposition of the creature between him and us Thus in common mercies when he feeds us by his meat and drink and enlightneth us with his Sun Here in the world we have blessings at second or third hand I will hear the heavens and they shall hear the earth c. Hos. 2. 21 22. Whatever one Creature affordeth to another it hath it first from God The Creature is but an empty hollow-pipe through which the blessing runs and it passeth from pipe to pipe God poureth out his influences to the Heavens and the Heavens pour out their influences upon the Earth and the strength of the Earth runneth up into corn wine and oil and by corn wine and oil Israel hath his refreshments So still from pipe to pipe is the blessing conveyed to the Creature So for special mercies we have them by degrees life comfort grace by the word and seals But the Lord will not only supply us at second and third hand but 2. Immediately when God communicates himself to us without any other thing between us and him when we are immediately present with God and have immediate influences from God this is the happiness of Heaven In the heavenly state God shall be all in all 1 Cor. 15. 28. He shall be both the dispenser and the dispensation There we see him face to face and in his face and presence there is fulness of joy Psal. 16. 11. That 's our happiness in the next world where immediate influences and vertue doth pass out from him In Heaven there is no Temple Rev. 21. 22. But the Lamb is the Temple
is Grace which noteth the free bounty of God and excludeth all Means on the Creatures part Grace doth all gratis freely though there be no precedent Debt or Obligation or hope of Recompence whereby any thing can accrue to God His External Motive is our Misery his Internal Motive his own Grace Angels that never sinned are saved meerly out of Grace Men that were once miserable are saved not only out of Grace but out of Mercy 3. The next Notion is Long-Suffering or Slowness to Anger The Lord is not easily overcome by the wrongs or sins of the Creature he doth not only pity our Misery that is Mercy and do us good for nothing that is Grace but beareth long with our Infirmities that is slowness to Anger Certainly he is easily appeased and is hardly drawn to punish Men are ready to Anger slow to Mercy quickly inflamed and hardly appeased but it is quite the contrary with God It is good to observe the Difference between God and Man Man cannot make any thing of a suddain but destroyeth it in an instant When men are to make any thing they are long about it as building an house is a long work but plucking it down and undermining it is done in a short time but God is quick in making slow in destroying he made the World in six days he could have done it in a moment were it not that he would give us a Pattern of Labour and Order in all things now it hath continued for six thousand years and upwards as some account such is his long-suffering how many of us has God born with for ten twenty thirty years from childhood to grey hairs from the Cradle to the Grave the Angels were not indured in their sinful state but immdiately cast into Hell 4. Kindness and Bounty he is plenteous in goodness God is good and doth good his Communications to the Creature are free and full as the Sun giveth out Light and the Fountain water Thus you see reason why Mercies are plurally expressed 2. The Frequency of it Lam. 3. 23. His Mercies are new every morning that is renewed those that concern the Body and Soul not only merciful in saving once or twice but every day pardoneth our new sins and giveth to his repenting Children new Comforts There is a Throne of Grace open every day not once a year Heb. 4. 16. as it was to the High Priest under the Law The Golden Scepter is daily held out the Fountain is ever open not stopt up nor drawn dry God keepeth not Terms but keepeth a Court of Audience and every day we may come and sue out our Pardon and take out the comforts we stand in need of 3. The Variety of our Necessities both by reason of Misery and Sin so that not Mercy but Mercies will do us good We have not one Sin but many not one Misery but many therefore Mercies are needful for us 1. Our Miseries are many danger way-layeth us on every side therefore the Mercy of God is said to compass us about Psal. 32. 10. He that trusteth in the Lord Mercy shall compass him about On which side soever Temptation and Trouble maketh the assault Mercy is ready to make the defence Many are the Troubles of the Righteous but the Lord delivereth them out of them all Psal. 34. 19. Their troubles are many from Gods own hand Satans Temptations Malice of the wicked world therefore let thy mercies come to me 2. Our sins so many Provocations Transgressions from the Womb Isa. 48. 8. After Grace received we have our failings there remains much venom and evil of sin Psal. 51. 1 2. Have mercy upon me according to the greatness of thy mercy according to the multitude of thy tender mercy blot out my Transgressions where great sins great mercies many sins many mercies In that one fact how many ways did he sin No great sin can be committed alone but one evil act draweth on another as Links in a 〈◊〉 Adultery Blood and this by a King whose duty it was to punish it in others the more above the stroke of mans Justice the more liable to Gods This when he had many wives of his own a Crime committed out of want is not so heinous as that committed out of wantonness he took the poor mans one Ewe Lamb when he had many Flocks and Herds This was done not suddenly and in the heat of passion but in cool blood plotting his opportunities abusing Uriah his simplicity and sincerity to his own destruction his honesty in not returning to his House should have been a check upon David he maketh him drunk drew Ioab into the Conspiracy and Confederacy of his guilt many perished with Uriah in the attempt upon Rabbah 4. The many favours to be bestowed upon us as Food Cloathing Protection Liberty in our service and after all Eternal Life therefore Mercies which giveth us all things necessary to Life and Godliness 2 Pet. 1. 4. 2. The Effect Thy Salvation brought about in Gods way and upon Gods terms In temporal safety we must wait for Gods salvation such as God giveth God alloweth better be miserable than be saved upon other terms many would be safe from troubles but they would take their own way and so turn aside to crooked paths Those Martyrs spoken of in the Hebrews Chap. 11. 35. would not accept deliverance that they might obtain a better Resurrection to wince under trouble and fling off the burden ere it be taken off by God without any sin of ours otherwise we break Prison get out by the Window not by the Door we must take up our Cross as long as God will please to have us bear it David saith Thy Salvation 3. The warrant and ground of his expectation according to thy Word Gods mercy is to be expected according to the tenour of the Promise How is that 1. No temporal Blessing is absolutely to be expected for God hath reserved the liberty of trying and chastising his Children in outward things the Covenant is to be understood with the exception of the Cross and we can have no temporal benefit by it but as it is useful for us Psal. 89. 32 38. I will visit their Transgression with a Rod and their Iniquity with Stripes Nevertheless my Loving Kindness will I not utterly take from him nor suffer my faithfulness to fail God will use medicinal Discipline though not satisfie his Justice upon them 2. The Qualification of the Promise must be regarded by those that would have benefit by it Gods Covenant is made with his people 't is a mutual stipulation many would have comfort we plead promises of safety with God but forget promises of Obedience to him as Ephraim would tread out the Corn but not break the Clods Hosea 10. 11. There was food Deut. 25. 4. Thou shalt not muzzle the Ox which treadeth out the Corn. We mind our own Interest more than Gods Honour 3. A Word of Promise calleth for Faith and
Trust whatever contrariety appeareth in Gods Providence Gods word must bear up our hearts it is as a Pawn till the Deliverance come Gods mercy is the same still his word calleth for Trust the more we trust and hope in his mercy the better for us Psal. 13. 5. I have trusted in thy mercy my Soul shall rejoyce in thy Salvation Psal. 33. 22. Let thy mercy O Lord be upon us as we hope in thee And Psalm 32. 10. He that trusteth in the Lord Mercy shall compass him about The more clear is your claim when you trust your selves with him he is a merciful God and his word saith he will take care for them that fear him 4. All this trust must be set a work in Prayer so doth David and so saith the Word Psal. 50. 15. Call upon me in the day of Trouble I will deliver thee and thou shalt glorifie my Name Ier. 29. 11 12. I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you Ezek. 36. 37. Thus saith the Lord God I will yet for this be enquired of by the House of Israel to do it for them 4. The effectual Application Let thy Mercies come also unto me 1. He beggeth Application unto me also God is every day scattering his Mercies abroad in the world and David would not be left out of Gods Care and blessed Provision but have his share also Esau's words are applicable upon this occasion Gen. 27. 38. Hast thou but one blessing O my Father Bless me even me also When the Earth is full of his goodness beg your share God is the Father of Mercies he hath not the less for bestowing as the Sun hath not less Light for us because others enjoy it with us God doth not wast by giving 2. He beggeth an effectual Application Let thy mercies come unto me the way was blocked up with sins and difficulties yet Mercy could clear all and find access to him or make out its way Let it come to me that is let it be performed or come to pass as it is rendred Iudges 13 12. Now let thy words come to pass to us Heb. Let it come here let it come home to me for my comfort and deliverance David elsewhere saith Psal. 23. 6. Mercy and Goodness shall follow me all my days go after him find him out in his wandrings So Psalm 116. 12. What shall I render to the Lord for all his benefits towards me They found their way to him though shut up with sins and dangers Thus we see how to plead with God for temporal Salvation we must make Grace and nothing but Grace the ground of our hope and this according to the tenor of the word 2. As it is applicable to eternal Salvation and then 1. The ground of all is mercy or pity of the Creatures misery the Lord is not moved to bestow Grace upon Sinners for any goodness that he findeth in them or could foresee in them for he findeth none and could foresee nothing but what was the fruit of his own Grace Rom. 11. 35. Who hath given him first and it shall be recompensed unto him again It is the honour of God to begin all things as the River oweth all to the Fountain the Fountain nothing to the River as none can give him first so none can be profitable unto him for he needeth nothing Acts 17. 25. Neither is worshipped with mens hands as though he needeth any thing seeing he giveth to all life and breath and all things Nay we deserve the contrary to be cast into utter darkness Ezek. 36. 21 22. I do not this for your sakes I had pity for my Names sake which ye have prophaned among the Heathen 1 Pet. 1. 3. Of his abundant goodness he hath begotten us to a lively hope We have not a right notion of mercy unless we admire the plenty of it Eph. 2. 4. God who is rich in mercy for his great love wherewith he loved us when we were dead in trespasses and sins hath quickned us with Christ. There need many mercies from first to last for the saving of a poor sinner their natural misery is great Ezek. 16. 6. 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 Their actual Sins many Ier. 14. 7. Our iniquities testifie against us the way of their recovery by Christ is mysterious Iohn 3. 16. God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life The course taken for satisfying wronged Justice the Application involveth many mercies the renewing of their Natures Titus 3. 5. According to his mercy he saved us by the washing of Regeneration and the renewing of the Holy Ghost The preserving of inherent Grace against temptations forgiving many sins after Conversion Isa. 55. 7. Let the wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon The righteous fall seven times a day and riseth up again Prov. 24. 16. The great eternal good things to be bestowed on them Iude 21. Looking for the mercy of our Lord Iesus Christ unto eternal life So that from first to last there is nothing but a concatenation of mercies 2. The Effect Salvation This properly deserveth to be called so we are saved but in part before then from all evils from the greatest evil Hell before we are saved but we may be troubled again now no more sorrow when all opposition is broken and God is all in all and the Church presented as a prey snatched out of the teeth of Lions all former things are done away 3. This dispensed according to the Word Now what doth the Word say when a sinner repenteth all the Iniquities which he hath committed shall be forgotten there is abuse of Mercy noted Deut. 29. 19. If he shall bless himself and say I shall have Peace though I walk in the imagination of my heart I may go on in sin and cry God mercy and there is an end No Mercy issueth out it self for Salvation of men according to the Word these are Conclusions contrary to Grace Iude 4. There are certain men crept in unawares who were before of old ordained to this condemnation ungodly men turning the Grace of our God into Lasciviousness The Principle is true but the Conclusion is false certainly God is merciful there is no end nor measure nor bank nor bottom in his Mercy but throughout the whole Scriptures Mercy is only promised to the Penitent and those that come to God by Christ. Take mercy according to the Word
But though all three shine forth in the Law and all in each part yet his Wisdome is most eminent Deut. 4. 6. Keep these Statutes for this is your Wisdome and Understanding In the Gospel still these three Attributes appear the wonderfull Wisdome Power and Goodness of God his Wisdome in the orderly disposure of the Covenant of Grace 2 Sam. 23. 5. Although my house be not so with God yet he hath made with me an everlasting Covenant ordered in all things and sure for this is all my salvation and all my desire although he make it not to grow and contriving the excellent Design and Plot of Salvation by Christ 1 Tim. 3. 16. Great is the Mystery of Godliness God manifested in the Flesh justified in the Spirit seen of Angels preached to the Gentiles believed on in the world received up to Glory his Power in the Incarnation Resurrection and Miracles of Christ therefore Christ is called the Wisdome and Power of God but above all his Love is magnified in the Gospel Rom. 5. 8. God commended his Love towards us in that while we were yet sinners Christ died for us 1 John 4. 9 10. In this was manifested the Love of God toward us because that God sent his onely begotton Son into the world that we might live through him Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins Tit. 3. 4. But after that the kindness and love of God our Saviour toward man appeareth SERMON LXII PSAL. CXIX 55. I have remembred thy Name O Lord in the Night and have kept thy Law 3. THESE are discovered in daily Providence To rub up and revive our Thoughts God is pleased anew to set before us the glorious Effects of his Wisdome Goodness and Power his Wisdome in the contexture of Providence his Power in the Management of it his Goodness in the Effects of it His Wisdome in the Beauty and Order of his Works in guiding the Course of Nature and disposing all things about his People He doth all things well Eccles. 3. 5. He hath made every thing beautifull in its time or in the true and proper Season therefore we that look upon Providence by pieces stumble at the seeming Confusion and uncertainty of what falleth out as if the Affairs of the World were not under a wise Government but stay a little while till all the pieces of Providence be put together in one Frame and then you will see a marvellous Wisdome in them In the work of Creation all things were very good Gen. 1. 31. so for these Six thousand years as well as for the first Six days Those things which seem confused heaps when they lie asunder when put together will appear a beautifull Structure and Building So for his Goodness what part hath God been acting in the World for so long a time but that of Mercy He may be traced more by his Acts of Goodness than Vengeance Acts 14. 17. Nevertheless he left not himself without witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that he did good and gave us rain from Heaven and fruitfull Seasons filling our hearts with joy and gladness The whole World is a Theatre of Mercy if at any time we wrest Punishment out of his hand it is with an aime of Mercy as he threatneth that he may not punish so he punisheth that he may not punish for ever For his Power that is notably discovered to us every day if we would draw aside the covering of the Creature you might soon see the secret almighty Power of God which acteth in every thing that falleth out the same everlasting Arme that made the Creatures is under them to support them Heb. 1. 3. He upholdeth all things by the word of his Power As they started out of nothing by his Command so they are kept from returning into nothing by the same powerfull Word Command and Decree of God Thou hidest thy Face and they are troubled thou takest away their breath and they die thou sendest out thy Spirit and they are created and thou renewest the face of the Earth Psal. 104. 29 30. All things hold their life of him if God withdraweth in any measure the wonted influence of his Power from them they presently find a change in themselves It is even with the being and faculties of the Creature as with the Image of the Glass which when the Face removeth it is seen no more The Lord doth as it were breath into them a being and when he taketh in his Breath they perish and when he sendeth it out again they are renewed Now though God doth constantly discover his Wisdome Power and Goodness yet in some Providence one of these doth more especially appear his Wisdome in some notable contrivance and chain of Causes which to a common eye seemed to have no tendency to such Effects as are produced by them as when out of the sins and perverse doings of Men or the disorders and confusions of the World he raiseth his own glory or by some unthought of unheard of means bringeth about the Deliverance of his People taking the Wise in their own craftiness Sometimes his Power when by weak and contemptible means he bringeth great things to pass and a Straw becometh a Spear in the hand of the Almighty Sometimes in his Goodness in filling us with Blessings or doing notable Acts of Grace for his Peoples sake 4. These three Attributes suit with God's threefold Relation to us by his almighty Power he becometh our Creatour as most wise our Supream Governour as most good our gracious Benefactour We depend upon him for our present supplies and from him we expect our future Hopes His Creation gives him a Right to govern us his Wisdome a Fitness and his Bounty doth encourage us voluntarily to give up our selves to his Service 5. These three Attributes do most bind our Duty on us as they beget in us Love Fear and Faith or Esteem Reverence and Trust which are the three radical Graces that result from the very being and owning of God and are the cultus naturalis enjoyned in the First Commandment His Wisdome as a Law-giver begets Reverence and Fear his Goodness is the object of Love and his Power of Trust. If he be most Wise there is all the Reason in the world that he should rule and govern us for who is fitter to govern and make Laws than he that is most wise If he be most good infinitely good there is all the Reason in the world that you should love him and no shew of Reason why you should love the World and Sin before him if Powerfull and Alsufficient there is all the Reason you should believe in him as one that is able to make good his Word either by Promise or Threatning Faith goeth upon that Rom. 4. 21. He was strong in Faith being fully perswaded that what he had promised he was able to perform He is God
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.
