purpose Acts 11. 23. if thy purposes were more full and strong and throughly bent against sin they would sooner succeed Is it the fixed decree and determination of thy Will When you are firmly resolved your Affections will be sincere and stedfast you will pursue this work close not be off and on hot and cold unstable in all your wayes your full purpose or the habitual bent of your hearts are known by your drift and scope Or it may be this purpose may be extorted not the effect of thy Judgment and Will but only thy Conscience awakened by some present fear Many are by some pangs and qualmes of Conscience frighted into some Religiousness but this humour lasts not long Psal. 78. 35 36 37. And they remembered that God was their rock and the most high their redeemer Nevertheless they did flatter him with their mouth and they lyed to him with their tongues for their heart was not right with him neither were they stedfast in his Covenant In their dangers they remembered God but their hearts were not right with him Ahab in his fears had some relentings So had Pharaoh The Israelites turned to the Lord in their distress but they turned as fast from him afterwards Resolves not of love but fear So are these resolutions wrested from you by some present Terrours which when they cease no wonder that they are where they were before Violent things never hold long they will hold as long as the principle of their violence lasteth Or it may be you rest in the strength of your own Resolutions now God will be owned as the Author of all Grace who reneweth and quickeneth every Affection in us still we must have a sense of our own insufficiency and resolve more in the strength and power of God and relie upon the Grace of Jesus Christ by his Spirit mortifying the deeds of the Body as knowing that without him you can do nothing neither continue nor perform our Resolutions Men fall again as often as they think to stand by their own power there is much Guile and Falshood in our own hearts we cannot trust them the Saints still resolve God assisting Psal. 119. 8. I will keep thy precepts O forsake me not utterly Verse 32. I will run the way of thy commandments when thou shalt inlarge my heart They beg God to keep up their Inclination and Bent against Sin Verse 36. Incline my heart to thy Testimonies and not to Covetousnâ—…ss 2. As to Sriving let us examine that a little if it be so serious so diligent so circumspect as it should be Certainly that is no effectual striving when you are disheartned with every difficulty for Difficulties do but influence a resolved Spirit as stirring doth the fire No question but it will be hard to enter in at the streight Gate or walk in the narrow way God hath made the way to Heaven so narrow and streight that we may the more strive to enter in thereat Luk. 13. 24. Now shall we sit down and complain when we succeed not upon every faint attempt Who then can be saved This is to cry out with the Sluggard There is a Lion in the way Should a Mariner as soon as the Waves arise and strong gusts of Wind blow give over all guiding of the Ship No he is resolved upon his Voyage To give out upon every difficulty is against all the experience and wont of Mankind Again this striving and opposing is but slight not accompanied with that Watchfulness and Resolution which is necessary Many pretend to watch against sin yet abstain not from all occasions of sin if we play about the Cockatrice hole no wonder we are bitten Never think to turn from thy sin if thou dost not turn from the occasion of them Prov. 4. 15. Go not in the way of evil men avoid it pass not by it turn from it and pass away This is a practice becoming the hatred of sin Evil Company is a Snare if thou hast not strength to avoid the occasion which is less how canst thou avoid the sin which is greater He that resolveth not to be burnt in the Fire must not come near the Flames Iob made a Covenant with his Eyes Iob 31. 1. Our Saviour taught us to pray lead us not into temptation he doth not say into sin Temptation openeth the gate to it Certainly it argueth an hanckering of mind when we dally with Temptations as the Raven when he is driven from the Carrion loveth to abide within the sent of it so they have an inclination to sin when they forbear the the practice of it 3. For Praying we oftener pray from our Memories than from our Consciences and from our Consciences Enlightened than Hearts Renewed by Grace Prayer as it is the fruit of Memory and Invention is but a few slight and formal Words said of Course a Body without a Soul As dictated by Conscience it may be retracted by the Will at noli modo Austin when he prayed against his Youthful Lusts timeâ—… ne me excluderet Deus was afraid left he should be heard too soon at best but half desires faint wishes like Balaams wish to die the death of the Righteous The soul of the sluggard desireth and hath nothing God never made Promise that lazy wishes should be satisfied if you pray against sin with your whole heart he will hear you The great fault is the want of this thorough hatred of Sin Use. Take heed of two things 1. A secret Love to your Sins 2. A remiss Hatred against them 1. A secret Love to Sin Iob speaketh of some that hid sin as a sweet Morsel under their Tongues Iob 20. 12. loth to let a Lust go And David of regarding iniquity in our heart Psal. 66. 18. First there is a secret liking of sin which in time will prove baneful to the Soul some Lust is spared and continueth unmortified It doth not remain so much as it is reserved and there keepeth Possession for Satan This will in time eat out all our other Vertues and bring a stain upon those good properties wherewith God hath indowed us Sin was never heartily cast out therefore they are in time insnared again and drawn away by some sensitive Lure 2. A remiss Hatred of sin no there must be a Total and full Aversion Hatred and Indignation is the souls expulsive Faculty it cannot be kept in good plight without it 'T is the lively and active principle which sets the soul awork in avoiding what is hurtful to the spiritual Life it concerneth us to keep it up in strength and vigour The Reason why even Believers do so often sin through weakness is because the Will doth not so strongly dissent as it should though we do not deliberately give our assent it should more potently awaken our displeasure but certainly the reason of wilful sin is want of a strong hatred Though Convinced of Evil yet we go on like a fool to the Correction of the Stocks Prov.
thy people This is a special blessing God bestoweth upon his own children Again these concern the better part the inward man the spirit the soul which is the man He doth us more favour which heals a wound in the body than he that only soweth up a rent in our garment for the body is more than raiment so he that doth good to our souls is more than he that doth good to our bodies which gives outward blessings because these are above the body Again these are pledges of eternal blessings in heavenly places He hath blessed us with spiritual blessings in heavenly places But why is it said he hath blessed us with spiritual blessings in heavenly places why there they began and there they are consummated there was their first purpose and there 's the final accomplishment A man may have the world and yet never the nearer heaven but when he hath grace and learned Gods statutes and his heart is gained to obedience of Gods will this is more than gold silver and great riches Again these dispose the heart to thankfulness There 's an occasion to praise God and a heart to praise him outward mercies give us an occasion but spiritual mercies give a disposition Other things are but motives to praise God but these are preparations And then other things they are given in judgment these things cannot A man may have an estate in judgment but he cannot have Christ and grace in judgment These things are always given in mercy Use. Well then the use is to reprove us that we are no more sensible of spiritual benefits We love the body more than the soul and therefore have a quick sense of bodily mercies But now in soul-concernments we are not the like affected It is for want of observation to descry the progress of grace and Gods dealings with the inward man Col. 4. 2. Continue in prayer and watch in the same with thanksgiving And it is for want of affection we are wrought upon by carnal arguments mercies of flesh and blood and showers of rain food and gladness these things make us praise God but that which we get from God in an Ordinance we are not so sensible of 3. I observe again Those that have learned Gods righteous Judgments they are only fit to praise God Psal. 33. 1. Praise is comely for the upright It is unseemly in a wicked mans mouth that he should be praising of God it is his duty but it is not so comely but praise to the upright this is suitable Canticum novum vetus homo male concordant saith Austin the new song the psalm of praise and the old-man make but ill musick We need a new heart if we would go about this work It is an exercise becoming the godly We should be reconciled to God and have his grace and favour Under the Law they were to bring their peace-offering and lay it on the top of the burnt-offering Levit. 3. When we come to offer a thank-offering to God we should be in a state of amity and friendship with him that 's the clear moral of that ceremony Sing with grace in your hearts Col. 3. 16. Others have not such matter nor such hearts to praise God they are but tinkling cymbals but those that have grace it is acceptable and comely for them 4. I observe again I will praise thee when I shall have learned c. Those that profit by the word they are bound to praise God and acknowledg him as the Author of all that they have got The grace of a teachable heart we have it from him therefore the honour must be his He that gave the Law he it is that writes it upon the heart Alas we in our selves are but like the wild-asses colt Job 11. 12. both for rudeness of understanding and also for unruliness of affection Well then if we be tamed and subdued he must have all the glory and the praise Psal. 16. 7. Blessed be God that gave me counsel in my reins It was God which made the word effectual and counsel'd us how to chuse him for our portion We were as indocible and uncapable as others If God had left us to our own swing what fools should we be Use. It reproves us because we are so apt to intercept the Revenues of the Crown of Heaven and to convert them to our own use like Rebels against God This proud pronoun Ego I I is always interposing this Babel which I have built We are sacrificing to this proud self This I have done and if God be mentioned it is but for fashion-sake as those women in the Prophet Isaiah Only call us by thy name we will eat our own bread and wear our own apparel I allude to it God must bear the name but we sacrifice to our selves in all we get as if it were our own acquiring God I thank thee saith the Pharisee yet he trusted in himself that he was righteous Luk. 14. O learn then the commendable modesty of Gods servants of ascribing all to God Luk. 19. 16. he doth not say my industry but thy pound hath gained another And by the grace of God I am what I am And I laboured more abundantly than they all He corrects it presently Yet not I but the grace of God that was with me 1 Cor. 15. 10. So again Gal. 2. 20. I live and then presently not I but Christ liveth in me Thus should we learn to be faithful and loyal to God and deal with him as Ioab did to David when he was like to surprise Rabbah and take it 2 Sam. 12. 28. Encamp against the city and take it lest I take the city and it be called after my name Let us be very jealous that we do not get into Gods place and self interpose and peark up with what we have attained unto for the Lord must have all the glory the praise must be his The Fourth Circumstance in the Text is the manner of performing this duty of rendring praise with an upright heart I shall not discourse of uprightness in general but uprightness in praising God God must be praised with a great deal of uprightness of soul that 's the note This uprightness in praising lyeth in two things not only with the tongue but the heart not only with the heart but the life 1. Not only with the tongue but with the heart Psal. 103. 1. Praise the Lord O my soul and all that is within me bless his holy name Mark not only with my tongue with my glory as he calls it but with my soul Formal speeches are but an empty prattle which God regards not Psal. 47. 7. Sing ye praises with understanding It is fit the noblest faculty should be imployed in the noblest work this is the noblest work to praise God therefore all that is within us must be summoned Church-adversaries took up a customary form Zech. 11. 5. Blessed be the Lord for I am rich And in Nehemiah it is
or the Infusion of Grace 2. For the renewing the vigour of the life of Grace the renewed Influence of God whereby this Grace is stirred up in our hearts First for Regeneration or the Infusion of Grace Ephes. 2. 1 2. When we were dead in Trespasses and Sins yet now hath he quickned us then we are quickned or made alive to God when we are new born when there is an habitual Principle of Grace put into our hearts Secondly Quickning is put for the renewed excitation of Grace when the life that we have received is carried on to some further increase and so 't is twofold either by way of Comfort in our Afflictions or enlivening in a way of Holiness 1. Comfort in afflictions and so 't is opposed to fainting which is occasioned by too deep a sense of present troubles and distrust of God and the supplies of his Grace when the affliction is heavy upon us we are like Birds dead in the nest and are so overcome that we have no Spirit nor Courage in the service of God Psal. 119. 50. This is my Comfort in affliction for thy word hath quickened me Then we are said to be quickened when he raiseth up our hearts above the trouble by refining our suffering Graces as Faith Hope and Patience Thus he is said to revive the Contrite one Isa. â—…7 15. To restore comfort to us and to refresh us with the Sense of his Love 2. There is a quickening in Duty which is opposed to deadness of Spirit which is apt to creep upon us that is occasioned by Negligence and sloathfulness in the business of the spiritual Life Now to quicken us God exciteth his grace in us An Instrument though never so well in tune soon grows out of Order A Key seldom turned rusts in the Lock so Graces that are not kept a work lose their Exercise and grow Luke-warm or else 't is occasioned by carnal Liberty or intermeddling with worldly things These bring a Brawn and deadness upon the Heart and the Soul is depressed by the cares of this World Luk. 21. 34. Now when you are under this Temper of soul desire the Lord to Quicken you by new influences of Grace 2. Let me shew the necessity of this quickening how needful ' t is 1. 'T is needful for without it our general standing is questionable whether we belong to God or no 1 Pet. 2. 5. Ye are living stones built up into a spiritual House t is not enough to be a stone in Christs building but we must be living Stones not only members of his body but living members I cannot say such a one hath no grace but when they have it not it renders their Condition very questionable a man may be living when he is not lively 2. Without it we cannot perform our Duties aright Religion to a dead heart is a very irkesome thing When we are dead-hearted we do our Duties as if we did them not in our general course of obedience we must go to God Psal. 119. 88. Quicken me after thy loving Kindness so shall I keep the Testimonies of thy Mouth Then we do good to good purpose indeed t is not enough for us to pray but we must pray with life and Vigour Psal. 80. 18. Quicken me and I will call upon thy Name so we should hear with Life not in a dull Careless Fashion Math. 13. 15. 3. All the Graces that are planted in us tend to beget quickening as Faith Hope and Love these are the Graces that set us a work and make us lively in the Exercise of the spiritual Life Faith that works by Love Gall. 5. 6. It sets the Soul a work by apprehending the sense of Gods love whereas otherwise t is but a dead Faith 1 Iam. 2. 16. Then for love what is the Influence of that it constrains the Soul it takes the soul along with it 2 Cor. 5. 14. and Rom. 12. 1. And then hope 't is called a lively Hope 1 Pet. 1. 3. all Grace is put into us to make us Lively not only the Grace of Sanctification but the Grace of Iustification is bestowed upon us for this end that we may be cheerful in Gods service Heb. 9. 14. How much more shall the blood of Christ purge our Consciences from dead works that we may serve the living God Sin and guilt make us dead and heavy hearted but now the blood of Christ is sprinkled upon the Conscience and the sentence of Death taken away then we are made cheerful to serve the living God Attributes are suited to the case in hand he is called the living God because he must be served in a living manner 4. All the Ordinances which God hath appointed are to get and increase this Liveliness in us Wherefore hath God appointed the Word Isa. 55. 3. Hear and your Souls shall live t is to promote the Life of Grace and that we may have new Incouragment to go on in the ways of God Moses when he received the Law is said to receive the lively Oracles of God Acts 7. 38. 10. So the doctrine of Christ they are all Spirit and Life and serve to beget Life in us As the redemption of the world by Christ the joys of Heaven the torments of Hell they are all quickening truths and propounded to us to keep us in Life and Vigour The Lords supper why was that appointed There we come to tast the flesh of Christ who was given for the Life of the world Iohn 6. That we might sensibly exercise our Faith upon Christ that we might be more sensible of our Obligations to him that we might be the more excited in the diligent pursuit of things to come Use 1. Is reproof David considereth the Dulness and Deadness of his Spirit which many do not but go on in a cold Tract of duties and never reguard the frame of their Hearts It is a good sign to observe our spiritual Temper and accordingly go to God Most observe their Bodies but very few their Souls If the body be ill at ease or out of Order they complain presently but love waxeth cold and their Zeal for God and delight in him is abated yet they never lay it to Heart Secondly To exhort us to get and keep this lively frame of heart 1. Get it Pray for it liveliness in obedience doth depend upon Gods Blessing unless he put life and keep life in our Souls all cometh to nothing Come to God upon the account of his Glory Psal. 143. 11. Quicken me O Lord for thy Name sake for thy Righteousness sake bring my Soul out of Trouble His tender Mercies Psal. 119. 156. Great are thy tender Mercies O Lord quicken me according to thy Iudgments Come to him upon the account of Christ Iohn 10. 10. I am come that they might have Life and that they might have it more abundantly And John 7. 38. He that believeth on me as the Scripture hath said out of his Belly shall flow Rivers
Reproaches was one Ingredient Now lest we should be puffed up by vain conceit the Lord humbles us with infirmities necessities reproaches 2. Another sin for which God humbles us is carless walking When we are negligent and do not take notice of the Carnality that grows upon us and the fleshly frame and temper of heart which breaks out into our lives the Lord suffers others to Reproach then they gather up our filth that we may see what cause we have to take our ways to heart Every man that would live strictly had need either of faithful Friends or watchful Enemies either faithful friends to admonish him or watchful enemies to censure him They shew us the spots in our garments that are to be washed off Many times a Friend is blinded with Love and grows as partial to us as we are to our selves will suffer sin upon us and not tell us of it then the Lord sets spies upon us to watch for our halting Ier. 20. 10. and therefore we need go to God and pray Psal. 27. 11. Lord lead me in a plain path because of my observers They lye in wait and seek to take us trapping in ought they can We can no more be without watchful Enemies than without faithful Friends How ignorant should a man be of himself if others did not put him in mind sometimes of his failings Therefore God makes use of virulent Persons in the World as a Rod to wash the dust out of our Garments 3. To humble us for our censuring For if we have not been so tender of others Credit the Lord makes us to see the bitterness of the affliction in our own case by giving us the like measure that we have meeted unto others Matth. 7. 1 2. that is we shall find others as hardly think of us as we have of them Good thoughts and speeches of other men are the best preservative of our own good Names God will take care of them that are careful not to Judge and Censure And therefore it is no great matter whether the report be true or false but a Christian is to examine have not we drawn it upon our selves by Slandring others For God usually payeth us home in our own Coin He that is much given to censuring seldom or never escapes great Censures himself It is said in the Psalms Let his own words grieve him that is fall upon him How do our own words fall upon us Why the Lord punisheth us for our censuring of others O then humble thy self before God for the reproaches thou hast cast upon others Eccles. 7. 21. Take no heed to all the words spoken against thee lest thou hear thy Servant curse thee that is speaking evil against thee Hard sayings and speeches of others against us may put us in mind of Gods just hand of measuring to us as we have measured unto others and therefore we should be the more patient if they wrong us it is but in the like kind that we have wronged others God will humble us for our censuring which is so natural and rife especially with younger weak and more unmortified persons Secondly The Lord doth it as to humble us so to try us 1. The first thing he will try in you by such a grievous Affliction and such vollies of reproaches is your Faith when all the World is set to condemn you What Faith 1. Our Faith in the great day of Accounts that is one great Object of Faith and when the World is set to condemn us our Faith is tryed to see if we can rest with the vindication we shall have in the day of our Lord so much you may see 1 Cor. 4. 3 4 5. But with me it is a very small thing that I should be judged of you or of mans Iudgment Therefore judge nothing before the time untill the Lord come who will bring to light the hidden things of darkness and then shall every man have praise of God Every man that deserves it and is qualified for it shall have Praise with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a very small thing to be judged of mans-day because he expected Gods-day for the clearing of all things here in the World Sin and Error often get the Major Vote Tollite impios was the cry of the Rabble against Christians If there was any trouble it was for the Christians sake take away the ungodly meaning the Christians because they denyed the Heathen Gods Now what was their comfort the day of the manifestation of all things So when we are looked upon as the Pests of Mankind yet when we can comfort our selves there will come a day of the manifestation of the Sons of God that is enough the great day of Judgement is at hand so this will set all things right again 2. To try our Faith in more particular Promises The Lord hath promised to provide for the health and credit of his People so far he hath promised for their safety and their daily bread for their maintenance and any earthly Blessing that is good for us Now the Lord will see if we can trust him with our credit as well as for other things Psal. 119. 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy word I say the Lord hath in his Covenant undertaken to preserve a Christian in all his interests and concernments so far as shall be for his glory and our good and so far we receive it And a Christian when he gives up himself to God gives up every thing he hath to God in a way of Consecration to Gods use God is the Guardian of my Body and Soul I give up my Estate and Life that he may watch over me night and day and I give up my name and credit Psal. 31. 20. Thou shalt keep them secretly in a Pavilion from the strife of Tongues that the Lord may take a charge of our Names as well as our Persons and Estates Now the Lord requires a trust in us according to the extent of the Covenant that is to say a waiting a confidence that our lives are not in mans power that he can turn the hearts of men and give you favour in their eyes when it is for his glory and your good Psal. 37. 5 7. Rest in the Lord and wait patiently for him commit thy way unto the Lord trust also in him and he shall bring it to pass There is the trust that is required O many times we seem to lose our Estimation amongst men and to be buried under Calumnies and Reproaches but it will not be long Your Person and Cause may be obscured it may have a Winter night of trouble but a Morning of Resurrection both of Persons and names will come it will be brought forth as the noon day the Lord is able to do this the integrity of your hearts will be made known and you will be absolved by God Our Lord Jesus was a Pattern to us of this
5. 6. Faith which worketh by Love Well this quickning that I may most sensibly demonstrate it depends upon these two things 1. The Vitality of Grace that depends upon the degree and measure of our Faith For to speak nothing as to the mystical use as it is a means of our Function of Life but to speak only now as to its moral use as it acts by the sight of invisible things keep Faith alive and all is alive in the Soul Heb. 11. 1. Faith is the evidence of things not seen it doth make things absent and things not seen to act as if they were present therefore it must needs be a very enlivening thing Without Faith our notions of God Christ Heaven and Hell are never practical and lively in operation for this is the evidence of things not seen and this convinceth us of all Spiritual and unseen things to make them have a force and operation upon the soul. We do but hear read and discourse litterally until Faith puts life into our apprehensions and thoughts of them For Faith will affect us as if we did see the invisible God and will put the same affections into us as if Christ were Crucified before our eyes Gal. 3. 1. What is the reason the Mistery of Redemption is a wild story to some lively to others Faith affects the heart as if he were crucified before our eyes and his Life dropt out from him by degrees So Faith makes us hug and embrace them as if we were in the midst of the Glory of the blessed ones Take it only in its moral use it is an enlivening thing And as Faith is kept up in any Vigour so the spiritual Lise is kept up 2. For Love When we have a fresh and warm Sense of the Love of God upon our Souls we are quickned to do for him answerable to such a Love and our Souls reasons What hath God done so great things for us in Christ and we do nothing for God again Then we see we cannot do any thing too much Love hath a law upon the Soul that stirs up lively and Zealous motions towards God 2 Cor. 5. 14. The love of Christ constraineth us 1 Ioh. 5. 3. His Commandements are not grievous Then every thing goes on Pleasantly and runs upon it's Wheels Secondly Why will they that long after Gods Precepts see a need of quickning 1. Because of the Diseases incident to the renewed Estate There 's a constant weakness by reason of in-dwelling Corruption The flesh lusteth against the Spirit Gall. 5. 17. They cannot serve God with that Purity and Liberty they desire Then there are frequent indispositions of Soul sometimes they feel a slowness and loathness and dulness in their Souls Good men may yet be slow of Heart to heavenly things Luk. 24. 25. Look as the Physitian saith weariness that comes of its own accord is a sign of some Disease upon us Laziness in Duty comes from a remiss Will Sometimes too they find great Deadness that they cannot follow their work so close and with that Life and Earnestness And sometimes they are in Bonds sometimes in Straits that they cannot enlarge and dilate themselves towards God Psal. 119. 32. When thou shalt enlarge my Heart I will run the ways of thy Commandments Now they that mind their work they will be Sensible of this and call upon God to quicken them David complains of the dulness and deadness of his Spirit but many do not but go on in a Cold track of Duties and rever regard the frame of their Hearts But now a good man observes the Temper of his Soul Most observe their Bodies but few their Souls If their body be ill at ease and out of order they Complain presently but Love waxeth Cold Zeal for God and delight in God abateth men grow weary in Well-doing grow flat have this remiss Will this Deadness and Slowness of soul in the love of God they can satisfie themselves in this Frame and Temper 2. Because too without this supervening and quickning Grace they can never serve God cheerfully nor do any thing to purpose in the Heavenly life our general work of Obedience goes on slowly Psal. 119. 88. Quicken me so shall I keep the Testimony of thy Mouth then I shall do good to purpose But Religion is an irksome thing when we are Dead-hearted For particular Duties it is not enough to Pray but it must be with Life Psal. 80. 18. Quicken us and we will call upon thy Name It is not enough to Hear but to hear with Life Mat. 13. 15. It is a judgment to be dull of hearing 3. As it is uncomfortable to themselves to Act without quickning Grace so it is a thing very hateful with God a cold luke-warm Temper Rev. 3. 16. I will spew thee out of my Mouth This dull and stupid Profession is contrary to God and hateful to God and such as content themselves with this dead Profession God will spew them out of his mouth And it is contrary to all the provision God hath made for us Christ is set up as a fountain of Grace in our nature Iohn 10. 10. I am come that they might have Life and that they might have it more abundantly The Lord hath justified us by his Grace sprinkled our Hearts that we might serve the living God serve him in a living manner for Titles given to God imply the qualification in hand Heb. 9. 14. and he hath sanctified us planted Grace in our Hearts on purpose to maintain the life given us that there might be a lively Hope And all hearing is for Life Isa. 55. 3. we come to lively Oracles that we may be quickned The joys of Heaven Redemption by Christ Hells Torments these Doctrines are all quickning truths And the Lord hath given his flesh not only to God for a sacrifice but to us for Food that we may live Iohn 6. 51. Therefore to be cold it is Odious to God Use 1. For Caution 1. Let us take heed we lose not quickning through our own default that we lose not this enlivening Grace We may lose it by any hainous Sin of ours for by grieving the Spirit we bring on deadness upon the Heart Psal. 51. 10 11 12. When David sinned hainously he begs the Lord to quicken him and restore his free Spirit and the joy of his Salvation The spirit is a tender thing Every hainous sin is as a wound in the Body which lets out the life Blood and so we contract a Deadness upon our selves 2. Take heed of immoderate Liberty or Vanities of the world or Pleasures of the flesh if you would not lose this quickning The Apostle tells us 1 Tim. 5 6. The woman that liveth in Pleasure is dead while she Liveth Pleasures have a strange infatuation they bring a brawn and deadness upon the Heart and hinder the Sprightliness of spiritual and Heavenly affections Psal. 119. 37. Turn away mine Eyes from beholding Vanity And quicken thou me
innocency The Flesh is importunate to be pleased and therefore when it meeteth not with desired satisfaction we are apt to question all and to cast off the fear of God and all regard of his service Mal. 3. 14. Ye have said It is in vain to serve God and what profit is it that we have kept his ordinance and walked mournfully before the Lord of hosts When Temptations are sore and Afflictions tedious thoughts of so horrid a complexion may float in our minds These are the distempers which are incident to those who have been long afflicted and are often disappointed in the issue which they expect Thirdly That this should not be David omitted not his duty for all this though his Troubles were long and tedious How great soever our Tryals be they should not weaken our love to God and our respect to his Word God's Precepts must not be forgotten though we are withered and dryed up with sorrows as a Skin-bottle is shrivel'd in the smoke 1. Because then we plunge our selves into a greater Evil if we fall into Sin because of Trouble and Affliction and so make our condition so much the worse Iob's Friends charged this upon him that he had chosen Sin rather than Affliction Iob 36. 22. When he would rather give way to Impatience than patiently bear what God had laid upon him Many are so transported with their pains and grievances that they care not what they say or do as if they were loosed from all bands of duty On the contrary 't is said of Moses Heb. 4. 25. Chusing rather to suffer afflictions c. The least Sin is worse than the greatest Suffering Suffering is an offence done to us Sin is an offence done to God By suffering we lose some worldly comfort but by sinning hazard the favor of God Suffering is only an inconvenience to the bodily or animal life Sinning bringeth a blot and blemish upon the soul. The sinful state is far worse than the afflicted And therefore how calamitous soever our condition be we must take great care it be not sinful Wormwood is bitter but not Poyson 2. A sincere love to God will make us adhere to him when he seemeth to deal most hardly with us Among all his corrections God hath not a Rod smart enough to drive away a gracious and loving soul from himself Psal. 44. 17. All this is come upon us yet have we not forgotten thee nor dealt falsly in thy covenant God is the same and his ways are the same though his dispensations be changed so different a thing it is to love the ways of God upon foreign and upon intrinsic and proper reasons and the intent of such dispensations is to put us upon tryal what be our reasons and motives why we love God and his ways and whether our love be strong enough to encounter with difficulties whether it can overcome Temptations from sense and the world Till all probabilities be spent and our afflictions grow long and tedious we are not tryed to the purpose Our Covenant Vow to God bindeth us to own him in all conditions whatever our portion be in the world 3. By forgetting God's Precepts we put away our own comfort from our selves and make our afflictions the more grievous Take the word Precepts either strictly for his Commandments or Statutes or more largely as it may also include his Promises If any faint and fail in Trouble 't is because they trust not the Promises or keep not the Commandments of God these two mutually strengthen one another If you would not have your Faith broken labour to keep the Commandments In the 166 Verse of this Psalm I have hoped for thy salvation and done thy commandments And if you would keep the Commandments confirm your Faith in the promises of forgiveness of Sin of God's Providence and eternal life For if thou canst believe these no pleasure or pain shall make thee forsake thy obedience Psal. 130. 4. A Child of God dareth not warp and turn away from God in part or in whole nor slacken any part of his diligence in God's service Faith in God's Promises breedeth obedience and obedience confirmeth Faith in God's Promises We apprehend Promises to check that sensitive lure which would entice us from God and our obedience to him A greater benefit is offered to counterbalance the baits and troubles of the Flesh. The more we obey the Precepts the more we believe the Promises for together with our obedience our confidence and sound comfort increaseth so that to forget the Word is to throw away our strength from our selves 4. Afflictions rightly improved are a means to make us remember God's Precepts rather than to forget them Heb. 12. 11. The baits of the flesh are removed that the spirit may be more at liberty 2 Cor. 4. 16. God seeth fit to afflict the bodies of his People sometimes The body being in good plight is a clog to the soul therefore they are withered and wrinkled that the soul may thrive the more Our worldly Portion is blasted that our heavenly Treasure may be increased When we are at full we wax wanton neglectful forget his Precepts now that we may remember them the more God sendeth such afflictions which sit near and close The Moon is never Eclipsed but when 't is at full so many have Eclipsed the glory of the spiritual life when full and at ease therefore in afflictions we should not forget his Word 1. USE Is to reprove us who are so soon discouraged in the ways of God If we suffer but a little Sickness and a little Trouble and Contempt in the world a little loss of Honour and Interest the mocks and scorns of foolish men we cannot bear it but murmur and are impatient David could submit himself to the Lord and find sweetness in the Word though he were like a bottle in the smoke Few now adays suffer any great matter for Christ surely when God's People have endured harder things we should be ashamed of our tenderness Were we only appointed to escape the afflictions and inconveniences of our Pilgrimage And must God make a new way to Heaven for our sakes wherein we shall meet with no difficulty in our passage or rather in defiance of all sense would we abide here for ever and flourish in ease and plenty and never see change No It becometh us betimes to prepare for the Cross None so strong now but they shall wither so ruddy and beautiful but their Beauty shall consume as a Moth nor so happy and flourishing in honour and esteem but they will be laid aside as a dryed withered bottle We must look to have our turn and bear it patiently 2. Let us not for any Afflictions and Troubles whatsoever abate of our zeal and diligence and respect to God's service First 'T is not obedience to God's Precepts or Godliness that is the cause of our Sufferings and Chastenings but our Sin and Folly Micah 2. 7. Are these his doings
that wisdom Again a necessary good is to be prefer'd before an arbitrary now one thing is necessary Luke 10. 42. It is not necessary to be rich to live in pleasure to wallow in delights within a while we shall not be a Peny the better for these things It is not necessary to have so great a plenty of worldly accommodations it is not necessary to our happiness hereafter nor to the comfort of our lives for the present to have so much here Now see who is the wiser Man he that looks no higher than to some subordinate end or he that fixeth upon the last end He that pitcheth upon some limited good or he that pitcheth upon the most universal good that will yield him all things He that pleaseth his fancy with toys or he that looketh after a solid benefit He that taketh care for his body or he that minds his soul He that mindeth that which is accessary or indifferent to his happiness or he that mindeth that which is mainly necessary He that looketh after a perishing vanity or he that mindeth eternal happiness Certainly if there be a God and this God can do all things and our happiness lies in the enjoyment of him he is the wisest Man that takes God for his Portion and makes it his business to keep in with him and so doth a child of God Thus wisdom is seen in fixing our aim 2 Wisdom lies in the choice of apt and proper means and that is to take the Word for his Rule First God for his Portion then the Word for his Rule To presume of the end without using the means is folly therefore next to a good end and scope there must be a good path Now that we might not grope blindfold and wander up and down in fond Superstitions God hath given us his Word to instruct us in all things which concern our duty and our danger and to make us every way wise to salvation 2 Tim. 3. 15. If our happiness lies in the enjoyment of God it is meet God should appoint the way how we should come to him We should have been at a great loss if the Lord had given us grace to fix upon him as our end if he had not given us a Rule we could not find out our way But now God hath so exactly chalk'd it out That a Fool shall not err therein Isa. 35. 5. Such plain directions as makes wise the simple Psal. 19. 7. A plain Rule found out by the wisdom of God and so stated for all and peremptorily commanded to all that the most simple that will give up themselves to God's direction they shall find it Now who are wise they that walk in the way of their own hearts or they that will take God's direction in his Word Those that will live according to the counsel of God's Word or those that will fashion their lives according to the course of this World or according to the customs and examples of carnal Men like themselves Who is wiser they that will enquire after the mind of God who is wisdom itself and can best judge of wisdom and folly or they which shape their course according to the secular wisdom that prevails in the world and which hath often failed in its end who the wiser Man he that hath taken God's counsel and can never be deceived or those that walk according to the course of this world and find themselves wholly to be deceived Psal. 49. 13. This their way is their folly yet their posterity approve their sayings They will imitate that folly which hath been so fatal and so mischievous to others and think themselves happy Many carnal Men when they died they all-to-be-fooled themselves and lamented it that they had taken no more care to please God and walked no more closely with him that they had been more busie about worldly things than they had been for their precious and immortal souls therefore surely the children of God are wiser than their opposites that give up themselves to the vanity of carnal Pursuits 3 Wisdom lies in a vigorous prosecution of fit means to the best end without which all is nothing It is in vain to be sensible of our end and to be convinced of our way unless we mind to walk in it Many carnal Men will say that their happiness lies in the enjoyment of God that the Scriptures are the Word of God and his directions to attain that happiness but their folly lies in this that they have not a hearty consent to take this Word for their Rule and give up themselves to the directions thereof Prov. 17. 16. Wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart to it that is such means and such opportunities given them to be happy but that 's a price in the hands of a Fool his heart hangs off from the way and therefore here 's the great effect of wisdom when we do with all our hearts give up our selves to God that he may take his own way with us to make us happy for ever Wisdom lies in obedience Deut. 4. 6 7. Keep therefore and do them for this is your wisdom c. The World will say it is a simple course to be so nice scrupulous and precise but God tells you it is your wisdom and they that keep his statutes are a wise and understanding People The Devil fills us with all kind of prejudices against Religion To such as love ease he represents difficulty and the yoke of Christ to be a tedious yoke If they love honour he tells them of reproaches and disgrace If they affect wisdom he telleth them it is a low doctrine beneath the sublimity of their parts and abilities Now God assureth you this is your wisdom and understanding So Iob 28. 28. And unto man he said Behold the fear of the Lord that is wisdom and to depart from evil is understanding There 's an enquiry there in that Chapter where wisdom is to be sound and it is resolv'd that it is nowhere to be found but in a strict obedience not in the knowledge of the secrets of nature not in the crafts and policies of the world not in the plots and contrivances of the wicked not in dexterity to get wealth but in keeping God's Commandments with all preciseness and care Briefly this dextrous and effectual prosecution of the means which lead to our end lies in three things and so accordingly we may know wisdom all these are call'd wisdom in Scripture 1. In diligence and constant labour in the spiritual life When a Man makes Religion his work then he is a wise Man true to his end There are a company of notional Fools in the world that make Religion their talk but do not make it their work that can talk at as high a rate as others they have a naked approbation of the things of God but do not lie under the power and dominion
not hurt us they shall only serve for this use to make us sensible of Gods defence and to encrease our thanksgiving for our protection for God hides us and as a shield interposeth himself between us and the strokes of our adversaries those fiery Darts which are flung at us Well then they imply either God will keep us from seeing the evil or fortifie us that the evil shall not hurt us One of these Notions was not enough to express the fulness of Gods protection a hiding place that 's a fixed thing but a shield and buckler we may constantly carry it about with us where ever we go and make use of Gods power and love against all conflicts when ever we are assaulted Again on the other side a shield were not enough to express it for that only respects actual assaulâ—…s but God saves us from many dangers which we are not aware of prevents troubles which we never thought of Psal. 21. 3. 4. Let us view these Notions apart and see what they contain for our comfort First Let us look upon God as a hiding place Men in great straits when they are not able to make defence against pursuing enemies they run to their hiding place as we shall see the Israelites did from the Philistines 1 Sam. 13. 6. When the men of â—…srael saw that they were distressed they hid themselves in Caves in Thickets in Rocks in high places and in Pits and so Gods Children when they are too weak for their enemies seek a safe and sure hiding place Prov. 22. 3. A wise man foreseeth the evil and hideth himself Certainly there is a hiding place for the Saints if we had but skill to find it out and where is it but in God Psal. 32. 7. Lord thou art my hiding place thou shalt preserve me from trouble I do not delight to squeeze a Metaphor and to make it yield what it intends not yet these four things are offered plainly in this Notion of a hiding place there is secresie and capacity to receive and safety and comfort 1. Secresie It is not a Fortress wherein a man does profess himself to be and to stand out assaults but it is a hiding place Psal. 27. 5. In the time of trouble he shall hide me in his pavilion in the secret of his tabernacle shall he hide me he shall set me upon a Rock Gods protection of his people is a secret hidden mystery as every thing is to a carnal man The person hidden is seen abroad every day following his business serving his Generation doing that work which God hath given him to do yet he is hidden while he is seen by the secret power and love of God dispensing of all things for his comfort and protection the man is kept safe by ways which the world knows not of So Psal. 31. 20. Thou shalt hide him in the secret of thy presence from the pride of man There is a secret power of God by which they are upheld and maintained by one means or other which they see not and cannot find out 2. The next thing considerable in a hiding place is capacity to receive us and so there is in God we may trust him with our Souls with our Bodies with our peace with our goods with our good name with our all Our Souls all that concerns us between this and the day of Judgment as St. Paul did 2 Tim. 1. 12. I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day He calls his Soul and all the concernments of it a thing that was left and that he durst trust in the hands of God Our Soul is much sought after Satan that hath lost the favour of God himself envies that others would enjoy it therefore malignes the Saints pursues them with great malice and power but put it into the hands of God he is able to keep it And so for outward things this hiding place is wide enough for all that we have for goods body and good name Psal. 31. 20. Thou shalt keep them secretly as in a pavilion from the strife of tongues As the hearts of men are in the hands of God so are their tongues There is the same reason why we should trust in God for all things when we trust in him for one thing And indeed did we truly and upon scripture grounds trust him for one thing we would trust him for all things If we did trust him with our Souls we would without anxious care trust him with our Bodies and secular interests and concernments also 3. Here is safety till the trouble be over and we may be kept as quiet in God as if there were no danger Psal. 57. 1. Under the shadow of thy wings will I make my refuge until these calamities are overpast There 's an allusion to a Chicken under the Dams wing when Hawks Kites and Birds of prey are abroad that are ready to seize upon them with their sharp Beaks and Talens they run to the Dams wings and there they are safe So Isai. 26. 20. Come my people enter thou into thy Chambers and shut the doors about thee hide thy self as it were for a little moment until the indignation be overpast There we have an allusion to a storm that is soon over it is a little cloud that will easily be blown over but in the mean time here 's a covert and a defence The use of Gods protection and love is best known in a time of straits and difficulties 4. There is not only safety but comfort As under the Dams wings the Chickens are not only protected but cherished Christians it is not a dead refuge or hiding place but like the wings of the Hen which yield warmth and comfort to the young brood Psalm 34. 22. None of them that trust in him shall be desolate There is sweet support and spiritual experience and inward comforts so that a Believer that is hidden in the secret of Gods presence fares better than all those that have the world at will and flow in ease and plenty if he would judge of his condition by spiritual considerations Thus we have seen the first Notion God is a hiding place 2. God is a shield He is often call'd his peoples shield in Scripture Now the excellency and properties of a shield lye in these things First In the largeness and breadth of it in that it hides and covers the person that weareth it from all Darts that are flung at him so as they cannot reach him Psal. 5. 12. Thou wilt bless the righteous with favour thou wilt compass him as with a shield There 's the excellency of a shield to compass a person round about that the Darts flung at him may not reach him There 's a comfortable promise it runs in other notions indeed yet I 'll mention it upon this occasion because the expressions are so notable and emphatical Zech. 2. 5. For
our Cause as his own Psal. 9. 4. For thou hast maintained my right and my cause and in his own time and manner will shew it to the world and justifie us against our enemies Oh how should our hearts rejoyce in this that he will be the party responsible make our Cause his own and be liable to the Suit as a Debtor is to the Creditor He that toucheth you toucheth the apple of his eye Zach. 2. 8. He that despiseth you despiseth me Saul Saul why persecutest thou me Acts 9. 4. And Isai. 63. 8. And he said Surely they are my people Children that will not lye so he was their Saviour Fifthly God is a sufficient Surety Here we may consider two things The satisfaction of Christ and The power of Gods Providence in respect of both which he is a Pledge and Surety every way sufficient for our comfort safety and deliverance 1. I would not leave out Christs satisfaction though it lye not so full in this Text for as God hath a hand in all our sufferings and all our affairs are determined in an higher Court this satisfaction is necessary to answer the Controversy and Quarrel of Gods Justice against us Thus Christ the Second Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Surety Heb. 7. 22. Christ is the surety of a better testament There is a double sort of Surety by way of caution and satisfaction as Sureties in case of Debt and Sureties for good behaviour the one for what is past the other for what is to come The example of the one we have in Paul for Onesimus Phil. 18. If he hath wronged or owed thee ought put it upon my account I Paul have written it with mine own hand and I will repay it An example of the other we have in Iudah for Benjamin Gen. 43. 9. I will be Surety for him at mine hand shalt thou require him if I bring him not unto thee and set him before thee then let me bear the blame for ever In both these respects Christ is a Surety he is our Surety as a Surety undertaketh for another to pay his debt and he is our Surety as he hath undertaken that his redeemed ones shall keep Gods Laws be carried safe to Heaven Of his Suretiship by way of caution we speak now Though Theodoret understand that in the Text undertake for me that I shall keep thy Laws but 't is more proper to consider the Speech as it referreth to the payment of our debt by virtue of this Suretiship Solomon hath assured us Prov. 11. 15. that he that is Surety for another shall smart for it or be broken and bruised The same word is used concerning Christ Isai. 53. 10. he was our Surety and was bruised and broken suffered what we should have suffered we have a right to appear to Gods Justice but our Surety having made a full satisfaction for us God will not exact the Debt twice of the Surety and the Principal When the Ram was taken Isaac was let go Iob 33. 24. Deliver him from going down to the pit for I have found a ransom Well then as our punishment is a due Debt to Gods Justice the Lord Christ undertaketh or is become a Surety for us not only our Advocate to plead our Cause but our Surety to pay our Debt from a Judge become a party and bound to pay what we owe Isai. 53. 4. Surely he hath born our griefs 2. The power of Gods Providence If God undertake for us his Bail is sufficient none of our enemies can resist his Almighty power surely he is able to deal with our enemies Isai. 23. 4. Who would set the briers and thorns against me in battel they are matter to feed the fire not to quench it He rescueth us just as going to prison If he put himself a pledge between us and our enemies he will defeat all their oppositions and machinations against us and stand between us and danger as an able Bail or Surety doth between the Creditor and poor Debtor Well then Suretiship as it noteth our necessity so Gods engagement and his ability and faithfulness to do what he undertaketh We must set God against the enemies Isai. 51. 13. And forgettest the Lord thy Maker he hath stretched forth the Heavens and laid the foundation of the Earth and hast feared continually every day because of the fury of the oppressour as if he were ready to destroy and where is the fury of the oppressour Dan. 3. 17. Our God whom we serve is able to deliver us from the burning fiery Furnace We have the Almighty to be our Saviour and Protector why are you afraid of a man God against man is great odds if we had Faith to see it man is mortal God is immortal man is a poor weak Creature but God is Almighty what is he not able to do for us Surely he will not leave his friends in the lurch his power is such that he is able to keep us safe and sound II. The Reasons Why we have leave and encouragement to desire God to interpose 1. From Gods Covenant where in the general there is a mutual engaging to be each others In our several capacities we engage to stand by God and owne his Cause and God is engaged to stand by us We make over our selves Bodies Souls Interests all to God God quantus quantus est as great as he is is all ours therefore if he be ours we may pray him to appear for us and owne us in our distress and trouble Our friend is a friend in distress A gracious heart by virtue of this mutual and interchangeable Indenture appears for God and taketh his Cause though never so hated as its own The reproaches of them that reproached thee are fallen upon me Psal. 6. 9. We are his Witnesses Isai. 43. 10. Surely it is too high a word for the Creature but God taketh our Cause as his is Surety for us by virtue of the general tenour of the Covenant he is our God jure venit in auxilium nostrum his Covenant engageth him to undertake for us More particularly God undertaketh to defend and maintain his people as to be a rewarder so to be a defender Gen. 15. 1. I am thy shield and thy exceeding great reward And Psal. 84. 11. For the Lord is a Sun and a shield This defence is sometimes expressed with respect to the violence of assaults in the world by the Notion of a shield So with respect to the process of the Law by the Notion of a Surety Isai. 52. 3. we have the term of a Redeemer So that we have leave to pray him to fulfil his Covenant Engagement 2. Gods affection is such that he will refuse no office that may be for his peoples comfort We are often disswaded from Suretiship especially for strangers by the wise man by great vehemency and instance Prov. 6. 1 2. My son if thou be surety for thy friend if thou hast stricken thy hand
Secondly Of all affections desires are most earnest and vehement for they are the vigorous bent of the heart to that which is good the motion and endeavour of the soul after it As to good the will chuseth it and the heart affects an union with it or desires to obtain it This affection of union simply considered is love which is an inclination of the soul to good it presseth the heart to it but as it is an absent good it is desire which exciteth to pursue it earnestly Desire doth all that is done in the world for it lifteth up the soul to action that we may possess those things that we desire I desire it and therefore I labour for it Therefore the main thing that God craveth is the desire Prov. 23. 26. My Son give me thy heart which is the soul of desires and therefore the people of God plead their sincerity Isai. 26. 8 9. The desire of our soul is to thy name and to the remembrance of thee with my soul have I desired thee in the night yea with my spirit within me will I seek thee early Get but a desire to good things to God to his Word and it will be a great help to you in spiritual things Prov. 11. 23. The desire of the righteous is only good It is well when the soul is set right this is a strong active commanding faculty Thirdly Of all desires those which carry us out to holy things should bear sway and be the greatest For affections are not rationally exercised unless they bear proportion to the objects they are conversant about Now the Word and things contained therein are the most noble objects and so most suitable for our desires if we would act rationally that appears upon these accounts First Spiritual things are more noble partly because they concern the soul whereas carnal things concern only the outward man Our liveliest affections should be exercised about the weightiest things Can we desire riches and honours and pleasures which only concern the body and shall we not desire comforts and graces which are necessary for the soul It is irrational for by this means we grow brutish and sensual If our appetite desire only food and good pastures and propagation of our kind these desires soon exceed and grow tempestuous and hurtful to the soul Rom. 13. 14. Make not provision for the flesh to fulfil the lusts thereof There is a lawful care for the Body but this desire should not be chief because the Body is not the chief part of a man Matth. 6. 33. Seek ye first the Kingdom of God and the righteousness thereof and all these things shall be added unto you The ennobling of the soul with Grace the setling of our Conscience the assuring of our everlasting estate these things deserve our chiefest care Partly because these things are only useful to us in our passage and so for a time they are not useful to us in our home and so for ever Deut. 23. 24. When thou comest into thy neighbours vineyard thou mayest eat grapes thy fill at thine own pleasure but thou shalt not put any in thy vessel We have these things for our use when here but we carry nothing with us when we go hence They who did occasionally pass through their Neighbours Vineyard might take for their necessity but they must carry none home and therefore as to these things all our acts must be non-acts 1 Cor. 7. 30 31. Rejoice as if we rejoiced not desire as if we desired not Affections here need a great deal of guiding and a great deal of curbing lest we sin in these less-noble things but in spiritual heavenly things we can never do enough Secondly Common and ordinary affection will not become God or any thing that cometh from God or concerneth our enjoyment of him or our Communion with him Surely we are to love the Lord our God with all our hearts and with all our might and with all our souls Deut. 6. 5. And as we are to love God so in proportion his Word which is the means to enjoy him therefore here we should stretch our desire to the utmost Thirdly An earnest bent will only do us good and make us hold out in the pursuit of heavenly wisdom It doth us good for the present as it fits us to improve the Word as an appetite to our food To eat with a stomach maketh way for digestion 1 Pet. 2. 2. As new-born babes desire the sincere milk of the word that ye may grow thereby And it is zeal will only bear us out Besides the difficulties and oppositions from without our hearts are full of contrary qualities and desires The flesh lusteth against the spirit so that nothing but a strong affection is for our turn The greatest vehemency is but enough to bear us up in the prosecution of what is good a weak desire will be soon chilled Herod had some good desire so have many but not strong desires He that affects Grace should affect nothing so much as Grace A carnal man may be affected with what is good but there is something that he affects more vanities profits pleasures Well then spiritual desires should be drawn out to the utmost because the object is more noble These desires cannot degenerate nor this affection be corrupted and a common and ordinary affection doth not become these things Nothing else will serve the turn Fourthly Whereever these desires bear sway it will be sensibly discovered by the effects both to our selves and others A man may have a little joy or a little grief or a little anger and no body see it but none of these affections can be in any strength and vigour but we shall feel it and others will observe it for strong affections cannot be hid Can a man carry fire in his bosome and hide it So there will be some expression of what thy heart affects Can a man be under terrours and not shew it in his face A concealed affection is no affection Men may hide their hatred but cannot hide their love Prov. 27. 5. Open rebuke is better than secret love These things tye body and soul together move the spirits So desire will shew it self yea spiritual desire What desire doth in other things it will do in this If there be longing there will be fainting gaping breathing for strong desires are hasty and impatient of satisfaction Ahab's eager desire of Naboth's Vineyard cast him upon his Bed The Spouse was sick of love Cant. 5. 8. I charge ye O ye Daughters of Ierusalem if ye find my beloved that ye tell him that I am sick of love What! desire and no body see it What! desire and you never feel such a strong urging affection Surely there will be secret deep and frequent sighs there will be striving with God in prayer and constant attendance upon God Such an active affection cannot be hid Most men desire so little it cannot be known whether it
Soveraign Law-giver It is not in our choice as if it were an indifferent thing whether we will walk in the Laws of God or no but of absolute necessity unless we renounce the authority of God This is the argument in the Text therefore let us see how it is laid down here 1. Take notice of the Law-giver Thou It is not our equal or one that will be baffled but the great God upon whom thou dependest every moment Men are easily carried away to please those that have power over them even sometimes to the wrong of God and Conscience Hos. 5. 11. Ephraim walked willingly after the Commandment meaning Ieroboam's Law for the worshipping the Calves in Dan and Bethel When we depend upon men we consent to their commands and study a compliance though contrary to our own inclinations And is not Gods authority to be regarded surely he hath the greatest right to command us for he made us there is none hath such a Dominion and Lordship over us as God hath and our dependance upon Him is more than can be upon any created being for in him we live and move and have our being and therefore Thou hast commanded this should be a powerful argument And mark none can enforce his Command with such threatnings and rewards as he can Not with such threats Mat. 10. 28. Fear not him that can kill the body and after that hath no more c. Men can threaten us with Strapado's Dungeons Halters and other Instruments of Persecution but God with a pit without a bottom with a worm that never dies with a fire that shall never be quenched with torments without end and without ease Then for Rewards As Saul said Can the son of Iesse give you Vineyards and make you captains of fifties of hundreds and of thousands The world takes him to have most right to command that can bid most for our Obedience Who can promise more than God Who is a plentiful rewarder of them that diligently seek him Heb. 11. 6. Who hath told us of a Kingdom prepared for us of a body glorious like unto Christs body of a soul enlarged to the greatest capacities of a creature and yet fill'd up with God and satisfied with the fruition of himself This is the person spoken of in the Text to whom the Psalmist saith Thou hast commanded us And surely if we would willingly walk after any Commandment we should after the Commandment of the great God The 2. Circumstance is Hast commanded he hath interposed his Authority Besides the particular precept and rule of duty there are general commands or significations of Gods authority to bind all the rest Thou hast commanded us to keep thy precepts If the Word of God or Rule of Obedience were only given us as a direction we should regard it as coming from the wisdom of God But now it is an injunction as coming from the Authority of God therefore in his name we may charge you as you will answer it another day that these precepts be dear and precious to you Unless you mean to renounce the Soveraign Majesty of God and put him besides the Throne and break out into open rebellion against him you must do what he hath commanded 1 Tim. 1. 9. Charge them that be rich in the world c. not only advise but charge them And Tit. 2. 15. These things exhort and rebuke with all authority God will have the Creatures know that he expects this duty and homage from them 3. Here is the nature of this Obedience or the thing commanded To keep thy precepts What 's that to observe the whole Rule of faith and manners Believing in Christ that falls under a Command 1 Ioh. 3. 23. This is his command that we should believe in him whom he hath sent Repentance is under a command Act. 17. 30. He hath commanded all men every where to repent Upon your peril be it if you refuse his grace So Gospel Obedience falls under a command the great God hath charged us to keep all his precepts to make conscience of all duties that we owe to God and man Act. 24. 6. the smaller as well as the greater Mat. 5. 19. God counts his authority to be despised and laid aside and the command and obligatory power of his Law to be made void if a man shall either in Doctrine or practice count any transgression of his Laws so light and venial as not to be stood upon as if it were but a trifle Christians if we had the awe of Gods authority upon our hearts what kind of persons would we be at all times in all places and in all company what a check would this be to a proud thought a light word or a passionate speech what exactness would we study in our conversations had we but serious thoughts of the Soveraign Majesty of God and of his authority forbidding these things in the Word To offer some Reasons of the point why it is of such profit to consider the authority of God in the Command 1. Because then the heart would not be so loose off and on in point of duty when a thing is counted arbitrary as generally we count so of strictness the heart hangs off more from God When we press men to pray in secret to be full of good-works to meditate of God to examine Conscience to redeem time to be watchful they think these be counsels of perfection not rules of duty enforced by the positive Command of God therefore are men so slight and careless in them But now when a man hath learned to urge a naughty heart with the authority of God and charge them in the name of God he lyes more under the awe of duty Hath God said I must search and try my ways and shall I live in a constant neglect of it Hath God bidden me to redeem my time and shall I make no conscience how I waste away my precious hours Hath God bidden me keep my heart with all keepings and shall I let it run at large without any restraint and regard It is my debt and I must pay it or I shall answer it at my peril in the great day of accounts it is not only commended but commanded 2 King 5. 13. If the Prophet had hidden thee do some great thing wouldst thou not have done it how much rather then when he saith to thee wash and be clean 2. We cannot be so bold and venturous in sinning when we remember how the Authority of God stands in the way Prov. 13. 13. He that fears the Commandment he shall be blessed not only the penalty but the command The heart is never right until we be brought to fear a Commandment more than any inconveniencies whatsoever To a wicked man there seems to be nothing so light as a Command and therefore he breaks through against checks of Conscience But a man that hath the awe of God upon him when mindful of Gods Authority he fears a command
begin to live upon our selves and our own stock and do not depend upon the free grace of God to carry us out in our work 3. When you go forth to any work or conflict without an actual renewing of your dependance upon God it 's a sign you lean upon the strength of your own resolutions or present frame of your heart The Ephraimites took it ill that Gideon would go to war and not call them into the field when they went out against the Enemy Iudges 8. 1. O may not God much more take it ill that we will go forth to grapple with the Devil and temptations and go about any business in our own strength Therefore still a sense of our weakness must be upon us that we may do all in the name of the Lord Iesus that is by help and assistance from him Col. 3. 17. 4. When we boast of our courage before we are called to a trial They that crack in their quarters do not always do most valiantly in the field Peter's boast Though all men should leave thee yet will not I came to very little And you know the story of Mr. Saunders in the Book of Martyrs Let not him that puts on his harness boast as he that puts it off A temptation will shew us how little service that grace will do us which we are proud of and boast of 2. To cure carnal confidence remember your work and your impediments 1. Consider your work A full view of duty will check our rash presumptions Can you deny your selves take up your Cross maintain and carry on a holy course to your lives end And 2. remember your impediments partly from a naughty heart you are to row against the stream of flesh and blood Satan will be sure to trouble you and will assault you again and again though he be never so fully foiled he will not give over the combate Luke 4. 13. He departed from Christ for a season he had a mind to try the other bout And the World will be your lett many discouragements and snares from the love and fear of it 1 Joh. 5. 3 4. He that loves God keeps his commandments and his commandments are not grievous and presently he saith And this is the victory that overcometh the world even our faith implying there is no keeping the commandments without victory over the world Now can you do all these things in your own strength The young man was forward in resolving in keeping the commandments but he went away sad for he had great possessions Mat. 19. 22. Therefore consider these things that you may flye to the Lord Jesus Doct. 3. Though we flye to Gods help yet sometimes God may withdraw and forsake us Here I shall speak of the kinds of desertion and then of the reasons First For the kinds take these distinctions 1. There is a real desertion and a seeming Christ may be out of sight and yet you not out of mind When the dam is abroad for meat the young brood in the Nest are not forgotten nor forsaken The child cryes as if the Mother was gone but she is but hidden or about other business Isa. 49. 14 15. Sion said The Lord hath forsaken me and my God hath forgotten me In the misgivings of our hearts we think God hath cast off all care and all thought of us But God's affectionate answer sheweth that all this was but a fond surmise Can a woman forget her sucking-child c. So Psal. 31. 22. I said in my haste I am cut off before thine eyes nevertheless thou heardest the voice of my supplications when I cryed unto thee We are never more in Gods heart many times than when we think he hath quite cast us off Surely when the heart is drawn after him he is not wholly gone We often mistake Gods dispensations when he is preparing for us more ample relief and emptying us of all carnal dependance we judg that that 's a forsaking as Psal. 94. 18. When I said My foot slippeth thy mercy O Lord held me up Sometimes in point of comfort we are at a loss and fill'd with distractions and troubles and all is that God may come in for our relief So in point of grace 2 Cor. 1. When I am weak then I am strong There is also a real desertion for God grants his people are forsaken sometimes Though I have forsaken you for a little moment Isa. 54. 7 8. And Christ that could not be mistaken complaineth of it and the Saints feel it to their bitter cost 2. There 's internal and external desertion Internal is with respect to the withdrawings of the Spirit Psal. 51. 11. Take not thy holy Spirit from me Now external desertion is in point of Affliction when God leaves us under sharp crosses in his wise Providence These must be distinguished sometimes they are asunder sometimes together And when they are together God may return as to our inward comfort and support yet not for our deliverance Ps. 1 38. 3. In the day when I cryed thou answeredst me and strengthnedst me with strength in my soul. David was in great straits and God affords him soul-relief that was all the answer he could get then support and strength to bear the troubles but not deliverance from the affliction Sometimes the ebb of outward comfort doth make way for a greater tide and influx of inward comfort 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. Cordials are for a fainting time When children are sick and weakly we treat them with the more indulgence God may return and may never less forsake us inwardly than when he doth forsake us outwardly 2 Cor. 4. 16. Though our outward man perish yet the inward man is renewed day by day God makes sickly bodies make way for the health of the soul and an aking head for a better heart When he seems to cast us off in point of our external condition it is to draw us into a more inward communion with himself that we might receive greater supplies of his grace 3. There 's a desertion as to Comfort and a desertion as to Grace The children of God may sometimes lose the feelings of Gods love Psal. 77. 1 2 3. My soul refused to be comforted I remembred God and was troubled My spirit was overwhelmed O what a word was that remembring of God revives the heart but to think of God and to think of his loss that was his great trouble Yet all this while God may hold communion in point of grace Psal. 73. 23. Nevertheless I am continually with thee thou hast holden me by my right hand He had been under a conflict lost his comfort yet he acknowledgeth supports God held him in his right hand Trouble and discomfort hath its use want of comfort makes way many times for increase of grace and therefore though a man may be deserted as to comfort yet he may have a
happiness will never attain to true peace and sound satisfaction of conscience nor to true grace or an hearty subjection to God but by consulting with the Word No other rule and direction will serve the turn 1. It is the only rule to teach us how to obtain true peace of conscience The whole world is become obnoxious to God and held under the awe of Divine Justice This bondage is natural and the great inquiry is how his anger shall be appeased Micah 6. 6 7 Wherewith shall I come before the Lord and bow my self before the high God shall I come before him with burnt-offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul Now here is no tolerable satisfaction offered no plaister for the wounds of conscience no way to compromise and take up the controversie between us and God but by the Propitiation which the Gospel holdeth forth all this is effected The Gentiles were at a loss the Iews rested in the Sacrifices Which yet could not make him that did the service perfect as pertaining to the conscience Heb. 9. 9. Therefore they fled to barbarous and sinfully cruel customs offering their first-born c. There was no course to recover men from their intanglements and perplexities of soul how to pacifie God for sin but they were still left in a floating uncertainty till God revealed himself as reconciling the world to himself in Christ. Now no Doctrine doth propound the way of reconciliation with God and redemption from those fears of his angry Justice which are so natural to us with such rational advantages and claimeth such a just title to humane belief as the Doctrine of the Gospel Oh then if the young man would cleanse his conscience and quiet and calm his own spirit he must of necessity take up with the Word as his sure direction in the case Look abroad where will you find rest for your souls in this business of attonement and reconciliation with God What strange horrible fruits and effects have mens contrivances on this account produced What have they not invented what have they not done what not suffered upon this account and yet continued in dread and bondage all their days Now what a glorious soul-appeasing light doth the Doctrine of satisfaction and attonement by the blood of Christ the Son of God cause to break in upon the hearts of men The testimony of blood in the conscience is one of the witnesses the believer hath in himself 1 Joh. 5. 8. And there are three that bear witness on earth the Spirit the Water and the Blood And vers 10. He that believeth on the Son of God hath the witness in himself 2. It is the only rule of true Holiness Never was it stated and brought to such a pitch as it is in the Scriptures nor enforced by such arguments as are found there it requireth such an holiness as standeth in conformity to God and is determined by his will Now it is but reason that he that is the supreme Being should be the rule of all the rest It is an holiness of another rate than the blind heart could find out not an external devotion nor a civil course but such as transformeth the heart and subdueth it to the will of God Rom. 2. 15. If a man would attain to the highest exactness that a rational creature is capable of not to moral vertue only but a true genuine respect to God and man he must regard and love the Law of God that is pure A man that would be holy had need of an exact rule for to be sure his practice will come short of his rule and therefore if the rule it self be short there will no due provision be made for respects to God or man But now this is a rule that reacheth not only to the way but the thoughts That converteth the soul Psal. 19. 7. The Law of the Lord is perfect converting the soul. Take the fairest draughts of that moral perfection which yet is of humane recommendation and you will find it defective and maimed in some parts either as to God or men It is inferioris Hemisphaerii as not reaching to the full subjection of the soul to God There is some dead fly in their box of ointment either for manner or end 2. The Word is considerable as an instrument which God maketh use of to cleanse the heart of man It will not be amiss a little to shew the instrumentality of the Word to this blessed end and purpose It is the glass that discovereth sin and the water that washeth it away 1 It is the glass wherein to see our corruption The first step to the cure is a knowledg of the disease it is a glass wherein to see our natural face Iam. 1. 23. For if any be a hearer of the word and not a doer he is like unto a man beholding his natural face in a glass c. In the Word we see Gods Image and our own It is the copy of Gods Holiness and the representation of our natural faces Rom. 7. 9. What fond conceits have we of our own spiritual beauty but there we may see the leprous spots that are upon us 2 It sets us a work to see it purged it is the water to wash it out The word of command presseth the duty 't is indispensibly required What doth every command sound in our ears But wash you make you clean This is indispensibly required 1 Ioh. 3. 3. And every man that hath this hope in him purifieth himself even as he is pure And Heb. 12. 14. Follow peace with all men and holiness without which no man shall see the Lord. Some things God may dispense with but this is never dispensed with Many things are ornamental that are not absolutely necessary as wealth riches Wisdom with an inheritance is good so learning Many have gone to heaven that were never learned but never any without holiness 3 The word of promise incourageth it 2 Cor. 7. 1. Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God And 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust God might have required it upon the account of his Soveraignty we being his creatures especially this being the perfection of our natures and rather a priviledg than a burden but God would not rule us with a rod of iron but deal with rational creatures rationally by promises and threatnings On the one side he telleth us of a pit without a bottom on the other of blessed and glorious promises Things which eye hath not seen nor ear heard
great comfort to you when you dye that your great work is over Oh what a sad thing is it that when the body is going to the grave the soul hath not yet learned to converse with God! Hos. 8. 12. I have written to them the great things of my law but they were counted a strange thing God hath written an Epistle to us and we will not read it nor consult with it are wholly strangers to it but now when acquainted with God it will not be so irksome to go to him SERMON XI PSAL. CXIX 10. With my whole heart have I sought thee O let me not wander from thy Commandments THE Psalmist had in the former Verse directed the young man to diligence and attention unto the word but the word doth nothing unless we join Prayer and therefore now he gives an example in his own person Having spoken of the power of the word to cleanse the way now saith he With my whole heart c. Here take notice 1. Of David's Argument With my whole heart have I sought thee 2. His Request O let me not wander from thy Commandments First For David's Argument I have sought thee with my whole heart He pleadeth his own sincerity I shewed you largely what it is to seek God and that with the whole heart in the second Verse I shall not repeat any thing only that I may not dismiss this clause without some note observe That it is the duty and practice of Gods children to seek him You have Davids instance in the Text and elsewhere It is their general character Psal. 24. 6. This is the generation of them that seek him that seek thy face O Iacob Selah Gods children are a generation of Seekers They find hereafter but now they seek Their great business is to be seeking after God more ample and full communion with him Seeking of God implies three things 1. There 's a more general seeking of God for relief of our sin and misery by nature 2. More particular upon special occasions 3. There 's a constant seeking of God in the use of his Ordinances First There 's a more general seeking of God for relief of our sinful and wretched condition by nature Adam when a sinner ran away from God and therefore all our business is now to seek him that we may find him again in Christ Jesus The general address that is made to God for pardon and reconciliation it is often called a seeking of God in Scripture so 't is taken Isa. 55. 6. Seek ye the Lord while he may be found call upon him while he is near That is get into favour with God before it be too late So Amos 5. 6. Seek the Lord and ye shall live This notes our general address for pardon and reconciliation Secondly There 's a more particular seeking of God that notes our addresses to God either in our exigencies and straits or in all our business and employment 1. In our exigencies and straits and so we are said to seek God when in doubts we seek his direction Iames 1. 5. when in weakness we seek strength in sickness health in troubles comfort Asa is blamed that he sought not to the Lord but to the Physicians Paul's messenger of Satan drives him to the throne of grace 2 Cor. 12. 8. For this I sought the Lord thrice He would knock again and again to see what answers he could get from God 2. In all our businesses and affairs God must be sought unto and we must ask his leave his counsel and his blessing Pagans before the awe of Religion was extinguisht would begin with their gods in every weighty enterprise A Iove principium was an honest heathen principle Laban consults with his Teraphim Balac sends for Balaam they had their Oracles that they would resort to So far as any Nation was touched with a sense of a Divine Power they would never venture upon anything without consulting with their gods And it is injoined as a piece of Religious good manners to own God upon all occasions Prov. 3. 5. In all thy ways acknowledg him It is an acknowledgment of God an owning him as a God that we would be asking his leave counsel and blessing His leave must be asked though the thing be never so lawful and easie We are taught every day to ask our daily bread though we have it by us that we may not like thieves and robbers use his goods without his leave So for his Counsel he is sure to miscarry that makes his bosom his Oracle his wit his Counsellor It is a high piece of spiritual Idolatry to lean upon our own understanding and think to carry even the ordinary affairs of any day without asking counsel from God and then his blessing God is not an idle spectator he disposeth of all events and giveth the blessing Jer. 10. 23. The way of man is not in himself it is not in man that walketh to direct his steps That is as to any happy issue God doth the more stand upon his right that he may the oftner hear from us and that we may have many occasions to bring us to the throne of grace Now this is the constant practice of Gods children David always ran to the Oracle or the Ephod when he had any business to do 1 Sam. 23. Shall I do thus and thus or shall I not Iacob in his journey would neither go to Laban nor come from him without a warrant Iehoshaphat in the business of Ramoth-Gilead would not stir a foot until he had counsel from God he sends not only to the Captain of the Host but to the Prophet of the Lord Enquire I pray thee of the Lord to day 1 King 22. 2. Judg. 1. 1. Judg. 2. 28. I have spoken this to shew why the children of God are called the generation of them that seek him The third thing that may be called seeking of God is our observance of him in the use of his Ordinances It is one thing to serve God another thing to seek God one thing to make God the object another thing the end of our worship To seek God only in our necessity and not to seek God in his Ordinances argueth a base spirit Christians our losing God in Adam that makes us seek him in a way of Reconciliation Our want of God in straits and in the course of our affairs maketh us seek him by way of supply But now our duty to God and love to him should make us seek him in his Ordinances by way of communion And in this sense seeking God is often spoken of in Scripture Psal. 22. 26. They shall praise the Lord that seek him that is that wait upon him and maintain communion with him in the means of grace Well then let us be more in seeking of God If we would find him in heaven we must seek him on earth Heb. 11. 6. He is a rewarder of them that diligently seek him They that seek his
command To meditate in the Law is a part of the description of a godly man Psal. 1. 2. His delight is in the law of the Lord and in that law doth he meditate day and night It is commended to us by the practice and example of the Saints in Scripture Isaac Gen. 24. 63. went out to meditate in the field in the even-tide to pray as in the margent the word in the original is indifferent to both senses it properly signifieth muttering or an imperfect or suppressed sound The Septuagint sometimes renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing but others by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to exercise himself The word is used here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discourse with God and his own soul. The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to mutter or such a speaking as is between thoughts and words He made his duty his refreshment and solace at night So David often in this Psalm Reason enforceth it God that is a Spirit deserveth the most pure and spiritual worship by the mind as well as that which is performed by the body Thoughts are the eldest and noblest off-spring of the soul and it is fit they should be consecrated to converse with God 2. It is a necessary duty not a thing of arbitrary concernment a moral help that may be observed and omitted at our pleasure but of absolute use without which all graces wither Faith is lean unless it be fed with meditation on the promises Psalm 119. 92. I had fainted in my affliction unless thy word had been my delight Hope is not lively unless we contemplate the thing hoped for and with Abraham walk through the Land of Promise Gen. 15. and think often and seriously on the glory of the riches of the inheritance of the Saints Eph. 1. 18. and get upon the Mount of Meditation upon the top of Pisgah to get a view of the Land So for Love the more we study the height and breadth and depth of Gods love in Christ Eph. 3. 18 19. the more is the heart melted and drawn out to God and more quickned to obedience Psal. 26. 3. Thy loving-kindness is before mine eyes And as it helpeth our Graces in their exercise so all other duties as hearing of the word To hear and not to meditate is unfruitful the heart is hard and the memory slippery the thoughts loose and vain and therefore unless we cover the good seed the fowls of the air will catch it away It is like a thing put into a bag with holes lost while it is received James 1. 23 24. Be ye doers of the word and not hearers only deceiving your own souls for if a man be a hearer of the word and not a doer he is like a man beholding his natural face in a glass for he beholdeth himself and goeth away and straightways forgetteth what manner of person he was Bare hearing begets but transient thoughts and leaveth but a weak impression in the soul like a flash of Lightning as soon gone as come or the glance of a Sun-beam upon a wave A man never discerneth the scope the beauty the order of the Truths delivered till he cometh to meditate on them and to go over them again and again in his thoughts Psal. 62. 11. God hath spoken once twice have I heard this c. i. e. when we repeat it upon our thoughts inculcate it and meditate upon it this maketh a deeper impression and that which is spoken rebounds again and again it is twice heard David saith Psal. 119. 99. I have more understanding than all my Teachers for thy testimonies are my meditation The Preacher can but lay down general Theorems and deduce practical Inferences but that which fasteneth them upon the heart is our own thoughts and so we come to be wiser to see more clearly and practically as to our own case than he that preacheth we see a farther use than he was aware of So for prayer What we take in by the word we digest by Meditation and let out by prayer These three Duties help one another What is the reason men have such a barren dry and sapless spirit in their Prayers it is for want of exercising themselves in holy thoughts Psal. 45. 1. My heart inditeth a good matter and then my tongue is as the pen of a ready writer It alludeth to the Mincah the Meat-offering the Oyl and Flowr was to be kneaded together and fryed in a pan and so offered to the Lord. When we come with raw dough-baked offerings before we have concocted and prepared our thoughts by mature deliberation we are barren or tumultuary in our prayers to God Prayer is called by the name of Meditation because it is the product and issue of it as Psal. 5. 1. Give ear to my words oh Lord consider my meditation So Psal. 19. 14. Let the words of my mouth and the meditation of my heart be acceptable in thy sight Implying that prayer is but the vent and expression of what we have deliberated and meditated upon So David findeth his desires more earnest after grace the more he mused and meditated Psal. 143. 5 6. I remember the days of old I meditate on all thy works I muse on the works of thy hands I stretch forth my hands unto thee my soul thirsteth after thee as a thirsty land Well then it is the life and strength of other Ordinances without which how slight and perfunctory are we I might instance in Conference the stream of good discourse is fed by serious thoughts The Lords Supper a duty which is mainly dispatched by our thoughts there we come to put Reason to the highest use to be the Instrument of Faith and Love of Faith in believing-applications of Love in resolutions of Duty and Thankfulness In that one Ordinance there is an union of mysteries which we take abroad in holy and serious thoughts To have an unfruitful understanding then is a great damp and deadness to the heart Now we shall never inlarge our selves in pertinent and savoury thoughts unless we use to meditate for spiritual dispositions do not come upon us of a sudden and by rapt motions but by progressive and orderly degrees and preparations 3. It is a profitable duty as to Temporals Isaac went out to meditate and of a sudden he espieth the Camels coming upon which Rebecca was brought to him Gen. 24. 63 64. Was this a meer accident think you or a Providence worthy of remark and observation Isaac goes to meet with God and there he gets the first view of his bosome-friend and Spouse This was a mercy cast in to the bargain Godliness hath the promises of this life and that which is to come There is nothing lost by duty and acts of piety Seneca said the Iews were a foolish people because they lost the full seventh part of their lives Septimam
my Law but they were counted as a strange thing God is the Author whosoever be the Pen-man it is a Writing from him to us Now to be strangers to it or little conversant about it argueth some contempt of God As to slight the Letter of a Friend sheweth little esteem of the Writer But now the Saints put it into their bosomes view it with delight it is Gods Epistle 2. In regard of its own excellency in three respects It is 1. Their Direction 2. Their Support 3. Their Charter 1. It is their Direction it is a light that shines in a dark place 2 Pet. 1. 19. The World is a dark place beset with dangers and ever and anon we are apt to stumble into the pit of destruction without taking heed to this light The Word discovereth to them evils that they may see them repent of them forsake them and sheweth us our ready way to heaven that we may walk therein It discovereth the greatest dangers and pointeth out the surest way to safety and peace They are called true Laws and good statutes Neh. 9. 13. to shew the full proportion that they bear to the soul. Verum and Bonum Truth and Goodness are proper for our most eminent faculties the understanding and will It doth a man's heart good to study these statutes A child of God that seeth others stumble and fall how may he stand and bless God for the direction of the word that God hath given him counsel in his reins that he hath a Clue to lead him out of those Labyrinths in which others have lost their way and know not how to escape 2. It is their Support The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil expresseth it 't is Gods shop from whence they fetch all their Cordials in a time of fainting and so are freed from those fears and discontents and despairing thoughts under which others languish Psal. 119. 50. This is my comfort in my affliction thy word hath quickned me When a believer is damped with trouble and even dead at heart a Promise will revive him again Ver. 92. Unless thy law had been my delight I had perished in my affliction And many such like experiences the Saints have had The worth of the Word is best known in an evil time One Promise in the Word of God doth bear up the heart more than all the arguings and discourses of men though never so excellent In a time of temptation in the hour of death O what a reviving is one word of Gods mouth 3. It is their Charter that which they have to shew for their everlasting hopes There we have promises of eternal joy and blessedness under the greatest assurance and this makes way for strong consolation Heb. 6. 18. A man that hath a clear evidence to show for a fair Inheritance it is not irksome to hear it read or to look over it now and then as a covetous man is pleased to look into his Bills and Bonds which he has under hand and seal 2. This Delight will be of great use to them 1. To draw us off from carnal Vanities We have another delight and the strength of the soul runneth out in another way there will not be such room for worldly affections As fear is cured with fear the fear of men with the fear of God so is delight by delight delight in Gods statutes is the cure of delight in worldly things Love cannot lye idle it must be occupied one way or another either carried out to the contentments of the flesh or else to holy things Now if you can find a more noble delight there is a check upon that which is carnal Psal. 119. 37. Turn away mine eyes from beholding vanity and quicken thou me in thy way The enlargement of the heart straitens the flesh 2. It will take off the tediousness of Religious Exercises What we delight in is not irksome In Hunting Fowling and Fishing though there be as much labour as in our ordinary imployments yet we count the toyl nothing because of the delight in them We are very apt to be weary of well-doing and to tire in an holy course but now when it is our delight it goeth on the more easily In one sense we must make Religion our business in another our recreation our work to prevent slackness our recreation to prevent tediousness it is not a task but a pleasure USE 1. This informeth us of the ill choice that many men make of their Delights and recreations they must have Cards and Dice and foolish mirth to pass away the time or else idle stories and vain Romances a Christian is every where like himself he sheweth himself a Christian in his recreations as well as his business Castae deliciae meae sunt Scripturae tuae saith Austin Lord my chast delights are the holy Scriptures If we were as we should be it would be our recreation to understand our duty to contemplate the way of reconciliation to God by Christ and to take a view of our everlasting Hopes Were we seriously perswaded of the benefits which men have by the word that there is a sure direction to resolve our doubts and our scruples and the offers of a pardon and a glorious estate by Christ what need a Christian any other Recreation Will not the sense of Gods love and the hopes of heaven make us merry enough Indeed because of the weariness of the flesh we need temporal refreshments but here should be our great delight I will solace or recreate my self in thy statutes USE 2. Caution to us to fix our delight aright 1. It is a considerable affection All the affections depend upon Pleasure or Pain Delight or Grief the one is proper to the body the other to the soul which grow from the contentment or distast which we receive from the divers objects which we meet with If we love it is for that we find a sweetness in the object beloved if we hate we apprehend a trouble in what we hate if we hope we promise our selves an happiness or satisfaction in the possession of the thing hoped for if we despair it is because the thing cannot be obtained from which our contentment would arise Desire is of some good which we judg pleasing By Fear and Flight we shun things which we apprehend would breed us vexation So that in effect Delight sets all the other affections a-work 2. It is a choice affection more proper to Fruition than Use and therefore not for the means so much as end and so reserved for God who is the last End There are fruenda and utenda God and Heavenly things to be enjoyed but earthly things to be used for means those that are in the nearest vicinity to the end as the Law of God and Grace earthly things are to be used with a kind of indifferency and therefore should have little of our joy but our solid complacency must be in God next in the things of God
are some that a man had need teach them as he teacheth little children letter after letter and line after line little good done 2. In others there is a Grammatical knowledg but not a spiritual a repeating things by rote a talking of all that a Christian enjoyeth 3. Besides the Grammatical knowledg there is a Dogmatical knowledg when the truths of the word are not only understood but begin to settle into an opinion that we bustle for in the world An opinionative receiving of the truth is different from a saving receiving of the truth Many are Orthodox or have so much judgment and knowledg as to hold the Truth strictly but the heart is not possessed with the life and power of it Those are intended in Rom. 2. 20. An instructer of the foolish a teacher of babes which have the form of knowledg and of the truth in the law And such are described 2 Tim. 3. 8. Having a form of godliness but denying the power thereof It is not to be imagined that this is always in design though many times carnal men swim with the stream and take up with the opinions that are currant in their age but also out of conviction of judgment there is somewhat of conscience in it A sound judgment is a different thing from a sound heart The truths of God have great evidence with them and therefore a rational man being helped with some common work of the Spirit may close with them though they have no experience of the power and prevailing influence of them 4. Besides this Dogmatical knowledg by which we see round about the compass of Truths revealed in the word there is a gracious illumination when men are taught so as drawn to God Iohn 6. 44 45. and they do so understand Christs Doctrine as to apply and make a right use of it such a knowledg as is called not only sight but taste 1 Pet. 2. 3. If so be ye have tasted that the Lord is gracious and a feeling of what we understand Phil. 1. 9. And this I pray that your love may abound more and more in knowledg and in all judgment This sense and experimental knowledg is that which the Saints seek after 2. The Uses of this spiritual illumination And 1. To give us a clear sight of the Truths of God 2. An applicative sight 3. An affective sight 4. A transforming sight 5. Such a sense of the Truth as is prevalent over lusts and interests 1. A clear sight of the Truths of God Others have but an hear-say-knowledg gathered out of Books and Sermons and the common report which is made of Christ but he that is divinely enlightned drinks of the Fountain and so his draught is more fresh and sweet they do not talk of things by rote after others but it is written upon their hearts Heb. 8. 10. I will put my laws into their mind and write them in their hearts and so groweth more intimate and satisfactory and moving upon them 2. An Applicative sight not only knowledg but prudence Prov. 8. 12. I Wisdom dwell with Prudence Wisdom is the knowledg of Principles Prudence is an ability to apply them to our comfort and use that we may know it for our good Iob 5. 28. Many are right in generals but the Spirit doth not only reveal the Truths of the Gospel but applieth those Truths to awaken the conscience that was asleep in sin Many men that are unrenewed may be stored with general truths concerning the misery of man redemption by Christ the priviledges of a Christian but they do not reflect the light of these truths upon themselves so as to consider their own case and so it serveth rather for matter of opinion and discourse than for life and conversation it is not directive 3. An Affective sight Prov. 2. 10. When wisdom entreth upon thy heart which is the seat of affections it stirs up in the soul answerable motions to every truth Whereas when truths rest in empty barren notions without feeling and an answerable touch upon the heart the knowledg of them is like a Winters Sun that shineth but warmeth not the misery of man is not affective and Doctrines of Redemption by Christ are apprehended without any joy and relish 4. A Transforming sight 2 Cor. 3. 18. We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. It is a Light that is both Directive and Persuasive A man may hear the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is only known as a rule not as a means to convey the Spirit whereas a believer hears the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle preferreth the Gospel above the Law in the forementioned place for comfortableness perspicuity efficacy c. 5. It is a Light that prevaileth over our lusts and interests such a Light as hath fire in it to destroy lusts 1 John 2. 3 4. He that saith I know him and doth not keep his commandments is a lyar A true knowledg and sight of God is able to bridle lusts and purifie the conscience Therefore it is said He that doth evil hath not seen God Eph. 3. 11. hath not a true sight whatever speculations he may have about the nature of God Other light doth not check and controul vicious desires Reason is not restored to its dominion Rom. 1. 18. the reputed wise men of the world held the truth in unrighteousness Truth may talk its fill but can do nothing as a man that is bound hand and foot may rave and evaporate his passions but cannot relieve himself from the oppressor or the force that he is under II. Reasons that shew the necessity of this work 1. Spiritual blindness is natural to us as that man that was blind from his birth Iohn 9. 1. We are not all born blind in body but all in mind By tasting the tree of knowledg all Adam's sons have lost their knowledg Satan hath brought a greater shame upon us than Nahash the Ammonite would have brought upon the men of Iabesh Gilead in putting out their right eyes The eye of the soul is put out so as we cannot see the light that shineth in the word By the Fall we lost the true and perfect light of Reason but retain the pride of Reason It is no small part of our blindness that we cannot endure to hear of it Rev. 3. 17. Thou sayest I am rich and encreased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Man desireth to be thought sinful rather than weak and will sooner own a wickedness in Morals than a weakness in Intellectuals Men are dishonest out of choice and therefore think there is more of liberty and bravery in it but to be simple argueth imperfection Job 11. 12. Vain man would be accounted wise though man be born like a
but is compared also to things that are of absolute necessity bread and water It is called bread of life and water of life Bread of life we cannot live without it Job 23. 12. I have esteemed the words of thy mouth more than my necessary food Food is that which keeps us in life and enables us to action and work And as water Isa. 12. 3. With joy shall ye draw water out of the wells of salvation This is as water to a fainting Traveller Christians the soul is better than the body and eternal life is to be preferred before life natural therefore the necessities of the soul are greater and should be more urging than the necessities of the body The Famine of the Word is threatned as a very great evil Amos 8. 11. Now because the necessities of the Saints are so great therefore have they their hearts carried out with such longing after the Statutes of God And this necessity is not only at first when they are weak but it continueth with them as long as the imperfection continueth with them and till they come to heaven Every grace in a child of God needs encrease and support There is something that is lacking to their faith to their love to their knowledg 1 Thes. 3. 10. The Apostle saith That I might perfect that which is lacking to your faith They that are above Ordinances are not acquainted with their own hearts they are not men of spiritual experience they do not know the weaknesses and languishings a child of God is incident to it is wholly inconsistent to the nature of grace Wherever there is life there must be food because of the constant depastion of the natural heat upon the natural moisture Though the stomach be never so full at present yet anon it will be hungry again so because of the constant combat that is between the flesh and spirit whereever there is spiritual life it will be sensible of the necessity of food Well then it is hunger and necessity that sharpens appetite being sensible of spiritual languishing and need to repair strength daily therefore are their hearts carried out Thus you see the reasons of this vehement affection Secondly The reasons of the constancy of this respect 1. Because it is natural and kindly to the regenerate therefore as it is vehement so it is constant For it is not a light motion but such as is deeply rooted not a good liking but a through bent of heart it is that which setleth into another nature Now that which is as a Nature to us is known by its uniformity and constancy 2. They love the word for its own sake as it is Gods word therefore they ever love it Other men love it for foreign reasons as out of Novelty which is an adulterous affection or out of publick countenance as it is in fashion and repute and therefore are soon weary of it He that loves a woman for foreignreasons as Beauty and Portion when these cease his love ceaseth USE 1. Is to reprove the coldness and cursed satiety and loathing of the word of God that is abroad There is a plenty of means even to a surfeit Men are Gospel-glutted Christ-glutted and Sermon-glutted and therefore are at a very great indifferency and under a mighty coldness as to the word of God Usually we are more sensible of the benefit of the word in the want of it than we are in the enjoyment of it 1 Sam. 3. 1. The word of the Lord was precious in those days there was no open vision When the publick Ministry of the Prophets was rare and scarce then it was precious and sweet When the Papists denied the use of the Scripture in the Vulgar tongue O what would we give then for a little scrap and fragment of the word of God in English a Load of Hay for a Chapter in Iames. So in times of restraint how savoury is a godly Sermon But now visions are open men begin to surfeit of the word In semet ipsam saith Tertullian semper abundantia contumeliosa est Plenty lesseneth the price of things As in Solomon's time gold and silver were as dirt in the streets 1 King 10. 32. so the word of God though it be so precious and excellent yet when we have plenty of it line upon line precept upon precept by Gods indulgence then we begin to be glutted People grow wanton when they have abundance of means This is the temper of English professors at this day they are guilty of surfeiting of the word and that 's very dangerous either of a people or person Now that there is such a fulness and satiety appears partly By seldom attendance upon the word We do not redeem time to hear the word when brought home to our dores we seldom step out to hear it They use to say a surfeit of bread is most dangerous surely a surfeit of the bread of life is so When men are full and begin to despise the word as if not worth the hearing God usually sends a Famine to correct that surfeit of the Word Amos 8. 11 12. I will send a famine of hearing the word of the Lord and they shall wander from sea to sea and from the north even to the east they shall run to and fro to seek the word of the Lord and shall not find it Usually that is the way that God taketh for a glutted people that scorn and neglect the word when they might gather it like Manna from heaven every day they may ride many miles before they hear a saâ—…oury Sermon and then those that were not for the word or desirous to be rid of it may long for a little comfort and reviving by it and cannot enjoy it 2. Men bewray this satiety and fulness of the word by fond affectation of luscious strains wholesome Doctrines will not down with them unless it be cooked and saweed to their wanton appetites O Christians the spiritual appetite desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere milk of the word 1 Pet. 2. 2. unmixed milk give them plain simple milk without human mixtures and compositions The relish of the word is spoil'd by the garish strains of a frothy Eloquence A plain solid truth is more sutable to a gracious heart A man that hath a natural instinct to the word delights in the simplicity of it An Infant hath a distinguishing palate and knows the Mothers milk and pukes and casts when it sucks another so certainly if we had true spiritual life we would be delighted in the word for the words sake the more plain it is provided it be sound I am not for a loose careless delivering of Gods Message but it is the sound plain and wholsom Ministry which suits with a gracious appetite It argues a distempered heart when we must have Quails and Dainties and loath Manna Consider in heaven where we have the most simple apprehension of things we have the highest affection to them No need of
shall a poor sinner do This is the duty exacted 2. The penalty that shall be inflicted Cursed is every one that continueth not in the words of this law to do it The Law hath a mouth that speaketh terrible things Cursed it is but one word but it may be spread abroad into very large considerations In one place it is said The Lord will not spare him All the curses that are written in this book of this law shall light upon him Deut. 29. 20. The book of the Law is full of curses and all together they show you what is the portion of an impenitent sinner In another place it is said Every curse and every plague which is not written in the book of this law will the Lord bring upon thee Deut. 28. 61. Mark though it be not specified in the Law God hath threatned sundty sorts of punishments yet he hath many plagues in store which are not committed to record or writing therefore whatever is written or unwritten revealed in the word or dispensed in Providence by way of plague and misery it is but the interpretation of this one word Cursed is he that continueth not c. However because particulars are most affective I will name some parts of the Curse 1. This is one part of the cursed condition of a sinner that is under the Law that the knowledg of his duty doth but the more irritate corruption Rom. 7. 9. The commandment came and sin revived The more we understand of the necessity of our subjection to God the more is the soul opposite to God Sin takes occasion by the Commandment as oppositions do more exasperate and enrage a waspish spirit 2. This exaction of duty doth either terrifie or stupifie the conscience he that escapeth the one suffereth the other Either men are terrified indeed all sinners are liable to it the conscience of a sinner is a sore place and the Apostle saith they are liable to bondage all their days Heb. 2. 14. as Belshazzar trembled to see the hand-writing upon the wall and Felix trembled to hear of Judgment to come so a carnal man is afraid to think of his condition and some are actually under horror and wherever they go as the Devils do they carry their own hell about them Or if conscience be not terrified then it is stupified they grow sensless of their misery and are past feeling Eph. 4. 19. and that 's a very sad estate and dangerous temper of soul when men have outgrown all feelings of conscience and worn out the prints of conviction These are the two extremes that all Christless persons are incident unto 3. There 's a curse upon all that a man hath as long as he continues in his rebellion and obstinacy against God He is cursed in his basket and store in his going out and coming in c. Deut. 28. 15 16 17. A man is cursed in his Table that becomes a snare his afflictions are but beginnings of sorrows It is a miserable thing to lye in such an estate If the curse do not break out so visibly sensibly it is because now it is the day of Gods patience and he waits for our return But mark Gods spiritual providence is the more dreadful when God rains snares upon men all the seeming-comforts which they have do but harden them in an evil course and hold them the faster in the bonds of iniquity 4. There 's a curse upon all he doth his duties are lost his prayers are turned into sin his hearing is the savour of daath unto death whilst he remaineth in his impenitency It is said Prov. 21. 27. The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked mind Though he should come in the best manner he can with his flocks and herds yet all will be to no purpose it is an abomination to God 5. Impenitency binds over a man body and soul to everlasting torment in time it will come to that Go ye cursed c. Mat. 25. 41. They are only continued until they have filled up their measure and are ripened for hell and then they lye eternally under the wrath of God Look as it is sweet to hear Come ye blessed c. so dreadful in that day to hear Go ye cursed c. Thus are the proud cursed that is obstinate impenitent sinners while they stand off from God Secondly Let me examine upon what score they are cursed 1. Every man by Nature is under the Curse for until they are in Christ they are under Adams Covenant and Adams Covenant will yield no blessing to the fallen creature Gal. 3. 10. As many as are under the works of the Law are under the curse c. Mark every man that remains under the Law that hath not gotten an interest in Christ the curse of the first Covenant remains upon him and accordingly at the last day he shall have judgment without mercy he shall be judged according to the terms of that Covenant for there are but two states under the Law or under Grace therefore while they are in a state of Nature they must needs be under wrath So John 3. 18. He that believeth not is condemned already that is in the sentence of the Law there is a curse gone out against him the man is gone lost condemned already 2. This curse abideth upon us until we believe in Christ. The Sentence of the Law is not repealed John 3. 36. He that believeth not the wrath of God abideth on him Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us c. 3. When Christ is tendered and finally refused then the sentence of the Law is ratified in the Gospel or the Court of mercy A Court of Chancery God hath set up in the Gospel for penitent sinners but then it follows This is the condemnation that light is come into the world and men choose darkness c. When God shall tender men better conditions by Christ and they turn their backs upon it then is this curse confirmed USE 1. Consider how matters stand between God and us examine how it is with you Here let me lay down these propositions by way of trial 1. Every man by nature is in a cursed condition Eph. 2. 3. every man is liable to Adam's forfeiture and breach the elect children of God as well as others are liable to the curse 2. There is no way to escape this curse but by flying to Christ for refuge Heb. 6. 18. As a man would flye from the Avenger of blood so should we flye from the curse of the Law that is at our heels Wrath is abroad seeking out sinners now saith the Apostle O that I might be found in him 3. A sense of this benefit we have by Christ will necessarily beget an unfeigned love to him else we can have no evidence but the curse doth still remain and therefore it is said 1 Cor. 16.