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
all their heart Use 3. To exhort you to cherish in your Souls good thoughts of God and the fullness and largeness of his Bounty and Mercy The Devil seeketh to weaken our Opinion of God's goodness he thought to possess our first Parents with this conceit that God was envious so to draw them away from God It will be of use to you 1. In all afflictive Providences Those who are poor and destitute or in prison and banishment or bereft of Children or oppressed with guilty fears or assaulted with any other Calamity Iob 13. 15. Though he slay me yet I will trust in him still he is a good God Here is the glory of Faith To believe him as a gracious Father when we feel him as an Enemy Satan will be sure to put in upon these occasions To tell you that God is an Enemy harsh severe implacable in his dealings one that regardeth you not in your misery that giveth you no rest nor respite in your Troubles If he did not hate you how could he deal thus with you And so striketh a Terrour into the minds of men that they are afraid of nothing so much as of God and of coming to him by Christ. No God is Love A Father when he frowneth as well as when he smileth Heb. 12. 10. He verily chastiseth us for our profit And we are chastened of the Lord that we may not be condemned with the World And in reason should it not be so did your Parents hate you because they were carefull of your breeding and sometimes corrected you for your faults There is more of Compassion than Passion in his severest stroaks He hath the Bowels of a Mother but yet the Wisdome of a Father His Love must not be exercised to the prejudice of his other Attributes He that pulleth you out of a deep gulfe though he breaketh your Arm in pulling you out doth not he love you God is Love and the giver of all good things 2. It is a great motive to Repentance As the Prodigal thought of his Father so should we return Ier. 3. 12. Go and proclaim these words toward the North and say Return thou backsliding Israel saith the Lord and I will not cause mine anger to fall upon you for I am mercifull saith the Lord and I will not keep anger for ever Come lye at his Feet see what infinite Love will doe for you 1 Kings 20. 31. We have heard that the Kings of the House of Israel are mercifull Kings When you first begin with God this is an argument and ground of Comfort much more when you renew your Repentance Hard thoughts of God keep us off from him but his loving and mercifull Nature inviteth us to him 3. It sweetens the Duties of Holiness 1 Iohn 5. 3. This is the love of God that we keep his Commandments and his Commandments are not grievous This makes our resistance of Sin more serious Ezra 9. 13. Seeing thou our God hast punished us less than our Iniquities deserved should we again break thy Commandments 4. To quicken and enliven your Prayers for Grace you have to doe with a mercifull God Psalm 145. 19. He will fulfil the desires of them that fear him he also will hear their cry and will save them SERMON LXXIII PSAL. CXIX 65. Thou hast dealt well with thy Servant O Lord according to thy Word THE Addresses that are made to God in this Psalm are mostly Prayers While we are in the World we are compassed about with divers necessities and wants but yet there is an intermixture of Thanksgivings We must not always be complaining but sometimes giving of thanks David was often exercised with various Calamities but as soon as he got rid of any danger or obtained any deliverance he is ready with his Thanks and Praises Blessed will that time be when our Mournings are altogether turned into Triumphs and our Complaints into Thanksgivings but now here in the World Gratulation should not wholly be shut out but find a room in our Addresses to God as well as acknowledgments of Sin and supplications for Grace None have to doe with God but they find him bountifull and there is no reason but present Mercies should be acknowledged In this Verse you have the working of a thankfull Soul sensible of the Benefits already obtained in Prayer and making hearty acknowledgment of them to God Thou hast dealt well with thy Servant O Lord according to thy Word Observe 1. An acknowledgment of some Benefit bestowed Thou hast dealt well with thy Servant 2. The way in which it was bestowed according to thy Word 1. An acknowledgment of some Benefit bestowed In it observe 1. The Party giving Thou O Lord. 2. The Act of Bounty generally expressed Thou hast dealt well 3. The Party receiving with thy Servant The Fountain of all that we have is the Goodness and Fidelity of God the Promise is the Channel and Pipe by which it is conveyed to us and the Object is God's Servant When all these concur how sweet is it A good God is ready to shew us Mercy and this Mercy assured to us by Promise and God's Servants capacitated to receive Mercy There is an excellent Cause which is the Benignity of God a sure Conveyance which is the Promise of God and a prepared Object who are the Servants of God 1. The Party giving is God himself all good is to be referred to God as the Authour of it 2. The Benefit received is generally expressed Thou hast dealt well some Translations out of the Hebrew bonum fecisti thou hast done good with thy Servant the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast made goodness to or with thy Servant out of them the Vulgar bonitatem fecisti Some take this clause generally whatever thou dost for thy Servants is good they count it so though it be never so contrary to the interest of the Flesh Sickness is good loss of Friends is good and so is Poverty and loss of Goods to an humble and thankfull Mind But surely David speaketh here of some supply and deliverance wherein God had made good some Promise to him The Jewish Rabbies understand it of his return to the Kingdom but most Christian Writers understand it of some spiritual Benefit that good which God had done to him if any thing may be collected from the subsequent Verses it was certainly some spiritual Good The Septuagint repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice in this and the following Verse as if he acknowledged the benefit of that good Judgment and Knowledge of which there he beggeth an increase It was in part given him already and that learned by Afflictions in the third Verse of this Portion Before I was afflicted I went astray but now I have learnt thy Word Now there go on to increase this Work this Goodness which thou hast shown to thy Servant 3. The Object to thy Servant it is an honourable comfortable Stile David delighteth in it God is a
kindness as coming according to his Word So do the Servants of God observe his accomplishing Promises Ioshua 23. 14. And behold this day I am going the way of all the Earth and ye know in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all hath come to pass unto you not one thing hath failed thereof So Solomon 1 Kings 8. 56. Blessed be God that giveth rest to his people Israel according to all that he promised there hath not failed one word of all his good promise which he promised by the hand of Moses his Servant Thus Ioshua and Solomon observe how his Word was made good to a tittle and in the rigor of the letter he hath not left undone any thing but accomplished all to the full A great deal of benefit will come by it 1. For your selves 1. Your own Faith will be confirmed by it when you see that God is as good as his Word and bestoweth upon us the utmost that any Promise of his giveth us to hope for it is dictum factum with God he is no more liberal in Word than in Deed. Look as it confirmeth our Faith in the truth of the Threatnings when we are punished as our Congregation hath heard Hosea 7. 12. they that would not believe their danger are made to feel it So our Faith in the Promise God sheweth what he will be to his Servants and after a little waiting they find it to be so Wait but a little while and you shall find the effect of the Promises Psalm 56. 8. In God I will praise his word in the Lord I will praise his word That is I have great cause to take notice of the promise to a Believer it is as good as Performance So Psalm 19. 9. The Iudgments of the Lord are true and righteous altogether Former experience begets confidence for the time to come The Lord doth not deceive us with vain Words there is an effect in them I shall find it what God saith he doth 2. Your Comfort is increased receiving things in a way of Promise sweeteneth a Blessing It is good to see whence things come to us from the Bounty of common Providence or from the Promises of the Covenant There is a Providential right and a Covenant right Devils hold their Beings by a Providential right but the Saints their Blessings by Covenant The Promise is made to God's Servants and the Mercy conveyed by the Promise is sanctified 1 Cor. 3. 23. All are yours and ye are Christs and Christ is Gods 1 Tim. 4. 3. They are to be received with thanksgiving of them that believe and know the truth Believers are called Heirs of Promise Some Blessings the very Nature of them sheweth whence they come but in others as the deliverances and comforts of this Life the Tenour of them is more comfortable than the Mercies themselves to have them not onely from God's Hand but Heart Wicked men have them as their Portion you as Helps to your better Portion Heirs of Promise is an honourable Title and Relation Such Blessings are from Love and for our good 2. As to others you will invite encourage and strengthen them in believing You are Witnesses of his Fidelity Psalm 18. 30. As for God his way is perfect the word of the Lord is tryed I can assure you I have found more than Letters and Syllables in a Promise it is a tryed Word I can tell you what God hath done for my Soul Use. Let us look to the accomplishment of these Promises and trust God the more for the future Make much of Promises 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 They are sure Declarations of the purposes of God God's Purposes are immutable but Promises declared lay an obligation upon him to keep them Rejoyce in them till performance cometh Take heed of setting Sense against them Rom. 4. 18 19 20 21. Who against Hope believed in Hope that he might become the Father of many according to that which was spoken So shall thy seed be And being not weak in Faith he considered not his own Body now dead when he was about an hundred years old neither yet the deadness of Sarah's womb He staggered not at the Promise through unbelief but was strong in Faith giving glory to God And being fully perswaded that what he had promised he was able also to perform Naturally Men are all for having before them take heed of hast Psalm 116. 11. I said in my hast all men are liars Psalm 31. 22. I said in my hast I am cut off from before thine eyes SERMON LXXIV PSAL. CXIX 66. Teach me good Iudgment and Knowledge for I have believed thy Commandments THE Man of God had acknowledged that God had done good for him now he beggeth the continuance of his Goodness God that hath shewed mercy will shew mercy his Treasure is not spent by giving nor hath he the less for communicating to the Creature Man will say I have given you already why do you trouble me any more but God upbraideth no man the more frequent our Suites are for Grace the more welcome we are Thou hast done good for thy Servant and now again Teach me good Iudgment and Knowledge for I have believed thy Commandments In the words observe 1. The Blessing asked Teach me good Iudgment and Knowledge 2. The Reason urged for I have believed thy Commandments I begin with the Prayer or Blessing asked Teach me good Iudgment and Knowledge Let us consider a little the different Translation of this Clause the Septuagint hath three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodness Discipline and Knowledge others Bonitatem gustus scientioe doce me teach me Goodness of Tast and Knowledge Vatablus bonitatem sensus Ainsworth learn me Goodness of Reason and Knowledge In the Original Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew word signifieth Tast or Savour so it is translated Psalm 34. 8. Oh tast and see that the Lord is good The word also signifieth Behaviour as Psalm 34. Title A Psalm of David when he changed his Behaviour before Abimelech For a man is tasted by his carriage and some think it may mean goodness of inclination or manners I think we fitly translate it Judgment it being coupled with a word that signifieth Knowledge Tast by a Metaphor from the bodily sense being applyed to the Mind as Meats are discerned by the Tast so things by the Judgment and so that which David beggeth here is a good or exact Judgment or the faculty of judging well Doct. That a judicious sound mind is a great Blessing and should earnestly be sought of God by all that would please him The Man of God renewing this request so often and his calling it here good Judgment and Knowledge will warrant this Observation and
same mind For he that hath suffered in the flesh hath ceased from Sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Now that this Resolution may be made knowingly and with the greater strength not onely with the strength of Inclination or our own resolved renewed Will but in the sense of God's Authority a strong belief is necessary that this course of life is pleasing to God 2. That we may hold on with God in an awfull watchfull serious course of Godliness it is necessary that the belief of the Commandments be deeply impressed upon us alas otherwise we shall be off and on forward and backward according to the impulsion of our own Inclinations and Affections and the sense of our Interest in the World Many of the Commandments are crossing to our natural Inclinations and corrupt Humours or contrary to our Interests in the World our Profit Pleasure and nothing will hold the heart to our Duty but the Conscience of God's Authority this is the Lord's Will then the gracious Soul submitteth 1 Thess. 4. 3. For this is the will of God even your Sanctification that ye should abstain from Fornication And 1 Pet. 2. 15. For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men That is Reason enough and instead of all Reasons to a Believer to awe and charge his heart that we may not shift and distinguish our selves out of our Duty that we may shake off sloath and negligence much more deceits and fraudulency and corrupt Affection Many shifts will be studied by a naughty heart that dispense with our Credit Esteem Honour Preferment in the World for our loyalty to God nothing but a deep belief of the Sovereignty of God and the sight of his Will can be of sufficient power to the Soul when such Temptations arise and our Duties are so contrary to the inclinations of the Flesh Heb. 11. 8. By Faith Abraham when he was called to goe out into a place which he should after receive for an inheritance he obeyed and he went out not knowing whither he went and verse 17 18. By Faith Abraham when he was tried offered up Isaac and he that had received the promises offered up his onely begotten Son Of whom it was said That in Isaac shall thy seed be called Gen. 12. 3. In thee shall all Families of the Earth be blessed Oh how have Believers need to bestir themselves upon such an occasion and to remember no evil can be compared with God's Wrath no earthly good with his Favour that transitory Delights are dearly bought if they endanger the Soul to compass them That the sufferings of this life are not worthy to be compared with the glory that shall be revealed in us Rom. 8. 18. The ordinary experience of Believers in lesser Temptations is enough to evince this c. Use 1. Is for Reproof 1. That men do so little revive the belief of God's Commandments hence Sins of omission Iames 4. 17. Therefore to him that knoweth to doe good and doth it not to him it is Sin of Commission Ier. 8. 6. I hearkned and heard but they spake not aright no man repented him of his wickedness saying What have I done every one turned to his course as the Horse rusheth into the battel Would men venture to break a known Law if they did consider that it was the Command of God that hath power to save and to destroy Surely want of Faith in the Precepts is a great cause of their coldness in Duty boldness in sinning Prov. 13. 13. Whoso despiseth the word shall be destroyed but he that feareth the Commandment shall be rewarded Now any one would fear God's Commandment if he did consider it in all its Circumstances 2. Those that would strongly believe the Promises but weakly believe that part of the Word that requireth their Duty from them all for Privileges seldome reflect upon their own Qualification it is a good temper when both goe together Psal. 119. 166. I have hoped for thy Salvation and have done thy Commandments So Psalm 147. 11. The Lord taketh pleasure in them that fear him in those that hope in his Mercy But when asunder all is naught God's Promises cannot comfort us if we be not of the number of them to whom they do belong Not onely consider what God is but what we are and what is required of us our Qualification as well as his Goodness our Duty as well as his Mercy Use 2. To believe the Commandments with a lively Faith we should be tender of disobeying God's Law The Law may be considered as a Covenant of Works or as a Rule of Life as a Covenant of Works so it is satisfied by Christ for those that have an interest in him and serveth to quicken us to get this interest in him as it is a Rule of Life so in the New Covenant we give up our selves to God to walk according to the Tenour of it as Israel by a voluntary submission Exod. 19. 8. All that the Lord hath spoken we will doe So in the Church of the New Testament we ingage our selves by a voluntary submission to walk according to the Will of God and confirm it by the Sacraments Baptism and the Lord's Supper Well then we are still to regard it as a binding Rule looking for Grace to perform it it is not onely a Rule given us for advice and direction but for a strong obligation to urge and inforce us to our Duty So Psalm 40. 8. Thy Law is in my heart I delight to doe thy will O God Use 3. Do we believe the Commandments Then 1. We will not please our selves with a naked Trust in the Promises while we neglect our Duty to God That which God hath joyned together no man must put asunder The Prophet saith Hos. 10. 11. Ephraim is an Heifer that is taught and loveth to tread out the Corn compared with Deut. 25. 4. Thou shalt not muzzel the Ox when he treadeth out the Corn. We are addicted to our own ease prize Comforts but loath Duty Oh make more Conscience of Obedience 2. Their Faith will be lively and operative cause to keep God's Charge and observe his Commandments otherwise it is but an Opinion and a dead Faith Iames 2. 20. Wilt thou know O vain man that Faith without Works is dead Many may discourse of the necessity of Duty that have little sense of it as the Children in the Furnace the fire had no power over them neither was one hair of their Heads singed nor their Coats changed not a Lust mortified no good by their strict Notions 3. They must be obeyed as God's Commands abstaining from evil because God forbiddeth it practising that which is good because God commandeth it Notitia voluntatis 1 Thess. 4. 3. This is the will of God even your Sanctification that ye should abstain from
day against the Lord that to morrow he will be wroth with the whole Congregation of Israel Afflictions also should stir up in us heavenly Thoughts heavenly Desires and more lively diligence in the exercise of those Graces which before lay dormant in us through our neglect Onely I must tell you that sometimes the Affliction may be merely for prevention and may goe before Sin God hath always a Cause but he doth not always suppose a fault in act but sometimes in possibility looking into thy Actions or thy Temper what thou hast done or wouldst doe to cure or prevent a distemper in thy Spirit as well as a disorder in thy Conversation 2. Let us not faint When the Afflictions sit close and near then we are apt to fall into the other extream to be dejected out of measure An over-sense worketh on our Anger and then it is Fretting or on our Sorrow and then it is Fainting The former is the worse of the two for that is to set up an Anti-Providence or a being displeased with God's Government a practical disowning of his Greatness and Justice all men will acknowledge God is great yet what Worm is there will submit to him any further than themselves please We say we deserve nothing but evil from his hands but yet are madded like wild Bulls in a Net when the Goad is in our Sides We say any other Cross but this We do not dislike Trial but this Trial that is upon us God thought this fittest for us our murmuring will not ease our trouble but increase and continue it Certainly without submission Troubles will doe us no good Patience worketh Experience Rom. 5. 4. Fainting properly so taken is when we look upon God's Work through a false Glass and misexpound his Dispensation God puts forth his hand not to thrust us off but pull us to himself Hosea 5. 15. I will goe and return to my place till they acknowledge their offence and seek my face in their Affliction they will seek me early The very Affliction giveth us hope that he will not let us goe on securely in our Sins It is not our being afflicted and made miserable by trouble which God aimeth at Lament 3. 33. He doth not afflict willingly nor grieve the Children of Men. Nor is it that which we should chiefly be affected with under Afflictions We should mind another Lesson taught by it which if we neglect our sense of Trouble will be but perplexing It is to subdue Sin to make us more mindfull of heavenly Things to have our hearts humbled No Affliction should be counted intolerable which helpeth to purge our Sin We evidence our love to Sin if we are overmuch troubled at it or peevishly quarrel with God Fainting sheweth our weakness Prov. 24. 10. If thou faint in the day of adversity thy strength is small Use 2. Something concerning the Profit of it value it observe it 1. Value it What do you count a Profit or Benefit to slow in Wealth or excel in Grace to live in Ease or to be kept in a holy heavenly and humble Frame Heb. 12. 10. For they verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holiness Not that we might have the Pelf of this World but that we might be partakers of his Holiness it is better to have Holiness than to have Health Wealth and Honour the sanctification of an Affliction is better than to have deliverance out of it Deliverance taketh away malum naturale some penal Evil which God bringeth upon us Sanctification malum morale the greatest Evil which is Sin I am sure this is that which we should look after Deliverance is God's Work the Improvement of the Trouble is our Duty do you mind your Work and God will not be wanting to doe his Part. 2. Observe it and see how the Rod worketh what Thoughts it begets in you what Resolutions it stirreth up what Solaces you run to and seek after to this end 1. In what temper and frame of heart you were when the Affliction surprized you Usually Affliction treadeth upon the heels of some Sin if it be open and in our practice it discovereth it self if secret and in the frame of our hearts it must be searched after Usually it is some slightness and carelesness of spiritual and heavenly Things your hearts were grown in love with the World you began to neglect your Souls grew more cold in the Love of God more formal in Prayer and indifferent as to your spiritual Estate you did not watch over your hearts therefore the holy and jealous God cometh and awakeneth you by his smarting Scourge the foregoing Distemper observed will help you to state your Profit 2. How that is cured by God's Discipline or what benefit you have gotten by it You are more diligent in your Duty carefull in your Preparations for a better State A Christian should be able to give an account of the Methods by which God bringeth him to Heaven David could give an account as here Before I was afflicted I went astray but now have I kept thy Word and verse 71. It is good for me that I have been afflicted that I might learn thy Statutes not good that I should be as accepting the Punishment but that I have been as owning the Profit SERMON LXXVII PSAL. CXIX 68. Thou art good and dost good teach me thy Statutes THE Psalmist in the first Verse of this Portion had expressed himself in a way of Thankfulness to God for his Goodness verse 65. then interrupteth his Thanksgiving a little and beggeth the continuance of the same Goodness verse 66. and after that returneth again to shew how this good came by means of Affliction vers 67. and therefore once more praiseth God for his Goodness and reneweth his Suite God is ever good to his People but most sensibly they have proof of it in their Afflictions when to appearance he seemeth to deale hardly with them yet all that while he doth them good Sanctification of Afflictions is a greater mercy than deliverance out of them We may learn our Duty by the Discipline of a smart Rod Thou dealest well with thy Servant For Before I was afflicted I went astray but now I have kept thy Word And then he falleth into Thanksgiving and Prayer again Thou art good and dost good teach me thy Statutes Here is 1. A Compellation and Confession of God's Goodness both in his Nature and Actions 2. A Petition for Grace Teach me thy Statutes First The Compellation used to God Thou art good and dost good Divers have been the glosses of Interpreters upon these Words Aben Ezra bonus est non petenti benefacit petenti thou art good to them that ask not but surely dost good to them that ask Others Thou art good in this World dost good in the World to come Others better God is good of himself and doth good to us Goodness
Goodness of God than we are to any Duty therefore doth the Psalmist stir up all sorts of Persons to note the invisible hand of Providence that reacheth out Supplies to them whether they have business by Sea or by Land whether in Sickness or in Health in all the varieties of the present Life he is still stirring them up to mind their Mercies and inviteth them by God's late Favours to the Praise and Acknowledgment of his Goodness his communicating his Goodness so freely to undeserving and ill-deserving Persons and following them with more and more Mercies There is none of us but have Reasons enough and Obligations enough lying upon us to make Observations in this kind every Experience and new Proof should put us upon this Acknowledgment Certainly they are the wisest sort of Men who do observe God's Providence 3. It is the fruit of deep and ponderous Meditation Glances never warm the Heart it is our serious and deliberate Thoughts which affect us therefore the Children of God should be thinking of his Goodness displayed in all his Works especially in Redemption by Christ Eph. 3. 18 19. To comprehend with all Saints what is the breadth and length and depth and height And to know the love of God which passeth knowledge that ye may be filled with all the fulness of God To be ravished with Love affected with Love always thinking of Love speaking of love expressing their sense of Love that is a work behoving Saints We should often meditate upon and set our minds awork upon this Goodness by frequent and serious thoughts of it for the strengthning of our Faith and quickening of our Love to God 4. It is the fruit of inward and spiritual Tast 1 Pet. 2. 3. If so be that ye have tasted that the Lord is gracious So Psalm 34. 8. O tast and see that the Lord is good Do not be content with hear-say but get a Tast that is an inward and experimental Knowledg of the Goodness of God in Christ that we may know it not onely by guess and imagination but by Sense and Feeling the one half of it cannot be told you Optima demonstratio est à sensibus Secondly Why we need to labour so much after a deep Sense of this 1. To check our natural Legalism and the dark and distrustfull Prejudices of our own Hearts there is a secret guiltiness in us that breedeth misgiving Thoughts of God We have many suspicious Thoughts of him being guilty Creatures because we onely represent him to our selves as a consuming Fire or as cloathed with Justice and Vengeance watching an opportunity of doing us harm and shut out all thoughts of Goodness and Mercy yet when he proclaimeth his Name he telleth Moses he would make his Goodness pass before him God is wonderfully good in his Nature and he delighteth in the communications of his Goodness nothing pleaseth him better than his Word the business of it is to represent him good Mercy pleaseth him Micah 7. 18. Who is a God like unto Thee that pardoneth Iniquity and passeth by the Transgression of the remnant of his Heritage He retaineth not his Anger for ever because he delighteth in Mercy Mercy rejoyceth over Judgment Psalm 118. 1. O give thanks unto the Lord for he is good because his Mercy endureth for ever His Works speak him good there is no part of the World that we can set our Eyes upon but it offereth matter of Praise to God for his Bounty to his Creatures especially to Man Psalm 33. 5. The Earth is full of the Goodness of the Lord the whole Earth is full of his Goodness and will you draw an ill Picture of him in your Minds as if he were harsh and severe and his Service were intolerable No The Lord is good and doth good 2. That we may justify God against the Prejudices of the unbelieving World and invite them from our own Experience to make trial of God So Psalm 34. 8. O tast and see that the Lord is good blessed is the man that trusteth in him A Report of a Report signifieth little what we have found our selves we can confidently recommend to others When we have felt his dealing with our selves we can intreat them to see what waiting upon God will come to let any man make the Experiment keep close to God in Obedience and Reliance and he shall find him to be a gracious Master others that have dark thoughts of God like the Spies they bring an ill report upon his Ways 3. To humble the Creature we have not a right sight of God unless all created Perfections vanish before him The Creatures are but some Shadows Pictures Resemblances or equivocal Shapes of God Whatever Name they have of Good Wise Strong Beautifull True or such like it is but a borrowed Speech from God whose image they have and if the Creature usurpeth its Being as originally belonging to themselves it is as if the Picture should call it self a true and living Man I am and there is none beside me holdeth true of God's Being and all his Perfections Natural or Moral The Creatures may be good or better or best compared among themselves but we are frail and nothing if compared with God There is none good but one and that is God That Goodness which we have in participation from him will appear no Goodness in comparison of him The Heavens themselves are not clean in his sight Job 25. 5 6. Behold even to the Moon and it shineth not yea the Stars are not pure in his sight How much less Man that is a worm and the Son of Man which is a worm And elsewhere Iob 4. 18. Behold he putteth no trust in his Servants and his Angels he chargeth with Folly Mutability in the Angelical Nature When Isaiah had seen God and heard the Angels cry out Holy Holy Holy Lord God of Hosts Isa. 6. 5. Then said I woe is me for I am undone because I am a man of unclean lips and I dwell in the midst of a people of unclean lips and mine eyes have seen the King the Lord of Hosts The consideration of his Goodness obscureth all the glory and praise of the Creature as when the Sun is up the lustre of the Stars is no more seen When we compare our selves with one another one may be called bad another good but with God no man is good He is Good but we are Evil he is Heaven but we are Hell he is all Perfection we are all Weakness In respect of his Goodness nothing in us deserveth that Name as lesser light in the view of a greater is a darkness When Iob had seen God he could not look upon himself with any patience Iob 42. 5 6. I have heard of thee by the hearing of the ear but now mine eye seeth thee Wherefore I abhor my self and repent in dust and ashes That is a true sight of God that abaseth and lesseneth all things besides God not onely in Opinion but
in Affection and Estimation Alas the best of us are scarce dark shadows of his Goodness 4. God's Goodness is the Life of our Faith and Trust so long as the Goodness of God endureth for ever we have no cause to be discouraged If we want Direction in the Text 't is said Thou art good and dost good teach me thy Statutes If we want Support and Deliverance Nahum 1. 7. The Lord is good a strong hold in the day of trouble and he knoweth them that trust in him In every streight the People of God find him to be a good God When we feel the burthen of Sin and fear God's Wrath Psalm 86. 5. The Lord is good and ready to forgive and plenteous in Mercy to all them that call upon him David when his old Sins troubled him the Sins of his Youth Psalm 25. 7. Remember not the Sins of my youth nor my Transgressions according to thy Mercy remember thou me for thy goodness sake O Lord. When his Enemies consulted his Ruine Psalm 52. 1. Why boastest thou thy self in mischief O mighty Man the goodness of God endureth continually They cannot take away the Goodness of God from you whatever they plot or purpose against you Thus may Faith triumph in all Distresses upon the sense of the Goodness of God In the Agonies of Death the Goodness of God will be your Support Non sic vixi ut pudeat me inter vos vivere nec mori timeo quia bonum habeo Dominum We have a good Master who will not see his Servants unrewarded the Goodness of God and his readiness to be gracious to every one that cometh to him is the Fountain of the Saints Hope Strength and Consolation 5. The Goodness of God is the great Motive and Invitation to Repentance Rom. 2. 4. Despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to Repentance How so God is good but not to those that continue in their Sins Psalm 68. 19 20 21. Blessed be the Lord who daily loadeth us with Benefits even the God of our Salvation Selah He that is our God is the God of Salvation and unto God the Lord belong the issues from death But God shall wound the head of his Enemies and the hairy scalp of such an one as goeth on still in his Trespasses If Goodness be despised it will be turned into Fury How great soever the Riches of the Lords Bounty and Grace offered in Christ are yet an impenitent Sinner will not escape unpunished God is good oh come try and see how good he will be to you if you will turn and submit to him There is Hope offered and Goodness hath waited to save you so that now you may seek his Favour with hope to speed While he sits upon the Throne of Grace and alloweth the Plea of the New Covenant do not stand off against Mercies God hath laid out the Riches of his gracious Goodness upon a design to save lost sinners and will you turn back upon him and despise all his Goodness provided for you in Christ In point of gratitude the least kindness done men melteth them as coals of fire The Borrower is servant to the Lender God hath not only lent us but given us all that we have therefore it should break our Hearts with sorrow and remorse that we should offend a God so Good so Bountifull so Mercifull The odiousness of sin doth most appear in the unkindness of it that infinite Goodness hath been abused and infinite Goodness despised and that you are willing to lose your part in infinite Goodness rather than not satisfie some base lust or look after some trifling vanity Saul wept at the thoughts of David's kindness 1 Sam. 24. 16. Every man will condemn the wrongs done to one that hath done us no evil but much Good and will you sin against God who is so Good in himself so Good to all his Creatures and so Good to you and waiteth to be better and more gracious and return evil for all his good and requite his Love with nothing but unkindness and Provocation Oh be ashamed of all these things What heart is that that can offend and so willingly offend so good a God Rom. 12. 1. I beseech you by the Mercies of God there is Argument and Endearment enough in that that ye present your bodies a living Sacrifice holy acceptable unto God which is your reasonable Service that ye consecrate dedicate your selves to his glory address your selves chearfully to his Service Let the Soul be warmed into an earnest resolution to please him for the future lest you make Goodness your Enemy and Justice take up the quarrel of abused Grace 6. The Goodness of God is the great Argument to move us to Love God If he be Good he is worthy to be Loved and that with a superlative Love for God is both the Object and the Measure of Love a less Good should be loved less and a greater Good more All that is not God is but a finite and limited Good and must be loved accordingly God only is Infinite and Eternal and therefore he is to be loved of all and above all with our chiefest and most worthy Love by preferring his Glory above all things that are dear to us and being content for his sake to part with all that we have in the world But if any lower thing prevail with us we prefer it before God and so contemn his Goodness in comparison of it If the object of Love be Good none so properly deserveth our Love as God For 1. He is Originally Good the Fountain of all Good therefore if we leave God for the deceitfull vanities of this present life we leave The Fountain of Living waters for a broken Cistern Jer. 2. 13. The Creatures are but dry pits and broken Cisterns 2. He is Summum Bonum the Chiefest Good Other things what good they have they have it from him therefore it is infinitely better and greater in him than in them all the Good that is in the Creature is but a Spark of what is in God If we find any good there it is not to detain our Affections but to lead us to the greater Good not to hold us from him but to lead us to him as the Streams lead to the Fountain and the steps of a Ladder are not to stand still upon but that we may ascend higher There is Goodness in the creature but mixed with Imperfection the Good is to draw to him the Imperfection to drive us off from the Creature 3. He is Infinitely Good Other things may busie us and vex us but they cannot satisfie us this alone sufficeth for health wealth peace protection grace glory Necessities that are not satisfied in God are but Fancies and the desires that are hurried out after them apart from God are not to be satisfied but mortified If we have not enough in God it is not