of Truth as may keep them savoury and sound in the faith To be able to prattle a little in Religion is not sound knowledg but we must be grounded and setled in the faith Col. 1. 23. That is have not only some floating opinion but well grounded perswasion of the Truth so as we know we are upon firm ground and dare venture our souls upon it and may build surely and safely upon such principles He calleth it elsewhere Col. 2. 2. the riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ. When men rest contented with obvious Truths or a slight knowledg of the common and easie principles of Christianity there is not such an awe upon their practice nor any establishment of their judgments but like light chaff they are soon carried with the blasts of temptation and the wind of errors And therefore we need to ask again and again Give me an understanding of the way of thy precepts 2. A sound saving knowledge is such as causeth the soul to lye under the dominion life and power of the Truth and aweth and commandeth the heart into obedience Joh. 8. 32. Ye shall know the truth and the truth shall make you free When our knowledg freeth us from the slavery of sin In others that content themselves with a naked knowledg Truth is held captive and cannot break out with any soveraignty in their conversations Rom. 1. 18. Holding the truth in unrighteousness Lust beareth sway but Truth lyeth under fetters and restraint it may talk its fill like a man in bonds but it can do nothing 3. When it giveth us prudence how to practise This is that which David beggeth of God to understand the way of his precepts that is to be taught how to walk in each duty and point of conversation after what sort he may live and direct his life 'T is not sufficient to know the meaning of the Word in general to have a notional understanding of it but to reduce it to practice where and when and how we ought to perform each action Some have a naked module of Truth are wise in generals but fail in the application of the Rule and are to seek in the ordering of their steps and all particular cases 1 Pet. 3. 7. Husbands dwell with your wives as men of knowledg Then is a man a man of knowledg when he knoweth how to order the passages of his life in every relation according to the will of God The narrow way of obedience is hardly found hardly kept and easily mistaken especially where prejudices lusts and interests are apt to pervert us Therefore prudence to apply the Rule is necessary Psal. 119. 33. Teach me O Lord the way of thy statutes that I may keep it to the end Not only in the general points of faith and godliness but that it may season all our actions that we may be made partakers of the sweet refreshments that flow from it such a knowledg as endeth in a tast 1 Pet. 3. 2 3. As new born babes desire the sincere milk of the word that ye may grow thereby if so be ye have tasted c. So Psal. 19. 8. The statutes of the Lord are right rejoycing the heart when we do so approve and follow the Lords directions that we experiment the sweetness and are acquainted with the Peace and Joy in the Holy Ghost Such an understanding as begets judgment and feeling or maketh us to find power and comfort in the word 2. The Children of God think this can never be enough asked of God Why 1. Because of the excellency of Knowledg Light is comfortable and it is a pleasant thing to behold the Sun much more the light of the Gospel shining in upon our minds Oh what a pleasant thing is that when all Clouds vanish and the Truths of God are fully cleared up to the soul None knoweth the sweetness of it but he that hath experimented it Prov. 24. 13 14. My son eat thou honey because it is good and the honey-comb which is sweet to thy tast so shall the knowledg of wisdom be unto thy soul when thou hast found it The more perfect the operation of any faculty of the soul is the greater contentment the Conscience in the feeling of God's love the heart when it findeth liberty in the ways of God and the understanding upon the sight of the truth cause all doubts and scruples to vanish Therefore certainly they that know any thing of God will be pressing to know more of his Nature and Will one degree draweth on another Moses desireth God Tell me thy name Exod. 3. 13 14. Then shew me thy glory Exod. 33. 18. And he said I beseech thee shew me thy glory And Hosea 6. 3. Then shall we know if we follow on to know the Lord. They are not cloyed but desire more The more men know the things of God the more they admire them the more they admire them the more they love them and the more they love them the more they desire to know of them And therefore do they insist so much upon this request Make me to understand the way of thy precepts 2. Because of the vastness and latitude of it Knowledg is a growing thing Religion cannot be taken up all at once we receive a little now and a little anon as narrow-mouth'd Vessels take in things drop by drop We read of Jesus Christ that he grew in knowledg We do not read that he grew in grace Luke 2. 52. He encreased in wisdom and stature as his body encreased in stature so his soul in wisdom And still Christians are growing in knowledg and understand more of the mysteries of the Gospel Though speculative knowledg may be at a stand and a man may see round about the compass of revealed Truths yet practical knowledg is never at a stand Directive affective operative knowledg is never at a stand but encreaseth daily And therefore the Apostle saith He that thinketh he knoweth any thing knoweth nothing as he ought to know 1 Cor. 8. 2. Many think they know as much as can be taught them surely they have no experience 3. Natural Blindness is an obstinate disease and hardly cured therefore again and again we had need to pray Open mine eyes Teach me thy statutes Make me to understand the way of thy precepts Our ignorance is great when it is cured in part The clouds of temptation and carnal affection cause it to return upon us so that we know not what we know Therefore open my eyes cause me to understand Yea the more we know the more is our ignorance discovered to us Prov. 30. 2 3. Surely I am more brutish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledg of the Holy Job 42. 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee Alas
when you have them in their frame and see how one suits with the other and what a sweet harmony there is between all the parts of Religion then they are very good 3. More experimental that you may taste the sweetness and power of the Truths that you know Phil. 3. 10. That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death When we feel what we know that is a mighty confirmation The senses give the best demonstration It is a disparagement to know Christ and be never the better for him to have a knowledg of all the Excellency of Christ and how suitable he is to the soul yet to feel nothing of comfort and quickning in our consciences 4. More Practical 1 Joh. 2. 3 4. And hereby we do know that we know him if we keep his commandments He that faith I know him and keepeth not his commandments is a liar and the truth is not in him Otherwise it is but a talking by rote a man savingly knoweth no more than he practiseth He that doth but speak after others it is a rehearsal rather than a knowledg What is practical light It is directive and perswasive 1. It is directive A man grows more prudent and more able to guide his course according to the rules of Religion Faith is opposed not only to ignorance but to folly O ye fools and flow of heart to believe A man may be a knowing man yet a very fool in Spirituals if he hath not a knowledg how to guide him to trust in God fear God love God and serve God Hosea 14. 7. 2. That is practical knowledg when it is perswasive when it hath a lively force and efficacy upon the heart 2. Point Those whom God maketh to understand the way of his precepts see wondrous things therein Psal. 119. 18. Open thou mine eyes that I may behold wondrous things out of thy Law VVonders are such things as do transcend our capacity so all things about God are above the sphere of men as the things of men are above the capacity of Beasts Now the more understanding and insight we have in these things the more we wonder Wonder usually is the fruit of ignorance how then can knowledg breed wonder The word discovers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so but the manner how it is and the wisdom of the contrivance is that which begets reverence and admiration in a gracious soul as Nazianzen saith of the eternal generation of Christ Let the eternal generation of God be adored in silence It is a marvellous thing to know that there are Three in One The Son from Eternity begotten before all the World c. So when we look into these things our knowledg doth only shew that they are but what they are and how great they are that exceeds our capacity and therefore we wonder 1. The Doctrines of the Scripture are wonderful concerning God and his Works The nature of God is a depth which we cannot fathom no more than a Nutshel can empty the Ocean Psal. 139. 6. Such knowledg is too wonderful for me it is high I cannot attain unto it It is above our capacity for a finite thing cannot comprehend an Infinite The Creation of all things out of nothing we believe it upon the testimony of the Word but it is too wonderful for us to search it to the bottom yea the framing of the body in the Womb so many different things out of the same Seed as flesh and bones and muscles and in such an order and proportion Psal. 139. 14. I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my soul knoweth right well If the commonness did not abate our observation we would wonder at it So his Providence in governing every creature to their proper ends especially his care over us and conduct of us Many O Lord are thy wondrous works which thou hast done and thy thoughts which are to us-ward They cannot be reckoned up in order unto thee if I would declare and speak of them they are more than can be numbred Psal. 40. 5. But especially the redemption of mankind is wonderful 1 Tim. 3. 16. And without controversie great is the mystery of godliness God was manifested in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory The mysteries of the Gospel every time we think of them should strike admiration into our hearts It could not sink into the head of any creature how to satisfie Justice and to make up the breach between God and us That a Virgin should conceive the Word be made flesh That Justice and Mercy should so sweetly be brought together and conspire in the salvation of a lost sinner all these are wonders and when we come to believe them indeed to draw forth comfort from them these are wonderful to us The Law of God is wonderful Look to the Precept or the Sanction Look to the Precept A wonderful purity there I have seen an end of all perfection but thy Law is exceeding bread Ver. 96. of this Psalm When a child of God sees how the Law reacheth every thought every motion every operation of his soul What wonderful purity is here So a marvellous Equity The law is holy just and good and the commandment is good Rom. 7. 4. God hath given us such a Law if a man were free yet to ennoble his nature and live happily he would chuse such a Rule Then to see such wise precepts so ordered that in Ten words God should comprise the whole duty of man Deut. 4. 6. Keep therefore and do them for this is your wisdom and your understanding in the sight of the Nations First God hath provided in his Law respects to himself First The Law provides for God then for the Creature In the first Commandment Thou shalt have no other Gods before me there 's the Object of Worship In the second Thou shalt not make to thy self a graven Image c. the means of Worship Then the manner of Worship in the third Thou shalt not take the name of God in vain Then the time of Worship in the fourth Remember to keep holy the Sabbath-day See how the Lord hath built up his Law Then as to men see first God provides for those Vice-Roys that do represent the great God as our Parents natural and civil Honour thy father and thy mother c. then our ordinary Neighbour and there first for his life and then for his relations Thou shalt not kill shalt not commit adultery then for his goods Thou shalt not steal then for his good name When a man sees the Law of God in all its explications when he considers the harmony and correspondence that is between all the parts of the Law then he will cry out O wonderful Come to the Sanction by
storm more and so lose that which they are so confident of keeping by their negligence and carelesness their spiritual comfort is gone And there 's another mischief the loss is more heavy because it was never thought of And therefore in preparation of heart we should be ready to lose our inward comforts as well as Estates and outward conveniences In Heaven alone we have continual day without cloudings or night but here there will be changes USE 3. Let us not judg of our condition if this should be our case that is if we should lye under pressing troubles such as do even break our spirits This was the case of the Son of God his soul was troubled and he knew not what to say Joh. 12. 30. My soul is troubled what shall I say And many of his choicest servants have been sorely exercised Heman an heir of Heaven and yet compassed about with the pains of hell Iob not only spoil'd of all his goods but for a time shut out from the comforts of God's Spirit Our business in such a case is not to examine and judg but to trust Neither to determine of our condition one side or other but to stay our hearts upon God and so to make use of offers and inviting promises when we cannot make use of conditional and assuring promises So Isa. 50. 10. He that walketh in darkness and seeth no light is directed let him trust in the name of the Lord. That 's our business in such a case of deep distress to make a new title rather than dispute the old one and stay our hearts on God's mercy Thus much concerning David's case which because it often comes under consideration in this Psalm I would pass over more briefly II. I come from David's Case to his Petition or Request to God Strengthen thou me according to thy word Where you have 1. The Request it self 2. An Argument to enforce it First The Request it self Strengthen me that 's the benefit asked Doct. 1. Observe this in the general He doth but now and then drop out a request for temporal safety but all along his main desire is for grace and for support rather than deliverance The children of God the main thing that their hearts run upon is sustentation and spiritual support rather than outward deliverance Psal. 138. 3. I called upon the Lord and he heard me and strengthned me with strength in my soul. Mark David judgeth that to be an audience to be a hearing of prayer though he had not deliverance yet he had experience of inward comfort that was it which supported him The children of God value themselves by the inward man rather than the outward What David here prays for himself Paul prays for others Eph. 3. 16. That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man Yea they are contented with the decays of the outward man so that the inward man may encrease in strength 2 Cor. 4. 16. Though our outward man perish yet the inward man is renewed day by day The outward man in Paul's dialect is the body with the conveniencies and all the appurtenances thereof as Health Beauty Strength Wealth all this is the outward man Now this is not a Christian's desire to encrease in the world or to make a fair shew in the flesh no but his heart is set upon this to grow stronger in the Spirit that the soul as furnished with the graces of the Spirit may thrive this is the inner man To insist upon this a little 1. It is the inward man that is esteemed with God and therefore that 's it the Saints mainly look after God doth not look upon men according to their outward condition pomp and appearances in the world but according to the inward endowments of the heart 1 Sam. 16. 7. Mans eye is upon the outward appearance but God regards the heart and the hidden man of the heart that is said to be an ornament of great price with God 1 Pet. 3. 4. Intellectual beauty is that which is esteemed in heaven and Spiritual wealth is only currant in the other world Poor creatures that are led by sense they esteem one another by these outward things but God esteems men by grace by the soul how that is cherished and strengthened and though we are otherwise never so well accomplished we are hated if we have not his Image stampt upon us 2. The everlasting welfare of the whole person depends upon the flourishing of the inward man when we come to put off the upper garment of the flesh the poor soul will be destitute naked and harbourless if we have made no provision for it 2 Cor. 5. 3. and then both body and soul are undone for ever when the soul is to be thrown out of doors whither will it go if it hath not an eternal building in heaven to receive it The soul is the man the body follows the state of the soul but the soul doth not follow the state of the body The life of God which he doth begin in the soul does in time renew and perfect the body too The Apostle saith Rom. 6. 11. The spirit that now dwelleth in us will raise up our mortal bodies But now those that seek to preserve the outward man with the neglect of the inner in time ruine both body and soul. Well then here 's their care 3. The loss of the outward man may be recompenced and made up by the strength of grace that is put into the inner man but the loss of the inner man cannot be made up by the perfections of the outward man A man that is afflicted in his outward estate God makes it up in grace if he makes him rich in faith in the experiences of his favour the loss is made up and supplied more abundantly and the children of God can comfort themselves in this that their inward man is strengthened and renewed day by day 2 Cor. 4. 16. So that a man may be happy not withstanding breaches made upon the outward man But when there 's a wounded spirit and God breaks into the inward man then what good will riches estate and all these things do they are as unsavoury things as the white of an egg 4. The outward man may fit us for converse with men but the inward man with God We need bodies and Organs of speech and reason and present supplies which fit us to converse with men but we converse with God by thoughts and by grace and by the perfections of the inward man this fits us for communion with him 5. The life and strength of the inward man is a more noble thing than the strength of the outward man or the bodily life for it draws nearer to the life of God as the life and strength of the body draws nearer to the life pleasure and happiness of a beast By the bodily life we eat drink labour sleep
and so do the beasts yea many of the beasts excell us in the perfection of that kind of life Lions excell in strength Roes in swiftness Eagles in long age none of their pleasures are soured with remorse of conscience But the inward Spiritual life is called the life of God Ephes. 4. 18. 6. The inward life is the beginning of our life in heaven A glorified Saint and a Saint militant upon earth they both live the life of God and the life of grace is the same life for kind though not for degree and one that is glorified and one here upon earth differ but as a child and a man But now the life of sense and the life of grace differ as a Toad and a man not only in degree but also in kind 7. Yet further this is that great thing which God hath been at such great expence about to raise the being of the new creature John 6. 51. This is my flesh which I give for the life of the world The supports the strength of the inward man cost dearer than all other comforts whatsoever it must have nobler supports it must have the blood of Christ daily supplies from heaven but the other life is called the life of our hands Isa. 57. 10. We patch up to ourselves some conveniencies for the sensible life by labour and service here in the world Well then this is that which the children of God do mostly look after that the inward life may be kept free from annoyance and fit for the purposes of grace USE The Use of this is to chek our carnal and preposterous care for the outward man to the neglect of the inward How much are we for the outward man that it may be well fed and well cloathed well at ease as for the present life there 's all our care but not so careful to get the soul furnished with grace and strengthened and renewed by continued influences from Christ. Certainly if men did look after soul strength they would be more careful to wait upon God for his blessing You may know the disproportion of your care for outward things and for the inward man by these Questions 1. How much do you prize Gods day the means of grace opportunities of worship that are for the inward man The Sabbath day is a feast day for souls Now when men are weary of it it 's the most burdensome day of all the week round Amos 8. 5. When will the Sabbath be gone that we may set forth wheat It is a sign they are carnal when men count that day the only lost day as Seneca saith of the Jews they lost the full seventh of their lives speaking of the Sabbath day so carnal men think it is a lost day to them they look upon the Sabbath as a melancholy interruption of their affairs and business The Apostle Iames saith of those that are begotten by God Chap. 1. 9. that they are swift to hear certainly they that have an inward man to maintain another life than an outward and animal life must have the supply and will look after the comforts of it 2. Consider how differently we are concerned with bodily and soul concernments If the body be but a little diseased if we want an appetite to a meal or a little sleep in the night we complain of it presently we enquire what 's the cause and look for a remedy but what a wonderfull disproportion is there as to the soul 'T is a strange expression that 3 Epist. John 2. I wish that thy body prosper as thy soul prospers Alas we may say of the most O that their souls did prosper as their bodies as they flourish in the conveniencies of the outward man 3. What care have you for the inward man to adorn the soul to beautify it with grace that it may be of price and esteem with God or to fortify it with grace Now when all our strength and travel is laid out for that which doth not conduce to the inward life Isa. 55. 2. and we lay out our money for that which is not bread it is a sign we are wholly carnal We read in Ecclesiastical story of one that wept when he saw a wanton woman decking her self with a great deal of care to please her lovers saith he Have I been so careful to deck my soul for Christ Iesus 4. Do you take in spiritual refreshments even when afflictions abound 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation also aboundeth by Christ then you are affected as the children of God whose heart and care runs out mainly for the inward man This in general Doct. 2. Secondly more especially observe He goes to God for strength Let me shew 1. What is this Spiritual strength 2. How it is given out 3. How God is concerned in it David goes to God Lord strengthen me First What Spiritual strength is It is Gods perfecting of his work Strength supposeth life therefore in general it is God's renewed influence when he hath planted habits of grace he comes and strengthens There is gratia praeveniens operans co-operans there is preventing-grace working-grace and co-working-grace Preventing-grace that is when God converts us when the Lord turns us to himself and doth plant grace in the soul at first Working grace that is when God strengthens the habit Co-working grace when God stirs up the act and helps us in the exercise of the grace we have First He plants grace into the heart then there 's a constant influence as the two Olive-trees in Zechariah were always dropping into the Lamps and then by excitation and co-operation he stirs it up Saith Austin Unless God gives us the faculties and unless he gives us the will we can do nothing and unless he concurs with the exercise of these faculties still we cannot work in the spiritual life as we ought to do and therefore first God infuseth grace and then strengthens grace first he worketh in us then by us First we are objects of his work then instruments To shew wherein the strength of the soul lies 1. There are planted in the soul habits of grace There are not only high operations of grace but permanent and fixed habits the seed of God that remaineth within us 1 Ioh. 3. 9. which cannot be the in-dwelling of the Spirit for this seed of God is some created thing Psal. 51. 10. Create in me a clean heart O God and it is something that grows 2 Pet. 3. 6. Grow in grace And therefore 't is evident there are habits of grace planted in the soul a good stock that we have from God at first called the good treasure of the heart Matth. 12. these habits of grace are called armour of God the shield of faith the helmet of salvation This is the strength of the soul. 2. But besides this there 's a continuance and an increase of these graces when the Lord confirms his work and perfects what
we are to go to God for his teaching because the means are not successful unless he joyn his influence especially to give us this practical knowledg teaching in order to keeping the way of God's statutes I say though we have the Word and many Pastors and Teachers better gifted than in the Old Testament Eph. 4. 11. yet God must be our Teacher still if we mean to profit for Paul may plant and Apollos may water but God giveth the encrease 1 Cor. 3. 6. To seek knowledg in the means with the neglect of God will never succeed well with you as we Ministers must not rest upon our work but pray much for success bene orasse est bene studuisse Luther so you hearers must not restin the fruit of our studies but still beg God to teach you every Truth But all this will be more evidently made out in the following Points 2. Doct. Divine Teaching is necessary for all those that would walk in the way of Gods Statutes 1. We have lost our way to true happiness Adam lost it and all mankind in him ever since we have been wandring up and down Psal. 14. 3. They are all gone aside i. e. gone out of the way of holiness as it leadeth to true happiness Eccles. 7. 29. God hath made man upright but they have sought out many inventions wander in a maze Man at first that had perfect Wisdom to discern the way to true Happiness and ability to pursue it now is full of crooked counsels being darkened with ignorance in his mind and abominable errors and mistakes and seconded with lusts and passions 2. We can never find it of our selves till God reveal it to us He hath shewed thee O. man what is good Micah 6. 8. It is well for man that he hath God for his Teacher who hath given him a stated Rule by which good and evil may be determined 1. Because there are many things which nature would never reveal to him as the whole Doctrine of Redemption by Christ the book of the creatures discovereth the mercy of God but giveth not the least hint of the way how that mercy should come unto us speaketh nothing of God incarnate two natures in Christs person the two Covenants the way of salvation by Christs Death c. these could never be known by natural Reason for all these things proceed from the meer motion of Gods Will without any other cause moving there unto than his own love and compassion John 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 And how could any man divine what God purposed in his heart unless he himself revealed it 2. Because those things that nature teaches it teacheth but darkly and with little satisfaction without the help of Scriptures as that there is one God the first cause of all Omnipotent Wise Righteous Good and that it is reasonable he should be served that reasonable creatures have immortal souls and so dye not as the beasts that there is no true Happiness in these things wherein men ordinarily seek it that since Vertue and Vice receive not suitable recompenses here there must be punishment and reward after this life that men live justly do as they would be done to be sober and temperate that Reason be not inslaved to sensual appetite all which nature revealeth but darkly so that the wisest men that have lived according to this light in one thing or other have been found fools Rom. 1. 22. professing themselves wise they became fools but all these things are clearly revealed in Scripture which discovers the nature and way of worshipping the true God what that reward and punishment after this life is and the right way of obtaining the one and eschewing the other with weighty arguments to inforce these things 3. That we may have assurance that the worship which we give to God is pleasing to him there must be a revelation of his will otherwise when we have tired our selves in an endless Maze of Superstitions he might turn us off with who hath required these things at your hands Isa. 1. 12. Therefore for our security and assurance it concerneth us to have a stated Rule under Gods own hand and God must be both author and object of worship 3. Besides the external Revelation there must be an inward teaching They shall all be taught of God Joh. 6. 45. not all the Prophets that wrote Scripture but all that come to Christ for salvation and this is prophesied of that time when the Canon and Rule of Faith should be most compleat then there will be still a need that they should be taught of God before their hearts be drawn into Christ. As the Book of the Scriptures is necessary to expound the Book of the Creatures so and much more is the light of the Spirit to expound the Book of the Scriptures Others teach the Ear but God openeth the Heart The Rule is one thing and the Guide is another The means were never intended to take off our dependance upon God but to engage it rather that we may look up for his blessing 1 Cor. 3. 6. I have planted Apollo watered but God gave the increase 2 Cor. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God that commanded light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Iesus Christ. Though the Gospel hath enough in it to evidence it self to the Consciences of men yet God must make use of his creating power before this light can break in upon our hearts with any efficacy and influence The Law is light Prov. 6. 23. Yet not comprehended by darkness Joh. 1. 5. The light shineth in darkness and the darkness comprehended it not Which rests in the hearts of all men that remain in their natural condition It is not enough to see any object to have the light of the Sun unless we have the light of the eye the Scripture is our External light as the Sun is to the world the understanding is our Internal light Now this eye is become blind in all natural men and in the best it is most imperfect therefore the eyes of the understanding must be opened by the spirit of wisdom and revelation Ephes. 1. 17 18. Though Truths be plainly revealed by the Spirit of God in Scripture yet there must be a removal of that natural darkness and blindness that is upon our understandings Outward light doth not make the object conspicuous without a faculty of seeing in the eye a blind man cannot see at noon-day nor the sharpest fight at midnight the work of the Spirit is to take off the scales from our eyes that we may see clearly what the Scripture speaketh clearly Now Scripture is perfected that is the great work to strengthen the faculty 4. This inward teaching must be renewed and continued from day to
teach us to do otherwise we love our selves more than our neighbour and our neighbour more than God out of self-interest we comply with the lusts of men and in complying with the lusts of men make bold with God This wisdom every one that would keep Gods law must learn That we are bound to none so much as to God from whom we have life and breath and all things that none can reward our obedience so surely so largely as God who can bear us out when men fail that none can punish our disobedience so much as God If these considerations were more in our hearts we would not sin so boldly nor serve God so fearfully and cowardly as usually we do nor comply with men to the wrong of our souls We may refuse obedience in a particular instance where we do not refuse subjection 2. That heaven is to be preferred before earth and the salvation of our souls before the interests and concernments of our bodies Mat. 6. 33. Seek ye first the Kingdom of God and his righteousness and all these things shall be added unto you And whosoever fail in this point of wisdom are very fools Luke 12. 10. But God said unto him Thou fool this night shall thy soul be required of thee then whose shall those things be which thou hast provided There should be no delays in heavenly matters We busie our selves about other things and defer our care for eternity from day to day but this should be sought before every other thing 3. That present affliction is to be chosen rather than future and temporal rather than eternal A wise man would have the best at last for to fall from happiness is the utmost degree of misery miserum est fuisse beatum And therefore better suffer now with hopes of reward in another world than take pleasure now to endure pains to come 2 Tim. 2. 3. Thou therefore endure hardness as a good souldier of Iesus Christ. It is better do so than to have all our hopes spent Son in thy life time thou receivedst thy good things Luke 16. 25. That which is present is temporal that which is to come is eternal 2 Cor. 4. 18. While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal The good and evil of the present state is soon over Now we stand not upon a short evil so we may compass a great good 4. That things of profit and pleasure must give place to things that belong to godliness vertue and honesty for the bastard good must give place to the true real good Profit and pleasure are but bastard goods They are counted understanding men in the world that make pleasure give way to profit therefore Solomon saith Where there are no oxen the cribb is clean yet there is much gain by the labour of the oxe I am sure he is an understanding man before God that maketh both give way to honesty and godliness for the same reason that will sway us to make pleasure give way to profit will also teach us to make profit give way to the interest of grace as for instance That pleasure is a base thing as being the happiness of beasts so is profit as being the happiness of the children of this world in contradistinction to holiness the perfection of the next The pleasure of sense is only in this life so is worldly gain onely serviceable in our pilgrimage pleasure in the excess destroyeth profit so doth profit destroy grace As the world scorneth a man that hath wasted an estate upon his pleasures so do God and Angels that for the abundance of his wealth maketh havock of a good conscience and neglecteth things to come Godliness is the great gain 1 Tim. 6. 5. 5. That the greatest suffering is to be chosen before the least sin In sufferings the offence is done to us in sin the offence is done to God The evil of suffering is but for a moment the evil of sin for ever in suffering we lose the favour of men in sin we lose the favour of God suffering bringeth inconvenience upon the body sin upon the soul suffering is only evil in our sense sin whether we feel it yea or no It requireth spiritual wisdom and understanding to choose of evils the least as well as of goods the best Moses Heb. 11. 25. chusing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season 6. That a general good is to be chosen before a particular and that which yieldeth all things rather than that which will yield a limited and particular comfort Riches will avail against poverty and honours against disgrace but godliness is profitable for all things 1 Tim. 4. 8. it will yield righteousness comfort and peace eternal and food and rayment maintenance and eternal life Now these and many such principles must be ingraffed in the heart if we would keep Gods laws The reasonableness of such propositions in the Theory may easily appear but as to practice we are governed by sense and humane passion which judgeth the quite contrary of all this and causes us to make bold with God because afraid of men to follow earthly things with the greatest delight and earnestness and spiritual things in a formal and careless manner to be all for the present and nothing for things to come and to sell the birthright for a mess of pottage to make a wound in our souls to avoid a scratch in our bodies and for a little particular contentment to neglect the things of God 4. Understanding is necessary that we may judg aright of time and place and manner of doing that we may do not only things good but well where to go where to stand still as 't is said they sought of God a right way Isa. 8. 21. And David behaved himself wisely in all that he did 1 Sam. 18. 5. It is for the glory of God and the credit of Religion and the peace of our own souls that we should regard circumstances as well as actions and discern time and judgment that we do not destroy what we would build up Therefore understanding is necessary See further verse the 98th of this Psalm 5. Because our affections answer our understanding If we understand not how can we believe if we believe not how can we love if we love not how can we do Knowledg perswasion affection practice these follow one another where the faculties of the soul are rightly governed and kept in a due subordination Indeed by the fall the order is subverted Tit. 3. 3. serving divers lusts and pleasures Objects strike upon the senses sense moveth the fancy fancy moveth the bodily spirits the bodily spirits move the affections and these blind the mind and lead the will captive But a true understanding makes us more stedfast Now all these
not a waste either God is there framing gracious operations or the Devil who worketh in the children of disobedience Ephes. 2. 2. will you give them to God to be saved or to the Devil to be damned Whos 's they are now they are for ever 5ly If you love any you give him the heart and you are wont to wish that there were windows in your bodies that they might see the sincerity of your hearts towards them Surely if you have cause to love any you have much more cause to love God No such friend as he no such benefactor as he if you consider what he hath done for us what blessings he hath bestowed internal external temporal eternal He hath given his Son the great instance of love Ioh. 3. 16. God so loved the world that he gave his only begotten Son that whosoever believeth on him might not perish but have everlasting life His Gospel that his love might be preached to us His Spirit that not only sounded in our ears but is shed abroad in our hearts Rom. 5. 5. His Christ to save us his word to enlighten us his Spirit to guide and direct us till we come to Heaven where he will give himself to us an eternal inheritance Certainly unless void of all sense and common ingenuity thou wilt say as the Psalmist Psal. 116. 12. What shall I render unto the Lord for all his benefits towards me What indeed wilt thou render to him love will tell thee but lest thou shouldst miss God himself hath told thee Prov. 23. 26. My Son give me thine heart There is no need to wish for windows in thy body He searcheth the heart and trieth the reins Psal. 7. 9. The righteous God trieth the hearts and reins And 1 King 8. 39. Thou knowest the hearts of all the children of men The whole world is to him as a sea of glass He knoweth how much thou esteemest and honourest him If thou givest him the whole world and dost not give him thy heart thou dishonourest him and settest something else before him 6ly This is that all may give him if God should require costly sacrifices rivers of oyl thousands of rams then none but the rich would serve him and he would require nothing but what many Hypocrites would give him Then the poor would be ashamed and discouraged not being able to comply with the command Yea then God would not act like the true God Who accepteth not the person of Princes nor regardeth the rich more than the poor for they are all the work of his hands Job 34. 19. Say not Mica 6. 6 7 8. Wherewith shall I come before the Lord and bow my self before the High God shall I come before him with burnt-offerings with calves of a year old will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul But go to God and give him thy heart this will make thy mite more acceptable than the great treasures of the wicked Luk. 21. 1 2 3 4 And he looked up and saw the rich men casting their gifts into the treasury and he saw also a certain poor widow casting in thither two mites and he said Of a truth I say unto you that this poor widow hath cast in more than they all for all these have of their abundance cast unto the offerings of God but of her penury she hath cast in all the living that she had We read in Pagan-story of one that when many rich Scholars gave gifts to Socrates every one according to his birth and fortunes a poor young man came to him and said I have nothing worthy of thee to bestow upon thee but that which I have I give and that is my self others that have given to thee have left more to themselves but I have given all that I have and have nothing left me I give thee my self The Philosopher answered Thou hast given me a gift indeed and therefore it shall be my care to return thee to thy self better than I found thee So come to God he needeth us not but 't is for our benefit we should give our hearts and selves to him He knoweth how much it is for our advantage that he should have our hearts to make them better to sanctifie and save them 2ly The whole heart Here I shall shew you 1. what it is to keep the Law with the whole heart 2. Why we must keep the Law with our whole heart 1. What it is to keep the Law with the whole heart It is taken Legally or Evangelically as a man is bound or as God will accept what is required in justice or what is accepted in mercy 1st According to the rigor of the Law The Law requireth exact conformity without the least motion to the contrary either in thought or destre a full obedience to the Law with all the powers of the whole man This is in force still as to our rule but not as to the condition of our acceptance with God This without any defect and imperfection like mans love to God in innocency since the fall is no where found but in Christ Jesus who alone is harmless and undefiled and will never thus be fulfilled by us till we come to Heaven For here all is but in part but then that which is in part shall be done away Then will there be light without darkness knowledg without ignorance faith without unbelief hope without despair love without defect and mixture of carnal inclinations All good motions without distraction Here is folly and confusion here flesh lusteth against the Spirit in the best Gal. 5. 17. They have a double principle though not a double heart 2ly In an Evangelical sense according to the moderation of the second Covenant and so God out of his love and mercy in Christ Jesus accepts of such a measure of love and obedience as answereth to the measure of Sanctification received When God sanctifieth a man he sanctifieth him as to all the parts and faculties of body and soul inlightneth the understanding with the knowledg of his will inclineth the heart to obedience circumciseth the affection filleth us with the love of God himself and holy things But being a voluntary agent he doth not this as to perfection of degrees all at once but successively and by little and little Therefore as long as we are in the world there is somewhat of ignorance in the understanding perversity in the will fleshliness and impurity in the affections flesh and spirit in every faculty like water and wine in the same cup but so as the gift of grace doth more and more prevail over the corruption of nature light upon darkness holiness upon sin and heavenliness upon our inclinations to worldly vanities As the Sun upon the shadow of the night till it groweth into perfect day Prov. 4. 18. The path of the
so as the effect may follow Surely God hath more hand in good than Satan hath in evil otherwise man were as praise worthy for doing good as reproveable for doing evil God enclines the heart to that which is good and perswades it by his grace God knows how to alter the course of our affections by his secret power therefore doth not only lead but draw works intimately upon the heart Unto thy testimonies so the word of God is called for it testifieth of his will There we have a clear proof and testimony how God stands affected to every man what kind of affection God hath to him And not to covetousness Mark the phrase incline c. Doth God incline us to covetousness No but he permits us to the inclinations of our own hearts justly denying his grace to those that do offend him and upon the suspension of his grace nature is left to its own sway The presence of the Master or Pilot saves the ship his absence is the cause of the ship-wrack And so the Schools say God inclines to good efficienter working it in us and to evil deficienter withdrawing his grace from us A like expression you have Psal. 141. 4. Incline not my heart to any evil thing God may as a Lord do what he pleaseth with his own and as a just Judge may give over our hearts to their own natural wicked inclination therefore David deprecates it as a judicial act Not to covetousness This is mentioned because our too much love to worldly things is the special hindrance of obedience it takes off our hearts from the love and care of it and then when he saith not to covetousness herein implies his own esteem and choice as preferring God's testimonies above all riches and possibly intimates the sincerity of his aims that he would â—…ot serve God for temporal advantages and vvorldly respects Satan accuseth Iob for such a perverse respect Job 1. 9. Doth Iob serve God for naught David to prevent such a surmise that â—…e vvas not led by any thought of gain to desire godliness saith to thy testimonies and not to covetousness Tvvo Points offer themselves from these vvords 1. That it is God alone that sets our hearts right or inclines them from their carnal bent to his ovvn testimonies 2. That covetousness or the flagrant desire of vvorldly things is a great lett or hindrance from complying vvith Gods testimonies Doct. That it is God alone that sets our hearts right or inclines them from their carnal bent to his own testimonies That I shall illustrate by these Considerations First The heart of man must have an Object unto which it is inclined or whereunto it doth cleave for it is like a spunge that being thirsty in it self sucks in moisture from other things it is a Chaos of desires seeking to be fill'd with something from without We were made for another to be happy in the enjoyment of a being without us therefore man must have something to love for the affections of the soul cannot lye idle and without an Object Psal. 4. 6. Then many will say who will shew us any good We all hunt about for a match for our affections for some good to satisfie us Secondly The heart being destitute of grace is wholly carried out to temporal things why because they are next at hand and suit best with our fleshly natures I say out of a despair of meeting with better we take up with those Objects that we are most conversant about which are carnal contentments The good of which we can apprehend and rellish with our natural faculties There are two reasons of the addictedness that is in mans heart to temporal things 1 Natural inclination And 2 inveterate custom 1. Natural inclination That there is a greater proneness in us to evil than good is clear not only by Scripture but by plain experience Now whence is it that we are thus vitiously disposed the soul being created by God he infuseth no evil into it for that would not stand with the holiness of his nature I answer though the soul be created by God yet it is created destitute of grace or original righteousness and being destitute of the Image of God or original righteousness can only close with things present and known having no other light and principle to guide it Now things known and things present they are the pleasures of the body as meats drinks natural generation wealth and honour Now these being wholly minded avert us from the love and study of Supernatural things It is true these things are good in themselves and that self love which carrieth us out to them is naturally good but though it be naturally good it proves morally evil when the love of these things destroys the love of God which must needs be if we be destitute of grace The love of our selves and outward things necessarily grow inordinate not being guided and directed by grace It is a Rule among Divines Si non inest quod inesse deberet necessario inerit quod non inesse deberet A privation falling upon an active subject such as the soul of man is doth necessarily infer disorder and irregularity in its operations Take away light from the air it must be dark and when the Sun is down it must be night So it is if grace be taken away The great work of grace is to make God our last end and our chiefest good Now this last end being changed all things must needs run into disorder with man Why for the last end is Principium Universalissimum the most universal Principle upon which all moral perfections depend Look as Adam and Eve after they had eaten the forbidden fruit forfeited the Image of God and were polluted so we Why did God infuse pollution and filthiness in them or had the fruit any such poysonous quality No their last end was changed which is the great Principle that runs through all our actions and when our end is changed then all runs to disorder They fell from God whom before they made their chiefest good and their last end I say they fell from God as envious false and wishing ill to them and by the Devils instigation turned to the Creature to find happiness in them against the express will and command of God As the first man was infected so are all men wholly perverted for sin still consists in a conversion from God to the Creature Ier. 2. 13. 2 Tim. 3. 4. By the change of our end all moral goodness is lost for all means are subordinate to the last end and are determined by it Now necessarily thus it will be without grace there will be a conversion of a man to the Creature and the body with the conveniences and comforts thereof the interest and concernments of the body are set up instead of God For though the soul cometh down from the superior world yet it soon forgets its Divine original and being put into the body it
conforms it self to the body and only adheres to objects visible corporeal As water being put into a square vessel hath a square form into a round vessel hath a round form so the soul being infused into the body is led by it and accommodates all its faculties and operations to the welfare of the body And thence comes our ignorance averseness of sâ—…ul from holiness unruliness of appetite and inclination to sensual things In short without grace a mans mind is carried headlong after worldly vanities As water runs where it finds a passage so the soul of man being destitute of the Image of God finds a passage towards temporal things and so runs out that way 2. As man is thus corrupted and prone to worldly objects by natural inclination so by invelerate custom As soon as we are born we follow our sensual appetite and the first years of mans life are meerly governed by sense and the pleasures thereof are born and bred up with us and deeply ingraven in our natures and by constant living in the world conversing with corporeal objects the taint increaseth upon us and so we are more deeply dyed and setled in a worldly frame and we live in the pursuit of honour gain and pleasure according as the particular temper of our bodies and course of our interest do determine us Ier. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil Custom is as another nature and hardly left We find by experience the more we are accustomed to any course of life the more we delight in it and are weaned from it with a very great difficulty Every act disposeth the soul to the habit and after the habit or custom is produced then every new deliberate act adds a stiffness of bent or sway unto the faculty into which the custom is seated and the longer this evil custom is continued the more easily are we carried away with temptations that suit it and more hardly sway'd to the contrary Now this stiffness of will in a carnal course is that which the Scripture calls hardness of heart and a heart of stone for a man is ensnared by these customs and of all customs covetousness or worldliness is the most dangerous Why because this is a sin of more credit and less infamy in the world And this will multiply its acts in the soul most and works uncessantly Having hearts exercised with covetous practices 2 Pet. 2. 14. Well then these lusts being born and bred up with us from our infancy they plead prescription Religion that comes afterward and finds us biass'd and prepossest with other inclinations which by reason of long use is not easily broken and shaken off as upon trial when ever we are call'd upon or begin to apply our selves to the ways of life we shall be easily sensible of this stiffness of heart and obstinacy that bends us another way Thirdly The heart being thus deeply engaged to temporal things or things base and earthly it cannot be set upon that which is spiritual and heavenly for David propounds these things here as inconsistent To thy testimonies Lord and not to covetousness If the heart be addicted to worldly things it is necessarily averse from God and his testimonies for the habitual bent of the heart to any one sin is inconsistent with grace or a through obedience to Gods will That which the heart is inclined to hath the throne Now when we enquire after grace Have I grace or no Have I the work of God upon my heart The question is not what there is of God in the heart but whether that of God hath the throne Something of God is in the heart of the wickedest man that is and something of sin in the best heart that is therefore which way in the sway the bent the habitual and prevailing inclination of the soul what hath the dominion Sin hath not the dominion for ye are not under the Law but under Grace Rom. 6. 14. What hath the prevalency of the heart Though the Conscience takes part with God as it may strongly in a wicked man yet which way is the bent of our souls And as all sin in its reign is inconsistent with grace so much more worldly affections Mat. 6. 24. No man can serve two masters c. It is as inconsistent as for a man to look two ways at once And the Chaldee on this very Text Incline my heart to thy testimonies read it and not unto mammon You cannot be inclined to God and manimon 1 Joh. 2. 15. If any man love the world the love of the Father is not in him The world draws men from the love of God and from his service And labour after temporal things deadens and hindreth us from looking after things which are eternal and we lose the relish of things to come and things spiritual the more the love of worldly things doth increase upon us The School-men say of worldliness it is that which most of all draws us off from God as our last end and chief good and make us cleave to the Creature therefore it is called Adultery and Idolatry Adultery Jam. 4. 4. as it draws away our love delight and complacency from God and Idolatry Col. 3. 5. as it diverts our trust and placeth it in Wealth and sublunary things The Glutton or Sensualist's love is withdrawn from God and therefore his belly is said to be his God Phil. 3. 19. Interpretatively that 's a man's God which is the last end of his actions and upon which all his thoughts affections and endeavours run most But now covetousness is not only a spiritual fornication and adultery which draws off our affections from God but Idolatry Considering our relation in the Covenant it is spiritual adultery and above this 't is idolatry because men think they can never be happy well nor have any comfortable being unless they have a great portion of these outward things Fourthly This frame of heart cannot be altered until we be changed by God's grace why for there is no principle remaining in us that can alter this frame or make us so far unsatisfied with our present state as to look after other things that can break the force of our natural and customary inclinations There are three things which lye against the change of the heart towards God 1. There 's Nature which wholly carrieth us to please the flesh and inordinately to seek the good of the body Now nature cannot rise higher than it self and determine it self to things above its sphear and compass As the Philosopher saith of water it cannot be forced to rise higher than its fountain Our actions cannot exceed their principle which is self-love But besides this 2. There 's Custom added to Nature which makes it more stiff and obstinate so that if it may be supposed that Conscience is sensible of our mistake and ill choice and some weighty