though he kept God's Commandments yet he craveth farther Grace and desireth that he may be still taught because he knew not all that he might know and was ready to erre both in Practice and Judgment and this must teach us to desire God's guidance and direction not onely when we have erred but when we doe well Many when they have smarted for their Errours will desire God to teach them but David kept this continual dependance upon God for daily Grace both for turning away of evil and also for doing good Prov. 3. 5 6. Trust in the Lord with all thine heart and lean not upon thine own Understanding In all thy ways acknowledge him and he shall direct thy Paths which we are to follow in our Places and Callings We are apt to ascribe too much to our present Frame and Resolutions God must still be called to for his Counsel and Blessing in every Business 5. An Evangelical Frame He pleadeth not Merit appealeth not to Justice but to God's Grace and Goodness This should be the special ground-work of our Prayers The Lord doth all to the praise of his glorious Grace Eph. 1. 7. and he will not have that Glory infringed either in part or in whole The Spirit of God is very tender of it in Scripture and we should be very tender of it in our Addresses to God that all Conceits of our own worth be laid aside and that we wholly fly to God's Goodness and Mercy The whole work of Sanctification from its first step to its last period is all of Grace all must be ascribed to God's free Goodness 6. The Will of God revealed in Scripture is a Subject that is never perfectly known While we are in the way to Glory there is always some new thing to be learned of it and from it even by those that are the greatest Proficients in the knowledge of it and therefore we must be still Scholars in this School and when we have learned never so much we must still be learning more This is continued lasting work for David is ever and anon at his old request Lord teach me thy Statutes and not without reason since ' tâ—…s not sufficient to know God's Will in some few great and weighty Actions of our livâ—… but in all whether of greater or lesser Concernments And when we know Generals yet we are so apt to erre in particular Cases and since the Commandment of God is â—…o exceeding broad Psal. 119. 96. Every day we may see more into it and may be more fully informed of the mind of God We every day see more in a Promise than we did before in a Precept than we did before therefore the Apostle saith 1 Cor. 8. 2. And if any man think that he knoweth any thing he knoweth nothing yet as he ought to know Use. Here is a Pattern and President for us especially now we have ingaged our Souls to God let us seek this directive Grace It implieth Pardon and that maketh way for Joy and Comfort for God teacheth pardoned Sinners A sure Light and Direction prevents many troubles of Spirit and anxious doubts 't is a pledge and assurance of our getting home to God those whom God guideth are sure to be safe in the issue First It sheweth what should be the matter of our Prayers David beggeth not to increase him in Riches and Honours nor to flow in temporal Delights no if God would shew himself a good God to him he desireth it may be in giving him the spirit of Understanding and some increase of Holiness this he would take as the principal sign of God's Favour and Grace to him The World generally imploreth God's Goodness to another end they think they are dealt liberally with when every man hath his Lust satisfied they pray from the intemperateness of the Flesh but David professeth it was enough to him if he might find God answering him in that one thing which most others neglect and pass by in their Prayers or if they mention it 't is for fashion sake and to comport with the usual way of praying But because there is great deceit and we often pray for what we have no mind to have granted let us see if this be our temper 1. We must discover it in our Thanksgiving and blessing God for this Gift though he denieth us other which make a fair shew in the World Matth. 11. 25 26 27. At that time Iesus answered and said I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them to Babes Even so Father for so it seemed good in thy sight All things are delivered to me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him Christ sheweth that the Mystery of Grace is at God's disposing who manifests it as he seeth good that if he hath cut us short in other things and been liberal to us in this we should not onely be contented but highly thankfull and how contemptible soever we be in the World yet 't is matter of Praise and Thanksgiving in that God hath bestowed his Grace and Love to us according to his Will and Pleasure 2. By our Patience and Contentedness in the want and loss of other things for this things sake want if God's Providence be so loss if occasioned by our adherence to Truth want we have no reason to envy carnal Men Psalm 17. 14 15. From men which are thy hand O Lord from men of the world which have their portion in this life and whose belly thou fillest with thy hid treasure they are full of Children and leave the rest of their substance to their Babes But as for me I will behold thy face in Righteousness I shall be satisfied when I awake with thy likeness We have no reason to repine our present Condition of entertaining Communion with God in a practice of Holiness countervaileth all their Happiness especially our future Hopes to increase in Knowledge and abound in the work of the Lord and to own and stand up for an hated and despised Truth will bring more Comfort to our Souls than all the Pleasure the Wicked have in their sensual Delights Are they the happy Men that goe on in opposition against the ways of God Prov. 3. 31 32 33. Envy thou not the Oppressour and choose none of his ways For the froward is an abomination to the Lord but his secret is with the Righteous The curse of the Lord is in the House of the Wicked but he blesseth the Habitation of the Iust. They are not happier than the Godly 't is a greater Happiness to know more of God's Mind than any thing they injoy Iohn 15. 15. Henceforth I call you not Servants for the Servant knoweth not what his Lord doth but I call you Friends for all things that I have heard of my
Father I have made known unto you 3. By our constancy in Prayer and earnest Supplication to know more of the Mind of God They will not be put off with other things God gave the Spirit to the rest of the Apostles but he gave the Purse to the Son of Perdition Men may have a fit of Devotion in their Prayers but their general Course is not answerable Matth. 6. 33. First seek the Kingdom of God if we seek it in good earnest we shall shew it in our Conversations and Demeanours Prov. 4. 7. Wisdome is the principal thing therefore get Wisdome and with all thy getting get Understanding This must be the chiefest thing that beareth sway in our Endeavours that we may know more of God's Mind in following our Suits uncessantly we must not be put off though God giveth other things you must not cease your Importunity Lord I expect something else from thy Goodness see Psalm 119. 132 133. Look upon me and be mercifull unto me as thou usest to doe to them that fear thy Name Order my steps in thy Word and let no Iniquity have dominion over me And Psalm 27. 7. Hear me O God when I cry with my voice have mercy upon me and answer me If we do not suffer this Desire to languish and die but still it be recommended to God daily my business is rightly to understand and perfectly to doe thy Will this is my one and great Request which I will ever and ever urge I cannot give over this Prayer till thou beest all in all and shewest me the utmost of thy Bounty We desire many things but we are soon put out of the humour as Children that seem passionately and pettishly to desire a thing but by presenting other things to them they are diverted and stilled but 't is not so with God's People As Naomi said of Boaz Ruth 3. 18. For the man will not be in rest until he have finished the thing this day So a Child of God will not be satisfied till his Desire be in some measure accomplished Secondly In what manner we should pray 1. With Earnestness slight Prayers bespeak their own denial Prov. 2. 1 2 3 4 5. My Son if thou wilt receive my Words and hide my Commandments with thee So that thou incline thine ear to Wisdome and apply thine heart to Understanding yea if thou cryest after Knowledge and liftest up thy voice for Understanding If thou seekest her as Silver and searchest for her as for hid Treasures Then shalt thou understand the Fear of the Lord and find the Knowledge of God 2. With Confidence he is wont to doe it for you Ask nothing contrary to his Nature we should come with a confidence of speeding there is in him a propensity and inclination to help us What would ye doe to an hunger-bitten Child if he cometh to you for a Knife or an Apple you would deny him them but not Meat to satisfy his hunger If for Bread to play with or Meat when he hath enough you would deny him not gratify his Fancy if he come to be taught his Book you would readily hear him So when we come not for temporal Things but spiritual Comforts when spiritual Comforts are not asked out of course and for forms sake yea not onely for Comforts but necessary Grace to doe his Will surely it cannot be that he should cast off them that love him and would fain be conformed to his Will that come humbly and long and pray and seek for his Grace 3. That this Confidence must be Evangelical he sets before his Eyes God's Goodness or Readiness to be gracious to all that call upon him so that all the hope we have to prevail should not be taken from any thing in us but something in God himself We must expect and ask Blessings from God for God and because of God's sake it is not for any good we deserve or have done or can doe that God taketh care of his weak foolish Children but for the glory of his Name his Grace and constant Goodness God is our Fountain our Reasons are his Goodness our End his Glory This is the true way of addressing our selves to God deprecating Sins for which he may harden us and remembring his Mercies on which we ground our Hope So doth David Psalm 25. 5 6. Lead me in thy Truth teach me for thou art the God of my Salvation on thee do I wait all the day Remember O Lord thy loving kindnesses and thy Mercies for they have been ever of old His eternal Love is assigned as the cause of all Psalm 23. 3. He leadeth us in paths of Righteousness for his Names sake Thirdly What should be the Grounds and impelling Principle of Prayer 1. A strong bent to please God and that all your Affections and Actions may be ordered so as to be acceptable in his sight Those that stand in awe of God are loth to offend him they may expect Direction and Light in all difficult Cases Psalm 25. 12. What man is he that feareth the Lord him shall he teach in the way that he shall choose Vers. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant 2. A desire to injoy him for these things are valuable as they lead us to God Our solid Joy lieth not in outward things but in our Communion with God Psalm 139. 24. Lead me in the way everlasting And Psalm 73. 24. Thou shalt guide me by thy Counsel and afterward receive me to thy Glory Their Business is to be happy hereafter and well guided here that they may attain that Happiness Now there is an inseparable Connexion between our walking in the time of this Life and receiving into Heaven after this Life and he that is resolved to walk by the Rule of God's Direction may promise himself to be received into Glory after his Journey is ended So Psalm 43. 3. Send out thy Light and thy Truth to lead me to thy holy Hill They would fain take the nearest way to Heaven and follow God's Counsel in all things We have his Word continually to guide us in this way but we need also the assistance of his Spirit The promised Rest is much in their Eye and doth mightily prevail with them they would have God to be their Guide here that he may be their Rest hereafter SERMON LXXIX PSAL. CXIX 71. It is good for me that I have been afflicted that I might learn thy Statutes THE Context speaketh of Afflictions by occasion of Persecutions The Proud had forged a lie against him and involved him in many Troubles when in the mean time their heart was as fat as grease They wallowed in Ease and Pleasure but David kept right with God and yet his Afflictions do not cease God doth not presently take away Opposition because of our proud unhumbled unmortified Spirits though we hold fast our Integrity for the main therefore he comforteth himself in his
Storm but no Deluge When all is Wrath to a poor Soul let it come to him in the Covenant of Noah 3. It will be of use in pleading for Grace for your Children who are as yet it may be graceless and disobedient Thy hands have made and fashioned them desire him to renew his Image upon them by the Spirit of Grace In short the sum of all is here is incouragement God is good to all his Creatures especially to Man most especially to Man seeking after him and seeking after him for Grace that we and ours may obey him and doe him better service than ever yet we have done SERMON LXXXII PSAL. CXIX 74. They that fear thee will be glad when they see me because I have hoped in thy Word THIS Verse containeth two things 1. The Respect of the Faithfull to David They that fear thee will be glad when they see me 2. The Reason of this Respect because I have hoped in thy Word First The Respect of God's faithfull Servants to David and there take notice of the Character by which God's Servants are described They that fear thee then their Respect to David they will be glad when they see me which may bear a double sense 1. How comfortable 't is for the Heirs of Promise to see one another or meet together Aspectus boni viri delectat the very look of a good Man is delightfull 't is a pleasure to converse with those that are carefull to please God and awefull to offend him 2. How much affected they are with one another's Mercies they will be glad to see me who have obtained an Event answerable to my Hope they shall come and look upon me as a Monument and Spectacle of the Mercy and Truth of God this sense I prefer though not excluding the other But what Mercy had he received the Context seemeth to carry it for Grace to obey God's Commandments that was the Prayer immediately preceeding to be instructed and taught in God's Law vers 73. Now they will rejoyce to see my holy Behaviour how I have profited and glorified God in that behalf The Hebrew Writers render the reason because then I shall be able to instruct them in those Statutes when they shall see me their King study the Law of God It may be expounded of any other Blessing or Benefit God had given according to his Hope and I rather understand it thus they will be glad to see him sustained supported and born out in his Troubles and Sufferings they will be glad when they shall see in me a notable Example of the fruit of hoping in thy Grace and this Hope leaveth not ashamed Secondly The Reason is because I hoped in thy Word and there compare this with the first Clause God's Children are described to be those that fear God and David is described to be one that hopes in his Word both together make up a good Character and Description of the Lord's People they are such as fear God and hope in his Word they are elsewhere coupled Psal. 33. 18. Behold the eye of the Lord is upon them that fear him that hope in his mercy And Psal. 147. 11. The Lord takes pleasure in them that fear him that hope in his mercy A sincere Christian is known by both these a fear of God or a constant obedience to his Commands and an affiance trust and dependance upon his Mercies Oh how sweetly are both these coupled an uniform sincere Obedience to him and an unshaken constant reliance on his Mercy and Goodness The whole perfection of the Christian Life is comprized in these two believing God and fearing him trusting in his Mercy and fearing his Name the one maketh us carefull in avoiding Sin the other diligent to follow after Righteousness the one is a bridle from Sin and Temptations the other a spur to our Duties Fear is our curb and Hope our motive and incouragement the one respects our Duty the other our Comfort the one allayeth the other God is so to be feared as also to be trusted so to be trusted as also to be feared And as we must not suffer our Fear to degenerate into legal Bondage but hope in his Mercy so our Trust must not degenerate to carnal Sloath and Wantonness but so hope in his Word as to fear his Name Well then such as both believe in God and fear to offend him are the onely men who are acceptable to God and his People God will take pleasure in them and they take pleasure in one another They that fear thee will be glad when they see me The first part of the Character They that fear thee the Fear of God is an excellent Grace a strong bridle to hold the Soul from Sin not that servile but filial and Child-like Fear that is afraid to sin against God or break his Laws Prov. 28. 14. Blessed is the man that feareth always this Grace should always bear rule in our Hearts 1 Pet. 1. 17. Pass the time of your sojourning in fear our whole course must be carried on under the conduct of this Grace Look as the Fear of Man is a Bridle upon the Beasts to keep them from hurting Man Gen. 9. 2. The fear and dread of you shall be upon every Beast of the Earth so when the Fear of God is rooted in our Hearts we are kept from disobeying and dishonouring God Ioseph is an instance of the power of this holy Fear Gen. 39. 9. How shall I doe this great wickedness and sin against God Secondly the other Character I hope in thy Word a Christian liveth by Faith whereas the bruitish Worldling liveth by Sense the one liveth by Bread onely the other by the Word of God the one is a higher sort of Beast the other is a kind of an earthly Angel for he liveth with God and dwelleth with God and expecteth all out of God's hands Psal. 130. 5. I wait for the Lord my Soul doth wait and in his Word do I hope there is his Charter and Inheritance and his Solace and Support he fetcheth all from the Word Both these Graces as they are very acceptable unto God so are they most lovely and beautifull to behold by Men to be among the Company of them that fear God and hope in his Word is the most pleasant thing to a gracious Heart that can be for while others are taken up about Toyes and Trifles they are taken up about the onely serious Matters If Balaam was constrained to say of God's People How goodly are thy Tents O Iacob and thy Tabernacles O Israel Oh how pleasant is it much more to the People of God to see one another to come among them that fear God and are loth to offend him and also that hope in his Word They can speak of the life of Faith and Blessedness to come and take off the Vaile of the Creature and are mainly taken up with another world their business is not to offend God here and hope fully