Apostle there speaks of the fruit of Christs death being dead unto Sin before he can live to God 1. Peter 2. 24. David first maketh it his Request Turn away mine Eyes then Quicken Many would fain live with Christ but first they must learn to dye unto Sin 'T is impossible for Sin and Grace to live in the same Subject 2. One great means of Mortification is guarding the Senses Eyes and Ears and Tast and Touch that they may not betray the Heart I put it so general because the man of God that is so solicitous about his Eyes would not be careless of his Ears and other Senses We must watch on all sides when an assault is made on all sides if one Gate open it is as good as all were The Senses are the Cinque-Ports by which Sin is let out and taken in The Ingress and Egress of Sin is by the Senses and much of our danger lyeth there partly because there are so many Objects that suit with our Distempers that do by them insinuate themselves into the Soul and therefore things long since seemingly dead will soon revive again and recover Life and strength There is no means to keep the Heart unless we keep the Eye and Partly because in every Creature Satan hath lay'd a Snare for us to steal away our hearts and affections from God Partly because the senses are so ready to receive these objects from without to wound the heart for they are as the Heart is if the heart be Poisoned with Sin and become a Servant to it so are the Senses of our Bodies weapons of unrighteousness Rom. 6. 13. Objects have an impression upon them answerable to the Temper and the affections of the Soul and what it desireth they pitch upon and therefore if we let the Senses wander the Heart will take fire presently and if 〈◊〉 do not stop evil at the beginning but let it alone to take Head we cannot stop it wâ—…n we would nor repress the Motions of it from flying abroad 3. Above all Senses the Eye must be guarded 1. Because it is the noblest Sense given us for high uses There is not only a natural use to inform us of things profitable and hurtful for the outward man but a spiritual use to set before us those objects that may stir us and raise our minds to Heavenly thoughts and Meditations For by beholding the perfection of the Creatures we may admire the more eminent perfection of him that made them Psal. 19. 1. The Heavens declare the glory of God and the Firmament sheweth his handy Work Psal. 8 3. And when I consider thy Heavens the work of thy Finâ—…s The Moon and the Stars which thou hast ordained David when he walked abroad in a Moon shining night he admires the glory of the Moon and Stars the Moon and Stars are mentioned because it was a night meditation his Heart was set a work by his Eyes Rom. 1. 20. 20. For the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his Eternal power and God-Head c. The perfection of the Creatures are to draw us to God and their Imperfections and defects to drive us from themselves The Eye as ti 's used will either be a help or a Snare either it will let in the sparks of Temptation or inkindle the fire of true Devotion These are the Windows which God hath placed in the top of the Building that man from thence may Contemplate Gods works and take a Prospect of Heaven the place of our eternal residence Os homini Sublime dedit God made man with an erect Countenance not groveling on the Earth but looking up to Heaven and viewing the glorious Mansions above 2. Because they have a great influence upon the Heart either as to good or evil but chiefly to Evil. In this corrupt state of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By looking we come to liking and are brought inordinately to affect what we do behold Numb 15. 39. That ye seek not after your own heart and your own Eyes after which ye use to go a Whoring Iob 31. 7. If my step hath turned out of the way and my Heart walked after mine Eyes These are the Spies of the Heart Brokers to bring it and the Temptation together the Eye seeth and then by gazing the Heart lusteth and the Body acteth the transgression 'T is more dangerous to see Evil than to hear it the impression is greater the relation of any thing doth not affect us so much as the Sight of it Those that hear of the fury of wars and fireing of Houses Ravishing of Virgins Killing and wounding of men and the like cannot have so deep a sense of those things as they that see it The sight of Heaven works more than the report of it as in Paul when he had a sight of these things was in an Extasi The Look doth immediately work on the heart Well then it is dangerous to fix the Eye on inticing Objects for it exciteth more than hearsay 3. The eye must be looked to because it hath been the Window by which Satan hath crept in and all manner of Poyson conveyed to the Soul I shall prove it 1. Doctrinally 2. Historically 1. I shall give you Doctrinal assertions The eye hath been the in-let of all Sin as uncleanness 2 Pet. 14. Having eyes full of Adultery and that cannot cease from Sin beguiling unstable Souls c. In the Original 't is Eyes full of the Adulteress and the Eye inkindles impure flames in the Heart Prov. 6. 25. Lust not after her Beauty in thy heart neither let her take thee with her Eye-lids Gazing on the beauty of Women inkindleth foul flames within the Breast and we feel strange transports of Soul when we give way to it The evil heart is in its Element when t is thus Then coveteousness gets into the heart by the eye 1 Ioh. 2. 15. Love not the world neither the things that are in the world if any man love the World the love of the Father is not in him And therefore the Apostle when he maketh a Division of Sin he saith for all that is in the World the lust of the Flesh the lust of the Eyes and the Pride of Life is not of the Father but is of the World Because the mind is so secretly inchanted with the Love of those things it beholds and are represented to it by the external Senses And Eccle. 4. 8. There is no end of all his Labour neither is his Eye satisfied with Riches that insatiable thirst is inkindled in the Soul by beholding the Splendour of outward things it is born and bred and fed by it and the Heart is secretly inchanted with a love to it and therefore we must have more of it Again Drunkenness Prov. 23. 31. Look not thou upon the Wine when it is Red when it giveth its Colour in the Cup when it moveth
the Lord is the beginning of Wisdom the first in point of Order and it is the first thing when we begin to be wise to think of God to have awful thoughts of God it is a chief point of Wisdom the great thing that makes us wise to Salvation And it is added as an Argument of Prayer 1. Nehe. 11. O Lord let thine Ear be attentive to the Prayer of thy Servants who desire to fear thy Name The more any is given to the fear of God the more assurance they have of Gods Love and readiness to hear them at the throne of Grace The point is this Doct. That man is indeed Gods servant who is devoted to his fear There may be weaknesses and failings but for the main he is sway'd by the fear of God 1. What it is to fear God 2. Why this is a sure note of Gods servant because it removes all the lets of Obedience First what it is to fear God There is a servile and a filial fear A fear of Wrath which the worst may have Iames 2. 19. The Devils believe and tremble And a fear of offending which the best must have Prov. 28. 14. Blessed is he that feareth alway a reverend disposition of Heart towards God as our Soveraign Lord and Master yea as our Father in Jesus Christ. For the First of these 1. A fear of Wrath. Every fear of Wrath is not sinful it is a duty rather than a sin all Gods children are bound to have a tender sense of Gods wrath or displeasure against sin to make them awful and serious in the Spiritual Life as in Heb. 12. 27. Let us serve God with reverence and Godly fear Mark upon that account and consideration as He is a consuming fire that should have an influence upon our Godly fear And Mat. 10. 28. Fear not them that can but kill the Body but rather fear him which is able to destroy both Body and Soul in Hell The words do not only contain a description of the Person who ought to be feared but the ground and reason why he is to be feared and therefore it is not simply the fear of wrath that is sinful but it is the Servility and Slavishness of it Now what is the Servility and Slavishness of the fear of Wrath partly when our own smart and terror is feared more than the displeasing of God and they have a mind to sin but are affraid of Hell and it is fear accompanied with hatred Servil fear though it keep us from some sins as a Wolf may be scared from the Prey yet keeps its devouring Nature It is accompanied with hatred of God all that fear God they hate him and indeed they could wish there were no God none to call them to account they could wish he were not so Just and Holy as he is and so here lies the evil of it not so much as fear of Wrath for that is a Grace rightly conversant about its Object but as it tends to this hatred of God and partly too Servility lies in this as it makes us shy of God and run away from him rather than draw near to him as Adam ran into the Bushes to hide himself Holy fear is an awe of God upon the Soul but that keeps us in a holy Communion with him I will put my fear into their hearts and they shall not depart from me but that fear which makes us flye from God is slavish and partly as it hath torment and perplexity in it and so hindreth us in Gods service Fear hath Torment in it The fear of Wrath that is a Duty but Slavish Fear is such a fear of wrath which makes us hate God and shun his presence and afraid more of wronging our selves than wronging of God and such a fear that hath torment and perplexity in it that cannot serve God so chearfully 2. There is a filial fear a fear of Reverence This fear of God was in Christ as Mediator Isa. 11. 1. 2. Among other Graces there reckoned up which do belong to Iehovah the Branch to Christ Jesus this is one The fear of the Lord. Christ as Man had a reverend affection to his Father whom he served and this fear it continueth to all Eternity in the blessed Spirits that are in Heaven The Saints and Angels have this kind of fear a dread of the holy God and a reverent and awful respect to his Majesty It is an essential respect which passeth between the Creature and the Creator and can never be abolished Now this fear of Reverence consisteth in a high esteem of God of his Majesty Glory Power and in the sense and continual thoughts of his presence And then a loathness to sin against God or to offend in his sight to do any thing that is unseemly when God is a looker on What! can a man sin freely that lives in the sight of the holy God when he hath a deep sense of his Excellency imprinted in his heart This is that fear which is the note of Gods Servants Secondly This must needs be the note of Gods Servants because it is the great Principle that both hindreth us from sin and quickneth us to duty The fear of God is one of the radical and essential Graces which belongeth to a Christian. It is a mighty restraint from Sin The Beasts were made to serve men and how are they held in Subjection and Obedience to man The dread of you saith God shall be upon every Beast of the Earth Gen. 3. So we are made for the Service of God Now how are we kept in Subjection to God When the fear of God is upon our heart that will not suffer us freely to do any thing that is displeasing to God Exod. 20. 20. God is come to prove you that his fear may be before your faces that you sin not It is a great remedy against all Temptation of Gain and worldly Profit and temporal Convenience Look as that man that had a fear of the King upon his heart 2 Sam. 18. 12. Why didst thou not smite him to the ground saith Ioab and the man answered though I should receive a thousand Shekels yet would I not put forth mine hand against the Kings Son Just such a fear hath a child of God of his Heavenly King No though I should have never so much offered me to tempt me from my Duty No I dare not the Lord hath charged me to the contrary Or as when the Recabites were tempted to drink Wine Pots were brought before them to inflame their Appetite No we dare not These passages express the workings of heart in one that fears God though temptation be present and never so much convenience thereby yet how can they do this Wickedness and sin against God Use. It informeth us who are Gods Servants Those that have most of this fear of God planted in their hearts Nehemiah 7. 2. He was a faithful man and feared God above many And then that they express
in general may be applied to this Particular of Reproaches Now what is Gods aim and end in Afflictions in general to try purge and make white Dan. 11. 35. or as it is Deut. 8. 10. To humble thee and prove thee and do thee good at the latter end Let us take that Method here is Gods end First To humble thee Carnal men may shout at Rovers but many times we find our selves pricked at heart Slanders may revive the sense of guilt They may intend harm but you should receive good by this as by every affliction Plutarch in his excellent Treatise of profiting by a mans Enemies illustrates it by this comparison of Iason who had an Imposthume let out by the Dart of his Enemy They may fling Darts at random and intend harm but you shall get good by it Surely there is some special cause when the Lord permits this when Vollies of Reproaches shall follow one after another therefore he suffers others to judge you to awaken you to self-judging mind this and you will be no losers by Reproaches Well enter into your own hearts search them throughly see what it is God aims at whether there be any way of wickedness in you that hitherto you have not discovered and when you come to see this sink of sin then your enemies do but help to humble you Many times the voice of a Slanderer may do that which the voice of a Preacher cannot do And the truth is there is such a wantonness such a presumptuous headiness in the Professors of Religion that the Word cannot reclaim them they are so radicated in certain sins and therefore God will follow you with sharp Reproaches of his Enemies and doth at this time to call you to a more serious judging your selves to see your factious headyness which certainly doth predominate among Gods Professing People There are many sins to which this sharp kind of affliction is proper and therefore God gives out this grievous Dispensation to lay open his People to bitter Reproaches and Slanders I will tell you some of the sins My business is not now to state what is the great sin that God is Judging among his People but to help every one in particular to look to our selves for that I do not conceive to be so fit to be spoken here 1. Pride There is a twofold Pride Pride in mind which is called self-conceit and Pride in Affections which is called vain-glory Now there is no such effectual cure as Reproaches for either of these 1. To speak of the Pride in Mind Self-conceit We are very apt to be puft up for our doing and suffering for God poor empty Bladders are soon puft up and think our selves somebody if there be but a little self-denyal as Peter said Master we have left all and followed thee he was conceited of what he had left for Christ. What had he left a Net a Fisher-boat it was a great All indeed Mat. 19. 27. We are easily puffed up if we suffer a little for God and the Lord Intrencheth us in our Worldly Conveniencies for Self-conceit may grow out of Self-denyal Too too often we find it so Pride is a Sin that grows out of Mortification of other Sins it lives in us while we live in the Body therefore 1 Iohn 2. 16. it is called Pride of Life And some compare it to a shirt that Garment is last put off it is the most inward and nearest to the Soul and out of the Conquest of other sins there ariseth Pride Now if we have been too self-conceited the Lord will humble us either by permitting us to fall into such Scandals as may remember us of our Frailty and what unworthy weak Creatures we are in our selves sometimes by taking off the restraints of his Grace and of his Spirit and permitting us to fall Austin is bold in saying it is profitable for proud men to fall sometimes into open sin that they may know and understand themselves He speaks it upon the occasion of Peter when he was boasting of his own strength though all men leave thee yet will not I how foully did he fall I but at other times God useth a more merciful Dispensation for he doth not let his people fall into those grievous falls but upon great provocation But usually at other times he lets loose the tongues of virulent men to lessen us in our own Opinion and in the Opinion of the World Now how innocent soever we be of the Crimes charged upon us yet in all these cases we must look upward and inward Upward this is not without God he is at the end of causes he could blast these tongues and stay and stop them at his pleasure the Lord can keep us from the strife of tongues Psal. 31. 20. But now when he permits this his hand must be owned look upward Mic. 7. 9. I will bear the indignation of the Lord because I have sinned against him At such a time God spits in the faces of his People and puts us to shame and therefore we should look upward and see the hand of God in all this And look inward there you will see such a sink of sin as deserves this and much more and therefore a sense of our sinfulness in other things should make us more submissive to the Lords correcting hand we must see the hand of God for if we do not look to that we will be drawn to sin into reviling for reviling and exasperation for exasperation Many times our Graces do us as much hurt as our sins Self-conceit the Lord will mortify one way or other 2. For Vain-glory the other sort of Pride valuing Esteem too much and our Credit in the World and pleasing our selves in the Opinion others have of us We would usurp Gods Throne and Reign in the hearts of men therefore we are so touchy Having set a high value upon our selves we are troubled when others will not come up to our price Pride is one of the oldest Enemies that ever God had it was born in Heaven in the Breasts of the Fallen Angels but God tumbled them presently out of Heaven assoon as Pride got into the heart Now when his Children harbour it the Lord hath a quarrel with them and therefore for giving entertainment to Pride he will lay us low enough 2 Cor. 12. 7. Lest I should be exalted above measure there was given to me a thorn in the flesh the Messenger of Satan to buffet me There is a great deal of do what this thorn in the flesh is Some will have it to be some trouble or sickness Most probably so but it takes in many afflictive evils for verse 10. he mentioneth Reproaches Paul was too apt to be proud The Lord made him an eminent Instrument by his Faith he had abundance of Revelations But God will prick the Bladder he doth it with Thorns and he calls it his Infirmity Necessities Reproaches Infirmitie by that I mean some reigning sickness But
neglect no occasion of gain and shall not we make it the business of our lives and be projecting still how we may grow in Grace and increase in the love of God and ripen for the Heavenly State and grow more like God every day You know how sparing they are and how apprehensive of their losses O should not the decays of Religion go as near us and should not we be careful that we do not wast that Grace we have received and that we increase it more and more and that it thrive upon our Hands 2. Watch against the Abatement of your Desires for they are of great use to you in the spiritual Life If a man lose his Appetite the Body pineth and languisheth and Strength decayeth what Appetite is to the Body that Desire is to the Soul it fitteth us to take in our supplies and putteth us upon Action and Diligence it is the vigorous bent of the Soul Therefore see that it doth not decay It is said Rev. 2. 4. of the Church of Ephesus that she had lost her first Love and then presently left her first Works Now your desire decayeth when your Prayers are less fervent for Prayer is the presenting our desires to God or Vent given to spiritual Groans Therefore keep up your Desires Psal. 27. 4 One thing have I desired of the Lord and that I will seek after When the desires are fixed endeavours are ingaged our Desires must be pursued resolutely But what shall we do to awaken these earnest longings in our Souls and those desires after Holiness 1. Go to God for he giveth both to Will and to Do Phil. 2. 13. All is from God the Will is from God and the Deed from God The Will I bring that to shew how you should beg that he would stir up those earnest Desires in you because all affections are but the Vigorous Motions of the Will Desire is but Passionate Will or the Will Effectually and Powerfully excited or stirred up to some absent good Now the Appetite is from God as well as the Meat Desire of Grace is an affection above Nature and must be Planted in us by the Spirit of God God gives the desire and he satisfies it He draws then we run after him Cant. 1. 4. He puts this desire in our Hearts then we are carried on with an earnest pursuit after Grace 2. Would you have and keep up ardent Desires do as they do that would keep in the fire cherish the Sparks and blow them up to a Flame There is no man that lives under the means of Grace and under the discoveries of God and Religion but hath his good Moods and very lively Motions The waters are stirr'd many times take hold of this Advantage Strengthen the things that remain and are ready to Dye Rev. 3. 2. and blow up these Sparks into a Flame God hath left us enkindling Means Prayer Meditation and the Word Observe where the Bellows blow hardest and ply that Course The more Super-natural things are there needs more Diligence to preserve them A strange Plant needs more care than a native of the Soyl. Worldly desires like a Nettle breed of their own accord but Spiritual desires need a great deal of Cultivating 3. Improve your Tasts 1 Pet. 1. 3. If you have tasted that the Lord is Gracious and Coll. 1. 6. Since ye knew the Grace of God in truth When you have got any Tast of the worth of these Spiritual things they do not cloy but awaken Appetite Fancy and Imagination cannot awaken it so much as this Tast. When you have tasted how Good and Sweet it is to live in a state of Conformity this will make you Long for more Psal. 63. 1. My Soul thirsteth for thee my Flesh longeth for thee David had been acquainted with the Pleasures of the Sanctuary therefore longs for them more He that hath tasted Honey is more affected with it than he that hath only read of it The Gauls when they had tasted of the wine of Italy nothing would keep them from pressing into the Country So when we have tasted of the Clusters of Canaan the first fruits of the Spirit this should encourage and whet our Appetite 4. Watch over other Desires such as would Dull and Blunt the edge of the Spirit As Iron drives out Iron so one desire drives out another If we are taken with other things Christ loseth of his Sweetness and Relish Vain worldly desires Extinguish those that are Spiritual and Heavenly They lose their Fervor when Prostituted to base Objects Your Prayers are more flat and cold for your desires are manifested by Prayer and Industry Now your desires will flagg and abate when you let out your Hearts to the world therefore you must Watch lest the Carnal savour and Carnal minding increaseth upon you for then the Spiritual minding is quite hindred impeached and interrupted Rom. 8. 5. For they that after the Flesh do mind the things of the Flesh But they that are of the Spirit the things of the Spirit When outward things would steal away your Hearts and Affections from God remember your first Choice whom have I in Heaven but thee c. Psal 73. 25. 5. Renew your desires every time you come to God When you come to the Word come with an Appetite prepare your Stomachs always for Gods food they see more so Christ in an Ordinance that come most unworthy in their own Sence Iohn 7. 37. saith Christ If any man Thirst let him come unto me and Drink you shall have Benjamins Portion and more plentifully filled when you come with a strong Appetite and a holy longing after God and his Grace Christ takes it best when you come with most enlarged desires and raised expectations Did God ever fail a thirsty Soul Luke 22. 15. With desire I have desired to eat this Pass-over with you before I die Christ himself hungred and thirsted for us he longed to give us pledges of his Love and shall not we say with desire have I desired to taste of thy Feast and eat of thy Supper Christ longs to give and shall not we long to take certainly where there is this earnest working of heart towards God and this desire the Lord will fill it The gaping of young Ravens God satisfies it the Psalmist concludes from thence Psal. 145. 19. He will fulfill the desire of them that fear him he also will hear their cry and will save them Naturalists observe the Raven exposeth her young ones and they are meerly fed by Providence but when they gape the Lord satisfieth them with that food which is convenient for them much more will he fulfil the desires of the humble 6. Consider your Wants and the fulness that is in Christ and his readiness to impart unto you 1. Your Wants I speak not now of a total want indeed if those that are under a total want of soul could be brought to consider their condition the work of Conversion would
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
and bountiful Providence because of our forfeiture by sin and the uncertainty of these outward Comforts and the continual necessity of his Providential influence and support the heart must still be exercised in the acknowledgment of God and his gracious hand over us and so the heart is not inticed by our outward comforts but raised by them Indeed in some cases it is harder to trust God with means than without when there are visible means of supply the heart is prone to Carnal Confidence Good Paul was in danger 2 Cor. 1. 9. We had the Sentence of Death in our selves that we should not trust in our selves but in God which raiseth the Dead But then in Adversity when kept bare and low then is a time to shew trust how hard soever our condition be grounds of Confidence are not lost Zeph. 3. 12. I will leave in the midst of thee an afflicted and poor People and they shall trust in the name of the Lord. Every man thinketh trusting in God easie when things go well with him but indeed he trusteth in other things he eateth his own Meat and weareth his own Apparel only God carrieth the name of it but now when we are without all Comfort and Incouragement from the Creatures as David when he was left alone Refuge failed me No man cared for my Soul I cried unto thee O Lord and said thou art my Refuge and Portion in the Land of the Living Psal. 142. 4 5. When men fail God never faileth when riches take wing and worldly friends forsake us then is a time for trust and dependance upon God It is the end of Providence that we should have the less Comfort in the Creature that we may have all in God Now we are to depend on God for whatsoever we stand in need of as at all times so for all all things Temporal and Spiritual Mercies for God will withhold no good thing from us he hath undertaken not only to give us Heaven and happiness in the next World but to carry us thither with Comfort that we may serve him without fear all the days of our lives Luke 1. 75. His Providence concerneth the outward and inward man and so do his Promises an whole Believer is in Covenant with Cod Body and Soul and he will take care of both But all the Difficulty is how we ought to depend on him for Temporal Supplies 1. It is certain that we ought not to set God a task to provide Meat for our Lusts. Psal. 78. 18. And they tempted God in their Heart by asking meat for their Lusts. Carnal affections and hopes do but make trouble for our selves though it be the ordinary Practice of Gods free Grace and Fatherly cares to provide things Comfortable and necessary for his Children whilst he hath work for them to do yet he never undertook to maintain us at such a Rate to give us so much by the Year such Portions for our Children and Supplies for our Families We must leave to the great Shepherd of the sheep to choose our Pastures bare or large and he that will depend upon God must be sure to empty his Heart of covetous Desires and be contented with our Lot if we would cast our selves upon his Providence Heb. 13. 5. Let your Conversation be without Covetousness and be content with such Things as you have for he bath said I will never leave thee nor forsake thee We do but ensnare and perplex our own Thoughts while we would reconcile the Promises with our Lusts and crave more than ever God meaneth to give 2. It is as certain that we ought not to be Faithless and full of Cares about these outward supplies Mat. 6. 23. Take no thought what ye shall Eat or what ye shall Drink or where withall ye shall be Cloathed because if we had no Promises there is a Common bounty and goodness of God which is over all his Works and reacheth to the Preservation of the smallest Worm decketh the Lillies feedeth the Ravens and the Fowls of the Air and certainly more noble Creatures such as men are may expect their shares in this Common bounty how much more when there is a Covenant wherein God hath promised to be a Father to us and temporal Blessings are adopted and taken into the Covenant as well as other Blessings Will not he give that to Children which he gives to Enemies to Beasts and Fowls of the Air You would count him a barbarous and unnatural Father that feedeth his Dogs and Hawks and lets his Children dye of hunger and can we without Blasphemy think so of God 3. As we ought not on the one Hand to think God will supply our Lusts nor on the other Hand distrust his Care of necessaries so we cannot be absolutely confident of particular Success in temporal Things For they are not absolutely Promised but with Exception of the Cross and as God shall see them good for us God reserved in the Covenant a Liberty both of shewing his Justice and his Wisdom his Justice in Scourging his sinning People Psal. 89. 33. He will visit their Iniquity with Rods and their Transgression with Scourges The World shall know God doth not allow Sins in his own Children Sin is as Odious to God in them as others yea more and therefore they feel the Smart of it The Liberty of his Wisdom Psal. 84. 11. The Lord God is a Sun and a Shield the Lord will give Grace and Glory and no good thing will he withhold from them that walk uprightly Psal. 3. 4. 9 10. O fear the Lord ye his Saints for there is no want to them that fear him The young Lyons do lack and suffer Hunger but they that fear the Lord shall not want any good thing They may want many Comforts but no good thing Good is not determined by our Fancies but Gods Wisdom Well then we cannot expect a certain Tennure of Temporal Happiness there is great Danger in fixing a deceitful Hope much of the subtlety of Satan is to be seen in it who maketh an Advantage of our Dis-appointments and abuseth our rash Confidence into a Snare and Temptation to Atheism and the mis-belief of other Truths 4. The dependence we exercise about these things lyeth in committing our selves to Gods Power and referring our selves to Gods Will. He is so able that he can secure us in his Work so good that we should not trouble our selves about his Will but refer it to him without hesitancy which if we could bring our Hearts to it would ease us of many burdensome Thoughts and troublesome Cares Pet. 4. 19. Wherefore let them that suffer according to the will of God commit the keeping of their Souls to him in well-doing as unto a faithful Creator Prov. 16. 3. Commit thy ways unto the Lord and thy Thoughts shall be Established Put your selves into Gods hands so trusting him with the issue of our affairs though we know not how it will fall 1 Cor. 19.
Apostle of our Profession The Christian Religion is a Confession not a thing to be smothered and kept in secret or confined to the Heart but to be openly brought forth and avowed in Word and Deed to the Glory of Christ If a man should content himself to own God in his heart what would become of the Church of God and all his Ordinances and the Assemblies of his People among whom we make this open Confession 1. This Confession is necessary as well as the inward Belief because God hath required it by an express Law which Law is confirmed by a Sanction of great weight and moment the greatest Promises on the one hand and the greatest Penalties and Threatnings on the other That there is an express Law for Confession besides what hath been said already see 1 Pet. 3. 15. Sanctifie the Lord God of Hosts in your Hearts and be ready always to give an answer to every one that asketh you a Reason of the Hope that is in you with meekness and fear where they are required not only to revere God in their Hearts but to be ready to own him with their mouths and to give a Testimony of him when it should be demanded Yea that sanctifying God in their Hearts is required in order to the Testimony given with their Mouths that having due and awful thoughts of God they may not be ashamed to own him before men Now this is backt with the greatest Promises and on the other side with the severest Threatnings God hath promised no less than Salvation to those that confess him Matth. 10. 33. Whosoever will confess me before Men him will I confess also before my Father which is in Heaven Father this is one of mine he will do them more honour than possibly they can do him and Rom. 10. 10. With the Mouth Confession is made to Salvation Salvi esse non possumus saith Austin nisi ad salutem proximorum etiam ore profiteamur Fidem We cannot be Saved unless we profess the Faith that we have On the other side the neglect of Profession either out of Shame or Fear is threatned with the greatest penalties Mark 8. 38. Whosoever shall be ashamed of me and my Words in this adulterous and sinful Generation of him also shall the Son of Man be ashamed when he cometh in the Glory of his Father with his Glorious Angels Then when all shadows flee away and we would crouch for a little favour that Christ should be ashamed of us these were Christians but cowardly and dastardly ones I cannot own them to be of my Flock and Kingdom Oh how will our faces gather blackness the same is Luke 9. 26. Whosoever shall be ashamed of me and of my Words of him shall the Son of Man be ashamed when he shall come in his own Glory and in his Fathers and of the holy Angels So for Fear 2 Tim. 2. 11. If we suffer we shall also Reign with him if we deny him he will deny us So that you see it is not a matter of small moment whether we confess or no but a thing expresly enjoyned by God and that upon Terms of Life and Death 2. This Confession is of great use as conducing much to the Glory of God and the good of others 1. The Glory of God which should be the great scope and end of our Lives and Actions is much concerned in our confessing or not confessing what we believe When we boldly avow the truth it is a sign we are not ashamed of our Master Phil. 1. 20. According to my earnest expectation and hope that in nothing I shall be ashamed but that with all boldness as always so now also Christ shall be magnified in my Body whether it be by Life or by Death Ministry or Martyrdom he calls this a magnifying of Christ whereas flinching concealing halfing the Truth denying Confession it is called a being ashamed of Christ Luke 9. 26. Whosoever shall be ashamed of me and of my words as if his Name were a thing base unworthy not to be owned 2. The Good of others and their Edification is concerned in our confessing or not confessing No man is born for himself and therefore is not only to work out his own salvation but as much as in him lieth to procure the salvation of others and to bring God and his Truth into request with them therefore not only to believe with the heart that concerneth himself but to confess with the mouth that concerneth the good of others when we own the Truth though it cost us dear that tendeth to the furtherance of the Gospel Phil. 1. 12. 13. For I would ye should understand Brethren that the things which happened unto me have fallen out rather unto the furtherance of the Gospel so that my Bonds in Christ are manifest in all the Palace and in all other places c. But when we dissemble that is a scandal and a stumbling block to others whom we justifie and harden in a false way as Peter fearing them of the Circumcision dissembled and the Iews dissembled with him insomuch that Barnabas was carried away with their Dissimulation Gal. 2. 12 13. Men of publick Fame and Favour when they are not men of courage and of self-denying Spirits their temporizing may do a great deal of hurt and like a Torrent or Stream carry others with them Oh! let us beware of this Zuinglius saith Ad aras Iovis Veneris adorare sub Antichristo fidem occultare idem est As well worship before the Altars of Jupiter and Venus as hide our Faith under Antichrist Fear and weakness excuseth not the Fearful and Unbelieving are put with Murderers and Sorcerers and Idolaters and sent together to the Lake that burneth with Fire and Brimstone Revel 21. 8. Use 1. To reprove them that think it to be enough to own the Truth in their Hearts without confessing it with their Mouths This Libertinism prevailed at Corinth where they thought they might be present at Idols Feasts as long as in their Consciences they knew that an Idol was nothing The Apostle argueth against them 2 Cor. 6. and concludes his Argument thus 2 Cor. 7. 1. Having therefore these Promises dearly Beloved let us cleanse our selves from all filthiness of the Flesh and Spirit To pretend to serve God in my heart whosoever thinks so mocketh God and deceiveth himself he that warreth with the Enemies of his Prince and is as forward in Battel as any of the rest can he say I reserve the King my Heart and Affections Or when a woman prostituteth her Body to another will the Husband be content with such an Excuse that she reserveth her Heart for him God is not a God of half of a man he made the whole Body and Soul and will be served with both he bought both 1 Cor. 6. 20. Ye are bought with a price therefore Glorifie God in your Body and in your Spirits which are Gods Therefore you should not only
love him in your hearts but openly plead for him and maintain his quarrel The Devil asketh but Christs Knee Mark 4. 9. Fall down and worship me What were all the Martyrs of God rash inconsiderate that suffered so many things rather than lose their liberty in Gods service Would we be content God should deal with us as we deal by him glorifie their Souls only love their Souls but punish their Bodies eternally 2. Them that though not tainted with this Libertine Principle yet are afraid or ashamed to own the Truth 1. Some afraid because of Troubles and Persecution Hath Christ endured so much for us and shall we be afraid to own his Truth God forbid If I would fear whom should I be afraid of Mark 10. 28. Fear not them which kill the Body but are not able to kill the Soul but rather fear him who is able to destroy both Body and Soul in Hell Whom should a Child fear his Father or the Servants of his house So whom should we fear God or Man a Prison or Hell 2. Ashamed in Peace and out of Trouble ashamed to own Christ in such Company or to speak of God and his Word Oh Christians shall we be ashamed to speak for him that was not ashamed to dye for us or count Religion a Disgrace which is our Glory Would a Father take it well that his Son should be ashamed of him Are we ashamed of the Gospel the great Charter of our Hopes the Seeds of the new Life the Power of God to Salvation Rom. 1. 16. For I am not ashamed of the Gospel of Christ which is the Power of God to Salvation Oh shake off this baseness Iohn 5. 44. How can ye believe which receive Honour one of another and seek not the Honour that comes from God only Use 2. To exhort us to confess with the Mouth and to own the Truths we are perswaded of And here I shall handle the Case of Profession 1. How far it is necessary It is a matter intricate and perplexed and therefore I care not to comprize all cases but to the most notable I shall speak 2. As to the manner how this Profession is to be made 1. How far we are bound to Profess 1. The Affirmative 2. The Negative 1. The Affirmative 1. It is certain that the Great Truths must be owned and publickly professed or else Christ would not have a visible people in the World distinct from Pagans and Heathens Our Baptism bindeth us to this Profession and to all Practises consonant and agreeable with it Rom. 10. 10. With the Heart man believeth unto Righteousness and with the Mouth Confession is made unto Salvation To own Christ as the Saviour of the World evidenced by his Resurrection from the Dead 2. It is certain we must do nothing to contradict the Truth in the smallest matters 2 Cor. 13. 8. We can do nothing against the Truth but for the Truth Nothing contrary to the Glory of God or the prejudice of the least Truth whatever it costs us 3. In lesser Truths when they are ventilated and brought forth upon the Stage and God cryeth out Who is on my side who We ought not to give up our selves to an indifferency to hide our Profession for any danger 2 Pet. 1. 2. Wherefore I will not be negligent to put you always in remembrance of these things though ye know them and be established in the present Truth The Church of God is out of Repair sometimes in one point sometimes in another the Orthodoxy of the generality of men is usually an Age too short in things now asoot they go wrong or forbear to give help to the Church because the God of this World hath blinded their Eyes Fight Christ Fight Antichrist they are resolved to be lookers on 4. When our Non-Profession shall be interpreted to be a Denyal Thus Daniel cap. 6. 10. Opened his Caseznent which looked towards Jerusalem and prayed three times a day as he was wont We must rather suffer than deny the Truth by interpretation when such Practises are urged as cross a Principle and we comply 5. When others are scandalized by our Non-Profession or not owning the Truths of Christ that is not only with the scandal of Offence or Contristation but with the scandal of Seduction in danger to Sin and to run into error by our not appearing for God the Interest of Truth should prevail above our ease and private Content 4. When an account of my Faith is demanded and I am called forth to give Testimony for Christ especially by Magistrates Matth. 10. 18. Ye shall be brought before Governors and Kings for my sake for a Testimony against them and the Gentiles 1 Pet. 3. 15. Be always ready to give an answer to every one that asketh a Reason of the Hope that is in you provided it be not in scorn Prov. 26. 4 5. Answer not a Fool according to his Folly lâ—…st thou also be like unto him Answer a Fool according to his Folly lest he be wise in his own Conceit Answer and Answer not not out of curiosity as Herod questioned Christ many things but he answered him nothing Luke 23. 9. or to be a snare Isa. 36. 21. They held their Peace and answered him not a word for the Kings commandment was saying Answer him not nor parly with Rabshekah In such cases you must not cast Pearls before Swine left they turn again and rent you Mat. 7. 6. 7. When Impulsions are great and fair opportunities are offered in Gods Providence Acts 6. 17 16. While Paul waited for them at Athens his Spirit was stirred in him when he saw the City wholly given to Idolatry It is an Intimation from God that then it is seasonable to interpose for his Glory 2. Negatively which is to be forborn 1. Till you be fully perswaded in your own Mind of the Truth which you would profess for otherwise we shall appear with a various and doubtful Face to the World changing and wavering according to the uncertainty of our own thoughts and so make the Profession of Religion Ridiculous We often see cause to suspect what before we were strongly conceited of there is a certain credulity and lightness of believing which men are subject to now when this breaks out into sudden Profession men run through all Sects and Religions and so blast and blemish their own Service therefore what is contrary to the received Sense especially of the Godly ought to be weighed and weighed again before we appear to the World to be otherwise minded 2. When the Profession of a lesser Truth proves an offence to the weak and a disturbance to the Church and an hindrance of some greater benefit all private Opinions must give way to the great Law of Edification Rom. 14. 22. Hast thou Faith have it to thy self before God We must not perplex weak Souls with doubtful Disputations till they be established in greater things neither must the Peace of the Church
at our bitter cost I will walk at liberty non in angustiis timoris sed in latitudine dilectionis not streightned by fear but set at large by love I will walk at liberty for I seek thy Precepts In the Words observe 1. David's Privilege And I will walk at liberty 2. The ground of it For I seek thy Precepts The Points are two 1 Doct. To walk in the way of God's Precepts is to walk at liberty 2 Doct. The more we take care to do so the more we find this Liberty I seek that noteth an earnest diligence Both these Points will be made good by these three Considerations 1. The way of God's Precepts is in it self Liberty 2. There is a liberty given to walk in that way 3. Upon walking in that way we find it Liberty 1. The way of God's Precepts is Liberty Therefore his Law is called a Law of liberty Iames 1. 25. No such freedom as in God's service and on the contrary No such bondage as to be held with the cords of our own Sin 2 Pet. 2. 19. While they promise them liberty they themselves are the servants of corruption A liberty to do all we please is the greatest bondage There are three pairs of Notions in which men are extremely mistaken in Misery and Happiness Wisdom and Folly Liberty and Bondage Men think none miserable but the Afflicted and none happy but the Prosperous because they judge by the present ease and commodity of the Flesh therefore Christ in his Sermon on the Mount maketh it his drift to undeceive the World to shew that the Mourners and the Persecuted the Pure and the Meek they are the happy men Matth. 5. So in the Notions of Wisdom and Folly the World are mistaken Man that is an intelligent Creature affects the reputation of Wisdom and would rather be accounted Wicked than Weak But how do they mistake He is the Wise man in their account that can carry on his worldly business with success They judge of Wisdom and Folly not by the concernments of the other World but by present Interests Therefore the whole drift of the Scripture is to make us wise to salvation 2 Tim. 3. 15. to call us off from secular Wisdom and to teach us to become fools that we may be wise So they are out in the Notions of Liberty and Bondage All men desire liberty especially from Tyranny and base Servitude and so far they do well in the general but then they think that is onely liberty to do what they please and so the more they think to be and labour to be free in a carnal way the more Slaves they are The Service of God and strict walking with him they count a very Prison and thraldom and therefore cry out of bonds and yokes and cords Psal. 2. 3. Let us break their bonds asunder and cast away their cords from us and are impatient of any restraint Whereas on the other side to do what we list without check or control and to speak what we list and think what we list this they think the onely freedom Our tongues are our own who is Lord over us Whereas indeed he liveth the freest life that lieth under the Bonds of Duty that maketh conscience of Praying and Praising God and coversing and walking with him in a course of Holiness and the true Liberty is in walking in God's Statutes So that true Bondage and Liberty is little or nothing at all known and discerned in the World To make this evident unto you 1. I shall prove That carnal liberty is but thraldom 2. That the true liberty is in the ways of God 1. That câ—…al liberty 〈◊〉 but thraldom To understand this I must lay down one Proposition that conduceth to cure the great mistake about Liberty and Bondage That Liberty is not potestas vivendi ut velis a power to live as we list no it is to live as we ought potestas volendi quod lex divina jubet the life and spirit of Liberty lieth in that a power to do what we ought not a power to do what we will Ever since we drank in that poyson Ye shall be as Gods Gen. 3. 5. man affecteth a Dominion over himself and would be Lord of his own Actions sui juris at his own dispose do what he pleaseth Indeed if we had a perfect holy Understanding to guide us the danger would not be so great but now it is the greatest misery that can befal a man to be at his own dispose to do lawlesly what he will and therefore God's fearful and dreadful Judgment after all other courses tried is to give up men to the sway of their own hearts to do what they please Psal. 81. 12. So I gave them up to their own hearts lust and they walked in their own counsels to be left to our bruitish affections But to prove it 1. That infringeth a mans Liberty that hindreth and disableth him from prosecuting his great End which is to be truly happy Now thus doth the Carnal life and therefore this is true and perfect Bondage Though men live in their Bonds with as much delight as Fishes in their own Element yet that doth not alter the case they are Slaves for all that They that are after the flesh do mind the things of the flesh Rom. 8. 5. They seem to live at large but indeed they are in a spiritual Prison they cannot use the means that should make them happy They employ their whole time in the remote subservient helps to an happy Life in Pleasures and Honours and Profits as dissolute and carnal Factors and Servants who finding Contentment at the first Inn they come at spend most of their time and money there which should be spent at the Fairs and Mart for which they are bound Pleasure and Delight and Contentment of Mind and Body is a remote subservient help so competency of Wealth and some place wherein we may glorifie God these things are not to be desired for themselves nor in any great measure but subordinately in order to our great End Now when they entice and detain our Affections and we cannot look after our great End they break our Liberty for the less power we have to do that which we should desire to do the more Slaves are we 2. That which disordereth the Constitution of the Soul and puts Reason out of Dominion that certainly is spiritual Bondage and Thraldom Now when the Base prevail above the Honourable it is a sign a Country is enthralled where Beggars are on Horseback and Princes walk on foot Or as it is monstrous in the Body if the Head be there where the Feet should be and the Feet where the Head should be such a Deordination is there in the Soul when the Affections carry it and Lust taketh the Throne instead of Reason Tit. 3. 3. serving divers lusts and pleasures When a man yieldeth up himself to his own Desires he becometh a proper Servant Rom.