to enjoy him hereafter Rom. 1. 12. Comforted by the mutual faith both of you and me Doct. That God's mercies bestowed upon some of his Children should be and are an occasion of joy and comfort to all the rest When David was a pattern of Gods gracious help and deliverance he saith they that fear thee will be glad when they see me I shall give you some Scriptures Psal. 142. 7. The righteous shall compass me about for thou shalt deal bountifully with me When any one of Gods Children are delivered all the rest flock about him to assist and joyn in thanksgiving and to help one another to praise the Lord. So Psal. 34. 2. My Soul shall make her boast in the Lord the humble shall hear thereof and be glad that God had preserved and reserved David still So Psal. 64. 10. The righteous shall be glad in the Lord and trust in him and the upright in heart shall glory that is when David was delivered when God had shewed mercy to him then all the upright would come and make their own profit and advantage by such an experience and deliverance The Reasons of the Point 1. They are all members of one Body they are all called into one Body and the good and evil of one member is common to the whole this reason is rendred by the Apostle 1 Cor. 12. 25 26. But that the Members should have the same care one for another And whether one Member suffer all the Members suffer with it or one member be honoured all the rest rejoyce with it v. 27. Now ye are the Body of Christ and Members in particular The meaning of that place is That the Church all together is the Body of Christ and every several person a Member and every Member should be as sollicitous for one another as for it self they have the same common Interests and Concernments whether of suffering or rejoycing You know in the natural Body when the Toe is trod on the Tongue cryeth out You have hurt me We are concerned in the Good or Ill of our fellow Members their Joy is Joy to us and their Sorrow Sorrow to us to this sense some expound that place Heb. 13. 3. Remember them that are in Bonds as bound with them and them that suffer Adversity as being your selves also in the Body Some understand it of Christ's mystical Body when they suffer our Souls are bound with them but I think it bears another sense there to be in the Body is to be in the Flesh during which state we are liable to many Vexations and Miseries and therefore if God doth so order it that the whole Body or all the Members of the Church should not be afflicted at one time but whilst some are afflicted others are free and when we are not involved by Passion there may be Compassion while we are in the Body we are obnoxious to the same Adversities and should pity and comfort them as our selves and use all means to do them good but if it be not the Truth of the Place yet 't is a Truth the more any patrake of the Spiritual life the stronger is Spiritual Sympathy They Rejoyce with them that Rejoyce and Mourn with them that Mourn Rom. 12. 15. Are bound with them that are in Bonds and inlarged with them that are inlarged one part of us is in Bonds when they are in Bonds one part of us is inlarged when they are inlarged still we should have common Interests and Affections with our Brethren and for those that fear God to be selfish and senseless of the condition of others 't is a kind of self-Excommunication or an implicite renouncing the Body because we are in the Body we should be affected as they are Look as there was the same Spirit in Ezekiel's Vision in the living Creatures and the Wheels I say the same Spirit was in both when one moved the other moved so there is the same Spirit in Christ's mystical Body we should be affected as they are 't is a kind of depriving our selves of the Privileges of the Mystical Body if we are not 2. 'T is for the Honour and Glory of God God hath most Glory when praised by many Therefore they flock together 2 Cor. 1. 11. That for the Gift bestowed upon us by the means of many persons thanks may be given by many in our behalf God loveth to have us act with joynt Consent both in Prayer and Praise because he would interest us in one anothers Mercies and Comforts and so knit our hearts together in more holy Love Prayers made by many are mighty with God when we come to God with many supplicants make up a great party to besiege Heaven so Praises rendred by many are the more honourable to God and acceptable with him 1 Cor. 4. 15. That the abundant Grace might through the Thanksgiving of many redound to the Glory of God When many are ingaged and many are affected with it God's Glory is the more diffused the Revenue of the Crown of Heaven increased One string maketh no Musick when there are many and all in tune there is Harmonie There are three things in it many Righteous persons and joyning together with one Spirit in the same work then the Lord hath more Honour than he could have in a single person In Heaven God is praised in consort We are brought all together that we may make one Body and Congregation to Laud and Praise and Serve God for evermore So here they that fear God and hope in his mercy they often flock together to congratulate and joyn in thanksgiving for the Mercies which any one of them hath received when Christ was born there was a whole Consort of Angels Luke 2. 13. A multitude of the Heavenly host praising God saying Glory to God on high on earth peace good will towards men 'T is a kind of Heaven upon Earth when all the People of God are led by one Spirit to praise and glorifie God a Closet prayer or thanksgiving is not so honourable as that of the Congregation 3. 'T is for the Profit and Comfort of all partly because by this means they come to understand one anothers experiences for their mutual support and edification what God is to one that feareth him he is to all that fear him sincerely affected to them all therefore the goodness of God to one Believer bringeth joy and comfort to all the rest They are Spectacles and monuments of Mercy for the Saints to look upon that they may learn thereby to depend upon God Look as in converting Paul a Persecutor the Apostle saith 1 Tim. 1. 16. Christ did shew forth all long-suffering in me for a Pattern to them that should after believe on him in pardoning so great a Sinner in saving such a distressed Soul to invite others to Christ So in all other cases when God delivereth one he inviteth others to the same hope they are Presidents of Mercy to the rest as David implyeth
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
lest ye forget the Covenant of the Lord your God Quest. But when should we renew our Covenant or our Oath of Allegiance to God 1. Partly when we stand in need of some special favor from God or when we draw nigh to him in some special duty As Iacob when God manifested himself to him and he had communion with him at Bethel then he vowed a Vow Gen. 28. 21. So Num. 21. 2. Israel vowed a Vow to the Lord when they were in some distress And Psal. 65. 14. I will pay the vows of my distress which I made when I was in trouble 2. Again after some special mercy when under some love pang of spiritual rejoycing and we have a deep sense of God's love to us or a new pledge of his love to us either in spiritual or temporal benefits and our soul melted out towards God in acts of spiritual rejoycing Psal 116. 8 9. For thou hast delivered my soul from death mine eyes from tears and my feet from falling I will walk before the Lord in the land of the living And when God breaks the force and power of Enemies when he makes the wrath of man turn to his praise then Psal. 76. 11. Vow and pay unto the Lord your God Those Pagan Mariners they made their Vows to God when the Lord deliver'd them from the storm Ionah 1. 16. 3. When all things go to ruine when the state of Religion is collapsed either in a Nation or in our hearts after some notable breaches of Covenant by a people or by a person and we have warped from God seem to have wrested our selves out of his arms then to bind our selves to him again and to renew our Vows for upon this occasion doth Iosiah enter into Covenant with God and cause the people to stand to the oath 2 Chron 34. 4 When we are to draw nigh to God in the use of the Seals of the New Covenant when a Man is to revive his own right in the Covenant of Grace so when we are to draw nigh to God in the Lord's Supper which is the New Testament in Christ's blood which is the Seal of the Covenant then we should solemnly bind our selves to the duty of it and swear to the Lord anew Use. To press you with all earnestness to enter into Covenant with God and then to keep it and make it good to be sensible of the Vow of God upon you and to keep firm in the bond of the holy Oath 1 First To enter into solemn Obligation to God a purpose of holy and close walking with God I shall press you hereunto 1. God's Laws are holy just and good therefore certainly we should not be backward to swear to him because we cannot bring our selves seriously to give up our selves to the Lord they are righteous Judgments Suppose you could be free yet subjection to God were to be chosen before liberty therefore when Christ invites us to take his yoke upon our selves he doth not so much urge his authority All things are given to me of my Father therefore come to me but he urgeth the sweetness of Obedience and the pleasure we may find in coming to him Mat. 11. 29. My yoke is easie and my burden is light If a Man were free to chuse whether he would be for God or no yet the perfection or well-being of the reasonable nature being so much concerned in obedience to God you should chuse those Laws before liberty What doth the Lord require of you to be holy just temperate often praying and praising his Name and are these things hard a Man is not a Man if he do not yield to these things Tit. 2. 12. All our duties are comprised in those three Adverbs soberly righteously godly by being sober a Man delights himself and by being just and righteous a Man delights others without this the World would be but like a Den of Thieves and by being godly he doth delight God If we had only leave to love God and serve him much more when we have a command to serve him to be often in communion with him it is the happiest life in the World There 's a great deal of pleasure sweetness and rational contentment doth accompany the exercise of these three graces Sobriety Righteousness Godliness 2. We are already obliged by God's command so that whether you resolve or no you are bound There are some things that are left free in our own power before the Vow passeth upon us as Acts 5. 4. Was it not in thy power Ay but there are other things that are not in our power God's right over the creature is valid whether he consent to it or no as the natural relation doth infer and enforce duty without consent This is the difference between voluntary and natural relations look as a Father is a Father whether the child own him or no in that quality and relation and without his consent a Father as a Father hath a right to command the child But there are duties that depend upon our consent as in the choice of an Husband or Master So here 's a natural relation between God and us he our Creator we his Creatures he our Superior and we his Inferior by reason of his authority and eternal right and God may urge this I am the Lord though he do not urge that I am the Lord thy God Sometimes I am the Lord Lev. 18. 5. his own Sovereignty Sometimes The Lord thy God ver 2. which argues our choice and consent to chuse him for our God therefore thou art not free 3. Actual consent and resolution on our part is required that the sense of our duty may be more explicite upon our heart 2 Chron. 30. 8. Yield your selves to the Lord. In the Original Give the Lord the hand that is strike hands with him enter into Covenant with him say Lord I will be for thee and thou for me chuse him for your portion and give up your selves to be the Lord's people Rom. 12. 1. Present your bodies a living sacrifice holy acceptable unto God which is your reasonable service He alludes to the Eucharistical Sacrifices All our offerings must not be sin-offerings but thank-offerings so present your selves Under the Law a Man he brought his thank-offering and laid his hand upon it Lord I am thine It was implied in your Baptism and it is but reason that you should own your Baptismal Vow when you come to years of discretion A bargain that is made for an Heir during his Non-age it is confirmed by him when he comes to age You were dedicated to God's service when you were young and knew not what you did now when you come to chuse your own way and at years of discretion you should stand to what was done in your Name to God therefore there must be a serious and solemn consent of your heart 4. It is for your profit to chuse the strictest Engagements Not only to approve the ways of God
they could not clearly discern the meaning of that Type but now all things are open we can behold the Lamb of God therefore must be often with God suing out our pardon in the Name of Christ. 2. The Sacrifice of Praise It is notable when the Apostle had spoken of Christ as a sin-offering he mentions this as the main thing in the Gospel Heb. 13. 15. By him therefore let us offer the sacrifice of praise to God continually Praise it ought continually frequently and upon all occasions to be offer'd to God for this is a more noble duty than Prayer Self-love may put us upon Prayer but love to God puts us upon praise and thanksgiving we pray because we need God and we praise because we love him In Prayer we become Beggars that God would bestow something upon us but in praise we come according to poor creatures to bestow something upon God even to give him the glory due to his Name and tell him what he hath done for our poor souls This is the most noble among all the parts of Christian Worship We have more cause to give thanks than to pray for we have many things more to praise God for than to pray to him for There are many favors which go before all thought of desert and many favors still bestow'd upon us beyond what we can either ask or think Doct. 2. Secondly These spiritual offerings must be free-will offerings to God This expression is often spoken of in the Law Lev. 22. 18. Numb 29. 39. 2 Chron. 31. 14. Amos 4. 5. What are these free will-offerings They are distinguish'd from God's stated Worship and distinguish'd from that service which fell under a Vow Besides the stated Peace offerings there were certain Sacrifices perform'd upon certain occasions to testifie God's general goodness and upon receipts of some special mercy and you will find these Sacrifices to be expresly distinguish'd from such services as men bound themselves â—…o â—…y vow Lev. 7. 16. What is there that answers now to these free-will-offerings Certainly this is not spoken to this use that a man should devise any part of worship of his own â—…ad whatever pretence of zeal he hath but they serve to teach us two things 1. They are to teach us how ready we should be to take all occasions of thankfulness and spiritual worship for besides their vowed services and instituted services they had daily Sacrifices and set Feasts commanded by God they had their free-will offerings offer'd to God in thankfulness for some special blessing received or deliverance from danger 2. It shews with what voluntariness and chearfulness we should go about God's worship in the Gospel and what a free disposition of heart there should be and edge upon our affections in all things that we offer to God and in this latter sense I shall speak that our offerings to God Prayer and Praise should be free-will-offerings come from us not like water out of a Still forc'd by the Fire but like water out of a Fountain with native freeness readily and freely 1. God loves a chearful Giver constrained service is of no value and respect with him Under the Law when Sacrifice of Beasts were in fashion wherefore did God chuse the purest and fattest of every thing offer'd to him but as a testimony of a willing mind and still he looks to the affections rather than the action God weighs the Spirit Prov. 16. 2. When God comes to put them into the balance of the Sanctuary what doth he weigh External circumstances of duty or the pomp and appearance wherein men go No but he considers with what kind of heart it is done and the love of sin God takes notice of that as well as the practice of sin So in our duties God takes notice of the love the inclination of our souls as well as the outward service therefore our offerings must be free and voluntary 2. God deserves it he doth us good with all his heart and all his givings come to us from his love Why did he give Christ for us and to us He loved us Why gave he him for us God so loved the world John 3. 16. Why doth he give Christ to us Eph. 2. 4 5. God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ. That which moved God to bestow his saving grace upon us was his great love and all the good we receive from him why mercy pleaseth him and I will rejoice over them to do them good If he deliver us out of any danger he hath loved us from the grave Isa. 38. 7. Now love should season all our services to God 3. Where a day of grace hath past upon our hearts so it will be the soul will come off readily and freely to the duties God hath requir'd of us Psal. 110. 3. Thy people shall be a willing people in the day of thy power We are naturally backward slow of heart to do any thing that is good hang off from God will not be subject to him but when the day of his power passeth upon us then we are a willing People we are more delighted in communion with God less averse from him the bent of our hearts is altered and the stream of our affections is turnâ—…d another way and our converses with God are more delightful and we are as earnest in serving God as before we were in serving sin Use. To press us to serve God with a perfect heart and with a willing mind 1 Chron. 29. 9. Thus when we give God any spiritual Sacrifice when we pray or praise him we should do it willingly not customarily or by constraint or for by-ends nor by the compulsion of a natural Conscience and when we feel as we shall now and then any tediousness and irksomness in Prayer we should quicken our selves by this motive Christ Jesus who was our sin offering he willingly offer'd up himself upon the service of our salvation I might urge other Arguments as the nobleness of our service the greatness of our reward the many sweet Experiences we shall gain in our converse with God but this should be as the Reason of Reasons and instead of all Christ Jesus did not grudgingly go about the work of our salvation but willingly offer'd himself Psal. 40. 8. I delight to do thy will O my God yea thy Law is within my heart When God would have no more legal sin offerings but the great sin-offering of the Gospel was to be produc'd and brought forth in the view of the world Lo I come in the volume of the book it is written of me Now our thank-offering should be carried on with the same willingness Christ will be served now out of gratitude and therefore his love should constrain us Surely if we believe this great mystery of Christ that he did willingly offer himself upon the service of our souls 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
Duty and choice so do only Men and Angels who were made immediately for his service the bruit and inanimate Creatures only ultimately and terminatively They have a principle in their Nature to encline them to it are not only over-ruled so to do by the conduct of general Providence The water that driveth a Mill serveth my purpose but otherwise than the Miller or Overseer of the work Fire and water is my servant much more he 2. We must distinguish between those who are Gods servants de jure of right and those who are so de facto indeed servants of right and actually his servants De jure all men are Gods servants God made them for himself Prov. 16. 4. and Christ bought them for himself Rom. 14. 9. For to this end Christ both died and rose again and revived that he might be Lord both of the dead and living He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord and Master where he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant-Redeemer and Saviour 2 Pet. 2. 1. They deny the Lord that bought them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a master that bought them for service and may challenge a right and interest in them having shed his blood for Mankind But de facto those are Gods servants who yield themselves up to Gods dominion to serve and please him in all things with cheerfulness and consent The Covenant is represented under divers Notions as a Covenant of friendship Iam. 2. 23. Abraham was called the friend of God as a Conjugal Covenant Hos. 2. 19 20. I will betroth thee to me as a Covenant between King and Subjects Isai. 33. 22. as a Covenant between Master and Servants Isai. 56. 6. that take hold of his Covenant and join themselves to the Lord to be his Servants The two former Notions imply the sociableness and intimacy we have with God in the Covenant the two latter our inferiority and subjection Both must be minded that as on the one side we be not slavish and under bondage so on the other we may not behave our selves too fellow-like with God We are such servants as are also friends yea as sons yea his spouse The end of joining our selves to the Lord is not to be partners with him but servants to him 3. Some are servants by visible profession and Baptismal engagement others really and indeed by conversion to God or an actual giving up of themselves to his use and service By Baptism we are professed servants and subjects to the God of Heaven bound to be so for it is the Seal of that Covenant of Service I spake of before and so bindeth our service in it We renounce the Devil the World and the Flesh and dedicate our selves to the Lord. Iustin Martyr saith They did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Ezek. 16. 8. And entred into a Covenant with thee saith the Lord God and thou becamest mine 1 Pet. 3. 21. The like Figure whereunto even Baptism doth now save us not the putting away the filth of the flesh but the answer of a good conscience towards God By profession all Baptized Persons are Gods Servants but in reality all converted persons are so that are turned from Idols to serve the living God 1 Thess. 1. 9. Without this Christ will not be contented with an outside acquaintance and the flattery of empty titles but will the more challenge us by virtue of our profession Mal. 1. 6. If I be a Father where is mine honour if I be a Master where is my fear Cui res subjecta nomini negatur is nomine illuditur It was no honour to Christ but a mere mockery to be called King of the Iews whilst they buffetted Christ and spat upon him If God be a Master he will have the honour fear and obedience that belongeth to a Master that we should be afraid to offend him 4. There are some that are servants by general relation to distinguish persons and some by way of special attendance A servant in general relation is every Christian Servant by special attendance are either Angels and they are called his Ministers Psal. 123. 21. as being in near and special attendance about their Masters person Courtiers of Heaven most in Grace and favour with God A man may have one to do his business that yet hath not one to attend his person Among men the Magistrate is the Minister of God for good Rom. 13. 4. Ministers are Servants in special attendance therefore Paul so often calleth himself the servant of Jesus Christ Rom. 1. 9. Whom I serve with my spirit in the Gospel of his Son Ministers of God not of the people but for the people because of their near service about and under God David was both an holy Man and a King and a Prophet David as a King might use this petition it highly concerneth one in publick rank and office to say to God I am thy servant Yea as private believers I observe it not only to distinguish persons but to distinguish the work of the same person Christians have besides their general Calling a particular Calling wherein to serve God God hath given us all Talents to trade withal Matth. 25. 14. Who called his servants and delivered unto them his goods Luke 13. 13. Occupy till I come Dona Talenta Every one of us as instruments of Providence are to serve God in our Generations Acts 13. 36. and so not only to mind the work of our general Calling but that particular work which he hath given us to do in our way and place The general and particular Calling do not cross but help one another In your particular Calling as instruments of Gods Providence you provide for your support during your service and the relief of others so that as Gods servants you are not to be idle but to have a lawful Employment and Calling that you may not cast your selves upon temptations of using sinful shifts for your support and living 'T is also a remedy against the evils that flow from idleness and too much ease and that he may promote the good of Church Family and Kingdom And then the general Calling helpeth the particular by limiting it and our endeavours therein that so we may have time to save our souls and directing us that we do all things holily and justly as become the Servants of the Lord. II. These may plead it when they want any mercy spiritual or temporal 1. 'T is not a Plea contrary to Grace Indeed no such Plea can be allowed in the New Covenant partly because 't is the mere mercy of God to advance us to this honour to make us his servants and the fruit of his goodness rather than our choice Rom. 9. 16. 'T is not of him that willeth nor of him that runneth but of God that sheweth mercy Willing and running and working and serving are necessary afterwards 1 Cor. 9. 24. as our way and qualification Again our service is mixed with many weaknesses Mercy there needeth to interpret