of a soft Heart which must be asked of God 2 Chron. 34. 27. Because thine heart was tender and thou didst humble thy self when thou heardest the words of the Lord against this place There was an high peace and calm at that time but a tender Heart relenteth at the Threatnings Beg of God to sosten thy Heart 2. There needeth eminent Holiness for such a Frame that we shine as Lights in the midst of a crooked and perverse Generation Phil. 2. 15. The Mourners must not be infected and tainted themselves but save themselves from an untoward Generation condemn the Sins of the Tâ—…es by their Conversation 3. We must have a Fear animated by Faith By Faith Noah was moved by fear concerning things unseen Heb. 11. 7. The danger of the Floud was unseen as yet and they married and gave in Marriage We must not judge of things by the present or by carnal Appearance there is a righteous Judge in Heaven Faith in his Word will shew us our Danger for God's Threatnings are all fulfilled and the more we seek to establish our selves by carnal Means the more our Ruine is hastened 4. There must be a grief set awork by a Love to God and the Souls of Men. In Calamities the true temper for Humiliation is a due Sense of our Fathers Anger and Brethrens Miseries in Sins our Fathers Dishonour and Man's Destruction those who are the same Flesh with our selves Now it should trouble us to see them in the way to eternal Ruine Of some have compassion making a difference And others save with fear pulling them out of the fire hating even the garment spotted with the flesh Jude 22 23 verses SERMON LX. PSAL. CXIX 54. Thy Statutes have been my Songs in the House of my Pilgrimage DAVID had in the former Verse expressed his great Trouble because of the increase of the Wicked and their Defection from the Law of God Now he sheweth what comforted him the Children of God have a great deal of divine Consolation from the Word in the midst of all their Sorrows and Evils of the present Life David's Comfort is here expressed 1. By the Matter or Object of it thy Stdtutes 2. The Degree of his Rejoycing intimated in the Word Songs The Effect is put for the Cause Joy and Mirth which usually breaketh forth into singing or the sign and indication for the Thing signified 3. The place where he rejoyced in the House of his Pilgrimage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheresoever I sojourn 1. By God's Statutes is meant his Word in general more especially the Precepts and Promises in the one we have the offer of Life in the other the way and means how to attain it In the Word is both our Charter and our Rule in both regards it is matter of Rejoycing Psal. 19. 8. The Statutes of the Lord are right rejoycing the Soul Nothing is commanded there but what is equitable in it self and profitable to us 2. By Songs a Metonymy of the Effect for the Cause or the Sign for the Thing signified such Pleasure Joy and Contentment as other men had in Songs David had in the Word of God Travellers use to lighten and ease the tediousness of the Way by Songs thy Word doth comfort me wonderfully Or you may take it literally the Themes and Arguments of his singing Profane Spirits must have Songs suitable to their Mirth as their Mirth is carnal so the Songs of carnal Men are obscene filthy and fleshly but an holy Man his Songs suit his Mirth and Joy he rejoyceth in the Lord and therefore his Songs are divine thy Statutes are my Songs Singing of Psalms is a delectable way of Edification which God hath not onely instituted in the Scriptures but Heathens saw an use of it by the light of Nature Aelian lib. 3. nat Hist. cap. 39. telleth us of the Cretians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a spiritual Channel wherein our Mirth may run Iames 5. 13. Is any merry let him sing Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the Harmony that is a natural Delight the Matter that is a spiritual Comfort I cannot exclude this because it is one way of expressing that Delight which we take in the Word but I prefer the former for David speaketh of the Comfort he took in keeping God's Precepts when they were violated by others 3. In the House of my Pilgrimage you may take it literally for the time of David's Exile when banished by Saul or driven from his Palace by Absalom when he fled from place to place and wandred up and down in great distress then God's Statutes by which his Life was directed Innocency vindicated Hopes confirmed both of present Support and seasonable deliverance were as Songs to him his real and cordial Solaces Wheresoever the Believer is or whatsoever his Case and Condition be he hath still matter of Rejoycing in the Word of God So had David when he was exposed to continual Wandrings without any fixed Habitation Indeed the Children of God in Babylon say Psal. 137. 4. How shall we sing the Lord's Song in a strange Land The meaning is not to exclude their own spiritual Delight and Solace but they would not gratify the carnal Pleasure of the Enemies with a Temple-song or subject Religion to their sportive fancies and humours Rather Metaphorically for the whole Course of his Life whether spent in the Palace or in the Wilderness in whatsoever place he was he was still in the House of his Pilgrimage so he accounted his best and his worst Condition compare verse 19. I am a Stranger in the Earth and Psal. 39. 12. I am a stranger with thee and a Sojourner as all my Fathers were with 1 Chron. 29. 15. We are Strangers before thee and Sojourners as were all our Fathers Not onely when hunted like a Partridge upon the Mountains but also when he was at Rest and able to offer so vast a quantity of Treasure for the building of the House of God Two Points are observable 1 Doct. That the Godly count this World and their whole Estate therein the House of their Pilgrimage 2 Doct. That during this Estate and the Inconveniencies thereof they find matter of Rejoycing in the Word of God 1 Doct. That the Godly count this World and their whole Estate therein the House of their Pilgrimage I shall not handle this Doctrine in its full Latitude having spoken largely thereof in the 19 Verse onely now a few Considerations 1. Here is no fixed Abode there where we live longest we count our home and dwelling not an Inn which we take up in our passage but the place of our constant Residence in this World We are onely in Passage and so should consider it Heb. 3. 14. Here we have no abiding City but we look for one to come whose builder and maker is God Here we stay but a little while passing through to a better Country The Mortality of the Body and the Immortality of the Soul
sheweth that we are all Strangers here for if here we do not live for ever and yet we have Souls that will live for ever there must be some other place to which we are tending The Body is dust in its Composition and Resolution Eccles. 12. 7. Then shall the Body return to the Earth as it was Nature may teach us so much but Faith that assureth us of the Resurrection of the Dead doth more bind this Consideration upon us We are Mortal and all things about us are liable to their Mortality and therefore here we must be still passing to another Place 2. Here we have no Rest Micah 2. 10. Arise and depart hence for this is not your Rest that is hereafter Heb. 4. 9. There remaineth therefore a Rest for the People of God Our Home we count the place of our Repose Now there is no Rest and Content in this World which is a place of Vanity Misery and Discomfort Yea to the Children of God there are stronger Motives than Crosses to drive them from the World daily Temptations and our often falling by them Crosses are grievous to all but Sin is more grievous to the Godly and nothing makes them more weary of the World then the constant indwelling and frequent outbreaking of Corruption and Sin Rom. 7. 24. Oh miserable Man that I am who shall deliver me from the body of this death The Apostle was exercised with many Crosses but this doth make him complain in the bitterness of his Soul not of his Misery but of his Corruption which he found continually rebelling against God Many complain of their Crosses that complain not of Sin to loath the World for Crosses alone is neither the Mark nor Work of Grace a Beast can forsake the place where he findeth neither Meat nor Rest but because we are sinning here whilst others are glorifying God this is the trouble of the Saints 3. They believe and look for a better Estate after this life is over 2 Cor. 5. 1. We know that if our earthly House of this Tabernacle were dissolved we have a building of God an House not made with hands eternal in the Heavens No Man can be a right Sojourner on Earth who doth not look for an abode in Heaven for that which doth most effectually draw off the heart of Man from this World is the Expectation of a far better State in the World to come 2 Cor. 4. 18. While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Heathens could call the World an Inn but they had onely glimmering Conceptions of another World A Christian that believeth it and looketh for it on God's Assurance he is onely the joyfull Stranger and the Pilgrim Common Sense will teach us the necessity of leaving this World but Faith can onely assure us of another they are Believers and Expectants of Heaven 4. They do not onely look for it but seek after it We reade of both looking and seeking Heb. 11. 14. They declare plainly that they seek a Country Heb. 13. 14. Here we have no continuing City but we seek one to come Seeking implyeth Diligence in the Use of Means all the Life of a Christian is nothing but the seeking after another Country every day advancing a step nearer to Heaven and therefore their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Conversation is said to be in Heaven Phil. 3. 20. This is their great business upon Earth to doe all to eternal Ends all other Works and Labours are but upon the bie and subordinate to this Their main care is to obtain this blessed Condition therefore they use Word Sacraments that they may grow in Grace Faith Repentance New obedience Every degree in Grace is another step towards Heaven Psal. 84. 4. Blessed is the man whose strength is in thee in whose hearts are the ways of them vers 6. They goe from strength to strength every one of them in Zion appeareth before God Some of the Sains are in Patria others in Via still bending homeward 5. Because they are so the Children of God are dealt with as Strangers Difference of scope and drift will procure alienation of Affection 1 Pet. 4. 4. Wherein they think it strange that you run not with them to the same excess of Riot speaking evil of you And Iohn 15. 19. If ye were of the world the world would love its own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Other cannot be expected but that the Servants of the Lord should be ill-rewarded and treated here not onely out of the Worlds Ignorance they know not our birth breeding expectations hope 1 Iohn 3. 2. Beloved now are we the Sons of God but it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is but Enmity as the different Carriage of the one puts a disgrace upon the course of Life which the other do affect the one fixeth their home here the other looketh for it elsewhere and the World is sensible this is an Excellency and therefore those that are at the bottom of the Hill envy and malign those that are a-top Use. Are we thus minded There are two sorts of men in the World the one is of the Devil and the other is of God for all men seek their Rest and Happiness on Earth or Rest in Heaven Naturally Men were all of the first Number for the Rational Soul without Grace accommodateth it self to the Interests of the Body but when sublimated and transformed by Grace the World cannot satisfy it and it can find nothing there which may finally quiet its desires for the new Life infused hath other aimes and tendencies As Saints are new born from Heaven so for Heaven and therefore the new Nature cannot satisfy it self in the injoyment of the Creature with the absence of God The Apostle saith while at home in the Body we are absent from the Lord 2 Cor. 5. 6 7. In this Life we are not capable of the glorious Presence of God it is not consistent with our Mortality And our being present with him in the Spirit is but a Tast that doth provoke rather then cloy the Appetite Rom. 8. 23. Our selves also which have the first-fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body These Tasts do but make us long for more they are sent down from Heaven to draw us up to that place of our Rest where this Glory and Blessedness is in fullness Now which sort are you of the City of God or under the Dominion of Sathan and the power of worldly Lusts 1. There are some that take up here and never consider whence they are nor whither they are
Precepts and that is filial and sincere Obedience and so they are said to keep God's Precepts not they who have no Sin in them but they who study to be free from sin and desire to please God in all things David had many failings and some of them of an high nature yet he saith I have kept thy Precepts His purpose and endeavour was to please God in all things The Apostles had many failings they were weak in Faith Passionate full of Revenge calling for Fire from Heaven a great many failings we may find upon record against them yet Christ returneth this general acknowledgment Iohn 17. 16. They have kept thy Word God accepteth of our endeavours when our defects are repented of he pardoneth them Iames 5. 11. You have heard of the Patience of Iob and we have heard of his Impatience too his cursing the day of his birth and his bold Expostulation with God but God putteth his Finger upon the Scar and mentions that which is commendable This sincere Obedience is known by our endeavours after Perfection and our repentance for defects For let me tell you here that perfect Obedience is required under the Gospel the Rule is as strict as ever it was but the Covenant is not so strict The Rule is as strict as ever it was we are still bound to perpetual personal and perfect Obedience otherwise our defects were no Sins For where there is no Law there is no Transgression Rom. 4. 15. but the Covenant is not so strict This perfect Obedience is not so indispensably required under the Sanction and Penalty of the Old Covenant for the Gospel though it alloweth or approveth of no Sin yet it granteth a pardon of course to some Sins as they are retracted by a general Repentance As Sins of Infirmity such as are Sins of Ignorance which had we known we would not have committed and Sins of Incogitancy and sudden Surreption which may escape without observation of them and Sins of violent Temptation which by reason of some sudden assault sway our Passions against the right Rule such Sins as do not arise out of an evil purpose of the Mind but out of humane frailty they are consistent with an Interest in this Covenant which alloweth a means of recovery by Repentance which the Law doth not The Law for one offence once committed doth condemn a Man without leaving him any way or means of recovery But the Gospel saith I came to call sinners to repentance Matt. 13. 9. It accepteth Repentance and doth not cast men off for Sins of Infirmity Where there is a general purpose to please God and an hearty sorrow when we offend him this is the sincerity which the Gospel accepteth of In the Law compleat Innocence is required in the Gospel Repentance is allowed and so he is said to keep God's Statutes that doth not voluntarily and impenitently goe on in a course of known Sin 2. Let me now shew the good that cometh to us thereby David saith indefinitely this I had not telling us what good or priviledge it was onely in the general 't was some Benefit that accrued to him in this life He doth not say this I hope for but this I had And therefore I shall not speak of the full Reward in the Life to come In Heaven we come to receive the full Reward of Obedience But a close Walker that waiteth upon God in an humble and constant Obedience shall have sufficient encouragement even in this Life Not onely he shall be blessed but he is blessed he hath something in hand as well as in hope As David saith in this 119 Psalm not onely he shall be blessed but he is blessed As they that travelled towards Zion they met with a Well by the way Psal. 84. 6. Who passing through the valley of Baca make it a Well the rain also filleth the Pools In a dry and barren Wilderness thorough which they were to pass they were not left wholly comfortless but met with a Well or a Cistern that is they had some Comfort vouchsafed to them before they came to injoy God's Presence in Zion some Refreshments they had by the Way As Servants that beside their Wages have their Vailes so besides the recompence of Reward hereafter we have our present Comforts and Supports during our course of Service which are enough to counterballance all worldly Joies and the greatest Pleasures that men can expect in a way of Sin Let me instance in the benefits that Believers find by walking with God in a course of Obedience that every one can say This I had because I kept thy Precepts First Peace of Conscience a blessing not to be valued and this we have because we keep his Precepts Isa. 32. 17. The work of righteousness shall be peace and the effect of righteousness quietness and assurance for ever They shall be free from those unquiet thoughts wherewith others are haunted A wicked man his Soul is in a mutiny one Affection warreth against another and all against the Conscience and Conscience against all but in an heart framed to the Obedience of God's will there is peace Pax est tranquillitas Ordinis When every thing keeps its place there is peace when the Elements keep their place and the Confederacies of Nature are preserved then there is peace so when a man walketh in a holy course there is peace when the thoughts and affections are under rule and government there is a serenity and quiet in the Soul Now this is never brought to pass in the Soul but by Obedience and holy walking according to the Rule of the new Creature Gal. 6. 16. As many as walk according to this Rule peace and mercy shall be upon them as upon the whole Israel of God Such an accurate and orderly life is the onely way of obtaining this peace and harmonious accord in the Soul so Psal. 119. 165. Great peace have they that love thy Law and nothing shall offend them not onely peace but great peace a peace that passeth all understanding a peace better felt than expressed and this resulteth from Obedience or the government of our hearts and ways according to the will of God look as chearfulness and liveliness accompanieth perfect health or the tunable motion of the spirits in the Body so this serenity and quiet in the Soul the regular and orderly motion of our faculties there is a sweet Contentment of mind resulting from it The peace of God shall keep your hearts and minds through Iesus Christ. In a troublesome World we need to have our hearts and minds kept and guarded from the assaults of temptations and diffident vexing cares and fears and therefore 't is mightily necessary in those times to get the peace of God without which the Soul is upon the rack Oh this sweet peace and calm that is in our hearts in the midst of all tempests and tossings from without a man is provided and fortified against the apprehension of injuries troubles
dangers and those heart-cutting cares which otherwise are apt to seize upon us This a Believer can say this peace of Conscience I had in the midst of all the troubles from without Now this peace others cannot have Isa. 57. 21. There is no peace saith my God to the wicked they have not this inward tranquillity and serenity of mind their Affections are so unruly and their Consciences so unquiet they are never able to rest But how can this be none seem to be less troubled than wicked men I answer there is a difference between a dead Sea and a calm Sea a stupid Conscience they may have but not a quiet Conscience their Consciences are stupified by drenching their Souls in worldly delights and pleasures but the virtue of this Opium is soon spent their Consciences are easily awakened by the Convictions of the Word the Sting of Afflictions the Agonies of Death well then this may the composed heart say I had this peace this serenity of mind because I kept thy Precepts Secondly Next to Peace of Conscience there is Joy in the Holy Ghost this is the Fruit of Peace as Peace is the Fruit of Righteousness Rom. 7. 14. The Kingdom of God consisteth not in meat and drink but in righteousness and peace and joy in the Holy Ghost First Righteousness and then Peace and then Joy in the Holy Ghost As joy of heart and gladness is the fruit of Temporal or Civil Peace when every man may sit under his own Vine and his own Fig-tree and reap the fruit of his labour without the danger of annoyance so now when a man can enjoy himself as being reconciled to God or being at peace with him and hath tasted of the Clusters of Canaan he can rejoice in hope of the glory of God Rom. 5. 11. This is that joy in the Holy Ghost which God doth graciously dispence to those that obey his Word and hearken to the motions of his Spirit Oh how may a Believer triumph and say This I had because I kept thy Precepts Joy is the fruit of Holiness and the Oil of Grace maketh way for the Oil of Gladness Psal. 119. 14. I rejoiced in the way of thy Testimonies more than in all riches David experienced the joys of Obedience and the joys of a Crown now saith David I rejoiced in the way of thy Testimonies more than in all riches not in the Contemplation but in the Way This was a Joy that did result from practical Obedience which is more than the Possessions and Treasures of the World Many picture Religion in their fancies with a sowr and austere face and think it inviteth men to nothing but harsh and unpleasant courses Oh no it inviteth you to the highest Contentment the Creature is capable of the joy in the Holy Ghost which is unspeakable and glorious A Sensualist that runs after the dreggy delights of the Flesh is the veriest fool in the World for he can never have any true Joy 't is but frisks of Mirth while Conscience is asleep but when it is gone it leaveth a Sting behind it Thirdly Increase of Grace This is another benefit we get by keeping God's Precepts They go from strength to strength Psal. 48. 7. As they that went to the Feast at Ierusalem they went from Troop to Troop so they are brought forward in their way to Heaven God that punisheth Sin with Sin rewardeth also Grace with Grace The one is the most dreadfull Dispensation that God can use when men have gone on in a course of Sin God often punisheth one Sin with another so that they are plunged deeper and deeper every day in the gulph of prophaneness But 't is most comfortable when Godliness encreaseth upon our hands and God is still perfecting his own work in us Rom. 6. 19. As you have yielded your members servants to uncleanness and to iniquity unto iniquity so now yield your members servants to righteousness unto holiness It standeth us upon to observe the growth of Grace as we were formerly conscious of the growth of Sin shall we be more earnest to damn our selves than to save our selves there is no man but in his carnal Estate might observe how he departed from God by degrees and his heart was hardned by degrees At first he had some Light and Conscience till he sinn'd it away and turned the back upon the Ordinances which might revive it and keep it awake and then his sin betrayed him further and further into a customary course of prophaneness I say a Carnal man may trace the growth of sin in his own heart step by step and say this I had because I slighted such a check of Conscience despised such an Ordinance fell into such an enormous practice for God forsaketh none till they first forsake him so may a Child of God trace his gradual encrease in holiness this I had by hearkening to the Counsel of God at such a time against the reluctancy of my Flesh. There is no Duty recovered out of the hands of difficulty but bringeth in a considerable profit to the Soul Prov. 4. 18. The way of the just is a shining light which shineth more and more to the perfect day Look as the Day decreaseth the Night increaseth till it cometh to thick darkness so by every Sin men grow worse and worse till at last they stumble into utter darkness But the way of the just is a growing light it increaseth always into more durable resolutions and exact practice of Godliness till it comes to the High-noon of perfection David taketh notice of the fruit of Obedience Psal. 18. 24. The Lord accept of me according to the cleanness of my hands Fourthly Another benefit that we have is many gracious Experiences and Manifestations of God vouchsafed to us in the way of Obedience In the present World God and Believers are not strange to one another a man that walketh close with him will meet him at every turn Psal. 17. 15. As for me I will behold thy face in righteousness The Psalmist there preferreth his present condition before the greatest happiness of carnal men why because he had opportunity of beholding the face of God or enjoying the Comforts of his presence But how in Righteousness in a strict course of Obedience If God be a stranger to others they may thank themselves Ioh. 14. 21. He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me is loved of my father and I will love him and manifest my self to him Holiness is the onely way to clear up our right to these great Comforts of the Gospel and if you would get Experience of them make Conscience of Obedience and be exact and punctual with God and you will not want your refreshments and visits of love and expressions of his grace and favour to you those sensible proofs and manifestations God will not give to us but in a way of Obedience so the Promise runneth He
runs low by being parted and disperst in several Channels but God that is Infinite cannot be lessened 4. He is an Eternal Good and so the most durable Portion He is my Portion for ever Psal. 73. 22. The good things of this life are but like Flowers they be for a Season and then they wither they are perishing and of a short continuance we carry away nothing of it in our hands when we goe to the Grave when we leave all other Portions and Inheritances then we begin to take possession of this Portion yea at that time when Men see the vanity of making other things their Portion a Child of God sees the happiness of his Portion at death Death blows away all vain deceits then carnal Men begin to perceive their error when their Portion comes to be taken away from them then what indignation have they upon themselves for the folly of their choice how the World hath deceived them A Godly Man hath the beginning here then he comes to have a consummate and most perfect enjoyment of it Death cannot separate us from our Portion Indeed it separates us from all things that with-hold us from it but it 's a means to perfect our union with God and make way for our full fruition of him Well then if this be that which is required in a Portion that it be Good there is none Good but God he is Originally Independently Chiefly Infinitely and Eternally Good and therefore there is reason why we should choose God for our Portion Secondly That a thing be our Portion it is necessary that we have an Interest in it and Title to it not only that it be good but that we may claim it as ours for that 's that which sweetneth every thing to us that it is ours to use Now God is not onely Good but he is also ours he makes over Himself to us in Covenant Gen. 17. Therefore we may lay claim to Him as a man to his Patrimony or Inheritance to which he is born and say Lord thou art mine Zech. 13. 9. I will say it is my People and they shall say the Lord is my God As God owns an Interest in them so they own Him He is my God I will be thy God so saith God in the Covenant it is more then if God had said I will be thy Friend thy Father these are notions of a limited Sence But I will be thy God that hath an Infinite importance a greater weight and efficacy in that expression I will be thy God that is I will do thee good in a way of an Infinite and Eternal Power And that 's the reason why Christ proves the Resurrection from thence Matth. 22. 32. I am the God of Abraham c. for to be a God to any is to be a Benefactor to them and a Benefactor becoming an Infinite and Eternal Power Therefore certainly it assures us of greater things then this life affords something becoming a God to give If God be Abrahams God a God to his whole Person his Soul is not Abraham then it strongly proves the Resurrection of the Body then Abraham both Body and Soul must have a happiness greater then this Life can afford Hence that expression of the Apostle Heb. 11. 16. God is not ashamed to be called their God These words seem as if they did express Gods condescension as if He would be called the God of a few Patriarchs No the meaning of the Words is this in regard of the slenderness of their present condition God could not with honour what be a God to Iacob and suffer him to have such a wandering Life He might be ashamed to be their God if he had not better things to bestow upon Him But He hath provided for them a City a heavenly Kingdom Not onely given them that which they enjoyed in houses their Flocks and Herds which were multiplâ—…ed these were slender things to take up the whole significancy of that Expression I will be their God But now God is not ashamed to be called their God that is God can with honour and without shame take that Title upon Him for he hath everlasting happiness in the World to come to bestow upon them Thus what ever God is hath or can do it is thine Look as the Apostle saith Heb. 6. That when God had no greater thing to swear by he swore by Himself so we may say when he had no greater thing to bestow upon his People he gives and â—…estows Himself as fully and wholly made over himself to every believing Soul so that they have as full a plea and sure right to God as any man hath to his Patrimony to which he was born I will act answerably becoming an Infinite Power and Goodness for thy Good This is the significancy of that ample and glorious Expression which God useth in the Covenant of Grace As when a Covenant was made between the King of Israel and the King of Iudah the tenour of it was my Horses are as thy Horses my Strength as thy Strength 1 Kings 22. So whatever is God's is ours for our benefit and what is ours is God's for his Service Mark God not onely saith I will be yours but be a God that is I will act like a God In pardon of sin Hos. 11. 9. I will not return to destroy Ephraim for I am God and not man He will not pardon as a man but as a God Mans patience is soon spent and soon tired what seven times a day forgive my Brother But he will pardon as a God And so when he Sanctifies he will Sanctifie as a God 2 Pet. 1. 4. By his Divine Power he hath given unto us all things that pertain unto Life and Godliness And so in Defence and Maintenance which is part of the Covenant I will Feed Maintain Protect thee as a God that is not as one that is to be limited in the course of second Causes when he please he can give us Water not only out of the Fountain but out of the Rock when there is nothing visible to supply and maintain you then I will be a God then He will glorify us like a God like an Infinite and Eternal Power For as God is an Infinite God so he gives us a far more exceeding weight of Glory and as an Eternal God he gives us an Eternal weight of Glory 2 Cor. 4. 17. The Glory he bestows upon us suits with the Infiniteness and Eternity of his Essence As it is said of Araunaâ—… that was of the Royal extraction of the Iebusites He gave like a King to a King worthy of his Blood and descent he had a generous mind so God will give like a God therefore he not onely saith I will be thine but be thy God You think it much when you view a large compass and can look abroad and say all this is mine but one that hath chose God for his Portion hath much more to say God is mine
or a serious searching and inquiring in what Condition we are before God This is necessary to Conversion and turning to the Lord Lam. 3. 40. Let us search and try our ways and turn unto the Lord. There needeth a serious calling our selves to an account or a strict view and survey of our former Courses if we would amend what is amiss in them and still as we renew our Repentance this Course must we take 2. As it relateth to present Actions or the Ways wherein we are to walk so it implieth prudent Consideration before we doe any thing let us see our Warrant that we may doe nothing but what is agreeable to God's Word Prov. 4. 26 27. Ponder the paths of thy Feet and let all thy Ways be established Turn not to the right hand or to the left remove thy foot from evil We have a narrow Line to walk by but a foot of Ground to go upon and therefore we should not walk at hap-hazzard but with much exactness Eph. 5. 15. See that ye walk circumspectly not as fools but as wise therefore we need to weigh all our Actions in the ballance of the Sanctuary that if any thing displease God we may avoide it The Conscience of our weakness and the strictness of our Rule should make us take the better heed to our selves 3. With respect to the Tendency and Issues of things and so it noteth Fore consideration or Deliberation in order to Choice God biddeth his People stand upon the ways and see and enquire after the old paths which is the good way and walk therein Jer. 6. 16. As Travellers when they are at a loss or in doubt of their way seeing divers paths before them are carefull to informe themselves aright that they may take the next readiest and best way for their Journeys end An awakened Conscience is like Hercules in Bivio there are two ways present themselves the way of Sin and Flesh-pleasing and the way of God's Commandments or as it is Matth. 7. 13 14. the broad way and the narrow way the broad way of Sin seemeth pleasant and inticing but it leadeth to death the narrow way is rough and craggy troublesome to Flesh and Bloud but the end is Life and Peace Now the Soul debateth upon the Choice which of these is better by weighing the loss and gain on either side and the final Issue and Tendency of both these ways or rather the awakened Soul â—…s in the case of a Man that is yet to choose or like a Man that is out of the way and wants his usual marks he bethinketh himself if I go on in this broad beaten roade of Corruption I am sure to go down to the Chambers of Death and perish evermore Oh but let me make a stop it is better to take God's Direction than the way of mine own Heart it is a way that will undoe me for ever hitherto I have gone awry how shall I doe to get into the right way I would be happy and this Course will never make me so surely it is better to take God's Counsel than to please the Flesh. No Course will satisfy Conscience no Course will make you happy but a Life led according to the Word of God Thus you see it implieth 1. An examination of our past Course or a looking into our own Estate 2. A carefull watch over future Actions 3. A consideration of the issue and event of things I have viewed my life past I have been wrong and I see it will be bitterness in the issue therefore I purpose to give up my self to a course of Obedience and therefore to consider well of my Actions for the future Now this is a Work that is not once to be done but always As often as we look to our selves we shall finde something that needeth amendment and therefore we need to press the Heart with new and pregnant thoughts to minde our Duty and to use constant Caution and taking heed to our ways that we may not goe wrong Psal. 39. 1. Thus did David to keep his Heart right I thought on my ways 2. The Objects of this consideration or the things that must be considered that may be gathered out of the former discourse But 1. Who made thee Eccl. 12. 1. Remember thy Creator in the days of thy Youth It is a great advantage to call to mind whose Creatures we are for this will shame us that we have done no more than we have done for Him from whom we have all that we have and this in Youth when the effects of this creating bounty are most fresh upon our Senses in good earnest consider who was it that made thee a reasonable Creature Not a Stone and without Life nor a Plant and without Sense nor a Beast and without Reason but a Man with Reason and Understanding and Will and Affections that thou mayst know him and love him and enjoy him And hast thou never thought of the God that made thee Art thou of those Hair-brain'd Fools that goe on rashly in a course of Sin and God is not in all their thoughts Psalm 10. 4. How canst thou look upon the Body without thoughts of him whose workmanship it is or think of thy Soul without thinking of God whose Image and Superscription it bears and without whom thou canst not so much as think shall it be troublesome to thee to have frequent thoughts of God when thou canst go musing of Vanity all the day long shall every trifle find a room in thy Heart when God findeth no room there He is not far from every one of us Acts 17. 27. but we are far from him He is before thee behind thee round about thee yea within thee or else thou couldst not keep thy Breath in thy Body for a moment and wilt thou not then take some time to season thy Heart with thoughts of God the first miscarriage of Men came from this Rom. 1. 28. They liked not to retain God in their Knowledge thoughts of God and right opinions of God were a burthen to them and therefore they gave up themselves to an ungodly Course and evil State of Mind And wilt thou put such a scorn and contempt upon thy Creatour as never seriously to think of him yea when thoughts of God rush in upon thy Mind to turn them out as unwelcome Guests this is to degenerate into the State of Devils a part of whose torment it is to think of God they believe and tremble the more explicite thoughts they have of the Name of God the more is their Horrour increased Oh then let thy Meditations of God be sweet and serious Psalm 104. 34. Every thing that passeth before thine eyes proclaim an invisible God an Infinite and Eternal Power that made thee and all things else shall the Heavens above the Earth beneath thee say Remember God and every Creature every pile of Grass thou treadest upon call to thee Remember God and wilt thou be so
's the reality Matth. 22. 7. They which were invited to the Wedding varnished their denial over with an excuse Delay is a denial for if they were willing there would be no excuse To be ridd of importunate and troublesome Creditors we promise them payment another time and we know our Estate will be more wasted by that time it is but to put them off So this delay and putting off God is but a shift Here 's the misery God always comes unseasonably to a carnal heart It was the Devils that said Matth. 8. 29. Art thou come to torment us before our time Good things are a torment to a carnal heart and they always come out of time Certainly that 's the best time when the word is prest upon the heart with evidence light and power and when God treats with thee about thine eternal peace Reason 6. There are very urgent reasons to quicken us to make hasâ—…e 1. The state wherein we are at present is so bad and dangerous that we can never soon enough come out of it The state of a man in his Carnal condition is compared in Scripture to a Prison Rom. 11. 32. God hath concluded or shut them all up in unbelief And mark it is a Prison that is all on fire Oh when poor Captives are bolted and shut up in a flaming Prison how will they run hither and thither to get out So should we run and strive to get out of this flaming Prison You cannot be too soon out of the power of the Devil or from under the curse of the Law the danger of hell fire and the dominion of sin Matth. 3. 7. Who hath warned you to flee from the wrath to come He doth not say to goe nor to run but to flee Fleeing from wrath to come that 's the truest motion And so Heb. 6. 18. They which had the avenger of blood at their heels fled for refuge to take hold of the hope set before them If there be poyson in our Bowels we think we can never soon enough cast it out If fire hath taken hold of a building we do not say we will quench it hereafter the next week or next moneth but think we can never soon enough quench it Or if there be a wound in the Body we do not let it alone till it 〈◊〉 and rankle Christians you may apply all this to the present case here the danger is greater There is no Poyson so deadly as Sin which hath infected all Man-kind no wound so dangerous for that will be the death of Body and Soul no fire so dreadfull as the wrath of God therefore we cannot soon enough come out of this condition 2. We cannot be happy soon enough for the state we make after is the arms of God the bosome of Iesus the hopes of Eternal Life we cannot soon enough get within the compass of such priviledges Oh shall Christ lie by as a dead Commodity or breaded ware It shews we know not the gift of God Iohn 4. If we had a due sense and value of his Excellency we would take the morning Market and let not Christ Iesus with all his benefits lie by as a Commodity that may be had at the last at any time of the day we would look upon him as the quickest ware in the Market and flock to him as Doves to the windows Isa. 6. You would force your way that you might get into his heart you would count all things but dross and dung that you might gain him It will be sweet to be incircled in the embraces of Iesus Christ to have his left hand under your head and his right hand to embrace you Cant. 2. 6. and will you delay when he stands offering himself and stretching out his hands all the day long to receive you SERMON LXVIII PSAL. CXIX 60. I made haste and delayed not to keep thy Commandments I Come now to the Application Use 1. Is to reprove the dallying with God which we are conscious to in the work of Conversion which is so common and natural to us We are apt to put off God from time to time from Child-hood to Youth from Youth to Mans-age from Mans-age to Old-age from Old-age to Death-bed and so the Devil steals away one hour after another till all time be past I shall 1 speak of the causes of this delay 2 represent the hainousness of it that you may not stroke this sin with a gentle censure and think lightly of the matter I. Of the causes of this delay 1. Unbelief or want of a due sense or sight of things to come If men were perswaded of Eternal Life and Eternal Death they would not stand hovering so long between Heaven and Hell but presently engage their hearts to draw nigh to God But we cannot see afar off 2 Pet. 1. 9. Nature is purblind to carnal hearts there 's a mist upon Eternity they have no prospective whereby to look into another World therefore it hath no influence upon them to quicken them to more speed and earnestness If we had a due sense of Eternal Death surely we would be sleeing from wrath to come no motion should be earnest and swift enough to get from such a danger If we had a due sense of Eternal Life we would be running to take hold of the hope that is before us Heb. 6. 18. 2. Security If men have a cold belief of Heaven and Hell if they take up the currant opinions of the Country yet they do not take it into their serious thoughts they put far away the evil day Amos 6. 3. Things at a distance do not startle us as a clap of Thunder afar off doth not fright us so much as when it is just over our heads in our own Zenith We look upon these things as to come so put off the thought of them Next to a want of a sound belief the want of a serious consideration is the cause why men dally with God If we had the same thoughts living and dying our motions would be more earnest and ready When Death and Eternity is near we are otherwise affected than when we look upon it as afar off One said of a zealous Preacher he Preacheth as if Death were at my back Oh could we look upon Death as at our back or heels if men did but consider that within a few dayes they must go to Heaven or Hell that there is but the slender thread of a frail Life upon which they depend that is soon fretted asunder they would not venture any longer to be out of a state of Grace nor dally with God But we think we may live long and time enough to repent by leisure we put far off the day of our change and so are undone by our own security 3. Aversness of heart from God That which makes us desirous to stay longer in a way of Sin doth indeed make us loth to turn at all and what 's that Obstinacy and unsubjection
preference of Christ above other things Phil. 3. 7 8 9. I count all things loss for the excellency of the Knowledg of Christ c. Christ is apprehended as more necessary for the Soul it cometh to him under an apprehension of a deep want and with a broken-hearted sense of misery we are undone without him We are not so though we want or lose the World God can repair us here will at last save us without these things Luke 10. 42. but one thing is needfull Christ is esteemed more excellent the rarest Comforts of the World are but base things to his Grace but dung and dross in comparison not onely uncertain but vain and empty as to any real good Iob 27. 8. For what is the hope of the Hypocrite though he has gained when God taketh away his Soul Christ is more beneficial to a poor Sinner in him alone true Happiness is to be found therefore we must suffer any thing rather than offend our Saviour Rom. 8. 39. No Creature is able to separate us from the love of God in Christ Iesus our Lord. 2. No true Love Religion without self-denial in one kind or another is a Christianity of our own making not of Christs We call out the easie safe part of Religion and then we call this love to God and love to Christ. No the true Christian love is to love God above all Now one branch of loving God above all is to part with things near and dear to us when God calleth us so to doe We must be contented to be crucified to the World with our Lord and Master Matth. 10. 37. He that loveth Father or Mother or Son or Daughter more than me is not worthy of me An underling love Christ will not like or accept 2. On this condition we possess and enjoy the good things of this World namely to part with them when God calleth us thereunto We are not absolute Owners but Tenants at will Haggai 2. 8. The silver is mine and the gold is mine saith the Lord of Hosts The absolute disposal of the Riches and Wealth of the World belongeth unto God who hath all these things with the power to dispose of them as he pleaseth Therefore he is to be eyed acknowledged and submitted unto in the ordering of our Lot and Portion Hos. 2. 9. I will return and take away my Corn in the time thereof my Wine in the season thereof and will recover my Wool and my Flax given to cover her nakedness God still retaineth the dominion of the Creatures in his own hand and we have but the Stewardship and Dispensation of them he will give and he will take away at his own pleasure They are deposited in our hands as a trust for which we are accountable therefore if God demand there should be an Act of voluntary submission and subjection on our part If we enjoy them as our own by an original right exclusive to God we are Usurpers but not just Possessors we have indeed a subordinate right to prevent the incroachment of our fellow Creatures but that is but such a right as a man hath in a Trust or a servant to his working Tools Surely God may dispose of his own as he will if we give it for God's Glory or lay out our wealth in his Service God's right must be owned 1 Chron. 29. 14. For all things come of thee and of thine own have we given thee If God take it away by immediate Providence it was his own Iob 1. 21. The Lord gave and the Lord hath taken away if by men if we lose any thing for God it is his own that we lose 3. Our gain in Christ is more than our loss in the World both here and hereafter So his promise Mark 10. 29 30. Verily I say unto you there is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the gospels but he shall receive an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions and in the world to come eternal Life Our Religion promiseth us Spiritual recompence in this World and Eternal in the other but exempteth us not from Persecutions He that hath an heart to quit any thing for Christ shall have it abundantly recompensed in the world with a reward much greater in value and worth than that which he hath forsaken sometimes more and better in the same kind as Iob's estate was doubled and Valentinian that left the place of a Tribune or Captain of Souldiers for his conscience and got that of an Emperour If not this he giveth them a greater portion of his Spirit and the Graces thereof more peace of Conscience and joy in the Holy Ghost and this is an hundred fold better than all that we lose Now this we have with persecution Iohn 16. 33. These things have I spoken unto you that in me you might have peace in the World you shall have Tribulation But then for the World to come then all shall be abundantly made up to us in Eternal Life when we shall reign with Christ in his heavenly Kingdom This is all in all to a Christian that which is lost for God is not lost Surely in Heaven we shall have far better things than we lose here 4. Because the wicked never overcome but when they foil us of our Innocency Zeal and Courage The victory of a Christian doth not consist in not suffering or not fighting but in keeping that which we fight for a Christian is more than a Conqueror Rom. 8. 37. Scias hominem Christo deditum mori posse vinci non posse He may lose goods lose life yet still he overcomes whilst he is faithfull to his Duty Those that were as Sheep appointed to the slaughter and killed all the day long they were oppressed and kept under yet were more than Conquerors The way to conquer is by Patience and Zeal though we be trodden down and ruined not by getting the best of opposite factions but by keeping a good Conscience and Patience and Contentedness in sufferings If God be honoured if the Kingdom of Christ be advanced by our sufferings we are victorious Rev. 12. 11. They overcame by the blood of the Lamb and by the word of their Testimony and they loved not their lives unto the death That is an overcoming indeed to dye in the quarrel and be the more glorious Conquerors As long as a Christian keepeth the faith whatever he loses in the contest he has the best of it 2 Tim. 4. 7. I have fought a good fight I have finished my course I have kept the faith c. Our victory is not to be measured by our Prosperity and Adversity but our faithful adherence to God though the Devil and his Instruments get their will over our bodies and bodily interests yet if he get not his will over our Souls we conquer and
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
good Deut 6. 24. And the Lord commandeth us to doe all the Statutes to fear the Lord our God for our good always that he might preserve us alive as it is at this day That he may with honour perform and make good all that he hath promised Gen. 18. 19. For I know him that he will command his Children and his Houshold after him and they shall keep the way of the Lord to doe justice and judgment that the Lord may bring upon Abraham that which he hath spoken of him The Obstructions removed and Grace flows out freely 2. Tryals sent by him are not above measure 1 Cor 10. 13. There hath no temptation taken you but such as is common to men but God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it Isa. 27. 8. In measure when it shooteth forth wilt thou debate with it he stayeth his rough wind in the day of the East-wind He dealeth with much discretion and moderation not according to the greatness of his Power or the hainousness of their sin but observeth our strength what we are able to bear 3. His Punishments are not above Deservings Ezra 9. 13. Seeing that thou our God hast punished us less than our iniquities deserve Job 11. 6. Know therefore that God exacteth of thee less than thine iniquity deserveth 4. He is not hard to be pleased nor inexorable upon every failing Mal. 3. 17. And they shall be mine saith the Lord of Hosts in that day when I make up my Iewels and I will spare them as a man spareth his own son that serveth him Many think God watcheth occasions to destroy them or at least to molest and trouble them no he passeth by many weaknesses or else what would become of the best of his Children pardoneth many sins where the heart is sincere 2 Chron. 30. 18 19. The good Lord pardon every one that prepareth his heart to seek God the Lord God of his Fathers though he be not cleansed according to the preparation of the Sanctuary 4. If he doth not give them the good things of this world he giveth them better in lieu of them While they are here in this world they have those things not onely that are good but make them good which cannot be said of all the things of this world they may easily make us worse but they cannot make us better He giveth them such things as tend to the enjoyment of the chiefest Good which is Himself As he is a good God he pardoneth their sins Psal. 25. 7. Remember not the sins of my youth for thy goodness sake O Lord. That is one of the effects of his Goodness to them He directs them in the way of Life Psal. 25. 8. Good and upright is the Lord therefore will he teach sinners in the way He beginneth carryeth on and compleateth their Salvation 2. Thess. 1. 11. Wherefore also we pray always for you that our God would count you worthy of his calling and fulfill all the good pleasure of his Goodness and the work of Faith with power Thus he giveth the best things though he deny some common things which are no arguments of his special Favour and it is dangerous to have our eyes fastned upon other wants when we have these things and to repine against God who hath dealt graciously with us in the higher expressions of his Love 5. The evil things of this World which are not good in themselves he turneth to good Rom. 8. 28. All things shall work together for good to them that love God He is able to bring Light out of Darkness or give Light in Darkness or turn darkness into light to give inward joy and comfort under all calamities to support and sustain under all heavy pressures and to deliver out of all distresses 6. He doth give them so much of the good things of the World as is convenient for them Psalm 34. 9. Oh fear the Lord ye his Saints for there is no want to them that fear him Psal. 84. 11. The Lord God is a Sun and a Shield the Lord will give Grace and Glory and no good thing will he with-hold from them that walk uprightly He giveth Protection when it is necessary Nahum 1. 7. The Lord is good a strong hold in the day of trouble and he knoweth those that trust in him Ezra 6. 22. The Hand of our God is upon all them for good that seek him He hath a great inclination to diffuse his Benefits 7. His doing good is chiefly in the World to come Iohn 12. 26. If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honour Here he is with them in Troubles there they shall be with him in Glory here he can put marks of Favour upon them and distinguish between those that serve him and those that serve him not Mal. 3. 17. They shall be mine saith the Lord in that day when I make up my Iewels and I will spare them as a man spareth his own Son that serveth him there he will manifest his Favour in the face of all the world Use 2. To perswade you to become the Servants of God you will have a good Master if you be what you profess to be Every Christian should say as Paul did Acts 27. 23. The God whose I am and whom I serve He is God's and serveth God 1. He is God's by Creation for he made him out of nothing Psal. 109. 3. Know ye that the Lord he is God it is he that hath made us and not we our selves we are his People and the Sheep of his pasture Col. 1. 16. All things were created by him and for him by Redemption 1 Cor. 6. 20. Ye are bought with a price therefore glorifie God in your Body and your Spirit which is God's by Covenant Isa. 44. 5. One shall say I am the Lords and another shall call himself by the name of Jacob and another shall subscribe with his hand unto the Lord and sirname himself by the name of Israel Ezek. 16. 8. I sware unto thee and entred into covenant with thee saith the Lord and thou becamest mine And so voluntarily he is God's wicked men are God's in right but against their wills the Godly are willingly God's A man will never be hearty in his obedience and subjection till he look upon himself as God's See an instance in the Wicked whose ungodliness and rebellion against God cometh from looking upon themselves as theâ—… own Psal. 12. 21. Who have said with our tongues will we prevail our lips are our own who is Lord over us Their time their own wealth their own interest their own Bodies their own Souls their own and therefore think they may imploy all these things as they please On the other side Take an