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
shall be my people and I will be their God As those two Kings made a league Offensive and Defensive 1 Kin. 22. 4. I am as thou art and my people as thy people and my horses as thy horses So God will be ours as really as we are his you shall have a propriety in God as God has in you not absolutely indeed the same but enough for your Comfort you were his before the Contract and to be at his Command but he is not at your Command you may supplicate and humbly sue out the Effects of your Right in God and may be sure of speeding when it is for his glory and your good We have a Right to God and all that is in God but not a Right over him as he hath over us We have Propriety and Interest in God but not Dominion as we have over the Creatures or as God hath over us He will let out his goodness grace and mercy to us and for us God still keepeth the rank of a Soveraign and yet treateth us as Friends Iam. 2. 23. Abraham believed God and it was imputed to him for righteousness and he was called the Friend of God Yea Children Ioh. 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 When we give up our selves to God to serve him we enter our selves Heirs to all the Priviledges of the Gospel and may lay Claim to them II. By Union with Christ. Such as are under the Covenant of Grace are made Members of the Mystical Body of Christ The Union the Scripture sets forth by the Similitude of Head and Members Rom. 12. 5. So we being many are one body in Christ and every one members one of another Vine and Branches Ioh. 15. 1 2. I am the true Vine and my Father is the husbandman every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit Stock and Graff Rom. 6. 5. Body and Garment Gal. 3. 27. For as many of you as have been baptized into Christ have put on Christ. The converting of Meat and Drink into our Substance Ioh. 6. 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him House and Indweller Eph. 3. 17. That Christ may dwell in your hearts by Faith As the Members receive Sense and Motion from the Head the Branches Sap from the Root and the Graff liveth in the Stock so we receive all Life and Being from Christ Christ first giveth himself to us and with himself all things we must have himself first for it is he in us becometh the Fountain of Life Gal. 2. 20. I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the Faith of the Son of God who loved me and gave himself for me The hope of Glory Col. 1. 27. Christ in you the hope of glory Now this indeareth us to God and makes us near to him Ioh. 17. 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us Christ is God-Man in one Person and we are united to him Mystically though not Hypostatically and so God and we are brought near together For we are in him as he is in the Father not with an exact equality but some answerable likeness we are immediunited to Christ and by Christ to God III. The Inhabitation of the Spirit that is the fruits of Union as Union of Confederation the same Spirit that dwelleth in Christ dwelleth in us 1 Cor. 6. 17. He that is joyned to the Lord is one spirit It is by the same spirit that the Union is brought about the same spirit that dwelleth in Head and Members this is the Foundation laid on Christs part for all our Communion and Commerce with God 1 Ioh. 4. 13. Hereby we know that we dwell in God and God in us because he hath given us of his Spirit We cannot know our Communion with God as the Author of Grace by any other gift he maketh his first entry this way uniting us to himself by his Spirit IV. The mutual Love between God and them God loveth them and they love God and so they are near and dear to one another 1 Sam. 18. 1. The soul of Ionathan was knit with the soul of David and Ionathan loved him as his own soul. Such love is here between Christ and Believers and between them and God God beginneth he loveth first and best and most no Father or Mother loveth their Children so tenderly as God doth them Isa. 49. 15. Can a woman forget her sucking child that she should not have compassion on the son of her womb yea they may forget yet will I not forget thee No Husband loves his spouse as Christ doth the Church Eph. 5. 25. Husbands love your wives even as Christ also loved the Church and gave himself for it not only gave himself to the Church but for it alas when we are at our best we love God too little There is a strong love which the Saints have to God and Christ they cannot live without him are always crying Abba Father Gal. 4. 6. And because ye are sons God hath sent forth the spirit of his Son into your hearts crying Abba Father They cannot brook his absence are dejected if they cannot hear from him at every turn 7. There being such a ground layed for our nearness all familiar intercourses do pass freely between God and us through Christ by whom and through whom are all things and we by him 1 Cor. 8. 5. Our Commerce with God is in Donatives and Duties 1 On Gods part it is seen in his readiness to hear our Prayers Isa. 58. 9. Then shalt thou call and the Lord shall answer thou shalt cry and he shall say here I am God is at hand when we knock at Heaven gates he answereth presently saying and what would you have If God should make an offer to us as Ionathan did to David 1 Sam. 20. 14. Whatever thy soul desireth I will do for thee we would think then we should never want more what would the World give for such a promise from an earthly Potentate You have it from God if you like the Condition Psal. 37. 4. Delight thy self in the Lord and he shall give thee the desires of thy heart Thou canst not desire any thing regularly and consisting with the Condition of the Covenant with thy delight in God but thou shalt have it In an holy sense you have God at command to do for you what you would have as if you had his Soveraignty at command Iob 22. 27 28. Thou shalt make thy prayers unto him and he shall hear thee and thou shalt pay thy vows Thou shalt also decree a thing and it
we should let them slip for if the word spoken by Angels was stedfast and every transgression and every disobedience received a just recompence of reward how shall we escape if we neglect so great Salvation The word spoken by Angels was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was only worth questioned no but the truth also because so little believed therefore so little thought of less desired least of all pursued and sought after 2 Pet. 1. 16. We have not followed cunningly devised fables when we made known to you the power and coming of the Lord Iesus but were eye-witnesses of his Majesty Use. Oh study to be informed more and more of this great Truth le ts think of and often consider the unerring Certainty of the Scripture 'T is a Truth not to be supposed and taken for granted but known that you may build sure Man is apt to suspect Evangelical Truths as being cross to his Lusts and Interests You will find it of use not only in great Temptations when we are apt to question all Psal. 73. 13. but in ordinary practice in every Prayer Heb. 10. 22. Let us draw near with a true heart in full assurance of Faith 'T is not an Assurance of our particular estate or our Title to Eternal Life but a full Assurance of the Word and Promise of God that is necessarily required in every one that will draw nigh to God Let us ask in faith nothing doubting Iam. 1. 7 8. 2. Do not content your selves with a light Credulity but grow up to a full perswasion 2 Tim. 3. 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them And Col. 2. 2. That their hearts being comforted being knit together in love and unto all riches of the full assurance of understanding Not a fluctuating doubting Knowledge but a full perswasion of the Truth of the Gospel Luk. 1. 4. That thou mayest know the certainty of those things wherein thou hast been instructed Col. 1. 23. If thou continue in the faith grounded and settled and be not moved away from the hope of the Gospel a rooted perswasion that 't is the undoubted Truth of God the firmness of Faith should answer the firmness of Gods Word There are several degrees of Assent Conjecture Opinion weak Faith and receiving the Word in much Assurance 1 Thes. 1. 6. There is Belief Confidence Assurance and full Assurance Belief is grounded on Gods Word in general and all the Truths and Propositions therein contained Confidence on the Promise the one goeth before the other Fidelity is before Dependance and Belief for the Promise is first a Truth and so to be considered before it can be conceived under the formal notion of a Promise full Assurance is grounded on the Fidelity and Immutability of God no man believeth so far but he may believe more Doct. III. That Experiences of former times should give us encouragement to trust God for what is future Thy Testimonies I have known of old saith David So the Children of God make use of them See Davids Instance 1 Sam. 17. 36. Thy servant slew both the Lion and the Bear and this uncircumcised Philistian shall be as one of them Moreover David said the Lord hath delivered me from the paw of the Lion and the paw of the Bear and he will deliver me out of the hand of this Philistine Thus he argueth from former experience to future deliverance I trust in the same God who is able to give the same strength and why should I not look for the same success So Iacob Gen. 32. 10 11. I am not worthy of the least of all thy Mercies and of the Truth thou hast shewed to thy servant for with my staffe I passed over this Iordan and now I am become two bands deliver me I pray thee from the hands of my brother Esau. So Psal. 23. 5 6. Thou hast prepared a table for me in the presence of mine enemies Surely goodness and mercy shall follow mee all the dayes of my life He hath been good to me and if it be for his glory he will be still good to me he hath been my God and will be my God and shall be my God for ever 2 Cor. 1. 10. Who hath delivered from so great a death and doth deliver in whom we trust he will yet deliver us In all respects of time we stand in need of deliverance when one is past another cometh there have been dangers there are dangers and there will be dangers but God hath doth and will deliver It is a Trade God hath used an Art he is versed in and never at a loss about Our God is a God of Salvation and is excellent in working of it Reasons of the Point I. Gods Constancy and Unchangeableness God is the same alwayes like himself for Mercy Power and Truth he is never at a loss what he hath done he can do and will do I am is Gods Name not I have been or shall be his Providence is new and fresh every Morning Lament 3. 23. God is but one God Gal. 3. 20. Alwayes like himself as he hath delivered so he doth and will Isa. 59. 1. Behold the Lords hand is not shortned that he cannot save neither his ear heavy that he cannot hear No decay in him when we give to another we give from our selves we waste by giving the Creatures are at a stint and soon spend their allowance but God cannot be Exhausted there is no decrease of Love and Power no wrinkle upon the brow of Eternity II. Experience begets Confidence Rom. 5. 3. And patience experience and experience begets hope The heart is much confirmed when it hath Faith and Experience of his side If we were as we should be the Promise should be beyond all Experiences for it is the Word of him that cannot lye Experience addeth nothing to the certainty of the Promise nor any Authority to it only in regard of our weakness 't is an help and sensible Confirmation against our distrustful Cares and Fears Sense and Experience is not the ground of Faith we must believe God upon his bare word yet 't is an encouragement Ioh. 20. 29. Because thou hast seen me thou hast believed Then more encouraged when felt Christ. We have a double proof and experience 1. What God is able to do for us 2. What God will do again when his own Glory and our need requireth it 1. We know what God can do former Deliverances are as so many Monuments and significations of his Power Isa. 51. 9. Awake awake O arm of the Lord art not thou he that cut Rahab and wounded the Dragon awake and put on strength as in the ancient dayes Rahab is Egypt Psal. 87. 4. the Dragon Pharaoh Ezek. 29. 3. the Dragon or Crocodile of Egypt Can he do this and not do that Upon every experience we that learn by sense should be more strongly perswaded of Gods Power 'T
to plead and standeth to judge his people He will bring matters under a Review and will powerfully shew himself against their Oppressors To this pleading Iob alludeth when he saith Iob 23. 6. Will he plead against me with his great power if he should use his Almighty and Invincible power against me he would easily ruine me So Ezek. 38. 22. I will plead against him with Pestilence and with Blood against Gog and Magog that is the Sythians Turks and Tartars So that you see that God's pleading is not by speaking or by Word of Mouth but by the Veugeance of his Providence against those that wrong his people So against Babylon Ier. 51. 36. Thus saith the Lord Behold I will plead thy cause and take vengeance for thee But that this is a mixt act of Patron and Judge see Micah 7. 9. I will bear the indignation of the Lord because I have sinned against him until he plead my cause and execute Iudgment for me he will bring me forth to the light and I shall behold his Righteousness When Gods People provoke him to anger by their sins he casteth them into Troubles and then their Adversaries are Chief and their Cause is much darkned and obscured all this while God is pleading against them but it is not the Enemies Quarrel but his own Vindication of abused Mercy and Goodness but when once the controversie is taken up between God and them by their Submission and clearing his Justice and imploring his Mercy then God will plead their Cause and take their part against the instruments of his Vengeance and clear their righteous cause who only sought their own ends in afflicting them when God hath exercised their Humility and Patience he will thus do and how I pray you will he plead for them the Text saith there by executing Judgment for them that is by putting his sentence in Execution and then will restore to them their wonted priviledges and own them in the publick view of all and make manifest they are his he will bring them forth to the Light and they shall see his Righteousness 3. The Effect of God's pleading which is the clearing of God's people and the convincing of their Adversaries which God doth partly by the Eminency and Notableness of the Providences whereby he delivereth his people and the markes of his Favour put upon them Nehem. 6. 16. And it came to pass that when all our Enemies heard thereof and all the Heathen that were about us saw these things they were much cast down in their own eyes for they perceived that this work was wrought of our God Their own Judgments were convinced of their folly in opposing the Iews the extraordinary success shewed the hand of God was in it by such incredible and remarkable occurrences doth God bring about their deliverance So Micah 7. 10. When God shall plead her cause then she that is mine enemy shall see it and shame shall cover her which said unto me where is the Lord thy God mine eyes shall behold her now shall she be trodden dâ—…wil as the mire of the streets Those who mocked her Faith should be confounded at the sight of her Deliverance Thus God delights to make the happiness of his people Conspicuous So Rev. 3. 9. Behold I will make them which are of the Synagogue of Satan which say they are Iews and are not but do lie behold I will make them to come and worship before thy feet and to know that I have loved thee He will make their Enemies to know that he hath loved them and ask them forgiveness for the wrongs and outrages done to them Partly by the Convictions of his Spirit undeceiving the World and reproving them for the hatred and malice against his People Ioh. 16. 8. The Comforter when he is come shall reprove the world of Sin of Righteousness and of Iudgment The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Comfort but Convince or Reprove put them to silence so as they shall not in Reason gainsay The Object the World the Unconverted if not the Reprobate The things whereof Convinced of Sin and Righteousness and Judgment of the Truth of Christs Person and Doctrine This was spoken for the Comfort of the Disciples who were to go abroad and beat the Devil out of his Territories by the Doctrine of the Cross that were weak men destitute of all Worldly sufficiencies and Props and Aids Their Master suffered as a seducer their Doctrine cross to mens carnal Interests for them in this manner to venture upon the raging World was a heavy discouraging thing Now the Spirit should come and convince the opposing World so far that some terrified before brought to Evangelical Repentance Acts 2. 37. Now when they heard this they were pricked in their heart soon desire to share in their great Priviledge Acts 8. 18 19. And when Simon saw that through laying on the Apostles hands the holy Ghost was given he offered them money saying Give me also this power that on whomsoever I lay hands he may receive the Holy Ghost but he was yet in the gall of bitterness and bond of iniquity Some almost perswaded Acts 26. 28. Then Agrippa said unto Paul almost thou perswadest me to be a Christian. Some forced to magnifie them who did not joyn with them Acts 5. 13. And of the rest durst no man join himself to them but the people magnified them Some would have worshipped them being yet Pagans Acts 14. 11 13. And when the people saw what Paul had done they lift up their voices saying in the speech of Lycaonia the Gods are come down to us in the likeness of men Then the Priests of Iupiter which was before their City brought Oxen and Garlands to the gates and would have done sacrifice with the people Others bridled that were afraid to meddle with them Acts 5. 34 35. Then stood there up one in the Council a Pharisee named Gamaliel a Doctor of Law had in reputation among all the people and commanded to put the Apostles forth a little space and said unto them Ye men of Israel take heed to your selves what ye intend to do as touching these men That Christ that Messias that Righteous Person one able to Vanquish the Devil thus without any visible force and with mere Spiritual Weapons by this conviction of the Spirit did the Lord subdue the World to the owning and receiving Christs Kingdom at least not go on in an high hand to oppose it God cleared Christ as righteous and Lord. II. The Necessity of this pleading 1. Because the People of God are often in such a Condition that none will plead their Cause unless the Lord plead it and therefore we are driven to him as our Judge and Patron God's design is not to gain the World by Pomp and Force but by spiritual Evidence and Power and therefore as to Externals it is often worse with his People than with others for the World is upon their Tryal and