the Creature is sanctified and the heart kept humble 1 Tim. 4. 4 5. Every creature of God is good and nothing to be refused if it be received with Thanksgiving for it is sanctified by the word of God and Prayer an Acknowledgment from whom it cometh 2. It suppresseth murmuring and that fretting quarrelling impatient and distrustfull humour which often sheweth it self against God even sometimes in our Prayers and Supplications Nothing conduceth more to quiet our Hearts in a Dependance upon God for the future and to allay our distrusts discontents and unquiet thoughts than a holy Exercise of Thanksgiving Phil. 4. 6. Be carefull for nothing but in every thing by Prayer and Supplication with Thanksgiving let your requests be made known to God Bless him for favours already received and you will leave the burden of your Care upon him for the future God is where he was at first and what he hath done he can do still The Use is To press us to the serious and frequent discharge of this Duty it is a Duty very necessary very profitable and very delightfull but usually we are backward are not as carefull to render thanks for the injoyment of Blessings as we are earnest and importunate in the want of them It cometh to pass partly by the greediness of our Desires as a Dog that swalloweth up every bit that is cast to him and still looketh for more Vidisti aliquando canem saith Seneca missa à Domino frusta panis aut carnis aperto ore captantem quicquid excipit protinus integrum devorat semper ad spem futuri hiat This is an Emblem of us we swallow whatever the bounty of God throws forth without thanks and still we look for more as if all the former Mercies were nothing therefore are warm in Petitions but cold raw and unfrequent in Gratulations Partly when we have Mercies we know not their value by the enjoyment as much as by the want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil. A thing too near the Eye cannot be seen it darkeneth us with its splendour God must set things at a distance to make us value them Therefore we are more prone to complain than to give thanks Partly from Self-love when our turn is served we neglect God as the Raven returned to Noah no more when there was floating Carrion for it to feed upon Gen. 8. 7. Wants try us more than Blessings Hos. 5. ult In their Affliction they will seek me early Our Interest swayeth us more than our Duty Partly from a dark legal Spirit which will not own Grace when it is near us when Christians look altogether in the glass of the Law to exclude the comfort of the Gospel and to keep themselves under the rack of perplexing Fears To remedy this 1. Let us acknowledge God in all that we do enjoy Hos. 2. 8. She did not consider that I gave her Corn and Oyle and Flax. We are unthankfull to God and Man but more to God Comforts that come from an invisible hand we look upon them as things that fall out of course and so do not praise the giver therefore let us awaken our hearts to the remembrance of God Whosoever be the next hand it is by his Providence and there is reason he should be praised and owned It is not he that brings the Present but he that sendeth it that deserveth our thanks Beasts will own their Benefactour Isa. 1. 3. The Ox knoweth his Owner and the Ass his Masters Crib And if God be our Benefactour he must be owned and loved If a Man give us but a small Summe or a parcel of Land how do we court him or observe him less reason why God should look upon us who is so high A small Remembrance from a great Prince no way obliged no way needeth me to whom I can be no way profitable is much valued and will I not acknowledge God in his gifts When you were in distress you acknowledged he alone could send you help and had high thoughts of the Mercy then what promises did you make The Mercy is the same now that it was then therefore you should have the same apprehensions of it 2. Let us not give thanks by the heap but distinctly acknowledge God's Mercies in all cases Particulars are most affective let us come to an account for God and recollect the passages of our Lives what he hath done for Body and Soul Psalm 139. 17. How precious also are thy thoughts unto me O God how great is the sum of them What he hath done for us before time in time and provided for us when time shall be no more The beginning of his treaty with us the progress of his Work the many failings we were guilty of his Patience in bearing with us his Goodness in hearing of us his giving forgiving keeping us from dangers in dangers and deliverances out of dangers What supplies and supports we have had what visits of love warnings awakenings of heart 3. Let us trace the Benefits we enjoy to the Fountain of them the Love of God then we will say Psalm 138. 2. I will praise thy Name for thy loving kindness and truth This is not onely to drink of the Stream but of the Fountain there the Water is sweetest When we see all this coming from the special Love of God to our Souls Otherwise God may give in Anger Hos. 13. 11. I gave them a King in mine anger as he gave the Israelites meat for their lusts Isa. 38. 17. Thou hast loved me from the grave this commendeth all Experiences maketh us love God again 4. Compare your selves with others your betters who would be glad of your leavings their Nature Disposition Endowments better than yours yet receive less from God He hath not dealt so with any Nation Whence is all this to me Iohn 14. 22. Lord how is it that thou wilt manifest thy self to us and not unto the world Many would be glad of our Reliques 5. Consider your Unworthiness Gen. 32. 10. I am not worthy of the least of all the mercies and of all the truth which thou hast shewed unto thy servant 2 Sam. 7. 18. Who am I O Lord and what is my house that thou hast brought me hitherto Pride is the cause of discontent Where all is received freely there is no cause of discontent much of giving thanks if we have any thing When we look to desert we may wonder more at what we have than what we want If afflicted destitute kept low and bare it is a wonder we are not in Hell All this is spoken because men are not thankfull We are eager till we have Blessings but when we have them then barren in Praises unfruitfull in Obedience like little Children forward to beg Favours but careless to acknowledge what they have received 3. Doct. That in our thankfull acknowledgments we should take notice of God's Truth as well as his Benignity and Goodness David owned the
sufficiently sheweth how good it is to have the Mind illuminated and endowed with the true Knowledge of things In handling this Point I shall shew 1. What is the use of a sound Mind 2. Why this should be so often and earnestly asked 1. What is the use of a sound Mind There is a threefold Act of Judgment 1. To distinguish 2. To determine 3. To direct and order 1. To distinguish and judge rightly of things that differ that we may not mistake Errour for Truth and Evil for Good So the Apostle maketh it the great work of Judgment to discerne between Good and Evil Heb. 5. 14. But strong meat belongeth to those that are of full age even those who by reason of use have their Sense exercised to discerne both good and bad The things that are to be judged are true and false right and wrong necessary or indifferent expedient or inexpedient fit or unfit For many things are lawfull that are not expedient 1 Cor. 6. 12. All things are lawfull for me but all things are not expedient as to Time Place Persons Well then Judgment is a Spirit of discerning of Truth from Falsehood Good from Evil that we may approve what is Good and disallow the contrary So the spiritual man judgeth all things 1 Cor. 2. 15. That is Though he hath not an authoritative Judgment he hath a Judgment of Discretion and if he did stir up this gift of Discerning he might more easily understand his Duty and how far he is concerned in point of Conscience and in order to Salvation So 1 Cor. 10. 15. I speak as to wise men judge ye what I say The spiritually Wise if they would awaken the gifts of Grace received in Regeneration by Diligence and Prayer and heedfulness of Soul might sooner come to a resolution of their Doubts than usually they do As Bodily Tast doth discern things savory from unsavory profitable from noxious so is Judgment given us that we may distinguish between the Poysons which the World offereth in a golden Cup to impure Souls and that wholsome spiritual Milk which we suck out of the Breasts of Scripture between savory Food and hurtfull Diet how neatly soever cooked The Souls Tast is more necessary than the Bodies as the Soul is the better part and as our danger is greater and errours there cost us dearer 2. To determine and resolve practicum dictamen the Tast of the Soul is for God that bindeth our Duty upon us when there is a decree issued forth in the Soul that after we know our Duty there may be a resolvedness of Mind never to swerve from it First the distinguishing work proceedeth there is a clear and distinct approbation of God then the determining followeth this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 11. 23. The purpose of heart 2 Tim. 3. 10. Thou hast known fully my doctrine manner of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose The forme of this Decree and Resolution you have in Psalm 73. 28. But it is good for me to draw near to God This in the Soul hath the authority of a Principle he that meaneth to be a thorough Christian must set the bent and biass and purpose of his heart strongly upon it Psalm 39. 1. I said I will take heed to my ways So Psalm 32. 5. I said I will confess mine iniquities These Purposes have a powerfull command upon the whole Soul to set it a working whatever they purpose with this strong decree how backward soever the heart be otherwise They will excite and quicken us and admit of no contradiction it is our Judgments leade us and guide and poise us A man may have Knowledge and Learning and play the fool if his Judgment be not biassed a man never taketh any Course but his Judgment telleth him it is best and best for him all things considered It is not mens Knowledge leadeth them but their Judgments say to their Wills this is not for me the other conduceth most to my profit honour or delight but when the Judgment is in some measure set towards God then the man is for God 3. To direct as well as to decree so good Judgment and Knowledge serveth for the right guiding of our selves and all our Affairs Many are wise in generals that erre in particulars and have a Knowledge of Principles but their Affairs are under no conduct Particulars are nearer to Practice and very Learned men are deceived in Particulars Rom. 2. 20 21 22. An instructor of the Foolish a teacher of Babes which hast the form of Knowledge and of the Truth in the Law Thou therefore which teachest another teachest thou not thy self thou that preachest a man should not Steal dost thou Steal Thou that sayest a man should not commit Adultery dost thou commit Adultery thou that abhorrest Idols dost thou commit Sacriledge Therefore besides the general Rule the Knowledge of God's Will it is necessary to have the gift of Discretion when Particulars are cloathed with Circumstances There is an infinite variety of Circumstances which requireth a deale of prudence to determine them a man may easily discourse general Truths concerning God our Selves the state of the Church the privileges of Christianity but to direct them to particular Cases to govern our own Hearts and order our own Ways that is an harder thing Hos. 14. ult Whoso is wise and prudent c. Prov. 8. 12. I Wisdome dwell with Prudence To direct is harder than to determine or distinguish It is easier to distinguish of good and evil in the general to lay down conclusions upon the evidence of the goodness of the ways of God but to reduce our Knowledge to Practice in all Cases that is the great work of Judgment that we may know what becometh the Time the Place the Company where we are and may have that ordering of our Conversation aright Psalm 50. 23. to know how to carry our selves in all Relations Business civil sacred light serious that we neither offend in excess nor defect that we judge what is due to the Creatour and what is to be allowed to the Creature what is good what is better what is best of all that we know how to pay Reverence to Superiours how most profitably to converse with Equals what compassion to Inferiours how to doe good to them how to behave our selves as Husbands Wives Fathers Children Wisdome maketh us profitable in our Relations 1 Pet. 3. 7. Let Husbands dwell with Wives according to Knowledge There is much prudence and wisdome required to know how to converse profitably and Christianly with all that we have to doe with In short how to love our Friends in God and our Enemies for God how to converse secretly with God and to walk openly before men how to cherish the Flesh that it may not be unserviceable yet how to mortify it that it may not wax wanton against the Spirit how to doe all things in the fear of God in Meats Drinks Apparel
Recreations when and how to pray what time for our Callings what for Worship when to speak when to hold our peace when to praise and when to reprove how to give and how to take when to scatter when to keep back or withhold and to order all things aright requireth a sound Judgment that we carry our selves with that gravity and seriousness that exactness and tenderness that we may keep up the Majesty of Religion and all the World may know that he is wise by whose Counsel we are guided But alas where this sound Judgment and Discretion is wanting we shall soon offend and transgress the Laws of Piety Charity Justice Sobriety Piety and Godliness will not be orderly we shall either be guilty of a prophane neglect of that course of Duty that is necessary to keep in the Life of Grace or turn Religion into a sowre Superstition and rigorous course of Observances Charity will not be orderly we shall give to wastfulness or withhold more than is meet to the scandal or prejudice of the World towards Religion Not perform Justice we shall govern to God's dishonour obey to his wrong punish with too much severity or forbear with too much lenity our Reproofs will be Reproaches our Praises Flattery Sobriety will not be orderly we shall deny our selves our necessary Comforts or use them as an occasion to the Flesh either afflict the Body and make our selves unserviceable or wrong the Soul and burden and oppress it with vain Delights In short even the higher Acts of Religion will degenerate our Fear will be turned into Desperation or our Hope into Presumption our Faith will be a light Credulity or our search after Truth will turn into a flat Scepticism or Irresolution our Patience will be Stupidness or our Constancy Obstinacy we shall either slight the hand of God or faint under it so that there is need of good Judgment and Knowledge to guide us in all our ways 2. Why this is so earnestly to be sought of God the thing is evident from what is said already but farther 1. Because this is a great defect in most Christians who have many times good Affections but no Prudence to guide and order them they are indeed all Affection but no Judgment have a Zeal but without Knowledg Rom. 10. 3. Zeal should be like Fire which is not onely fervidus but lucidus hot but bright a blind Horse may be full of Mettle but he is ever and anon stumbling Oh then should we not earnestly seek of God good Knowledge and Judgment the Spirit of God knoweth what is best for us in the Scriptures he hath endited Prayers Phil. 1. 9. This I pray that your Love may abound more and more in Knowledge and in all Iudgment That our Love and Zeal should have a proportionable measure of Knowledge and Judgment going along with it And Colos. 1. 9. That ye may be filled with the Knowledge of his Will in all Wisdome and spiritual Understanding And again Colos. 3. 16. Let the word of God dwell in you richly in all wisdome These places shew that it is not enough to have warm Affections but we must have a clear and a sound Mind 2. The Mischief which ariseth from this Defect is so great to themselves to others and the Church of God 1. To themselves 1. Without the distinguishing or discerning act of Judgment how apt are we to be misled and deceived they that cannot distinguish Meats will soon eat what is unwholsome so if we have not a Judgment to approve things that are Excellent and disapprove the contrary our Fancies will deceive us for they are taken with every slight appearance as Eve was deceived by the Fruit because it was fair to see to Gen. 3. 6. with 2 Cor. 11. 3. For I fear lest by any means as the Serpent beguiled Eve through his subtilty so your minds should be corrupted from the simplicity that is in Christ. Our Affections will deceive us for they judge by Interest and profit not Duty and Conscience The Affections are easily bribed by those bastard goods of Pleasure Honour and Profit 2 Cor. 4. 4. In whom the God of this world hath blinded the minds of them which believe not The consent of the World will deceive us for they may conspire in Errour and Rebellion against God and are usually the opposite party against God Rom. 12. 2. And be not conformed to this world but be ye transformed by the renewing of your minds Good men may deceive us true and faithfull Ministers may erre both in Doctrine and Manners as the old Prophet seduced the young one to his own Destruction 1 Kings 13. 18. He said unto him I am a Prophet also and an Angel spake unto me by the word of the Lord saying Bring him back with thee into thy house that he may eat bread and drink water But he lied unto him In what a wofull plight then are Christians if they have not a Judgment and a Test to tast Doctrines and try things as the Mouth tasteth Meats how easily shall we take good for evil and evil for good condemning that which God approveth and approving that which God condemneth 2. Without the determining Act of Judgment how fickle and irresolute shall we be either in the Profession or in the Practice of Godliness Many Mens Religion lasts but for a pang it cometh upon them now and then it is not their constant frame and constitution For want of this purpose and resolute peremptory decree for the Profession of Godliness there is an uncertainty levity and wavering in Religion Men take up Opinions lightly and leave them as lightly again Light Chaff is carried about with every wind Eph. 4 14. That we henceforth be no more Children tossed to and fro and carried about with every wind of Doctrine by the slight of men and cunning craftiness whereby they lie in wait to deceive If we receive the Truth upon the credit of men we may be led off again and we shall be ready to stagger when Persecution cometh especially if we see those men from whom we have learned the Truth fall away if we have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stedfastness of our own 2 Pet. 3. 17. Beware lest ye also being led away by the errour of the wicked fall from your own stedfastness Men should have a stedfastness proper to themselves not stand by the stedfastness of another the examples of others the countenance or applause of the World or the Opinion of good men but convincing Reason by which their Minds may be inlightened and their Judgments set for God So for Practice we are off and on unstable in all our ways why because we content our selves with some good Motions before we have brought our hearts to this Conclusion to choose God for our Portion and to cleave to him all in hast they will be religious but suddain imperfect Motions may be easily laid aside and given over by contrary
carowsing dancing all the warnings of Parents the good counsel of Tutors and Governours the grave exhortations of Ministers and Preachers will do no good upon them they are alwayes wandring up and down from God and from themselves cannot endure a thought of God of Death of Heaven of Hell of Judgment to come but when God casts them once into some grievous disease or some great trouble they begin to come to themselves and then they that would hear nothing understand nothing despised all grave and gracious counsel given as if it did not belong to them scoffed at admonitions thought the day lost in which they had not acted some sin or other when the Cross preacheth and some grievous calamity is upon them then Conscience beginneth to work and this bringeth to remembrance all that they have heard before then they come to themselves and would fain if they could come to Christ. Sharp Affliction is a sound powerfull rouzing teacher Iob 36. 8 9. And if they be bound in fetters and be holden in cords of affliction then he sheweth them their work and their transgressions that they have exceeded Grace worketh in a powerfull but yet in a morall way congruously but forcibly and by a fit accommodation of Circumstances One place more Ier. 31. 18. Truly I have heard Ephraim bemoaning himself thus thou hast chastised me and I was chastised as a bullock unaccustomed to the Yoke turn thou me and I shall be turned for thou art the Lord my God Affliction awakeneth serious Reflections upon our wayes therefore take heed what ye doe with the Convictions that arise upon Afflictions to slight them is dangerous Nothing breedeth hardness of heart so much as the smothering of convictions Iron often heated grows the harder On the other side see they do not degenerate into despair either the raging despair which terrifieth or the sottish despair which stupifieth Ier. 18. 12. They said there is no hope but we will walk after our own devices and we will every one doe the Imagination of his evil heart The middle between both is an holy sensibleness of our condition which is a good preparation for the great duties of the Gospel The work of Conversion is at first difficult and troublesome but pass over this brunt and all things will be sweet and easie the bullock at first yoaking is most unruly and fire at the first kindling casts forth most smoak so when sin is revived it brings forth death Rom. 7. 9. For I was alive without the Law once but when the Commandment came Sin revived and I died But yet cherish the work till God speak peace upon sound terms 2. It is a great help to those that are converted already How many are reduced to a more serious lively practice of Godliness by their troubles We are rash inconsiderate unattentive to our duty but the rod maketh us cautious and diligent We follow the world not the word of God the vanities thereof take us off from minding the Promises or Precepts of the word till the affliction cometh In short there is none of us so tamed and subdued to God but that we need to be tamed more We are all for carnal liberty there is a wantonness in us We are high minded earthly minded till God come with his scourge to reclaim us he chasteneth us for our profit that we may be partakers of his holiness Heb. 12. 10. Some lust still needeth mortifying or some Grace needeth exercising Our Pride needs to be mortified or our affections to be weaned from the world The Almond Tree is made more fruitfull by driving nails into it because that letteth out a noxious gumm that hindereth its fruitfulness So when God would have you thrive more he makes you feel the sharpness of affliction You have heard Plutarch's story of Iason of Choerea that had his Imposthume let out by a casual wound There is some corruption God would let out We are apt to set up our rest here and therefore we need to be disturbed to have the world crucified to us Gal. 6. 14. that the cumber of the world may drive us to seek for rest where it is only to be found and to humble us by outward defects that we may look after inward abundance that by being poor in this world we may be rich in Faith Iames 2. 5. and having nothing in the Creature we may possess all things in God 2 Cor. 6. 10. and be inlarged inwardly as we are straitened outwardly In short that we may be oftner with God God sent a tempest after Ionah Absalom set Ioab's barley-field on fire and then he came to him 2 Sam. 14. 30. Isa. 26. 16. Lord in trouble have they visited thee they poured out a prayer when thy chastening was upon them Hosea 5. 15. In their affliction they will seek me early It were endless to run out in discourses of this nature 5. The Affliction of its self doth not work thus but as sanctified and accompanied with the Spirit of God If the Affliction of its self and by its self would doe it it would doe so alwayes but that we see by experience it doth not in its self It is an evil and a pain that is the consequent and the fruit of Sin and so breedeth Impatience Despair Murmuring and Blasphemy against God as it is a legal curse other fruit cannot be expected of it but reviving terrours of heart and repinings against the Sovereignty of God We see often the same Affliction that maketh one humble maketh another raging the same Poverty that maketh one full of dependance upon God maketh another full of shifts and evil Courses whereby to supply his want No it is understood of sanctified Crosses when Grace goeth along with them to bless them to us Ier. 31. 19. Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth After God had wrought a gracious change in him by his afflicting hand and Spirit working together So Psalm 94. 12. Blessed is he whom thou chastenest and instructest out of thy Law The Rod must be expounded by the Word and both must be effectually applied by the Spirit Grace is God's immediate Creature and Production he useth subservient means and helps sometimes the Word sometimes the Rod sometimes both but neither doth any thing without his Spirit 6. This Benefit though gotten by sharp Afflictions should be owned and thankfully acknowledged as a great testimony and expression of God's Love to us So doth David to the praise of God It is a branch that belongeth to the Thanksgiving mentioned v. 65. Thou hast done well with thy Servant according to thy Word The first of this octonary We are prejudiced against the Cross out of a Self-love a mistaken Self-love we love our selves more than we love God and the ease of the Body more than the welfare of the Soul and
the World more than Heaven and our temporal Pleasure and Contentment more than our spiritual and eternal Benefit and therefore we cannot endure to hear of the Cross much more to bear it Oh this doth not become men surely it doth not become Christians Would you have your Consolation here Luke 6. your Portion here Psalm 7. Would you value your selves by the flourishing of the outward man or the renewing of the inward man 2 Cor. 4. 16. Should we be so impatient of the Cross Afflictions are bitter to present Sense but yet they are healthfull to the Soul they are not so bitter in present feeling as they will be sweet in the after-fruits Now we are greatly unthankfull to God if the bitterness be not lessened and tempered by this fruit and profit Consider when are we most miserable when we goe astray or when we are reduced into the right way when we are ingaged in a Rebellion against God or when brought into a sense of our Duty Hosea 4. 17. Ephraim is joyned to Idols let him alone Let him alone is the heaviest Judgment that can be laid upon a poor Creature Providence Conscience Ministry let him alone the case is desperate and we are incorrigible when we are left to our own ways There needeth no more to make our case miserable and sad than to be suffered to goe on in Sin without lett and restraint there is no hope of such God seemeth to cast them off and to desert and leave them to their own Lusts. It is evident he mindeth not their Salvation but leaveth them to the World to be condemned with the World Well then doth God doe the Elect any harm when he casts them into great troubles If we use violence to a man that is ready to be drowned and in pulling him out of the Waters should break an Arm or a Leg would he not be thankfull yes saith he I can dispense with that for you have saved my Life So may God's Children bless his Name Oh blessed Providence I had been a witless Fool and gone on in a course of Sin if God had not awakened me A Philosopher could say that he never made better Voyage than when he suffered Shipwrack because then he began to apply himself to the study of Wisdome surely a Christian should say Blessed be God that he laid his Chastenings upon me and brought me to a serious heavenly mind I should otherwise have been a carnal Fool as others are Wicked men are left to their own swing When the case of the Sick is desperate Physicians let them alone give them leave to take any thing they have a mind unto The Apostle speaketh much to this purpose Heb. 12. 6. Whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth Sharp Afflictions which in their visible appearance seem tokens of God's Hatred are rather tokens of his Love There is a twofold Love of God Amor benevolentioe complacentioe the Love of Good-will whereby the Lord out of the purposes of his own free Grace doth regenerate us and adopt us into his Family and having loved us and made us amiable he doth then delight in us The Text alledged may be expounded of either Oh then why do not we more own God in our Afflictions if he use us a little hardly it is not an argument of his Hatred but his Love Thou darest not pray Lord let me have my worldly Comforts though they damn me let me not be afflicted though it will doe me good and if thou darest not pray so will you repine when God seeth this course necessary for us and taketh away the fuel of our Lusts Is it not a good Exchange to part with outward Comforts for inward Holiness If he take away our quiet and give us peace of Conscience our worldly Goods and give us true Riches have we cause to complain If outward Wants be recompensed with an abundance of inward Grace if we have less of the World that we may have more of God an healthy Soul in a sickly Body it is just matter of Thanksgiving 3 Ep. Iohn v. 2. I wish above all things that thou mayst prosper and be in health even as thy Soul prospereth We can subscribe to this in the general all will affirm that Afflictions are profitable and that it is a good thing to be patient and submissive under them but when any Cross cometh to knock at our door we are loth to give it entrance and if it thrust in upon us we fret and fume and our Souls sit uneasy and all because we are addicted so unreasonably to the ease of the Flesh the quiet happiness and welfare of the carnal Life and have so little regard to Life spiritual 7. At the first coming of the Affliction we do not see this Benefit so well as in the review of the whole Dispensation Before I was afflicted I went astray but now I have kept thy Word So Heb. 12. 11. Now no chastening for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of righteousness to them which are exercised thereby There is a perfect opposition the Root and the Fruit are opposed Affliction and the Fruit of Righteousness the quality of the Root and the quality of the Fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Appearance and the Reality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Physick must have time to work at first it may not be so or at least not appear for things are before they appear or can be observed for the present We must tarry God's leisure and be content with his blows till we feel the benefit of them it is first matter of Faith and then of Feeling though we do not presently understand why every thing is done we must wait The hand in the Dyal doth not seem to stir yet it keeps its course while it is passing we see it not but that it hath passed from one hour to another is evident So is God's work with the Soul and spiritual Renovation and increase is not so sensible at the first though it be carried on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day by day 2 Cor. 4. 16. but in the view of the whole it will appear What are we the better doth Sin decay and what Sin do we find it otherwise with us than it was before 8. This Profit is not onely when the Affliction is upon us but after it is over the Fruit of it must remain Their qualms and pangs most have Psalm 78. 34 to 37. When he slew them then they sought him and returned and enquired early after God And they remembred that God was their Rock and the high God their Redeemer Nevertheless they did flatter him with their Mouth and they lied unto him with their Tongues For their heart was not right with him neither were they
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
things are drawn off from the pursuit of heavenly and are night and day cumbred with much serving and never take time to refresh their Souls with the pleasure of the Word like Martha cumbred about many things while Mary sate at Iesus's Feet and heard his Word Luke 10. Felix domus saith Bernard ubi Martha queritur de Maria 'T is a happy House where Martha complaineth of Mary but alas in most places 't is otherwise Religion is incroached upon all remembrance of God and meditation of his Word is justled out of doors by the Cares of the World Use 2. Is to press us to make this Profession seriously heartily 1. When we have Wealth this Profession should be made to draw off the Heart from it to better things When our Store is increased our Hearts are apt to be inchanted with the love of these things Psalm 62. 10. If riches increase set not your hearts upon them Our Hearts are very apt to be set upon the World but we must remember this is not the true Treasure there are other manner of Riches that we should look after to be rich towards God lest I be a carnal Fool Luke 12. 21. Complacency in a worldly Portion is a sure sign of a worldly Heart more than greedy Desire 2. When we want Wealth we should make this Profession to induce us to Contentment The good Disciples had the Spirit to Iudas as the bad one he gave the Purse if you have spiritual Wisdome and Knowledge you have that which is most excellent Iames 2. 5. God hath chosen the poor of the world to be rich in Faith 3. When we lose Wealth for Righteousness sake we have that which is better The Knowledge of a hated Truth is better than to shine with the Oppressour Prov. 3. 31 32. Exvy not the Oppressour nor choose any of his ways For the Froward is an abomination to the Lord but his secret is with the Righteous You have your Losses exchanged for a greater Good Use 3. Is of Trial. Let us examine our selves and see what esteem and account we have of the Word of God If any say that we are all ready to profess that we esteem the Word of God more than all Riches Then let us bring it off from Words to Deeds Do you prefer Obedience before Gain do you seek after spiritual Wisdome more than Gain Prov. 4. 7. Wisdome is the principal thing therefore get Wisdome and with all thy getting get Understanding Is this your main business to be wise to Salvation How many afflict and torment themselves to get Silver and God but how few to understand and imbrace God's Law how little doth this esteem of the Word controle contrary Desires and Affections SERMON LXXXI PSAL. CXIX 73. Thine hands have made me and fashioned me give me understanding that I may learn thy Commandments IN these words we have two things 1. The Man of God's Argument Thy hands have made me and fashioned me 2. His Request give me understanding to keep thy Commandments 1. For his Argument he pleadeth as God's Creature Man is God's immediate Workmanship both as to his Body and his Soul Some apply the words Thy hands have made me to the Creation of the Soul and the other words and fashioned me to the Creation of the Body but we need not be so accurate both imply that he was wholly the work of God's hand a meer Creature of his framing and a Creature exactly made so made that he was also fashioned fearfully and wonderfully made Psalm 139. 14. The Structure of Man's Body darts a reverence and awe of God into the Consciences of Beholders and he saith in the 15 Verse I was curiously wrought the Vulgar reads it acupictus painted as with a Needle Man's Body is a curious piece of Imbroidery that is to be seen in the Bones Veins and Arteries that spread and run throughout the Body which Consideration increaseth the Argument not onely as he was God's Work but framed with a great deale of Artifice 2. Here is his Request give me understanding that I may learn thy Commandments In which he beggeth Grace that the Faculty might be well disposed give me understanding and rightly exercised that I may learn thy Commandments that he might both know and keep his Commandments Surely he meaneth a saving Knowledge and therefore when the work of Grace is expressed by Knowledge a Theoretical and Notional Knowledge is not understood but that which is Practical and Operative such a Knowledge as doth work such a Change both in the inward and outward Man as that Mind Heart and Practice do express a Conformity to God's Law As Ier. 24. 7. I will give them a 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 to me with their whole heart That is all the Blessings of the Covenant he expresseth by giving them an heart to know him they shall so know me as to acknowledg me for their God and carry themselves accordingly in dutifull Obedience to me I will regard them as their God and they shall regard me as my People So when 't is said Col. 3. 10. That the new man is renewed in knowledge after the Image of him that created him 't is meant of a saving Knowledge or acknowledgment of God such as doth produce a perfect Conformity to his Law in both the Tables 't is such a Knowledge as is set out in Righteousness these are parallel Expressions Eph. 4. 24. Well then this new Nature David prayeth for give me understanding not as though he were altogether a stranger to it but as seeking farther degrees of it such a spiritual understanding of the Will of God as might bring him into a more perfect and intire submission thereunto I am thy Creature let me be thy New Creature give me a Faculty so clearly renewed that I may know and keep thy Commandments Doctr. That as we are Creatures we are some way incouraged to ask of God the Grace of the New Creature I shall draw forth the sense of the Text and the Doctrine in these Propositions 1. That Man was made by God or is God's immediate Workmanship we have the first notice of it Gen. 1. 26. Let us make man after our own image and likeness God put more respect upon him than upon the rest of the work of his hands his Creation is expressed in other terms than were used before He said Let there be light and it was light let there be dry land c. but here God speaketh as if he had called a Consultation about it Let us make man not as if there were more difficulty or as if creating Power were at a nonplus but to shew what special notice he taketh of us and to point out the Excellency which he did stamp upon Man in his Creation beyond the rest of the Creatures There was no Creature but had some Impress of God upon
it for every thing which hath passed his hand carrieth God's Signature and Mark It sheweth that it came from a Being of Infinite power and Wisdome and Goodness but Man hath his Image and Likeness stamped upon him there you may discern God's tract and footprint but here his very Face In his first moulding of him he would plainly and visibly discover himself So again when this making of Man is explained Gen. 2. 7. And the Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life and man became a living soul. Before we read that Man was created here we see in what sort his Body was framed with great Art though of base Materials a handfull of dust did God inliven and formed into a beautifull Frame But for the Frame within he had a more excellent and perfect Soul than God gave to any other Creature by the union of both these man became a living Soul Heaven and Earth were married in his Person the dust of the Earth and an immortal Spirit which is called the breath of God were sweetly linked and joyned together with a disposition and inclination to one another the Soul to the Body and the Body to the Soul When he had raised the Walls of the Flesh and built the House of the Body with all its Rooms then he puts in a noble and divine Guest to dwell in it and both make up one Man 2. The making of Man now is the work of God as well as the making of the first Man was God's hands did not onely make and fashion Adam but David he saith Thy hands have made me and fashioned me The Body of Man is of God's framing Psal. 139. 15 16. My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the Earth Thine eyes did see my substance yet being imperfect and in thy book all my Members were written which in continuance were fashioned when as yet there was none of them Our Bodies you see there though the Matter were propagated by our Parents yet his hands made them and fashioned them God is more our Father than our natural Parents are our Parents know not whether the Child will be male or female beautifull or deformed cannot tell the number of the Bones Muscles Veins Arteries this God appointeth and frameth with curious Artifice so that of all visible Creatures there is none in any sort equalleth Man in the curious Composition of his Body whether we look upon the beauty and majesty of his Person or take notice of the variety nature and use of his several Parts with their Composition and framing them together with a wonderfull order and correspondence one to another as if they had been described by a Model and Platform set down in a Book So secretly and curiously was the Matter framed in passing through all the changes in the Womb till it came to a perfect formation Then for the Soul God infuseth that Eccles. 12. 7. Then shall our dust return to the Earth as it was and the Spirit to God that gave it God gave the Body too but especially the Spirit because there he worketh singly and immediately therefore he is called the Father of Spirits they do not run in the Channel of carnal generation or fleshly descent Heb. 12. 9. So Zedekiah swore by the God that made his Soul So Zech. 12. He formed the spirit of man within him The Parent doth instrumentally produce Man in respect of his Body yet the Soul is from God and immediately created and infused into the Body by him and being put into that dead lump of Clay doth animate and quicken it for the most excellent Imployment 3. Man that was created by God was created to serve him He formed us from the Womb to be his Servants as well as the first Man Isa. 49. 5. Adam indeed was appointed for this use all other Creatures were made to serve God but Man especially by the design of his Creation other things ultimately and terminatively but Man immediately and nextly God made all things for himself Prov. 16. 4. and Rom. 11. 36. For of him and through him are all things to whom be glory for ever Amen Man is the Mouth of the Creation surely 't is but reason that God should have the use of all that he gave us that the Authour of Life and Being should have some glory by them that he should dwell in the House he hath set up he that made it hath most right to use it that we should glorify him with our Bodies and Souls which are his 1 Cor. 6. 20. Man is designed ingaged by greater Mercies furnished with great Abilities as at first endowed with God's Image he hath Faculties and Capacities to know and glorify his Creatour There are natural Instincts given to other things or Inclinations to those things which are convenient to their own Nature but none of them are in a capacity to know what they are and have and where they are they cannot frame a Notion of him who gave them a Being Man is the Mouth of the Creation to speak for them Psalm 145. 10. All thy works praise thee O Lord and thy Saints bless thee He was made to love and serve and glorify God The divine Image inclined him to Obedience at first 4. We are not now what God made us at first but are strangely disabled to serve him and please him Eccles. 7. 29. God made man upright but they have sought out many inventions There is man's original and his degeneration what he was once made and how far now unmade and departed from his primitive Estate his perfection by Creation and defection by Sin first made in a state of Righteousness without Sin and now in a state of Sin and Misery without Grace was created with an holy Disposition to inable and incline him to love please and obey God but now hath found out many Inventions put to his shifts Man was not contented to be at God's finding but would take his own course and hath miserably shifted ever since to patch up a sorry Happiness So Rom. 3. 23. All have sinned and are come short of the glory of God by glory of God is not meant his glorious Reward but his glorious Image Image is called glory 1 Cor. 11. 7. 'T is said of the Man That he is the image and glory of God as the Woman is the glory of the Man So compare 2 Cor. 3. 18. We beholding the glory of the Lord in a glass c. so here We are come short of the glory of God that is his glorious Image Hence it is that all our Faculties are perverted the Mind is become blind and vain the Will stubborn and perverse Conscience stupid the Affections preoccupied and intangled and we find a manifest disproportion in all our Faculties to things carnal and spiritual sinfull and holy In the Understanding there is a
sharpness of apprehension in carnal Things but dull slow and blind in spiritual and heavenly Things Thoughts are spent freely and unweariedly about the one but there is a tediousness and barrenness about the other a Will backward to what is good but a strange bent and urging to what is evil in that which is good we need a Spur in evil a Bridle these things persevere with us but how fickle and changable in any holy Resolution the Memory slippery in what is good but firm and strong in what is evil the Affections quick easily stirred like Tinder catch fire at every spark but as to that which is good they are like fire in green Wood hardly kept in with much blowing Again our delight is soon moved by things pleasing to Sense a carnal gust and savour is very natural to us and rise with us Rom. 8. 5. but averse from the chiefest good and every thing that leadeth to it Surely then we have need to goe to God and complain of Corruption sometimes under the notion of a blind and dark Mind begging the illumination of the Spirit sometimes under the notion of a dead hard Heart or an unperswadable Will begging his inclining as well as inlightning Grace Surely they are strangely hardened that do not see a need of a spiritual Understanding Nay God's Children after Grace received though sanctified betimes yet halt of the old Maim dull in Spirituals alive and active in carnal Matters Carnal and worldly Men act more uniformly and suitably to their Principles than the Children of God to theirs Luke 16. 8. The Children of this world are wiser in their generation than the Children of light that is more dexterous in the course of their Affairs Grace for the present worketh but a partial Cure we have the advantage in matter of Motive we have better and higher things to mind but they have the advantage in matter of Principle their Principles are unbroken but the Principles of the best are mixed we cannot doe what we would in heavenly things there is the back-bias of Corruption that turns us away and therefore they need to be instant with God to heal their Souls sometimes a blind Mind and sometimes a distempered Heart 5. We must be new made and born again before we can be apt or able to know or doe the Will of God as Christ inferreth the necessity of Regeneration from the corruption of Nature he had been discoursing with Nicodemus You cannot enter into the Kingdome of God For that which is born of the flesh is flesh John 3. 5 6. Our Souls naturally accommodate themselves to the Flesh and seek the good of the Flesh and all our Thoughts and Care and Life and Love runs that way now what was lost in Adam can onely be recovered in Christ 't is not enough that God's hands have once made us and fashioned us but there is a necessity of being made and fashioned anew of becoming his workmanship in Christ Iesus Eph. 2. 10. and so the words of the Text may be interpreted in this sense Thou hast made me once Lord new make me thy hands made me O Lord give me a new Heart that I may obey thee In the first Birth God gave us a natural Understanding in the second a spiritual Understanding that we may learn his Commandments First that we may be good and then doe good The first Birth gave us the natural Faculty the second the Grace or those divine Qualities which were lost by Adam's Sin better never been born unless born again better be a Beast than a Man if the Lord give us not the knowledge of himself in Christ. The Beasts when they die their Misery and Happiness dieth with them Death puts an end to their Pain and Pleasure but we that have Reason and Conscience to foresee the end and know the way enter into perfect Happiness or Misery at death unless the Lord sanctify this Reason and give us an heart to know him in Christ and choose that which is good Man is but a higher kind of Beast a wiser sort of Beast Psalm 49. 12. for his Soul is onely employed to cater for the Body and his Reason is prostituted to Sense the Beast rides the Man We are not distinguished from the Bruits by our Senses but our Understanding and our Reason but in a carnal Man the Soul is a kind of Sense 't is wholly imployed about the animal Life There is not a more brutish Creature in the World than a worldly wicked Man Well then David had need to pray Lord thou hast given me Reason give me the knowledge of thy self and thy blessed Will 6. When we seek this Grace or any degree of it 't is a proper Argument to urge that we are God's Creatures so doth David here I am now come to my very Business and therefore I shall a little shew how far Creation is pleadable and may any way incourage us to ask spiritual Understanding and renewing Grace 1. In the general I shall lay down this 'T is a good way of reasoning with God to ask another Gift because we have received one already 'T is not a good way of reasoning with Man because he wastes by giving but a good way with God and that upon a double account Partly because in some cases Deus donando debet God by giving doth in effect bind himself to give more as by giving Life to give Food by giving a Body to give Rayment Matth. 6. 25. God by sending such a Creature into the World chargeth his Providence to maintain him as long as he will use him for his glory God loveth to crown his own Gifts Zech. 3. 2. Is not this a brand plucked out of the burnings The thing pleaded there is was not this a Brand plucked out of the fire one Mercy is pleaded to obtain another Mercy So God bindeth himself to give perseverance 2 Cor. 1. 10. but this is not the case here for by giving common Benefits he doth not bind himself to give saving Graces And partly too because he doth not waste by giving his mercy endureth for ever The same reason is given for all those Mercies Psalm 136. Why the Lord chose a Church maintaineth his Church giveth daily bread his mercy endureth for ever God is where he was at first he giveth liberally and upbraideth not James 1. 5. he doth not say I have given already Now a former common Mercy sheweth God's readiness and freeness to give the Inclination to doe good still abideth with him he is as ready and as free to give still daily Bread his mercy endureth for ever spiritual Wisdome his mercy endureth for ever indeed the giving of daily Bread doth not necessarily bind God to give spiritual Wisdome but that which is not a sure ground to expect may be a probable incouragement to ask and learn this that though nothing can satisfy Unbelief yet Faith can pick Arguments out of any thing and make use of
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