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
purpose the Lord is easie to be intreated 3. By the Motives that do induce God to shew Mercy the bare sight of our misery and therefore the Saints do so often represent their Condition Psal. 69. 20. I am poor and sorrowful let thy salvation O Lord set me on high You see he bringeth no other Argument but his Grief and Misery Justice seeketh a fit Object Mercy a fit Occasion Deut. 32. 36. For the Lord shall Iudge his people and repent himself for his seruants when he seeth that their power is gone and there is none shut up or left II. The next Adjunct is Great the mercies of God are seldom spoken of in Scripture but there is some additional word to shew their Plenty and Excellency As Psal. 130. 7. For with the Lord there is mercy and with him is plenteous redemption 1 Pet. 1. 3. Which according to his abundant mercy And Eph. 2. 4. But God who is rich in mercy for his great love wherewith he hath loved us So Eph. 2. 7. The exceeding riches of his Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul thinketh he can never word it enough when he speaketh of mercy he saith it over over-abounded all to shew the multitude and greatness of Gods mercies So Psal. 51. 1. we read of the multitude of his tender mercy it must needs be so if we Consider 1. How many there are to whom God hath done good even as many as there have been are and shall be Creatures in the World None that ever had a being but tasted of Gods goodness Nay for his special mercies the many Persons that are pardoned all the Elect from the beginning of time till the Day of Judgment What hath God been doing these Thousands of years that the World hath continued but multiplying Pardons and passing Acts of Grace in favour of his People Time would be no more but only that there are some more whom God meaneth to Pardon 2 Pet. 3. 9. Not willing that any should perish but that all should come to repentance When we come to Heaven how many Monuments of Grace shall we see there A man would think that the unthankful World had given discouragement and God should wait no longer but yet there are some vacant places to be filled In my Fathers house are many Mansions Ioh. 14. 2. We waste by giving give from our selves what we give to another but this fountain is never dry Rom. 5. 10. The free gift is of many offences 2. How many Benefits he bestoweth on every one many repeated Acts of Grace of the same kind divers kinds of Benefits Bodily mercies Soul mercies Psal. 40. 5. Many O Lord my God are thy wonderful works which thou hast done and thy thoughts which are to usward they cannot be reckoned up in order unto thee if I would declare and speak of them they are more then can be numbered Private mercies and Publick mercies mercies in hand and mercies in hope Psal. 31. 19. O how great is thy goodness which thou hast laid up for them that fear thee which thou hast wrought for them that trust in thee before the sons of men We have not one sin but many sins not one misery but many miseries therefore we have many mercies the Creatures are always in some necessity and so are alwayes an Object of mercy how many supports this life continually needeth all which the Providence of God supplieth to us 3. The greatness of these effects the sending of his Son 1 Ioh. 4. 9 10. In this was manifested the love of God towards us because that God sent his only begotten son into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his son to be a propitiation for our sins The gift of the Spirit himself to be Everlastingly with us Ioh. 14. 16. and by present Troubles to prepare us for future Glory 2 Cor. 4. 17. And Rom. 8. 18. Surely nothing but mercy and great mercy could do all this for us Use. I. To Exhort us to consider of this and to meditate much upon this Attribute To this End I shall lay down a few Considerations 1. All that come to God should consider of his mercy 't is the great motive to Repentance and beginning our acquaintance with God Ioel 2. 13. And rent your hearts and not your garments and turn to the Lord your God for he is gracious and merciful slow to anger and of great kindness and repenteth him of the evil Our distrustful and unbelieving thoughts draw an ill Picture of God in our Minds we think him an hard and Austere one that is more ready to Condemn us than to receive us to mercy Thus we look upon him in the Glass of our guilty Fears Oh no! he is merciful if we will but stoop to him Besides 't is a great check to our pursuit of Carnal Vanities Ionah 2. 8. They that seek after lying vanities forsake their own mercies Thus to the secure and careless when they consider all this Grace and tender Mercy 't is the great means to overcome them with kindness A serious consideration of what God hath done and is ready to do for us Rom. 12. 1. I beseech you by the mercies of God Saul wept when David had spared him 1 Sam. 24. 16. if we had not let all Ingenuity I am not worthy of all the mercy and truth which thou hast shewed unto thy servant Gen. 32. 10. Then when we come to a reckoning and audit with God how great is the sum of them there are more effects of his mercies and of more diverse kinds Psal. 139. 17. How precious also are thy thoughts unto me O God! how great are the summe of them 2. 'T is not enough to know that God is merciful but we must also consider how great and tender his mercy is for Gods Children are wont to have great and large thoughts of it we must think of it as becometh the infiniteness of his Nature whose mercy it is Isa. 55. 8 9. For my thoughts are not as your thoughts nor my ways as your ways saith the Lord. For as the heavens are higher than the earth so are my ways higher than your wayes and my thoughts than your thoughts Hosea 11. 9. For I am God and not man We must not streighten God to our scantling our drop is soon spent Peter a good man what forgive seven times a day How tender it is 'T is so natural to God Acts of punitive Justice are exercised with some Reluctancy but he rejoyceth over them to do them good he is strongly inclined to let out his goodness to unworthy and miserable sinners who deserve the contrary from him The Sea doth not more naturally flow nor the Sun more naturally shine nor Fire more naturally burn than God doth naturally shew mercy These thoughts will answer all the Doubts and Fears of a Penitent thou canst never have too large Thoughts of
whether with such scrupulous observation of hours is not certain Secondly The subject-matter thy Righteous Iudgments whereby is meant 1. God's most Righteous Laws and Precepts called the Ordinances of Judgment and Justice Isaiah 58. we cannot sufficiently bless God for the benefit of his Word 2. The dispensations of his Providence suiting therewith whether they concern us or others The Word is fulfilled in the punishment of the wicked and in giving the promised reward to the Righteous All Gods dealings are Righteous Judgements and matter of praise is still offered to us from the comforts and blessings of his Providence there is no question of that the smallest of his mercies should not be overlooked though notable mercies should be continually remembred Psal. 68. 19. Not only dayly benefits but great deliverances are a standing ground of Thanksgiving Psal. 66. 2. Sing forth the honour of his Name make his praise glorious shew forth his Salvation from day to day especially now the grace of our Lord Jesus Christ and the great Salvation is more clearly revealed we should never think of it nor read it nor hear of it without some considerable act of Joy and thankfulness 2dly So for the dispensations of God to others in protecting his people in punishing his Enemies 'T is a great confirmation of Faith to see Promises and Threatnings fulfilled on others how punctually God maketh good his Word to all that trust in him Psal. 18. 30. On all those that reject it and despise it as we have heard so have we seen Psal. 48. 8. They that believe the Word of God and do mark what is foretold in the Word shall find the event and work of Providence suitable to the prediction 3. Gods Righteous Judgments afflicting of us doth also yield matter of praise as they work together for good to such as Love him Rom. 8. 28. and the saddest corrections afford necessary and profitable instructions Psal. 94. 12. Blessed is the man whom thou chastenest and teachest him out of thy Law Psal. 119. 71. It is good for me that I have been afflicted that I might learn thy Statutes though not barely for the afflictions themselves yet for their fruit and issue that our souls are bettered and humbled by them and as we see the faithfulness of God in them Doctrine That the People of God should never cease lauding and magnifying the name of God because of his Righteous Iudgments David was never weary of praising God every day he praised God and often every day Love sweetned it to him We shall praise him evermore in the world to come there it will be our sole Imployment but even in this World we should not count it a burden but praise him yet more Psal. 71. 14. I will yet praise him more and more still magnifying his greatness Here I shall speak 1. Of the Duty that we should praise God 2. Of the Continuance that we should not cease praising God 3. The Grounds of it in the Text because of thy Righteous Judgements First The Duty Secondly The Motives to it First The Duty and there we have 1. The Nature of it 2. The Grounds of it 3. The Formality 4. The Fruit of it 1. The Nature of it There are three Words used in this matter blessing praising giving thanks Sometimes they are used promiscuously at other times there is a distinctness of notion to be observed blessing is used Psal. 103. 1. Bless the Lord O my Soul blessing relateth to his benefits it respects the works of God as beneficial to us his mercy Love and kindness to us we bless him who hath blessed us Eph. 1. 7. praise relateth to his excellencies as we may praise a stranger for his excellent endowments though we are not benefited by them Psal. III. 1. 2. Praise ye the Lord I will praise the Lord with my whole heart in the assembly of the upright and in the Congregation The works of the Lord are great sought out of all them that have pleasure therein 'T is a great part of our work to praise the Lord not that he at all needeth it for he is infinitely perfect but he deserveth it and by this means we testifie our love and reverence of him and strengthen our own dependance on him and gain others to him when we speak good of his name The other Word is Thanksgiving Psal. 107. 1 O give thanks unto the Lord for he is good This differeth from the two former because praise may be expressed in Words gratitude and thankfulness in Deed also it hath respect to Benefits as well as Blessings but we shew our Gratitude by Obedience but these are often co-incident Indeed there is a mixture of all in the true praising of God Excellencies and Benefits are to be acknowledged with Heart Mouth and Life 2. The Grounds of it Faith and Love must be at the bottom of our praise if we would not have it slight and formal For the more lively apprehensions we have of Gods Perfections which is the work of Faith and the more sensible of his Goodness and Mercy which is work of love the better is this service performed Therefore unless these praises flow from a Believing Loving soul they are but an empty prattle and a vain sound Faith is necessary that is the Eye of the soul to see the invisible one Heb. 11. 27. It giveth us an apprehension of the Lords excellencies in order to Love and Trust So also in order to praise Faith sets us before the Throne and doth withdraw the vail and sheweth us the Eternal God who liveth and reigneth for ever Dispensing all things powerfully according to his own Will that 's all the sight we have of God in this Life a nearer vision is referred to our future glory here we see him by Faith 2dly Love or a deep sense of the goodness of God which inlargeth the heart towards him and forceth open our lips that our mouths may shew forth his praise Psal. 51. 15. There he meaneth Gods giving a sweet and renewed sence of pardoning Mercy Psal. 63. 3. Because thy Loving kindness is better than Life my Lips shall praise thee an intimate sence of the Lords love sets the Tongue a work to speak of it praise then is the result of Faith and Love None else do it seriously delightfully but where these Graces reign and prevail in the Heart 3. The Formality of it is an acknowledgment of the Divine Vertues Benefits and Perfections manifested to us in his Word or Works or both these must be acknowledged by some outward Expression Words whereby we express our inward thoughts and apprehensions Our Tongues are called our Glory Psal. 57. 8. Awake up my glory Psal. 16. 9. My heart is glad and my glory rejoyceth When that Scripture is quoted Acts 2. 26. 't is said My tongue is glad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Septuagint So called not only as speech is our Excellency above the Beasts but because God is
thereby glorified and praised given us to this End and Purpose to bless God Iam. 3. 9. As our Understanding was given us to know God and think on him so our Speech to speak of God to declare his excellent Perfections and to stir up others to praise him with us 4. Holiness the Fruit of it for as Iob said the sides of the Poor blessed him Iob 31. 20. so must our Lives praise God 1 Pet. 2. 9. sheweth forth his Vertues not in Word only but in Works Our Lives must be a constant Hymn to God though we should be silent We remember the Lords Excellencies that we may imitate them and express them to the Life the Children of God serve only for this Use to represent God to the World as the Image in the Glass representeth the Person that looketh in it So Isa. 40. 21. This people have I formed for my self they shall shew forth my praise The Impression of all the Divine Attributes and Perfections must be left upon us and Copied out by us plainly represented in our Wisdom Purity Faithfulness and Godliness Secondly The Motives Because there is no part of Gods Worship to which we are more indisposed Self-Love will put us upon Prayers and Supplications but Love of God upon Praises We are inclined to the one by our own Necessities but we need to be stirred up to the other by pressing Arguments I will only mention those which are heaped up together in one place Psal. 147. 1. Praise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comly 1. It is Good and Profitable a piece of service acceptable in Gods sight Psal. 50. 23. Whoso offereth praise glorifieth me 'T is a part of that spiritual Worship required under the Gospel beyond all the sacrifices of the Law in other Duties we expect something from God but in this we bestow something on him All Gods Praises are a Believers advantage every Attribute is his store-house This is my beloved and my friend Cant. 5. 16. And Psal. 135. 5. For I know that the Lord is great and that our Lord is above all Gods Yea 't is Profitable as 't is Acceptable Psal. 67. 5 6 7. Let all the people praise thee O God let all the people praise thee then shall the earth yield her increase and God even our God shall bless us God shall bless us and all the ends of the earth shall fear him Pliny telleth us of a Fountain that would rise and swell and overflow at their playing of a Pipe or Flute and when they ceased would stop again The Fountain of Mercy riseth and swelleth and overfloweth with new supplies of Mercy when we praise and acknowledge the old 2. 'T is Pleasant and Delightful full of sweet Refreshment he that knoweth not this work is pleasant is unacquainted with it for this Ravishing Transporting Joy is matter of Experience When is the gracious heart more delighted then when it Feasts with God All acts of Obedience have a pleasure accompanying them especially acts of Worship being the Nobler part of the Spiritual Life and among them Praise Psal. 135. 3. Sing praises unto his name for it is good and pleasant 'T is our Duty in Heaven to Praise God when we are in our highest Felicity therefore this is a work wherein we should rejoyce to be employ'd 'T is our Reward rather than our Work the Heaven that we have upon Earth and nothing so sit to chear up the Spirit as to remember what a God we have in Christ the very nature of it hath allurement enough to a gracious Heart Psal. 92. 4. For thou Lord hast made me glad through thy works when God blesseth our Meditations of his Works with gladness 3. 'T is Comely and Honourable to be about the Imployment of Angels to be Heralds to Proclaim the Lords Glory nothing so comely for us as Creatures who have our whole Being from him As new Creatures we are set apart to be to the praise of his glorious Grace in Christ Eph. 1. 12. It beareth all men as a debt which they owe to God though the wicked have no power to perform it Indeed the new Song doth ill become the old Heart but when there is an Obligation and a Capacity then it is comely indeed it becometh them to pay and God to receive it from them Psal. 33. 1. Praise is comely for the upright All are bound to Praise God yet none will do it cheerfully and acceptably save the Godly They have Obligations above all People in the World they have a Capacity and an Heart to do it and from them God most expecteth it Secondly The Continuance that we should never cease Praising God David saith here seven times a day which is the number of Perfection and elsewhere you shall find equivalent Expressions Psal. 34. 1. I will bless the Lord at all times his praise shall be continually in my mouth So Heb. 13. 15. Let us offer the sacrifice of praise continually giving thanks unto his name So Eph. 5. 20. Giving thanks always unto God for all things What is the meaning of these extensive Particles Continually Alwayes and at all Times I Answer 't is not to be understood as if we were without intermission to be imployed in the actual exercise of formal and distinct Thanksgiving no there are other necessary Duties which sometimes must divert us from it but the meaning is 1. That there is continual occasion of Praising God God is continually Beneficial to us Blessing and Delivering his People every day and by new Mercies giveth new Matter of Praise and Thanksgiving and there are some standing Mercies which should never be forgotten but be remembred before God every day as Redemption by Christ with all the abundant Benefits and therefore the Gospel-Church is represented by four Beasts or four living weights together with four and twenty Elders who rest not day and night saying Holy Holy Holy Lord God Almighty Rev. 4. 8. This is spoken to shew that matter doth still continue of Lauding and Blessing God and David saith Psal. 71. 8. Let my mouth be filled with thy praise and with thine honour all the day There is no moment of time wherein we are not obliged to Praise and Glorifie God 2. This must be understood of the preparation of the heart without intermission we must cherish that disposition of heart which is necessary for it an habit of thankfulness an heart deeply affected with the Lords Excellencies and Mercies should ever be found in us and never laid aside the Instrument must be kept in Tune though it be not alwayes played upon David saith Psal. 57. 7. My heart is fixed O God my heart is fixed I will sing and give praise There must be a prepared heart or a fixed purpose to Praise the Lord a renewed sense of Gods Favour and fresh experience of his Goodness to us do draw forth this preparation into Act yet
prayer because we have not the Mercy presently p. 912 913 Awful frame of heart means to get it p. 1002 Fraud and cruelty certain prognosticks of Ruine p. 565 Free-will-offerings must be given to God p. 723 724 Friendship 1. Sinful 2. Civil 3. Religious p. 433 434 Friendship in having all good things Common p. 851 Friendship tryed most valuable p. 418 Friendship of God our security p. 642 237 Fretting of Spirit cured by Thanksgiving p. 421 Fruit of Gods Word is everlasting p. 620 Fruit Holy of Affliction better than deliverance p. 592 470 It must be believed and waited for p. 486 Fruits of Mourning for other mens sins p. 933 Fruition more than expectation p. 787 Fugitives as well as exiles all are by Nature-p 953 Fulness of God not exhausted by giving-p 448 Fulness of Christ and our own wants considered the Means to awaken holy Desires p. 310 G. GAin in Christ more than loss in the World p. 416 Generation one receives the promises that are made good to another p. 580 All Generations have the same Common promises made good to them p. 580 One Generation should report to another what they have found of Gods Faithfulness in making good the promises p. 580 581 344 345 Saints are a generation of such as seek God p. 922 57 58 59 Ghuessing at the World to come is not perswasion of it p. 890 Gifts of God an Argument to seek for more p. 497 Gift of Prayer not so much as the grace p. 903 Giving our selves to God is a debt it is to gain our selves p. 608. It alters the Nature as well as the Use of our selves p. 608 Glory of God is the end of the Grace of God p. 939 1062 Glory not to be given to the Instrument but the chief Agent p. 649 Glory of God seen in his Peoples Deliverance p. 868 Glorifying God 1. By Subjection 2. By Dependance p. 586 Exhortation to Glorifie God p. 1062. Motives ibid. None shall glorifie God in Heaven that do not glorifie God on Earth p. 1095. Two Reasons why we are to aim at Gods Glory above all things p. 1097 God the best Master he doth good to his servants p. 442 443 444. God the first Cause last end cheifest good p. 1 383 He only makes blessed and shews who is so p. 3 Living to him what it denotes p. 6 He writes his Law in the heart p. 10 He will not be our God unless we make him our Guide p. 10 God blessed in himself and needs nothing to add to his blessedness p. 71 He is willing to Communicate his blessedness p. 71 470 471 God's love to us is Bounty ours to him Duty p. 421 God engages to be 1. An Advocate 2. A Redeemer 3. A Fountain of Life to his People p. 972 God is eternal what that is how proved to be so By Scripture 2. By Reason p. 567 384 Gods Wisdom Power Mercy are Eternal p. 568 He sheweth himself Eternal 1. As a Governour 2. As a Benefactor-p 569 God is true 1. In Promises 2. Precepts 3. Threatnings p. 578 God considered 1. As our absolute Lord. 2. As our Governour and Judge p. 934 God is to be feared 1. For his Mercies 2. His Judgments p. 810 Vid. Goodness of God Vid. Power of God Vid. Wisdom of God God bears much affection to Man as his Creature p. 497 Mercy is 1. Natural 2. Pleasing to God p. 319 320 Godly Men continually in danger in respect 1. Of the Soul 2. The body p. 764 The more others despise the more godly men prize Gods ways p. 862 Godly man described by two properties 1. Fear of God 2. Knowledge of his Word p. 527 Fellowship with the Godly a great happiness p. 527 Gold put for all Worldly Comforts and Profits p. 861 Reproof to them that prefer Gold before Gods Word p. 493 Good-men and bad-men exercise one another p. 863 Good the chiefest good should be sought with our chiefest care love delight p. 13 We should desire deliverance no further then as good for us p. 823 Good brought out of evil by God p. 424 824 Cheifest good and last end should influence all our Actions p. 777 Good God is good of himself and doth good to us p. 470 He doth good to his Servants why p. 442 443 It becomes them that have to do with God to have a deep sense of his goodness p. 470 Vid. Do good Goodness 1. Temporal 2. Spiritual 3. Eternal p. 825 Goodness in God threefold 1. Natural 2. Moral 3. Beneficial p. 470 471 Goodness of God to his Creatures ground of hoping for spiritual Mercies p. 438 Goodness of God manifested 1. In Creation 2. Redemption 3. Providence p. 472 368 369 370 438 Gospel called a Testimony because therein God hath Testified how a sinner may be pardoned c. p. 8 The Gospel offers life now and hereafter will Accuse for refusal of it p. 9 It teaches us how we may be blessed in the enjoyment of God p. 72 Gospel reveals eternal Life Nature hath some guesses at it the Law some shadows of it p. 571 Gospel sheweth that we are lyable to eternal Misery p. 572 Government of God encourages to Commit our selves to his protection p. 806 Government of God Moral and Natural p. 585 Natural government either ordinary or extraordinary p. 586 Government of God natural extends to all Creatures 1. Caelestial bodies 2. Angels 3. Winds Seas c. 4. Diseases c. p. 586 Daily Grace necessary on many accounts p. 915 916 917 918 Great grace needful because we know not how long Trials may last p. 837 Vid. Covenant of Grace Grace habitual and actual p. 778 241 242 243 Quest. Whether real Grace can make men proud p. 521 Grace turns Punishments into medicines for sin p. 147 462. It must be always working p. 339 One Act of Grace makes way for another p. 246 461 It is but weak in the best p. 835 Grace preventing grace p. 15. Grace discovers it self where it is p. 19 20 Supporting Grace p. 788. Grace preventing working and co-working p. 181 Grace preventing gives To Will Grace assisting to Do p. 29. God does All in the work of Grace p. 221 241 242 All Grace as to kinds infused at once p. 35 All Grace comes in by the understanding p. 172 Grace confirming as necessary as Converting p. 778 Grace justifying takes away the condemning power Grace sanctifying the Reigning power Grace glorifying the very being of Sin p. 681 682 Qualifications of those that sue for Grace p. 499 Gracious Souls find more joy in Gods way than in all Worldly things p. 83 They take occasions to employ themselves in holy things p. 931 932 Gratitude the bond of duty to the fallen creature p. 421 Grief at the violation of Gods Law a sign of true Zeal p. 854 348 Grief worldly causeth Death p. 590 It must not be smothered p. 158 Grieve not the spirit p. 1107 Groans of the Spirit distinguished from the eructations of
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
inconsistent with an unholy life p. 207 Rule must always be set before us p. 208 why ibid. Bless God for a Rule and walk exactly by the Rule p. 807 698 Enemies to the word as a Rule 1 they that set up Reason instead of the word 2 Passions and Lusts 3 Example 4 they that go to Witches c. 5. they that expect new Revelations p. 698 Rulers when religious a signal Blessing to a people p. 145 560 Rulers are not to be provoked p. 996 Running the ways of Gods Commandments what it imports p. 225 S. SAcrament what it signifies p. 699 Saints love the word 1 because their hearts are suited to it 2 they have tasted its goodness p 627 Sacrifices three things required in them p. 722 Safety none in Apostacy from the truth but Perseverance in it p. 788 637 It lies in two things p. 642 Sanctification of Afflictions a greater mercy thanDeliverance outof them p 470 592 it hath 2 parts p. 1040 Sanction of the Law inPromises and Threatnings p. 350 Salvation the word variously taken in Scripture p. 536 537. Temporal and eternal p. 1035. 314 It denotes sometimes temporal deliverance p. 830 Salvation is far from the wicked p. 980. both in a temporal and eternal Notion ibid. 1081 1087 Salvation is the fruit of mercy p. 314. 315 Satisfaction in Gods providential government p. 542 It is not to be had without enjoyment of God p. 13. 386. Qn. what it is that will satisfie and content our Souls p. 926 Satans design in afflicting Gods people p. 538 He is subtle and diligent in tempting p. 1105 Satans baits are Profit and Pleasure p. 85 Satan resembled by lying p. 188 Scandalous Terms put upon the best parts of Religion p. 337 Scandals given either by word or deed p. â—…030 Scandals never fall out in the Church but some notable woe follows p. 867 Scandals an enemy to Perseverance p. 212 Scandal is either Active or Passive p. 1022. 1029 Schism a great evil p. 201 Protestants not guilty of schism in separating from Papists and Popery p. 201. 202. Scorns and scoffs must not draw us from Obedience p 337 why Religion is scorned p. 338 Scorn a grievous Temptation p 339 vid. Contempt Scripture reveals 1 Reconciliation 2 eternal Life not elsewhere revealed p 624 625 Scripture is the Churches Book p 41 It is to be highly prized p 645 In opposition to 1 Tradition 2 carnal Reason p 41 It s Excellency p 66 67 It is a Record and a Calendar p 77 Qu. how we know the Scriptures to be Gods word p. 960 961 vid. word of God It gives directions in all Cases p. 153 It is for the strong as well as for the weak p. 697 Scripture before it was compleat as now yet had promises for support of the Soul p. 181 Scripture Truths of two sorts p. 888 Scripture affords 1 true Doctrine 2 true Piety 3 true Consolation p 879 622 Four main ends of Gods giving the Scripture 1 to secure the Truth 2 that it might last to all Ages 3 for converting sinners 4 for trial of Faith and Manners p. 694 6â—…2 Seasons of mercy neither too soon nor too late p. 551 Seasons when God eminently calls to consider our ways p. 401 Seasons for particular duties p. 445 637 638 925 374 Sealing to Gods Truth as Witnesses what it is p. 832 832 Searching the heart a mark of one that hath Respect to all Gods Commandements p. 36 Seventimes denotes many times Numerus definitus pro indefinito p. 1013 Secret Prayer as well as publick a Duty p. 904 021 It hath Promises of Reward p. 921 Arguments to press to secret Prayer p. 922 Secret Duties argue sincerity p. 374 Security carnal will leave us ashamed at last p. 786 It is a note of pride p. 521 It 's a cause of delaying Repentance p. 408 Seducers the most dangerous Company p. 777 See a man may see and yet be blind p. 617 Seeds two seeds at enmity from the beginning p 414 326 Seeking God implies that God is not wholly gone p 927 Seeking God arises from a sence of the want of God p 11 When we find not God in one Ordinance we must seek him in others p. 12 It 's the end of our Creation ibid. To seek any thing from God above God more than God or not for God is brutish p. 13 It is a mark of election to seek God p. 14 It 's not in vain to seek God p. 13 how to seek him p. 927 Six Arguments to move us to seek God p. 14 Encouragements to seek Gods Favour p. 927 Directions for a due seeking of God p. 14 Seeking God the last way of seeking our selves p. 14 Gods Children are a Generation of seekers p. 57 58 59 922 Self-Conceit p. 296 Self-denial a main part of wisdom p. 641 Self self-fulness leaves no room for Grace p. 29 Self-seeking argues false Zeal p. 856 Self-Confidence a Reason of Apostacy p. 213 Sense of Gods goodness what it is why we must keep a sense of it p. 472 473 474 Sense and Faith are opposed p. 546 Sense of sin renders Gods Mercies exceeding great p. 994 Comforts from Sense are base and dreggy p. 593 Outward Senses betray the heart p. 278 Sense discovers the vanity of created Excellency p. 616 Senses spiritual what they are p. 671 672 How they differ from the natural Senses p. 672 673 Sentence of our State and Actions is by the judgment of the word p. 38 39 Servant of God who he is p. 289 a good Argument p. 289 Servant of God A good Plea for Deliverance why p. 610 846 611 Arguments to perswade us to clear up this Relation p. 612 637 638 Characters of Gods Servants 846 847 851 514 Shame two fold p. 36 it entred with sin p. 37â—… 214 215 Shame is caused by Disappointments p. 522 785 215 216 Shame is a fear of just Reproof p. 534 We may be ashamed either before our own selves or others p. 534 and that upon the account either 1. of Scandal or 2. of punishment ibid. Sheep are creatures subject to stray p. 1099 Man compared to a sheep in several Respects p. 1101 Christ a tender Shepherd of straying sheep p. 1107 Shield God is the Shield of his people and what that imports p. 766 Sight of God to walk as in Gods sight a rule of sincerity p. 1051 It is a good means for keeping Gods Precepts ibid. Sight of Believers and Unbelievers how they differ p. 617 Sight spiritual denotes Faith p. 672 Simple Simplicity in a good or evil Sense p. 889 Sin is not imputed to the renewed p. 17 Sins incident to a condition of trouble p. 843 Sin separates from God p. 18 It is contrary to the blessed Trinity p. 20 Contrary to the New-Nature p. 21 It is of an encroaching Nature p. 21 In sin three things 1. the Fault 2. the Guilt 3. the Blot p. 21 185 Sin never goes single p. 317. v. other mens sins Sin
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
the preparation must still remain with us and we are to watch against dulness and indisposedness for this holy work This preparation is more or less at times for special Mercies do raise enliven and inspirit the heart but some measure of a thankful disposition or bent and inclination to Praise God must never be wanting As the Vestal Fire among the Romans was ever kept in on special occasions it was blown up so there should be an habitual frame of heart to Praise God at all times but upon some special occasions it must more especially be excited and stirred up to it 3. We must keep a constant Course and certain order of Worshipping and Praising God both in Publick and Private In Scripture they are said to do a thing alwayes who do it upon stated occasions as Mephibosheth did eat continually at Davids Table 2 Sam 9. 13. not as if alwayes eating but at the eating times And the Disciples are said to be continually in the Temple Praising and Blessing God Luk. 24. 53. that is at the appointed times of Worship So we are to set forth certain times to Bless and Praise the Lord who is continually good to us especially on the Sabbath See the 92 Psal. the Title with the first Verse It is a good thing to give thanks unto the Lord and to sing praises unto thy name O most high We are not to omit any occasion of Formal and direct thanksgiving acknowledge Mercy and Faithfulness the two Pillars of our Confidence as it is to be done Constantly which the former head called for so Frequently that is we must take every just occasion to perform it let no special opportunity pass the Lords Mercies are new every moment Lam. 3. 21. And he loadeth us with his benefits dayly Psal. 68. 19. Therefore as Gods hand is ever open to Bless so should our Mouths be ever open to Praise and we should never go from this exercise nisi cum animo revertendi but with a purpose to return to it again We have poor Temporary Affections towards God and are very rare and unfrequent in these Duties though we are dayly receiving more and more Benefits yet we are slow and backward to this work Every Hour every Minute every Moment God is obliging us to it a-new therefore we should say I will Praise him more and more Thirdly The ground of Praising mentioned in the Text because of thy righteous Iudgments Here observe 1. The Term is one of the Notions by which the Word of God is expressed surely all kind of Mercies are the matter of Praise especially spiritual Mercies and among these his Word for this is a great favour in itself the Church can as ill be without it as the World without the Sun Psal. 19. He compareth the Sun and the Law together this is a peculiar Favour Psal. 147. 19 20. He hath given his word to Iacob he hath not dealt so with every nation praise ye the Lord. The benefit of the Scriptures is a precious gift of God to the Church and so it should be valued and esteemed not counted a burden as it is to them who are wholly Earthly and mind not Heavenly things Alas what should we do without this help to ease our burdened minds to understand Gods Providences and learn the way to happiness without these pure Precepts and heavenly Promises What is it that raiseth in us the joy of Faith the patience of Hope that directeth us to a streight and certain way to Glory but the Word of God This is the book of books the Food and Comfort of our Souls Psal. 56. 10. In God I will praise his word in the Lord I will praise his word The best hold that Faith can have of God is by his Word let us own his Word and then what ever his Dispensations be we have cause to Praise him here is a sure hope to six upon and a sure Rule to walk by it cannot be told in a Breath what benefit we have by it here is matter of Glorying and firm Confidence we need not fear Men or Devils as long as we have such a firm Bulwark to secure us here we have Gods Will made known to give us notice of a blessed Estate and Gods Promise to give us an Interest in it 2. It noteth the dispensation of his Providence fulfilling his Promises unto the Faithful and executing his Threatnings on the wicked he is the same in his Works that he is in his Word his Judgments are declared in his holy Word and executed in his righteous Providence and therefore 't is said of them that have not his Word Psal. 147. 20. As for his Iudgments they have not known them praise ye the Lord. Where they have not his Word the Lords dealing with Men in Justice and Mercy and the Course which he observeth in ruling the World is not understood it lyeth much in the dark so that his Providence is complicated with his Word and as 't is the sentence of his Word Executed is matter of Praise Well then we must Praise God for his Righteous Government of the World according to his Word whether it concern the Church in general or Us in particular Rev. 16. 7. True and righteous are thy judgments But because particular Providences come nearest home and do most affect us I shall instance in them 1. Let me shew you how we should Praise God for his Favours and fulfilling of Promises to us and hearing our Prayers and remembring us for good in our low Estate Ioshua leaveth this note when dying Ioshua 23. 14. I am going the way all the earth and ye know in all your hearts and all your souls that not one thing hath failed of all the good things which the Lord hath spoken to you all are come to pass not one thing hath failed thereof Trust God and try him and you will return the same account with this which was the result of all his experience And Solomon taketh notice of Gods fulfilling Promises 1 Kings 8. 20. and 24. And the Lord hath performed his word that he spake Who hast kept with thy servant David my father that thou promisedst him Thou spakest also with thy mouth and hast fulfilled it with thine hand There is none of any acquaintance with God but find much of this now they should therefore Praise the Lord and love him so David Psal. 116. 1. I will love the Lord who hath heard the voice of my supplication When we have put Promises in suit and challenged God upon his Word he hath stood to it justified our Confidence every fresh experience in this kind should excite new Love and Praise 2. In time of Affliction when Divine Dispensations go Cross to our Affections and it may be to our Prayers yet even then should we praise the Lord. Iob when the Lord had taken away he blesseth the Name of the Lord Iob 1. 21. The Lord is worthy of praise and honour when he giveth and