and Troubles but have much peace and quietness of spirit in believing Rom. 15. 13. Now the God of all hope fill you with all joy and peace in believing 3. As Peace exceedeth Consolation so doth Joy exceed Peace and begets a more notable sense of it self in the Soul In Peace all things are quiet so as we feel no anxious tossings of mind no gripes and fears of an accusing Conscience but in Joy true Joy more some lively motions of heart accompanied with a more lively pleasure and delight In Peace the Soul is in such a condition as the Body is when nothing paineth us but in Joy as when the corporeal Senses are mightily moved with such things as delight and please them as at a Feast the Soul is filled with perpetual suavities so great many times as cannot be told 1 Pet. 1. 8. Ioy unspeakable and full of glory Well then This is Comfort if you consider it with respect to the sense of God's Love or the hopes of glory such a lightning and easing of the heart as sheweth it self in alacrity in God's service and courage in Tribulations 1. These Comforts though not absolutely necessary to Salvation yet conduce much to the well-being of a Christian and therefore not to be despised 'T is as Oyl to the Wheels Iob. 15. 11. If neglected and not sought after with earnest diligence they are despised which cannot be without great sin 2. It follows after holiness as heat doth fire The Oyl of grace will breed the Oyl of gladness There are certain spiritual Pleasures which do attend a course of Obedience Holiness is our work Comfort our reward Holiness is God's due Comfort our profit and interest Acts 9. 31. Walked in the fear of God and comfort of the Holy Ghost Grace carrieth us out to honour God Love to him breedeth Comfort 'T is strange if it be not so there is some unusual impediment 3. Though our main Comfort be in Heaven yet whilst we are here in the world we have some foregoing Consolation as an earnest and pledge of more to ensue and as the solace of our Pilgrimage Psal. 117. 54. Here is not onely the offer but the sealing of Pardon and Peace to the Soul 4. Comfort is more needfull at some time than at others and God dispenseth it suitably to our tryals necessities and wants In great Afflictions and Temptations there is a larger allowance because they need greater Comforts 2 Cor. 1. 5. a drop of Honey is not enough to sweeten a Hogshead of Vinegar The Lord reserveth the Comforts of his Spirit for such a time The more humble and frequent in Prayer Grace is more exercised drawn forth into the view of Conscience 2. Comfort is to be asked of God for 't is his proper gift 'T is his Name The God of all Comfort 2 Cor. 1. 3. and 2 Cor. 7. 6. The God that comforteth those that are cast down 'T is well that our Comforts are in the hand of God we should have little of it if it were in the disposal of the Creature Consider 1. That natural Comforts are the gifts of God 1 Tim. 1. 17. He giveth us richly all things to enjoy and sets forth the bounds of our habitation where and how much we shall have and giveth and taketh these things at his pleasure raising up some from the Dunghill pulling down others from the Throne of Glory 1 Sam. 2. 7 8. That Prosperity may never be without a Curb nor Adversity without a Comfort God will acquaint the World with such Spectacles now and then All things are at his dispose 2. That moderate delight and contentment that we have in our earthly Blessings is his allowance The Creature without God is like a deaf Nut when we crack it we find nothing Eccl. 2. 24 25. and Eccl. 3. 13. 'T is the gift of God and 't is one of the chiefest earthly mercies that in this valley of Tears where we meet with so many causes of grief and sorrow we take comfort in any thing Without this a Crown of Gold will sit no easier than a Crown of Thorns upon the head of him that weareth it yea a Palace becomes a Prison and every place an Hell to us 'T is not abundance of Honour that makes a man happy but Comfort Luk. 12. 15. If God send leanness into the Soul or a spark of his wrath into the Conscience all is as the white of an Egg unsavory A secret Curse eateth out all the contentment of it He that liveth in a Cottage is happier than he that liveth in a Palace if he have Comfort there 3. For spiritual Comfort which ariseth either from the sense of his Love or the hope of Glory we cannot have one drop of it but from God His Spirit is called the Comforter All the World cannot give it if he doth not give it us He hath an immediate and soveraign power over the hearts of men if he frown nothing can support us When the Sun is gone all the Candles in the World cannot make it day We can procure our own sorrow quickly bu the onely can comfort us None but Divine comforts are Authentick 3. The means of conveying and procuring this comfort 1. The means of conveying it on Gods part is his word David pleadeth that where the remedy of his misery was discovered and offered We read often in this Psalm how David revived his comfort by the Word and Rom. 15. 4. Comfort of the Scriptures There is the matter of true spiritual comfort 1 Cor. 14. 31. That all may learn and all be comforted This follows from the former God is the God of comfort And we should not have the heart to come to him unless he had opened the way to him by his promise The World cannot give it to us Philosophy cannot The word of God can And this comfort is both strong and full for measure and matter 1. Matter There the Death of Christ is laid down as the foundation of comfort If we consider God as Holiness it self and we nothing but a mass of sin and corruption you will see there can be no reconciliation without satisfaction given Mercy must see Justice contented one Attribute must not destroy another Justice hath no loss 't is fully satisfied in Christ and that 's the ground of our comfort 2 Cor. 1. 3. There are the promises of deliverance protection support the liberties and privileges of Christians laid forth These are the breasts of comfort Isa. 66. Suck of these and be satisfied In short our great comforts are God's presence with us while we are in these Houses of Clay Our presence with God in his Palace of Glory 1 Thes. 4. 17 18. We shall ever be with the Lord. And comfort one another with these words Secondly The means on our part receiving the sweet effects of Gods mercy and word and that is Prayer We cannot have it without dealing with God in an humble manner Whatever God giveth he will
nor forsake thee And 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above that you are able to bear but will with the temptation also make a way to escape that you may be able to bear it To the eye of sense we are lost and gone and have no helper but God is never wholly gone Hagar set herself over against the Lad would not go too far from him God seems to throw us away but he keeps himself within sight he will not totally or finally forsake us 6. That God's usual way is by Contraries The Gospel-way to save is to lose Ioh. 16. 25. Mat. 16. 25. He that will save his life shall lose it and whosoever shall lose his life for my sake shall find it Ioseph was made a Slave that he may be made Governor of Egypt His Brethren sell him that they may worship him And he is cast into Prison that he may be preferred at Court Thus God by Shame bringeth to Honour by Misery to Happiness by Sorrow to Comfort and by Death to Life to teach us to hope against hope Rom. 4. 18. and to trust in him though he kill us Job 13. 15. For Death is ours as well as other things If Calamities shorten our lives they hasten our glory Persecution is the nearest way to Heaven in the eye of Faith and the Sword of the Enemy is but the Key to open the Prison doors and let out the Soul which hath long desired to be with Christ. 7. That 't is better to suffer than to sin In suffering the offence is done to us in sinning 't is done to God The evil of suffering is but for a moment the evil of sin for ever In suffering we lose the favor of men in sinning we hazard the favor of God Suffering bringeth inconveniency upon the Body but sinning upon the Soul The sinful estate is far worse than the afflicted Heb. 12. 28. The evil of Sufferings for the present the evil of Sin for afterwards 8. That Holiness Faith Meekness and Patience are better Treasures than any the world can take from us Certainly a Christian is to reckon himself by the inward man if he hath an healthy Soul he may the better dispense with a sickly Body 3d Epist. Iohn 2. If the inward man be renewed 2 Cor. 4. 16. If sore Troubles discover reality of Grace Sound and saving Faith discovered to the Soul is better worth than the worlds best gold 1 Pet. 1. 9. If carnal sense were not quickest and greatest we would judge so and not look to the sharpness of the affliction but to the improvement of it If the bitter water be made sweet if you be more godly wise and religious 't is enough Heb. 12. 11. No affliction for the present seemeth joyous but grievous nevertheless afterwards it yieldeth the peaceable fruit of righteousness to them that are exercised thereby If the loss of worldly comforts make us apply our selves to heavenly consolations if being disburdened of worldly incumbrances we go on in our way of serving God with more liberty and delight and when our dangers are greatest we draw near to God and adhere to him most closely and being persuaded of his love vigilancy and power with these and such kind of thoughts will a man be stocked who is with seriousness and delight conversant in the Scriptures and so will go on undisturbed in the course of his obedience 2 These things must be improved by meditation so saith David I will meditate on thy precepts 1. Sleepy Reason is unuseful to us and Truths lie hid in the heart without any efficacy or power till improved by deep serious and pressing thoughts Non-attendency is the bane of the world Mat. 13. 19. When any one heareth the word of the kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart Those invited to the Wedding Mat. 22. 5. made light of it Men will not suffer their minds so long to dwell upon holy things as to procure a good esteem of them then in seeing they see not and in hearing hear not as when you tell a man of a business whose mind is taken up about other things A sudden carrying a Candle thorough a Room giveth us not so full a survey of the Object as when you stand awhile beholding it A steady contemplation is a great advantage Attending is the cause of believing when we grow serious Acts 16. 14. Whose heart the Lord opened that she attended to the things spoken by Paul Acts 17. 11. And these were more noble than they of Thessalonica in that they received the word with all readiness of mind If People would often return to cosinder they would not be hardned in sin Psal. 4. 4. Commune with your own heart upon your beds Hagg. 1. 5. Now therefore thus saith the Lord of hosts consider your ways God's complaint was They would not consider his ways Job 34. 27. Isa. 1. 3. My people doth not consider Running thoughts never work upon us nor leave any durable impression like the glance of a Sun-beam or a Wave When the Soul is besieged by a constant battery of Truths it yieldeth but a mind scattered upon impertinent Vanities groweth not up to any considerable strength of faith or joy or comfort or holiness 2. God will not be served by the bie and at hap-hazard David taketh a resolution to study his duty The more deliberate our resolutions are the better Psal. 119. 59. I thought on my ways and turned my feet unto thy testimonies We shall never stumble upon a good course by chance Isa. 56. 4. And choose the things that please me Not take them upon some sudden motion but after mature and serious deliberation 3. To divert the mind from other things Afflictions and Troubles stir up a multitude of thoughts in us Psal. 94. 19. In the multitude of my thoughts Sometimes self-oppressing thoughts carking thoughts envious thoughts and repining at God's Providence the object of our trouble is ever before us Now there is no way to get rid of these but by exercising them upon better things Troubles make us concerned about matters of weight they employ our minds usefully which before were scattered to impertinent vanities Psal. 39. 3. My heart was hot within me whilest I was musing the fire burned That our minds may not be a prey to inordinate passions we pore upon the trouble and the heart is heated like an Oven stopped up and therefore keep the mind well employed 4. Frequent meditation keepeth our principles in view and memory We are apt to forget in our sorrows Heb. 12. 5. And ye have forgotten the consolation 'T is not ready at hand to support us in the time of Trouble A seasonable remembrance of Truths is a great relief to the Soul 't is the Spirit 's office 3 That Afflictions and Molestations have a great tendency and subserviency to promote and advance these
Isa. 26. 8. Yea in the way of thy judgments O Lord have we waited for thee c. Our affections are bribed when desired comforts are presently obtained God will see if we purely love him 4. For a close to this Point Our Sufferings are like to be long I speak not as determining but to awaken a Spirit of Prayer that they may be shortned when Christ made as if he would go farther they constrained him to tarry Luke 24. 28 29. These are sad symptoms of it First When Reformation is rejected and Corruptions are setling again upon their own Base Hos. 7. 1. When I would have healed Israel then the iniquity of Ephraim was discovered c. Ezek. 24. 13. In thy filthiness is lewdness because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee This Crime is not only chargeable on them who opposed the Reformation but on those who by multiplied Scandals dishonoured the Cause of God Instance in Papists in Queen Maries time who got in by fraud and violence not by miscarriage of the Protestants Then 't was sharp 〈◊〉 short ours is like to be tedious and long 2dly When our Deliverance is liâ—…ly to prove a mischief and a misery when we are not prepared to receive it God will not give us things for our hurt And we may fear as much from our Brethren our mutual bickerings as from Enemies when God promises Restauration he promiseth Unity Zeph. 3. 9. For then will I turn to the people a pure language that they may call upon the Name of the Lord to serve him with one consent Zech. 14. 9. And the Lord shall be King over all the earth in that day shall there be one Lord and his Name one The Dog is let loose when the Sheep scatter 3dly When there is a damp upon the Spirit of Prayer and Men give over seeking to God for deliverance as an hopeless thing God is near when the Spirit of Prayer is revived Ezek. 36. 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do it for them I will increase them with men like a flock And Jer. 29. 12 13. Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you And ye shall seek me and find me when ye shall search for me with all your heart Dan. 9. 19 â—…0 and Psal. 10. 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear Et passim Alibi 4thly When God is upon his Judicial Process and there is not any course taken to reconcile our selves to him God hath been judging his People judging the Nation wherein they live Judgment began at the House of God what notable Humiliation and Reformation hath it produced there There is God's whole work to be done upon Mount Sion If. 10. 12. What fruit of all those terrible Judgments Incorrigibleness sheweth our Stripes will be many our Judgments long 5. When Dispensations tend to the removing of the Candlestick or look very like it Rev. 2. 5. Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy candlestick cut of his place except thou repent That is done either by destroying Judgments taking away the subject matter of the Church or by their own Apostasie and spiritual Fornication or sad Errors and Confusions ill treatment of God's People opposing his Interests by his Enemies and the sinful Miscarriages and Apostasies of professing Friends will help to wear out an unthankful murmuring Generation II Doct. When Salvation is delayed or Deliverance long a coming the Soul fainteth I shall shew 1. The Nature of this Fainting 2. The Causes of Fainting 3. The Kinds of Fainting 4. The Considerations which may preserve us from Fainting 1. For the Nature of this Fainting Here we must inquire what is meant by the Fainting of the Soul Fainting is proper to the Body but here it is ascribed to the Soul as also in many other places the Apostle saith Heb. 12. 3. Lest ye be weary and faint in your minds Where two words are used Weariness and Fainting both taken from the Body-Weariness is a lesser Fainting a higher degree of deficiency in weariness the Body requireth some rest or refreshment when the active power is weakned and the vital spirits and principles of motion are dulled but in Fainting the vital power is contracted and retireth and leaveth the outward parts liveless and sensless When a Man is wearied his strength is abated when he fainteth he is quite spent These things by a Metaphor are applied to the Soul or Mind A Man is weary when the Fortitude of his Mind his moral or spiritual strength is broken or begins to abate when his Soul sits uneasie under Sufferings But when he sinketh under the burden of grievous tedious or long Affliction then he is said to faint when all the reasons and grounds of his comfort are quite spent and he can hold out no longer 2. The Causes of Fainting The Fainting of the Body may arise either from Labour Sickness and Travel or else from Hunger and Thirst. So the Fainting of the Soul is either first from the tediousness of present Pressures or 2dly from a fervent and strong desire First From the tediousness of present Sorrows and Pressures as Jer. 8. 18. When I would comfort my self against my sorrow my heart fainteth within me And why because of the length of their Afflictions ver 20. The harvest is past the summer is ended and we are not saved Sorrow doth so in vade their spirits that they are by no means able to ease themselves expectations of this side and that side are cut off they long look for help and relief but none appeareth So Lam. 1. 22. My sighs are many and my heart is faint They are overwhelmed with grief and cannot bear up with any courage 2dly It may be caused by a fervent and strong desire Psal. 84. 2. My soul longeth yea even fainteth for the courts of God Vehement desires cause a languor So 't is taken here 't is long O Lord that I have waited and attended with great desire for deliverance from thee Those who vehemently desire any thing are apt to faint Where Love is hot Desire cannot be cold The benefit of the Church liberty to serve God do strongly move the Saints yea the Spirit of God increaseth the vehemency of these motions For he maketh intercession for the saints with sighs and groans that cannot be uttered Rom. 8. 20. He concurreth to the vehemency of the desire but the fainting is from our selves from our weakness The Soul is so earnestly fixed in the expectation of God's salvation that it can no longer keep any equal tenour so that this Fainting
of comfort to God whether he will give temporal deliverance a comfortable sense of his love or hopes of glory a clearer right and title to eternal Rest. 2. Yea refer the thing it self Comfort is necessary because a great part of our temptations lie in troubles as well as allurements Sense of pain may discompose us as well as pleasure entice us The world is a persecuting as well as a tempting world The flesh troubleth as well as enticeth The Devil is a disquieting as well as an insnaring Devil But yet comfort though necessary is not so necessary as holiness Therefore though comfort is not to be despised yet sincere love to God is to be preferred and though it be not dispensed so certainly so constantly and in so high a degree in this world we must be contented The Spirits comforting work is oftner interrupted than the work of holiness so much as is necessary to our employment for God in the world we shall have 3. Comfort is raised in us by the Spirit of God Acts 9. 31. Then had the Churches rest and were edified and walking in the fear of the Lord and in the comfort of the holy Ghost were multiplied For means we have his Word his Promises and also his Providence His Word 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 His Promises Psal. 119. 50. This is my comfort in my affliction for thy word hath quickned me Heb. 6. 17 18. Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath 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 And also his Providence Protection and Defence Psal. 23. 4. Thou art with me thy rod and thy staff they comfort me The Rod and Staff are spoken of as Instruments of defence 4. Consider how ready God is to comfort his People Isa. 40. 1 2. Comfort ye comfort ye my people saith your God Speak ye comfortably to Ierusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned When time serveth God sendeth these messages SERMON XCI PSAL. CXIX VER 83. For I am become like a bottle in the smoke yet do I not forget thy precepts HEre is rendred a Reason why he doth so earnestly beg for Comfort and Deliverance The Reason is taken from his necessity he was scarce able to bear any longer delay of comfort Not only his Faith and Hope was spent but his Body was even spent through the trouble that was upon him He had told us in the 81 Verse My soul fainteth for thy salvation In the 82 Verse Mine eyes fail for thy word And now I am become like a bottle in the smoke c. Observe here 1. His Condition represented 2. His Resolution maintained Or First The Heat of Tribulation I am become like a bottle in the smoke Secondly His constant perseverance in his Duty Yet do I not forget thy precepts 1. His Condition is represented by the similitude of a bottle in the smoke alluding therein to a Bottle of Skin such as the Iews used As in Spain their Wine is put into Borachos or Bags made of Hog-skins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer in a Vessel or Bottle of a Goat-skin And Christ's similitude of old Bottles and new Bottles relateth thereunto Mat. 9. 17. For he meaneth it of Skin-Bottles or Bladders if such a Bottle be hung up in the smoke and by that means it becometh black parched and dry The Man of God thought this a fit Emblem of his condition The Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Frost Kitor signifieth any Fume or Vapor whether of smoke or mist as Psal. 148. 8. Fire and hail snow and vapor The word for vapor is the same with this which is here rendred smoke Here it signifieth smoke rather than vapor or mist. 2. His Resolution Yet do I not forget thy precepts I do not forget That is I do not decline from or neglect my duty as Heb. 13. 16. To distribute and communicate forget not that is neglect it not As on God's part when he will not perform what belongeth to him being hindred by our disobedience he threatneth to forget his people Ier. 23. 39. that is will not deliver them So we forget God's Precepts when we do not fulfil or neglect our duty Now forget God's Precepts he might either as his Comfort or his Rule both ways must the word be improved and remembred by us Yet because the notion of Precepts is here used I understand the latter Often is this passage repeated in this Psalm as Ver. 51. The proud have had me greatly in derision yet have I not declined from thy law Though scorned and made a mockage by those that were at ease and lived in pomp and splendor yet his zeal was not abated Ver. 61. The bands of the wicked have robbed me yet have I not forgotten thy law Though plundred by the violence of Soldiers So ver 109. My soul is continually in my hand yet do I not forget thy law That is though he was in danger of death continually We have it agâ—…in Ver. 141. I am small and despised yet do I not forget thy law Though contemned and slighted as an useless creature and one that might be well spared in the world So in the Text I am become like a bottle in the smoke though wrinkled and shrivel'd with age and sorrow Thus in all Temptations David's love to God and his ways were not abated DOCT. That though our Tryals be never so sharp and tedious yet this must not lessen our respect to God or his Word In handling this Point I shall shew you three things First That God may exercise his Children with sharp and tedious Afflictions Secondly That these Afflictions are apt to draw us into manifold Sins and Errors of Practice Thirdly That yet this should not be A gracious Heart should withstand this shock of Temptations For the first David is an instance whose sad complaint we have had continued for three Verses together I shall only now open the Similitude in the Text whereby he representeth his condition 1. A Bottle in the smoke is dry and wrinkled and shrunk up so he was worn out and dryed up with sorrow and long suspense of expectation This noteth the decay of his bodily strength so also elsewhere Psal. 102. 3. My days are consumed like smoke and my bones are burnt as an hearth And he saith Psal. 32. 4. Thy hand was heavy upon me my moisture is turned into the drought of summer His chief sap oil was spent humidum radicale As a leathern Sack long hung up in a smoking Chimney so was he dryed up and shrivel'd and wrinkled by long continued troubles
and adversity We are told Prov. 17. 22. That a merry heart doth good like a medicine but a broken spirit dryeth the bones A chearful heart helpeth well to recover health lost but a sad one breedeth diseases as we see grief is often the cause of death Now so it may be often with God's Children God may so follow them with afflictions that sorrow may waste their natural strength and they may have such hard and long Tryals as to make them go into wrinkles and what by temporal Sorrows or troubles of Conscience or Sickness the infirmities of Age may be hastened upon them 2. A Bottle in the smoke is blacked and smutched whereby is meant that his beauty was wasted as well as his strength and as he was withered so he was black with extreme misery Job 30. 30. My skin is black upon me and my bones are burnt with heat So Lam. 5. 10. Our skin was black as an oven because of the terrible famine So Lam. 4. 8. Their visage is blacker than a coal they are not known in the streets their skin cleaveth to their bones it is withered it is become like a stick So here like a Bottle in the smoke And you must consider that this was spoken of David that ruddy Youth of whom it was said 1 Sam. 16. 12. Now he was ruddy of a beautiful countenance and goodly to look to But great sorrows had made an alteration and afflictions do quickly cause the beauty of the body to fade Psal. 39. 11. When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth God's Rod may leave sad marks and prints upon the body which do not only waste our strength but deface our beauty Observe here the difference between the beauty and strength of the body and of the soul The beauty of the soul groweth fairer by afflictions whereas that of the body is blasted David was a Bottle shrivel'd and shrunk up yet the holy frame of his soul was not altered his beauty was gone but not his grace Outward beauty is but skin-deep turn it inside outside 't is but blood and rawness It fadeth by sickness age troubles of conscience and great and manifold afflictions Once more In the sight of God a man is never the more uncomely though he be as a Skin-Bottle in the smoke if he doth not forget his statutes If he be outwardly deformed but yet the hidden man of the heart be well adorned even with the ornament of a meek and quiet spirit which is in the sight of God of great price 1 Pet. 3. 3 4. Any great affliction soon maketh an impression upon the skin this flower of beauty is soon blown off age or sickness will soon shrivel it up and make it look like a bottle in the smoke but let us regard the beauty of the soul which fadeth not 3. A dried Bottle in the smoke is contemned and cast aside and of no use so was David no more esteemed and regarded among men than such a Bottle would be and to this Christ alludeth Mat. 9. 17. Men do not put new wine into old bottles lest the bottles break and the wine runneth out and perisheth An old dry shrivel'd Bottle is good for nothing the force of Wine will soon break and rend it therefore 't is cast away as a thing of no use So many times to the great grief of their hearts may God's Children be laid aside as useless Vessels the world may cast them off as unworthy to live among them 'T is not for the King's profit to suffer them Esther 4. 8. and 1 Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are made as the filth of the world and are the off-scowring of all things So Heb. 13. 13. Let us go forth therefore to him without the camp bearing his reproach At that time they were cast out of the Synagogues or Cities and Societies Was not Christ himself cast off despised and rejected of men Isa. 53. 3. The Stone which the Builders refused though he were the Corner-stone of the Building yet they laid him aside as if he were of no use as rubbish or a refuse Stone So are his People thrust out by the world laid by as not deemed worthy to be employed for any use Acts 22. 22. Away with such a fellow from the earth for it is not fit that he should live This is the judgment which the world maketh on God's servants Secondly What are the usual Sins which are incident to such sharp and tedious Afflictions 1. Impatience and Murmuring against God When our wills are crossed we cannot bear it To be sick of the Fret is a disease very incident to such as have not learned to deny their own wills and intirely to give up themselves to the conduct of God's Providence Gen. 30. 1. Give me children or I dye Psal. 37. 1. Fret not thy self because of evil doers We should not vex and fret but we are apt to do so to murmur and repine against God and that for small matters as Ionah for a Gourd I do well to be angry Jonah 4. 9. So strangely are men transported Pettish desires earnestly sollicited and finally disappointed breed this impatience in us In every frame of heart when notably stirred we should say Is this well God puts the question to Jonah Dost thou well to be angry What to be discontented with God's own Providence especially in small matters But we let loose the reins to our Passions and if we be crossed a little then let me dye Some of this impatience was in good David for it presently followeth the Text ver 84. How many are the days of thy servant If the affliction must last yet longer then even let me know when I shall dye 2. A Spirit of Revenge against the instruments of our Trouble When we dare not let flie against God we vent our Passions freely against Men and seek their hurt and loss and think we are safe Whereas Christianity establisheth an universal and diffusive charity even to enemies that we should pray for them and seek their good Mat. 5. 44. Love your enemies bless them that curse you do good to them that hate you pray for them which despitefully use you and persecute you The command of love doth not extend only towards Kindred and Friends and Acquaintance but even to Enemies I say unto you Christ will try our sincerity and obedience by this Precept by forgiving wrongs and forbearing all unjust and unmerciful revenge and our love by loving our enemies 'T is hard to bring the revengeful heart of Man to it The faults they have committed against us do not exempt us from the general Law of Charity from doing good to them according to our power As we must not hate or curse or requite injury with injury so we must love bless do good and pray for them wishing them all the good in the world especially that which they most want
Providence His special goodness in the channel of Redemption and Renovation by Christ. 1. He is a Benefactor to all Men he hath given them an immortal spirit that shall abide for evermore Eccles. 12. 7. The dust shall return to the earth as it was and the spirit to Godthat gave it There is an immortal Soul that dwelleth in a mortal Body The Body was made of corruptible Principles was Dust in its composition 't is true God can annihilate it but the Soul as it is a Spirit hath no corruptible Principles in it it is a thing that cannot be killed or destroyed by any created power Now this divine spark which cannot be quenched is a pledge and effect of God's Eternity for he that giveth Immortality certainly is Immortal himself Nothing can give what it hath not And besides because our Souls are immersed and sunk into matter and forget their divine original therefore God by the blessings of his Providence seeks to raise them up to look after this supreme and spiritual Being and giveth us all kind of comforts and mercies whose creatures we are that we may seek the Lord if haply we may feel after him and find him Acts 17. 27. That we may own him as the first Cause or Father of Lights by whom this spark was kindled in us or seek him as the chief good in whom alone this restless soul of ours can find contentment and satisfaction 2. He is a Benefactor in a way of grace and recovery by Christ. This also sets forth his Eternity the first rise and bottom cause of all this grace and favor that stirred and set all the causes on work which concurred to it was God's everlasting love Iohn 3. 16. And Christ saith Prov. 8. 31. I was set up from everlasting and this grace was given us in Christ before the world began 2 Tim. 1. 9. Before the foundation of the world was laid this business was transacted with Christ for our benefit and then the way how 't was brought about it was by an everlasting Redemption Heb. 9. 12. of an eternal force value and efficacy and the grace wrought in us 't is called incorruptible seed 1 Pet. 1. 23. There is an eternal principle in our hearts and that is the reason why a Believer is so often said to have eternal life abiding in him because of the beginning seed and principle of it that is sown in his heart and the comfort and fruit of it that we have here is called everlasting consolation 2 Thes. 2. 16. He hath loved us and given us everlasting consolation and good hope thorough grace 'T is not bottomed on any poor fading thing but on matters of an eternal Duration the happiness itself is the eternal fruition of the ever blessed God 1 Thess. 4. 17. We shall be ever with the Lord. So that we are made eternal also both in body and soul whence you see how abundantly God discovereth his Eternal Being in all his gifts and graces by Christ. 5 When the Creatures are spoken of as eternal it must be understood it is a communicated dependant half-eternity and so no derogation to this perfection which is proper to God First 'T is communicated to us for originally God only hath Immortality 1 Tim. 6. 16. We have it by derivation God hath it originally in himself and from himself God dispenseth and measureth out the duration and continuance of all other things their Races and Stages when they shall begin and when they shall end And that Immortality which the Angels and the Souls of Men have 't is ascribed to us by participation we have it from God because he was pleased to give it to us 2dly 'T is a dependant Eternity for every moment we depend upon God if he take away his Spirit we are gone Man or Angel We assert the Immortality of the Soul because it hath not the principles of corruption in it as the body hath but yet we cannot must not cut off the dependance upon the first Cause Fountain of Being in his hand is the breath of all living and he is often called the God of your life and the God of the spirits of all flesh 'T is but an half-eternity we sometimes were not God is from everlasting to everlasting but we are appointed to eternal life and time was when we lay in the womb of nothing we are but of yesterday poor upstarts that had but an existence and a new Being given us of God if he will lengthen it out and continue it to all eternity 't is not such an eternity as he hath but an half-eternity not an eternity without beginning but only without ending 6. This Eternity of God is not seriously and sufficiently enough thought of and improved till it lessen all other things in our opinion and estimation of them and affection to them Two things should especially be lessened the time we spend in the world and the things that we enjoy in the world First The time we spend in the world Alas what is this to God's Eternity Psal. 39. 5. Behold thou hast made my days as an hand breadth and mine age is nothing before thee Whether our days be spent in prosperity or adversity they are but short an hand breadth a meer nothing compared with God's Eternity Psal. 90. 4. A thousand years in thy sight are but as yesterday when it is past or as a watch in the night A thousand years compared to Eternity are but as a drop spilt and left in the Ocean or as time insensibly past over in sleep Forty Fifty or Seventy years seemeth a great time with us yet with God who is infinite Ten thousand years is no considerable space but a very short and small duration 2dly As time so the things of the world 2 Cor. 4. 18. The things which are seen are temporal but the things which are not seen are eternal They are short as to continuance and use As to continuance he calleth the honours and delight of Pharaoh's Court. Heb. 11. 25. The pleasures of sin for a season Whatsoever is temporal a Man may see the end of it be it evil a Man in the deep waters is not discouraged as long as he can see banks but in Eternity there are neither banks nor bottom if good Psal. 119. 96. I have seen an end of all perfection The most shining glory will shortly be burnt out to a snuff it wasts every day Eternity maketh good things infinitely good and evil things infinitely evil If it be temporal whatever paineth us is but a flea-biting to eternal torments Whatever pleaseth or delights 't is but a may game to eternal joys so for use too 't is but for a season Deut. 23. 24. the Law gave an indulgence to eat of his Neighbors grapes for refreshment but thou shalt not put any in thy vessel 1 Tim. 6. 7. For we brought nothing into this world and it is certain we can carry nothing out The Manna was
waters were appointed to break out and overwhelm the earth yet God hath firmly promised that they shall never be so again wherein his Truth is also verified and applied to the Covenant of Grace Isa. 54. 9. For this is as the waters of Noah to me for I have sworn that the waters of Noah shall no more go over the earth so have I sworn that I would not be wrath with thee nor rebuke thee The Covenant of Grace is as sure as the Covenant made after the deluge so that we cannot look upon this Earth but as an Emblem of those Attributes which confirm our Faith in waiting upon God till his Promises be fulfilled to us Use. Let us be then more firmly persuaded of God's Faithfulness that we may depend upon it both for his preserving the Church and our selves in the way of our duty till we enjoy our final reward 1. For the preservation of Christ's Kingdom God's Faithfulness chiefly appeareth in the Government of his Church or spiritual Kingdom and this is a Kingdom that cannot be moved when all things else are shaken Heb. 12. 28. Having received a kingdom that cannot be shaken Christ cannot be an Head without Members a King without Subjects And we are told Mat. 16. 18. That the gates of hell cannot prevail against it Many disorders happen but let us depend upon the faithful God The world was well guided before we came into it and other Generations have had experience of God's Faithfulness though we complain that we see not our signs nor any tokens for good 2. For the preservation of our bodies to the heavenly Kingdom we have many discouragements within and without but while we persevere in our duty God will not fail us his word is as sure as the earth 2 Thess. 3. 3. The Lord is faithful who shall establish and keep you from evil God hath promised not only to give us our final reward but to secure and defend his people by the way that they be not overcome by the evils they meet with in their passage SERMON XCVI PSAL. CXIX VER 91. They continue this day according to thine ordinances for all are thy servants THE Prophet is proving the Immutability of God's Promises from the conservation and continuance of the whole course of Nature he had spoken of it by parts now conjunctly apart first of the Heavens ver 89. of the earth v. 90. Now both together They continue c. In the words we have two things 1. An observation concerning the continuances of the courses of Nature They that is the Heaven and the Earth Heaven doth continue in its motion and Earth in its station according to the Ordinance of God that is by vertue of that Order wherein he placed things at first Psal. 148. 6. He hath established them for ever and ever he hath made a decree which shall not pass As he ordained at first by his powerful decree so Heaven and Earth is still continued God's Laws are fixed for the government of all Creatures and in the manner and to the end for which God appointeth them they stand and continue 2. The Reason For all are thy servants The Reason saith more than the Assertion and therefore doth over and above prove it not only the Heavens and the Earth but all things which are contained therein from the Angel to the Worm they all serve God they attend upon him as their supreme Lord and Master every moment DOCT. That it is a great help to Faith to consider God as the Omnipotent Creator Preserver and absolute Governor of the World disposing of all things as he pleaseth This is the Meditation which the Psalmist produceth and exposeth to our view in this Verse His Creation is implied in that Thine Ordinances when God first setled the course of Nature by a wise and powerful Decree His preservation in those words They continue this day The course of Nature is so setled that it doth not fail to go on according to God's Decree every thing standeth or falleth according to God's command and the Order first setled by God still obtaineth his Decree is not yet out of date His being the absolute Governor of the world in these words For all are thy servants which implieth his Sovereign Dominion and Empire over all the Creatures as his servants who are at the beck of his will To evidence this to you more fully consider there are in God two things Power and Authority Might and Right First By Power we mean a liberty and sufficiency in God to do whatever he will With God all things are possible Mat. 19. 26. or take the Negative which bindeth it the stronger Luke 1. 37. With God nothing shall be impossible 2dly Authority or Dominion or a Right over all things to dispose of them at his own pleasure In this Right there are three Branches 1. A Right of making or framing any thing as he willeth in any manner as it pleaseth him as the Potter hath power over his own clay to form what vessel he pleaseth of it this Right God exercised in his Creation Rev. 4. 11. Thou hast created all things and for thy pleasure they are and were created This was his absolute freedom and sovereignty to create all things according to his own pleasure 2. A Right of having or possessing all things so made and framed by him for God is owner and possessor of whatever he made since he made it out of nothing Heaven â—…is his Earth is his so Angels Man Beasts Gold Silver all things he challengeth as his right Psal. 115. 16. The heaven even the heavens are the Lords 'T is the Lord's to dispose of not only the lower but the highest Heavens which he hath provided for his own Palace and Court of residence So the earth is the Lords and the fulness thereof Psal. 24. 1. This whole lower world is his by right of Creation and providential preservation and so are all the sorts of Creatures with which he hath replenished it it was by him produced at first and every moment continued and preserved And so the Angels are his they are called his Ministers or Servants Psal. 104. 4. He maketh his angels spirits his ministers a flame of fire Though he is able to do all things by himself or administer the whole world as he at first created by a word by saying and it was done yet he pleaseth to make use of the ministry of Angels who some of them in subtle bodies of air others of fire come down to execute his commands upon earth Men are his creatures and his possession we are not Lords of any thing we have neither life or limb nor any thing Our bodies and our souls are his 1 Cor. 6. 20. Christ had power to lay down his life and take it up again but no meer man hath he is accomptable to a higher Lord who hath an absolute uncontroulable Right to dispose of us according to his own pleasure He killeth
for ever I shall illustrate this Proposition by these Considerations 1. That God's Children are sometimes under deadness 2. That in such deadness the Word of God is the onely means to quicken them 3. Though the Word be quick and lively and powerful yet it is God that must bless it that must make it a support to the Soul 4. That whenever we have received these Comforts Quicknings and Supports from him they should ever be recorded and treasured up in the Registers of a thankful memory for the great uses of Christianity I. First God's Children are under deadness sometimes which hapneth to them for many causes 1. By reason of some Sin committed and not repented of or not fully repented of God smites them with deadness and hardness of heart and the spiritual life for awhile is greatly obstructed and impaired that it cannot discover itself and they have not those lively influences of grace as formerly Thus it was with David when he had strayed so greatly from God and begs God not to cast him off Psal. 51. 11. Cast me not away from thy presence and take not thy holy Spirit from me As a wound in the body lets out the life blood and the spirits so these grievous sins are as a wound in the soul Sin against the conscience of a renewed man defaceth the work of the holy Spirit so that for a while he seems to be shut out from God's favor and his gracious abilitie are lessened and impaired he is like a wounded man till he be cured and made whole again The Spirit being grieved and resisted withdraws and the strength of the Soul is wasted and therefore be very tender stand in awe not only of greater but smaller sins 2. By reason of some good omitted especially neglect of the means whereby we may be kept alive fresh and lively in God's service Lazy fits of indisposition and omissions of duty do more frequently steal in upon Believers than positive out-breakings and commissions of sin and they are more ready to please themselves in them and lie still under them and so by this means contract much deadness of heart As a Lute that is not play'd upon but hangs by the wall and not used it soon grows out of keller for want of use so if we do not diligently and constantly exercise our selves in godliness our hearts grow dead and vain It is the complaint of the Church Isa. 64. 7. There is none that stirreth up himself to take hold of thee If we do not stir up our selves to keep on a constant commerce with God and respect to God alas deadness creeps upon the heart unawares and we are commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 6. To stir up the gift of God which is in us Surely a sloathful servant will soon become an evil servant Mat. 25. 26. Thou evil and sloathful servant Therefore our sinful sluggishness is one cause of our deadness for he that doth not trade with his Talents will necessarily become poor and if we do not continue this holy attendance upon God the heart suffers loss 1 Thess. 5. 19 20. Despise not prophesie quench not the Spirit The coupling of these two things together shews that if we despise Prophesie we quench the Spirit as fire goes out not only by pouring on water but by not stirring and blowing it up To expect help from God when we are sluggish is to tempt Christ and put him still upon a miraculous way to heal and cure our distempers Who will bring bread and meat to a Sluggard's Bed who will not arise to labor for it oâ—… will not rise at least to fetch it Therefore if we will not attend upon God in the means of grace he will not bring us that help comfort and supply that otherwise we might have God worketh but so that we work also 2 Phil. 12. 13. Work out your own salvation with fear and trembling For it is God that worketh c. God's working is not a ground of laziness but for more strict observance Since all depends upon God therefore take heed you do not offend God and provoke him to suspend his grace We must not lie upon a Bed of ease and cry Christ must do all for this is to abuse the power of grace to laziness It is notable that God bids his people do that which he promiseth to give them Psal. 31. 24. Psal. 27. 14. Be of good courage and he shall strengthen your heart As if he had said strengthen thine heart and he will strengthen thy heart The courage of Faith is both commanded and promised why God by this would shew how we should shake our selves out of our laziness and idleness that though God gives us grace and power yet he will have us to work as a Father that lifts up his childs arm to a burden and bids him lift it up Usually we complain of deadness with a reflection upon God he quickens the dead and therefore I am dead ay but what hast thou done to quicken thy self for grace was never intended that we might be idle you must complain of your selves as the moral faulty cause God is the efficient cause you do not meditate pray draw life out of the precious promises when the Spouse sleeps and keeps her Bed then Christ withdraws Cant. 5. 6. 3. Another cause is unthankfulness for Benefits received especially spiritual Benefits for God loves to have his grace acknowledged He stops his hand and suspends the influences of his grace when the creature doth not acknowledge his bounty Col. 2. 7. Be stablished and rooted in the faith abounding therein with thanksgiving The way to grow in Faith and get by Faith is to be thankful for what we have received that 's an effectual means both to keep it and to get more Therefore if we be always querulous and do not give thanks for the goodness of God to us for what he hath already vouchsafed to us in Christ no wonder that deadness and discouragement creeps upon our hearts 4. Pride in Gifts for we are told Iam. 4. 6. God resisteth the proud but giveth grace to the humble The Garland we put on our own heads soon withers and those Gifts which we are pusst up with are presently blasted and have deadness upon them for he will teach us to ascribe all to himself 5. Some great and heavy Troubles We read ver 107. of this Psalm I am afflicted very much quicken me O Lord according unto thy Word O! when we are afflicted sore there 's a deadness upon the heart the spiritual life clogged with what alacrity did they go about good things before but then there 's a damp worldly sorrow deadens the spirit as godly sorrow quickens it and is a means to keep us alive to God 6. Another cause is Carnal liberty or intermedling with worldly vanities So much we may learn from that Prayer Psal. 119. 37. Turn away mine eyes from beholding vanity and quicken thou
me in thy way O! when the children of God let loose their minds to vanity and take immoderate liberty in the delights of the flesh there 's a deadness comes upon them for therefore he goes to the cause Turn away mine eyes from beholding vanity Immoderate liberty in earthly things or in gratifying the flesh brings on a deadness upon the heart The Spirit withdraws when the soul is taken off from other comforts and is more addicted to vain pleasures Iude v. 19. Sensual not having the Spirit As we are enlarged to the flesh we are straitned to the Spirit As sensuality encreaseth so the life and vitality of grace decays II. Secondly In such Cases the Word of God is the onely means to quicken us Why the Word For two Reasons 1. Because the Word contains the most quickning considerations and the affections are wrought upon by serious and ponderous thoughts for there God interposeth in the way of the highest authority straitly charging and commanding us under pain of his displeasure and there he reasons with us again in the most potent and strong way of Argumentation from the excellency of his commands their suitableness to us as we are reasonable creatures from his great love to us in Christ whom he hath given to dye for us from the danger if we refuse him which is no less than everlasting torment from the benefit and happiness in complying with his motions which is no less than eternal and compleat blessedness both for our bodies and souls and all this is bound upon us by a strict day of impartial accounts O! what a company of quickning considerations are there to set us a work with life vigor and seriousness when we are to answer for our neglects or else to receive the reward of our diligence now what will quicken us if this will not If the high and glorious authority of the supreme Lawgiver awe us not if the reasonableness of God's commands invite us not if the wonderful love of God in Christ constrain us not if the joys of Heaven do not allure us and the horrors of everlasting darkness do not preserve upon us a lively sense of our duty what will work upon us if this do not and gain us to a constant diligent care and serious preparation for our own happiness and salvation Out of what Rock was the heart of man hewen that all this shall be brought to him in the most persuasive way as it is in the Word of God and will not work upon him Again If the deadness should arise from our negligence in our duty the Word of God how powerfully doth it quicken us But if the deadness should arise from sorrow and discomfort is not the Word as powerful to raise and quicken the soul to a delight in God as to inforce our duty What puts a damp upon us Is it fury of men we have a living God to trust to who will remain when they are gone who will pardon our sins help us in all our straits who will lay upon us no more than we are able to bear who will never leave us utterly destitute but will sanctifie all and make all work together for the best for our everlasting salvation and finally bring us into his glorious presence that we may live for ever with him Here 's comfort enough whatever our heaviness be such a powerful God to stand by us in all our troubles and make all work for good that at length we may be brought home to God If this Word did but dwell richly in our souls it would keep us fresh and lively and we need not fear Man or Devil Col. 3. 16. Again 1 Iohn 2. 14. The Word of God abideth in you and ye have overcome the wicked one We need fear nothing for whoever trouble us they are something under God Whatever is our misery and whatever befalls us it is something less than Hell which we have escaped by Christ and will all be made up in Heaven The first sight of God and the first glimpse of everlasting glory will recompence all the sorrows of the present life and as soon as we step into Heaven all shall be forgotten In short God's particular Providence Fatherly love and care the example of Christ the promise of the comforting Spirit the hopes of Glory should revive us in all our languishings So that if deadness comes from backwardness and slowness in our duty in the Word there are most quickning considerations or if from troubles we have enough in God Christ the Covenant the promise of eternal life to support us This is the first Reason the Word of God is the onely means to comfort us because it contains proper quickning considerations that may keep life and vigor in us if either carnal distemper invade the heart or worldly sorrow and fear which is apt to perplex us 2. The quickning Spirit delights to work by this means The ordinary Chariot that carrieth the influences of Grace is the Word of Grace The Spirit that speaks in the Word speaks his own lively comforts to us Alas they are but cold comforts we can find elsewhere The Spirit of God rides most triumphantly in his own Chariot The Word and the Spirit are often associated to shew they go together The Word goes with the Spirit Isa. 59. 21. My Spirit that is upon thee and my words which I have put in thy mouth shall not depart c. Isa. 30. 20. When God promiseth Their eyes shall see their Teachers it is promised also They should hear a voice behind them saying This is the way God would afford the Word and Spirit in times of their affliction The Spirit works still in concomitancy with the Word that it may the better be known to be a Revelation from God If God will set up a Word and Revelation of his mind distinct from the light of nature it is fit it should be owned and that 's done by a concomitancy of his grace and powerful operations of his Spirit that goes along with his Word Iohn 17. 17. Sanctifie them by thy truth thy Word is truth We find the Word to be truth because it 's associated and accompanied with the operations of the Spirit 1 Pet. 1. 22. Ye have purified your souls in obeying the truth through the Spirit The Spirit still goes along with the truth of the Gospel and with God's Word His Word 't is the Sword of the Spirit God will not bless any other Doctrine so much as the Word to quicken revive and comfort the soul and therefore here we should busie our selves for it contains the surest grounds of Comfort and the Spirit is associated with it and goes along with it to bless it to our souls III. Thirdly Though the Word be the means yet the benefit comes from God For with them thou hast quickned me Life comes from the fountain of life The Gospel is a sovereign Plaister but it is God's hand that must apply it and
filled on the one side there is the World and the perfections thereof and on the other side the Word of God and the benefit that we have thereby and sensibly the Beam breaketh on the Word's side in the one Scale there is limited perfection which will soon have an end in the other an happiness that hath length and breadth I have seen an end c. In the words there is a Thesis or Proposition and then an Antithesis or something said by way of opposition to that Position The Thesis I have seen an end of all perfection And the Antithesis But thy commandment is exceeding broad Both together will yield us this Point That the serious consideration of the frailty and fadingness of all natural and earthly perfections should excite and quicken us to look after that better and eternal estate which is offered to us in the Word of God I shall make good this Proposition by going over the circumstances of the Text as they are offered to us First I begin with the Thesis or Proposition I have seen an end of all perfection And there you may take notice 1. Of the subject or matter here spoken of 't is perfection understand it in a natural and worldly sense the most excellent of all the creatures and the greatest glory of all natural accomplishments 2. The Extent All perfection whatever it be 3. The Predicate Hath an end 4. The confirmation from sense I have seen 'T is either dictum experientiae I have often seen it fall out before my eyes or dictum fidei I could by faith easily see to the bottom of the creature see vanity in it whil'st in its greatest glory Let us open these things Mark 't is not said in the Concrete I have seen an end of perfect things but in the Abstract I have seen an end of all perfection itself The most perfect of worldly things are but imperfect Man in his best estate is altogether vanity Psal. 39. 11. And then mark the Extent of it 't is all perfection not only some but all perfection wisdom and learning as well as beauty and strength wit and wealth honour and greatness I have seen an end of all of it Many will readily grant that some kind of perfections are slight but all is vanity and vexation of spirit Here is a Meditation fit for persons of all sorts and conditions For great ones that they presume not For mean ones that they repine not For the old whose vigor and strength is gone in whom 't is verified And for the young or those that are in the vigor and freshness of youth in whom within a little while it will be verified For the rich that they trust not in uncertain riches For the Poor that they be not over dejected For the honored that they please not themselves overmuch with the blasts of popular breath and vain applause The disgraced that they may make a sanctified use of their afflictions all perfection first or last will wither and decay And then here is the Predicate hath an end the word also fignifieth limit or bound there is an end in regard of length duration and continuance and an end in regard of breadth and use that also must be taken in for the narrowness of worldly comforts and the breadth of the Commandments are often opposed one to the other I will shew you first that all earthly perfections have their bounds and limits as to their use and service they are good for this and that but not for all things but godliness is profitable for all things 1 Tim. 4. 8. They are not able to bear full contentment to the mind nor give full satisfaction to the heart at least in all conditions and all sorts of afflictions riches will help against poverty and health against sickness but godliness is profitable to all things There are many difficulties and dangers in which the limited power of the creatures cannot help us but the Word of God applied and obeyed and followed with his mighty Spirit will yield us relief and comfort in all cases and conditions all the pleasures and profits and honours of the world are nothing to this as for instance all these perfections cannot 1. Give us any solid peace of conscience and rest to our souls in the midst of all our fulness there is something wanting carnal affections must be mortified before they can be satisfied Grace must do that for you 'T is godliness that brings contentment to the heart of man 1 Tim. 6. 6. Godliness with contentment is great gain Alas wealth can never do it our desires are increased the more we have and the way to contentment is not to increase our substance but to limit our desires as in a Dropsie the way to cure the man is not to satisfie him with drink but to open a vein to take away his thirst We expect too much from the creature and then the disappointment breedeth trouble Eccles. 1. 14. and therefore why do you spend your money for that which is not bread and your labour for that which satisfieth not Outward things do not bear a thorow proportion with all the wants and desires and capacities of the soul and therefore cannot give any solid peace to our souls 2. It cannot make you acceptable to God neither wealth nor beauty nor honour nor strength 't is grace that is of great price in the sight of God 1 Pet. 3. 4. The ornament of a meek and quiet spirit is in the sight of God of great price This is a beauty that doth never fade nor wax old Since thou wert precious in my sight thou wast honorable and I have loved thee Isa. 43. 4. God loveth his People for the grace he putteth into them not for the outward gifts he bestoweth upon them 't is grace that makes us amiable to God and fit objects of the divine complacency you are not a jot the more pleasing to God when rich than when poor no but the more hateful to him if you are not rich towards God Luke 12. 21. 3. It cannot stead you in your greatest and deepest necessities and therefore they are but limited there are two great necessities wherein all creature comforts will fail First In troubles of Conscience Men do pretty well with their worldly portion and happiness till God sets their Consciences a work and begins to rebuke man for sin and reviveth the sense of their own guilt and liableness to the curse in such a case all the glory and profit and pleasure of the creature will do no good it cannot allay the sense of God's wrath scorching the soul for sin Psal. 39. 11. When thou with rebukes dost chasten man for sin thou makest his beauty to consume like a moth Tell him of Honours Friends Estates Pleasures all is nothing the vertue of that Opium wherewith he laid his soul asleep is now quite spent Trouble of Conscience arrests the stoutest and most jovial Sinners and layeth
they are unable to sanctifie themselves and look after a better and spiritual estate But let us not grieve the spirit of God by our unteachableness in so plain a point when we are told of the frailty and slipperiness of worldly comforts we shake our heads and confess it to be true but improve it not at best conceive some weak and faint resolutions but they soon vanish and we are as wor'dly and carnal as ever we were and therefore pray as David Psal. 90. 12. So teach us to number our days that we may apply our hearts to wisdom You have seen the first part of the text here is perfection all perfection then all perfection hath an end and this is to be seen 't is liable to sense and it should be improved by grace if all creature perfection hath an end Use 1. Let it moderate our desires for who would court a flying shadow especially when these pursuits hinder us from looking after better and eternal things Ionah 2. 8. They that seek lying vanities forsake their own mercies That is they might have been their own if they had chosen them Within a while the world will be but a stale jest and the laughing fit is over and then our sorrow cometh the feast will be at an end and then we begin to feel the gripes of a surfeit Use 2. Let it moderate our sorrows and fears Our sorrows when these things befall us 't is no strange thing 1 Pet. 4. 12. 't is no more strange than to see the night succeed the day or to see a shower to come after Sun-shine 't is no wonder to see a light thing move upward nor a heavy thing to move downward So our fears when the power and strength of the world is turned upon us there will be an end of all our evils but not of the word of God We shall everlastingly find the effects of his truth and promise though our enemies excel in worldly pomp and seem to be grounded upon an immutable foundation but as powerful as they seem to be they shall at length come to an end Iob 5. 3. I have seen the foolish taking root but suddenly I cursed his habitation when the foolish that is the wicked seem'd to get rooting then I cursed not by way of imprecation but by way of prediction Use 3. It serves to moderate our delights No day so pleasant but the night puts an end to it no summer so fruitful but a barren winter overtaketh it The Philistines were sporting on their holy day but their banqueting house became their grave and place of Burial And Ionah's Gourd was soon withered and dryed up Worldly riches serve men as long as they live and after death do some service in conveying their bodies to the grave by a pompous funeral but there it leaves them But the word of God supports us against all temptations while we live and conveyeth us to death with comfort and the fruit of it abideth with us after we are dissolved the soul immediately hath benefit by it and afterwards at the resurrection the body We do not hold worldly things durante vita during our life nor quam diu bene se gesserint as long as we shall behave our selves well in our places but only durante beneplacito as long as God pleaseth How often is the most shining glory burnt into a snuff turned into Ignominy and honour into contempt and our fulness into the want of all things A Cobweb that has been long a spinning is soon swept down Yea the time will come when the lust of these things shall be gone 1 Iohn 2. 17. and the time will come when we shall take no pleasure in them as soon we have the Creatures many times we are weary of them 2 Sam. 13. 8. as Amnon hated Tamar when he had satisfyed his lusts And David longed for the waters of Bethlehem and when he had it he would not drink it when we come to consider these things the imperfections that before lay hid are discovered by fruition Secondly let us now come to the Antithesis but thy commandments are exceeding Broad Before I come to discuss the words in particular I observe first that the stability of the word of God is often opposed to the vanity of the Creature Isa. 46. 8. The flower fadeth and the grass â—…ithereth but the word of God abideth for ever So 1 Pet. 1. 25. All flesh is grass and the glory of man is as the flower of grass but the word of God liveth and abideth for ever And 1 John 2. 17. The world passeth away and the lusts thereof but he that doth the will of God abideth for ever So Luk. 10. 2 last verses Martha thou art careful and troubled about many things but one thing is needful and Mary hath chosen the good part which shall never be taken away from her Now what doth this teach us but that when we see the vanity of earthly things we should be informed what better things to set our hearts upon The hearts of men cannot be idle their oblectation must be upon something when pleasures and riches and honours are found vain and perishing there is a more enduring substance to be looked after Secondly That these better things are discovered by the word of God now life and immortality is brought to light through the Gospel 2 Tim. 1. 10. and he that doth the will of God shall increase his knowledge he that doth the will of God shall know what doctrine is of God This doth direct us in making our choice the independent heart of man will choose some thing to adhere to Now in the word of God we have direction what to choose The use of all things present is temporal but the use and benefit of the word is everlasting this will do us good another day all things visible have their own perfection in their kind and do extend some of them to one temporal use and some to another But the word of God extendeth in its kind to all uses as godliness is profitable to all things it bringeth blessedness in this life and in the world to come 1 Tim. 4. 8. A man may satisfie himself in the contemplation of any truth and virtue that is visible But here are unsearchable riches such deep wisdom such rich comforts perfect directions that we cannnot see to the bottom of them every perfect thing in the world hath an end but the word endureth for ever Secondly more particularly in this Antithesis I observe 1. The subject or thing spoken of Thy Commandment that is the whole Word of God 2. The Predicate or Attribute what is said of it 'T is broad 3. The Amplification of this Attribute 'T is exceeding broad you cannot easily understand the use and benefit of it 1. The subject or thing spoken of Thy Commandment is exceeding broad This breadth must be spoken of with respect to the former clause 't is broad for its use and
quickned me O! when a child of God is even dead and hath many damps and discouragements upon his heart when he goes to the Word there he hath quickning reviving and is encouraged to wait upon God again All our discomfort comes from forgetting what God hath spoken in his Word Heb. 12. 5. Ye have forgotten the exhortation which speaketh unto you as unto children There 's abundant consolation in the Word but we forget it and do not carry it always in our mind and then we lie under much dejection of heart if we do not study it discomfort will come upon us In the Word there 's a remedy for every malady and an ease for every smart and therefore this is that which makes it precious to the children of God II. Secondly The Saints readily yield this love to the Word Why 1. Because their hearts are suited to the Word The Word is every way suited to the sanctified nature and the sanctified nature is suited to it for that which is written in God's Book is written over again upon their hearts by the finger of the Spirit while we are in our natural state there is an enmity to the Law of God For we are not subject to the law of God neither indeed can be Rom 8. 7. I but when they come to be written upon the heart and mind then our affections are suited to the Word Carnal men do not love the Word why because it is contrary to them as Micaiah to Ahab He prophesieth nothing but evil to me it only rubs their sores and discovers their spots to them and that 's grievous and proud spirits think it to be a simple plain doctrine Worldly spirits love it not for it draweth them off wholly to think of things to come but they whose hearts are suited to it they have a mighty love to it 2. They have tasted the goodness of the Word therefore they love it 2 Pet. 2. 3. As new born babes desire the sincere milk of the Word why If so be ye have tasted that the Lord is gracious if you have felt any benefit Ier. 15. 16. Thy words were found and I did eat them and thy Word was unto me the joy and rejoycing of mine heart When they come to taste digest and have experience of the benefit in comforting changing supporting their own hearts then they love the Word of God that hath been the instrument of it Iam. 1. 18. He hath begotten us by the word of truth then what follows Be swift to hear If a man be begotten if he hath felt the benefit of the Word then he will be taking all occasions to delight himself and refresh his soul in the VVord of God in reading hearing meditating because he hath found sensible benefit Use 1. To shame and humble us that we are so cold in our love It is an admirable and an incredible affection David here speaks Consider who it was that speaks thus David he that was incumbred with the employments of a Kingdom he that had so many Courtly pleasures so many great businesses to divert and draw him aside yet all his employment could not with-hold him from delighting himself in the VVord of God It was David that was a King and mark how he doth express himself he doth not say I endeavor to keep thy Word but I love thy Word Nay he saith more he speaks of it as a thing he could not express How I love thy Law No great wonder that we cannot express the excellency of the Word but that our affections which are so finite that these should not be exprest this is wonderful Then he speaks of it with Exclamation too O how I love thy Law and he speaks this to God the Septuagint read it Lord how have I loved thy Law He makes God himself to be Judge not only of the truth of his love as Peter makes Christ the Judge of the truth of his love I have many failings I have fallen foully of late but Lord thou knowest all things thou knowest I love thee but he makes God the Judge of the strength of his love Lord how do I love thy Law Have we any thing answerable Heart should answer heart Are there such affections wrought in us as David expresseth to be in himself This should shame us for we have more reason there is more of the VVord of God revealed to us more of the counsel of God discover'd the Canon of Scripture being enlarged more discover'd than ever was to David yet our affections so cold SERMON CII PSAL. CXIX VER 97. Oh how love I thy Law c. I Come now to a second Use. To press us to get this Love Take three Arguments 1. This will wean us from sinful delight that is apt to insinuate with us and take our hearts it will draw us off from carnal pastimes curious studies vain pamphlets if you had this Love here would be your recreation in the word of God Castae deliciae meae sunt Scripturae tuae saith Austin here are my chaste delights thy holy Scripture to be ruminating and meditating there Here you will be employing your time and strength of your thoughts There are two things mightily concern us to make Religion our business and recreation our business in regard of the seriousness and our recreation and delight in regard of the sweetness Now if you have a word from God here will be your delight you will be exercising your selves contemplating the height depth and breadth of God's Love in Christ Jesus and turning over this blessed book Iob 23. 12. I have esteemed the words of thy mouth more than my necessary food Your very food for sustentation of your bodies will not be so sweet to you as the word of God for the comfort and refreshing of the Soul when the promises are as dry breasts and withered flowers when men have little or no feeling of the power of it upon their hearts no wonder they are besotted with the pleasures of sin Mans mind must have some pleasure and oblectation but their harts are chained to carnal delights so that they cannot mind the business of their souls 2. Your hearts will be more stable and upright with God more constant in the profession of godliness when you come to love the word and love the truth for the truths sake 2 Thes. 2. 12. Because they received not the truth in the Love of it therefore God gave them up to strong delusions that they might believe lyes The Lord hath seen it sit ever to continue this dispensation in the course of his Providence to suffer seducing spirits to go forth to try how we have received the truth whether only in the bare profession of it or received it in the Love of it Many have received the truth in the light of it that is compelled by Conscience and by humane tradition and currant opinions and custom of the country to profess it but they do not love it therefore they
teaching and is always at hand to guide us and give counsel to us which is cause of our standing We need this continual teaching to keep us mindful that we may not forget things known The Spirit puts us in remembrance because of the decay of fervency and dulness of spirit that groweth upon us therefore are truths revived to keep us fresh and lively that we may not neglect our duty because of incogitancy and heedlesness we mistake our way and are apt to run into sin in the time of trial and temptation Therefore we need a Monitor on all occasions Isa. 30. 31. that we may not be carried away with the corrupt bent of our own hearts Well then this abiding in us is the cause of perseverance 1 Iohn 2. 27. Use. To shew the reason of mens fickleness and unconstancy both in opinion and practice He that is led by man unto man both as to opinion and practice may be led off by man again when we take up Truth upon Tradition and Humane Recommendation Oh seek it of God! Isa 48. 17. I am the Lord your God that teacheth you to profit Not our own ability but the light of the Holy Ghost wait upon God learn something of him every day and give God all the glory SERMON CIX PSAL. CXIX VER 103. How sweet are thy words unto my taste yea sweeter than honey to my mouth IN this Verse you have another evidence of David's affection to the Word and that is the incomparable delight which he found therein as being suitable to his taste and spiritual appetite This pleasure and delight he found in the Word is propounded 1 By way of Interrogation or Admiration How sweet are thy words unto my taste As if he had said so sweet that I am not able to express it 2 By way of Comparison Yea sweeter than honey to my mouth To external sense nothing is sweeter than honey honey is not so sweet to the mouth and palat as the Word of God is to the soul. It is usual to express the affections of the mind by words proper to the bodily senses as taste is put here for delight and elsewhere eating is put for believing and digesting the truth Thy Word was sweet and I did eat it Jer. 15. 8. Again in all kind of Writers both prophane and sacred it is usual to compare the Excellency of Speech to Honey The Poet describes an Elegant man That his Speech flow'd from him sweeter than Honey And the like we may observe in Scripture Prov. 16. 24. Pleasant words are as an honey comb sweet to the soul and health to the bones He means words of wisdom such words as come from a pure heart now these are sweeter than Honey So the Spouse because of her gracious doctrine it is said Cant. 4. 11. Thy lips O my Spouse drop as the honey-comb And Psal. 19. 10. More to be desired are they than gold yea than much fine gold sweeter also than honey and the honey-comb For Profit he esteemed them more than Gold for Pleasure more than Honey or the Honey-comb and David saith here Thy words are sweet unto my taste He doth not say in general They are sweet unto the taste but sweet unto my taste Holy men that have much communion with God such as David was they that have his Spirit find this delight in the Word of God nothing so sweet or so full of pleasure to the soul. Two Points 1. That there is such a thing as spiritual taste 2. That to a spiritual taste the Word of God is sweeter than all pleasures and delights whatsoever Doct. 1. That there is such a thing as spiritual taste 1 I shall shew that it is and what it is The use of it and what is requisite to it 1. It appears that there is such a thing the soul hath its senses as well as the body We do not only know but feel things to be either hurtful or comfortable to us so the new nature doth not only know it but doth seem to feel it that some things are hurtful and others are comfortable to it and hence the Apostle's expression Heb. 5. 14. Such have their senses exercised to discern both good and evil Christians If there be such a thing as spiritual life certainly there must be spiritual sense for all life is accompanied with a sense of what is good or evil for that life and the higher the life the greater the sense Beasts feel more than a Plant when hurt is done to them because they have a nobler life and a Man than a Beast and the life of Grace being above the life of Reason there 's a higher sense join'd with it and therefore the pain and pleasure of that life is greater than the pain or pleasure of any other life for spiritual things as they are greater in themselves so they do more affect us than bodily A wounded Conscience who can bear it Prov. 18. 4. What a sense doth the evil of the spiritual life leave upon the soul And then for the comforts of the spiritual life the joys and pleasures of it are unspeakable and glorious 1 Pet. 1. 8. such joy as no tongue or words can sufficiently express A taste of the first-fruits of Glory how sweet is it Briefly let me tell you there are three internal Senses spoken of in Scripture Seeing Tasting and Feeling Sight implies Faith Iohn 8. 56. Abraham rejoiced to see my day And Heb. 11. 27. By faith Moses saw him that was invisible There is a seeing not only with the eyes of the body but with the eyes of the mind things that cannot be seen with the outward sense Abraham saw my day at so great a distance As there is sight so also taste which if we refer it to good is nothing else but spiritual experience of the sweetness of God in Christ and the benefits which flow from communion with him Psal. 34. 8. O come taste and see that the Lord is gracious Do not only come and see but come and taste The third sense is feeling or touch that relates to the power of grace Phil. 3. 10. That I might know him and the power of his resurrection c. There is a sense that a Christian hath of the power of grace and of Christ upon his soul so 2 Tim. 3. 5. Having a form of godliness but denying the power thereof When men resist the force and vertue of that Religion which they profess then they are said to deny the power of those Principles Well then there are spiritual senses 2. Now that we might know what they are let me shew 1. How these spiritual senses differ from the external 2. That in some sense they differ from the understanding 1 These spiritual senses differ from the external sense that I shall prove by three Arguments 1. Because in those things that are liable to external sense a man may have an outward sense of them when he hath not an inward
in thy way When we have been too busie about the vanities of the world or pleasures of the flesh when we have given contentment to the flesh and been intermedling with worldly cares and delights it brings a brawn and deadness upon the heart Luke 21. 34. Take heed that your hearts be not overcharged with surfeiting and drunkenness and the cares of this world c. I say by this the soul is distemper'd and rendred unapt for God Christians this is a disease very incident to the Saints this deadness that creeps upon them We have not such lively stirrings nor a like influence of grace we have not those earnest and lively motions we were wont to have in Prayer Now God he quickneth us how by exciting the operative graces as Faith Love Hope and Fear when these are kept pregnant and lively as we read of lively hope 1 Pet. 1. 3. There is living Faith and lively Faith and living Fear and lively Fear of God and living Hope and lively Hope All graces God makes them lively and vivacious that they may put forth their operations the more readily Well this is quickning in duties 2 There is quickning in afflictions and so it is opposed to fainting that fainting which is occasioned by too deep a sense of present troubles or by unbelief or distrust of God and his promises and the supplies of his grace O when troubles press upon us very sore our hearts are like a Bird dead in the Nest overcome so that we have no spirit life nor aptness for God's service my soul droopeth for very heaviness we have lost our life and our courage for God Well How doth God quicken us By reviving our suffering graces as our hope of eternal life and eternal glory patience and faith and so puts life into us again that we may go on chearfully in our service by infusion of new comforts He revives the spirit of his contrite ones so the Prophet saith Isa. 57. 15. He doth revive our spirits again when they are dead and sunk under our troubles O! it is very necessary for this Psal. 80. 18. Quicken us and we will call upon thy Name Discomfort and discouragement it weakens our hands until the Lord cheers us again we have no life in prayer By two things especially doth God quicken us in affliction by reviving the sense of his love and by reviving the hopes of glory By reviving the sense of his love Rom. 5. 5. The love of God is shed abroad like a fragrant ointment that doth revive us when we are even ready to give up the ghost Psal. 85. 6. Wilt thou not revive us again that thy people may rejoice in thee I say when he restores the sense of his love after great and pressing sorrow then he is said to quicken so when he doth renew upon us the hopes of glory Rom. 5. 2 3. We rejoice in hope of the glory of God Well you see what this quickning is 2 Secondly This quickning must be asked of God 1. Because it is his Prerogative to govern the heart of man especially to quicken us God will be owned as the Fountain of all life 1 Tim. 6. 13. I charge thee in the sight of God who quickneth all things It is God that quickneth all things All the life that is in the Creature all the life that is in new Creatures it comes from God it is he that giveth us life at first and he must keep in this life in the soul and restore it The meanest Worm all the life it hath it hath from God When Iohn would prove the Godhead of Christ he brings this argument Iohn 1. 4. In him is life There is not a Gnat but receives this benefit from Christ as God He hath the life of all things and this life is the light of Men much more the noble Creature Man hath this life from God much more the new Creature greater opâ—…ration of spiritual life more depends upon his influence and therefore if we would be quickned and carried out with any life and strength we must go to God for it 2. God as our Judge he must be treated with about it for he smites us with deadness therefore till he takes off his sentence we cannot get rid of this distemper it is one of God's spiritual plagues which must be removed before we can hope for any liveliness and any activity of grace again Under the Law God punished sins more sensibly as unhallowed addresses he punish'd them with death Under the Gospel he punisheth sins with deadness of heart When they seem careless in the worshipping of God they have a blow and breach as he smote Uzza and Nadab and Abihu dead in the place and now he smites with deadness Rev. 3. 7. He hath the Key of David that openeth and no man shutteth and shutteth and no man openeth without his permission we can never recover our former lively estate again for there is a judicial sentence passed upon us Use. To press us to be often with God for quickning that we may obtain this benefit I have spoke of it at large upon another Verse if you would have this benefit rouze up your selves Isa. 64. 7. There is none that stirreth up himself And 2 Tim. 1. 6. Stir up the gift that is in thee A Man hath a faculty to work upon his own heart to commune and reason with himself and we are bidden to strengthen the things that are ready to die Rev. 3. 2. When things are dying and fainting in the soul we are to strengthen our selves therefore if we would have God to quicken us thus must we do chide the heart for its deadness in duty we can be lively enough in a way of sin chide the heart for its deadness in affliction Psal. 42. Why art thou cast down O my soul still trust in God And after you have done this then look up and expect this grace from God in and through Christ Jesus It is said Iohn 10. 10. I am come that they may have life and have it more abundantly Jesus Christ he came not only that we might have life enough to keep body and soul together but that we might not only be living but lively full of life strength and chearfulness in the service of God He is come into the world for this end and purpose expect it through Christ who hath purchased it for us And then plead with God about it according to his promise Ah Lord according to thy Word hast thou not said I will quicken a dead heart When thou art broken and tossed with affliction remember it is the high and lofty One that hath said he will revive the heart of the contrite ones Isa. 57. 15. and plead thus with God Ah Lord dost not thou delight in a chearful spirit Wilt thou not revive us again that thy people may rejoice in thee Psal. 85. 6. And then humble your selves for the cause of the distemper what 's the
not of they have all in God You account him a richer man that hath much Land and a thousand pounds in Bonds than he that hath only a hundred pounds in ready money so a Child of God that hath one promise is richer than all the world he hath Bonds and his Debtor cannot fail him Let me tell you a man may not only live by faith but he may grow rich by faith You read of living by faith Gal. 2. 20. this is that which supports and keeps up a Believer in heart and life This will not only keep Body and Soul together but help us to grow rich Use 2. For Examination You have heard much what it is to have an heritage in the testimonies of the Lord O but who is the man try your selves Let me propound a few plain Questions 1. Were you ever chased out of your selves in the sense of the insufficiency of your worldly portion and the curse due to you Are you driven out of your selves Heb. 6. 18. There 's a comfortable place God willing to shew unto the Heirs of promise the immutability of his counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lie we might have a strong consolation O who are these Heirs of promise If we could find out that we are sure there 's enough in God there they are named who have fled for refuge to lay hold upon the hope set before us There is none ever took the testimony of the Lord for their portion but they came first to take hold of it as men in danger ready to sink and perish and be undone Our first address is to take Sanctuary in the Covenant to flee to Christ represented there as a City of refuge that we may be safe It is an allusion to a man which fled from the avenger of blood when taken out of the City of refuge under the Law he was to dye without remedy so a poor soul that first takes hold of the Covenant runs for sanctuary there first before he comes to take possession of the comforts of it 2. What do you take to be your 〈◊〉 and your great work Do you make it your main care to keep up your interest in the promises the great business you drive on you would â—…it down in as your work and employment What do you wait upon as your great project and design in the world Mary chose the better part Luke 10. 42. do you make this to â—…e your choice your work and business you drive on that you may be possest of the whole land of promise and enjoy eternal life and clear up your Right and Title to Heaven 1 Tim. 6. 19. Laying up in store a good foundation against the time to come that they may lay hold of eternal life 3. Are you very chary of your interest O you would not hazard it upon such easie terms this is that all your happiness depends upon what shall I break with God for such a trifle Are you afraid to lose your Inheritance by sin as a man his Treasure by theft Are you careful and wary in this kind that you may not hazard your interest 1 Kin. 21. 3. said Nâ—…oth God forbid that I should sell mine inheritance Mark there was a King would traffick with him and that inheritance was but a poor Vineyard of the Earth but it was that which was descended from his father now God forbid I should sell it Thus will be the disposition of Gods Children O here lies my all my happiness my daily supplies from God God forbid that upon every trifle and carnal satisfaction I should break with God It was a great prophaneness in Esau Heb. 12. 16. who for one morsel of meat sold his Birth-right It is an argument that God is little valued or the Covenant and Testimony of the Lord when you can part with them for a Mess of Pottage when the consolations of God are so cheap and you can part with them for a little temporal satisfaction and sell your part in Christ at a very easie rate 4. What respect do you bear to the promises of God Do you often meditate upon them Have you recourse to them in straits Do you keep them up as the choicest things upon your heart upon which all your comfort depends as a man would keep the Key safe which opens to all his treasure Do you carry the promises as a bundle of Myrrh in your bosome Because this is the Key that gives you admission to the Blessings promised A man will keep his Bonds chary and will be often looking over them and considering them so are you meditating upon the promises Are they the rejoycing and delight of your Souls Do you keep them near and dear to you When alone do your hearts run upon them For a man may know his heritage by his musing and imagination When Nebuchadnezzar was alone Is not this great Babel which I have built for the honour of my Majesty He was thinking of his large Territories So if you have taken the testimonies of the Lord for your heritage your heart will be running upon them O what a happiness is it for God to be my God and my interest cleared up in eternal life and the great things of the Covenant Many times the flesh interposeth Psal. 144. 15. Happy is that people that is in such a case You will be admiring carnal excellency sometimes but then you will check your Souls Yea rather happy is that people whose God is the Lord. 5. If the testimonies of the Lord be your heritage then you will live upon them and make them the Storehouse from whence you fetch all your supplies as righteousness peace comfort and spiritual strength nay all your outward maintenance This will be comfort in straits strength in Duty provision for your Families There are two sorts of the Children of God either those that are in prosperity or those that are in want and both live on the Covenant A Child of God that hath a plentiful affluence of outward comforts yet he doth live upon God 1 Tim. 4. 5. To them that believe for every thing is sanctified by the word and prayer Though God hath supplied them with mercy yet they have their right all comforts and blessings owe their rise from the promise I take them immediately out of Gods hand from a God in covenant with me and so I use the Blessing and praise God otherwise if you look only to present supplies you live by sense not by faith Every one is to say Give us this day our daily Bread to fetch out his supplies from God every day rich men as well others when you see you have a right and liberty by Christ so Gods leave and Gods blessing go along with all by this means rich men live upon the Covenant I but chiefly in want the word quickned and strengthened him when he was in distress and want of all
the respect which the word hath to these benefits III. Of the necessity and use of faith and hope in the word I. For the nature of this protection it is set forth in two Notions a hiding place and ashield Upon which I observe 1. David was a military man and therefore often makes use of Metaphors proper to his function when he wandred in the Wilderness and the Forest of Ziph and they yielded to him many a lurking hole and so he knew the benefit of a hiding place and being a man of war he was more acquainted with the use of a shield in battel That which I observe is this That it is good to spiritualize the things that we often converse with and from earthly occasions to raise heavenly thoughts You will ever find our Lord Jesus so doing When he sate at meat in the Pharisees house he discourseth of eating bread in his Fathers Kingdom Luke 16. 14. When he was at the Well of Samaria he falls a discoursing of the Well of Life of the water that springeth up to eternal Life Iohn 4. Again when he was at the Feast of Tabernacles you will find there it was the fashion of the people at that Feast to fetch water from the Pool of Siloam and to pour it out until it ran in a great Stream and then at the Feast of Tabernacles Christ cried out He that cometh to me out of his belly shall flow Rivers of living water John 7. He spiritualizeth that occasion Thus should we learn to turn Brass into Gold and by a holy Chymistry to extract useful thoughts from these ordinary objects that we are cast upon Thus doth David he had been acquainted with the use of a hiding place and with a shield and accordingly expresseth his confidence by these Notions The Septuagint render it simply and without the Metaphor my help and my undertaker but we from the Hebrew my hiding place my shield 2. Observe again Both the Notions imply defence and protection a shield is not a weapon offensive but defensive Indeed elsewhere Deut. 33. 29. God said to Israel I am the shield of thy strength and sword of thy excellency God is a sword as well as a shield a weapon offensive as well as defensive in the behalf of his people But here both Metaphors imply only defence and protection It is not here a hiding place and a sword but a hiding place and a shield Why The Godly are subject to many dangers and perils from adverse powers spiritual and bodily and therefore need much preservation and defence 1. The Soul is in danger of Satan and his temptations There are spiritual enemies that will put us upon the need of a shield and a hiding place Ephes. 6. 12. We wrestle not against flesh and blood c. that is not principally we do not wrestle against bodily or humane powers Outward Agents are not Principals but Instruments our chief war is with Devils and evil Spirits who have a mighty power over a great part of the world they are the Rulers of the darkness of this world the ignorant and carnal part of the world and they assault us with much cunning and strength and invisible enemies are the worst none like to them for craft for strength for malice for number They easily get the advantage over us by their crafty insinuations and applying themselves to our humours and feeding every distemper with a Bait suitable and they are always about us unseen and unperceived they lye in ambush for our souls and assault us in company and alone in business and in recreations in the duties of Religion and in our ordinary Affairs they follow us in our retirements and pursue us with unwearied diligence No such enemies as these for craft and subtilty of address And then for their power and strength they have their fiery Darts to throw-upon us ver 16. they inject and cast in blasphemous thoughts and enkindle and awaken in us burning lusts or fire us with rage and despair their power is exceeding great because they have the management of fiery Darts And their malice is great it is not to hurt our bodies chiefly that 's but the shell of the man but the chiefest part our immortal soul and therefore we need a hiding place and a shield when we have to do with spiritual wickednesses that always are assaulting us in this manner upon all occasions And for their number there 's many of them and all engaged in this spiritual warfare against the Saints we cannot dream of ease if we would be Christs Souldiers In the Gospel we find one man possess'd with a whole Legion of them Mark 5. 9. My name is Legion for we are many they cease not in this manner thus continually to assault and vex us and therefore we need a hiding place and shield 2. The Bodies of Gods people and their temporal lives are exposed to a great deal of hazard and danger from evil men who are ready to molest and trouble us sometimes upon one pretence and sometimes upon another They that indeed would go to Heaven and have a serious sense of the world to come upon their hearts they are a different party from the world and therefore the world hates them Iohn 17. 14. and Rom. 12. 2. Be not conformed to this world It was never yet so well with the world but they were forced to stand upon their defence and usually as to any visible interest they are the weakest when their enemies are mighty and strong and therefore they had need of a hiding place to run to and a shield to defend them to run to the covert and defence of Gods Providence 3. Observe the difference between these two Notions hiding place and shield Sometimes God is said to be our strength and our shield Psal. 28. 7. he furnisheth us within and without he strengthens and fortifies the heart then wields and keeps off dangers And sometimes again he is said to be a Sun and shield Psal. 84. 11. We have positive and privative Blessings or a Sun to give us light and a shield to give us strength he promiseth to be both but usually he so attempereth his Providence that where he is more a Sun there he is less a shield that is to say the more sparingly he vouchsafeth the knowledge of heavenly Comforts the more powerfully doth he assist his people in their weakness by his Providence As the Jews that were conversant about the shadows of the Law and lived under the darkness of that Pedagogy God was less a Sun to them than he is to us but yet they knew more of his powerful Providence of his temporal protection Now here it is a hiding place and a shield what 's the difference between these God is a hiding-place to keep us out of danger and a shield to keep us in danger Either we shall be kept from trouble that dangers shall not overtake us or if they do overtake us they shall
Grace permanentis or else per modum auxilii transientis First There 's habitual Grace call'd in Scripture the new heart and new spiâ—…t Ezek. 36. 26. and by St. Iohn call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 3. 9. the abiding feed and by St. Paul 2 Cor. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Creature All these expressions intend those fixed and permanent habits which are the principles of holy actions Secondly There 's actual Grace for the former is not enough to carry us through all Duties and to uphold us in all the varieties of this mortal condition Why Quia non totaliter sanat habitual Grace works not a total but only a partial cure though there be the new Creature wrought though there be an abiding seed yet there is something of sin and something of the Flesh still left in the Soul Therefore we want perpetual supplies of actual Grace Now this kind of Grace serveth for divers uses 1. To direct us in the exercise of Grace formerly received A Ship already rigged needs a Pilot so although God hath renewed the heart yet there needs direction how to exercise and put forth that Grace that we have received therefore David Psal. 119. 5. O that my ways were directed to keep thy Statutes and 2 Thess. 3. 5. The Lord direct your hearts into the love of God c. In the exercise of every Grace we need new directions from God 2. To excite and quicken the habits of Grace This is like blowing up the sparks of fire that are buried under the Ashes There needs continual excitation which is often sought by the Saints Quicken me O Lord according to thy word And draw me saith the Spouse Cant. 1. 4. 3. This actual Grace serves for this use to strengthen them in the operation and to facilitate the work This is that which is exprest Psal. 119. 32. When thou shalt enlarge my heart that when the inclination of the renewed heart to good things is powerfully set a work this is like filling the Sails with a good wind which carries on the Ship merrily to its Port and Haven 4. Use it to sustain protect and defend the Grace that we have against the assaults and temptations and varieties and casualties of the present life And this is that which is meant here Uphold me Lord that I may live Now this use of Gods actual assistance by way of sustentation and protection is necessary for us upon three grounds First Because of the natural changeableness of our spirits Secondly Because of daily assaults from Satan Thirdly Because of the great impression which our temporal condition makes upon us First Because of the natural changeableness of our spirits Man of himself is an unstable Creature Take him at the best he is but a Creature and to be a Creature and to be mutable is all one God found no stability in the Angels they are Creatures and therefore they might sin God only is impeccable and why Quia Deus est because he is God but all Creatures may fail Angels fell and Adam fell in innocency and how can we hope to stand unless God uphold us The best of Gods Children are often troubled with fits of unbelief and decays of love their faith and love are not always at one stay and tenour but sometimes more and sometimes less David felt the waverings and was afraid of himself therefore saith to God Uphold me that I may live And so all that have any spiritual experience see that without continual Grace they cannot live and keep Body and Soul together They find that often purposes and resolutions are upon them to those things that are good but within a while their hearts sink again Such is the inconstancy and uncertainty of their affections now they hope anon they fear now a great flush of affections anon dead again now humble anon proud now meek anon passionate now confident then full of fears and anguish like men sick of an Ague sometimes well and sometimes ill What a Proteus would even a good man seem if all his affections and passions were visible and liable to the notice of the World none differ so much from them as they seem to differ from themselves sometimes they are like Trees loaden with Fruit at another time they are like Trees in the Winter which though they seem to have life in the Root yet to appearance they differ little from those that are stark dead Nay in those very particular Graces for which they are eminent how have they failed Abraham that was the Father of the faithful so eminent for Faith yet in Abimelech's Countrey he discovered much carnal fear Gen. 20. Moses that was the meekest man upon Earth yet in what a froward passion was he when he struck the Rock twice Numb 20. 10 11. And he spake unadvisedly with his lips Psal. 106. 33. which God took so heinously that he only gave him a sight of Canaan and would not permit him to enter Peter is noted to have the greatest fervency and zeal of all the Apostles you know he had so much courage that he ventures against a Band of men that came to attacque Christ and yet how was he surprized with cowardise and sinful fear at a Damsels Question And therefore we need this sustaining Grace and to go to â—…d Lord uphold me The Wards of the Lock are held up only while the Key is turned so God must uphold us or we fall Or let me express it thus As Meteors are kept up in the Air while the Sun stays that which first drew them up must keep them up or else they fall to the Ground so we sink presently when this sustaining Grace is withdrawn Or as Moses When he was but a while in the Mount with God how soon the people fell to Idolatry so if God be but away we shall be found as unstable as water Secondly Because of the daily assaults of Satan When a poor soul is gotten out of his hands he pursues him with continual malice 1 Pet. 5. 8. no less doth he aim at than the utter destruction of our souls and wrestles to recover the prey to plunge us in that estate of misery wherein himself lies therefore we must be defended and protected every day When Cities are besieged they are not left to their ordinary strength and standing provision but fresh supplies of men and Ammunition are sent to their relief so God deals with us As we are unstable Creatures we need the continual assistance of God for all depends on him in esse conservare operari But here 's another Consideration to help to uphold us under assault When the Disciples were tost to and fro and shaken with sundry temptations then Christ prays that their faith may not fail begs further assistance Luke 22. 31. so when Paul was buffeted by Satan God makes him a promise of additional Grace 2 Cor. 12. 9. My Grace is sufficient for thee We need further help
from God that we may stand against his batteries and assaults Thirdly Because of the great impression which our temporal condition makes upon us We are now happy anon afflicted Now as unequal uncertain weather doth afflict the Body so do our various Conditions distemper the Soul To abound and to be abased to be up and to be down to carry an equal hand in unequal conditions is very hard and will call for the supporting strength of Gods spirit So the Apostle Phil. 12. 13. I know how to be abased and how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need I can do all things through Christ which strengtheneth me From that place let me observe something 1. That we are subject to change of Conditions in outward things sometimes in credit sometimes in disgrace sometimes rich sometimes poor cut short by the Providence of God sometimes sick sometimes in health sometimes enjoy all things comfortably at other times reduced to great necessity Now it is very hard to go through all these Conditions not to be dejected on the one side or puffed up on the other 2. Observe again from that place Either of these conditions have their snares so that we need all the Grace that possibly we can get to avoid them Some think that snares and temptations lye but on one side namely they think it is easie to be rich and to maintain hope and comfort in God then but it is hard to be poor and to be destitute of all things when they have nothing to live upon they cannot see how they should live by faith or keep from murmurings repinings or uncomely dejections and sinkings of heart On the other side some think it easie to be poor and religious but how to keep a good Conscience in a full estate where there is so much to draw them from God to keep down pride and security and to live under a lively sense of the Comforts of the other world to do this in the midst of opulency this is hard There are indeed temptations on both hands 3. Observe again some that have held well in one condition have failed in another One sort of temptations have a greater force upon some spirits than others have When God hath kept men low they have been modest and humble but when they have been exalted then they have shewed themselves their pride their disdain their forgetfulness of God their mindlesness of the interest of Christ. On the other hand others have carried it well in prosperity yet when the bleak winds of adversity are let loose upon them they are withered and dryed up Some cannot encounter terrours others blandishments As the Prophet saith of Ephraim He is a Cake not turned that is baked only of the one side very dough on the other so it is with many men on one side of Providence they seem to do well but when God puts them in another condition they have foully miscarried 1 Kings 13. The young Prophet that could thunder out judgment against the King when the old Prophet enticed him he is gone 4. Nay and which is more to have these conditions to succeed one another makes the temptation the greater To be cast down after that we have got on the top of the wheel and have tasted of the worlds happiness is the greater tryal And so on the other side to be lifted up after extreme misery sudden changes affect us more Now to possess things without love or lose them without grief to be temperate and sober in the enjoyment of worldly happiness or to be meek and patient in the loss of it or to exercise a Christian moderation as to all these dispensations it 's a very hard thing to keep the heart steady and right with God and therefore we need the influence of Gods special Grace as the Apostle presently addes I can do all things through Christ that strengthens me Use. To press us to look after this upholding and sustaining Grace that as we come to God so we may keep with God In some Cases perseverance is more difficult than Conversion it is a harder thing to persevere than to be converted at first In the first Conversion we are mainly passive if not altogether but in perseverance active It is God that plants us into Christ but when we are in Christ we ought to walk in him As an Infant in the Mothers Womb before it is born lives by the life of the Mother and is fed and grows by the Mothers feeding without any concurrence of its own but when born indeed it is suckled by the Mother still but the Child sucks it self and applies nourishment to it self and the more it grows the more the care of its life is devolved upon it self So the first Conversion is chiefly Gods work and when converted we cannot persevere without his help but the care of the spiritual life is more devolved upon us than before God doth give perseverance as well as conversion 2 Pet. 1. 5. We are kept by the power of God through faith unto salvation but so that more is required to be done by us when converted than in Conversion it self Ephes. 2. 10. the Apostle tells us that we are his workmanship created in Christ Iesus unto good works there 's an action required of us What is Conversion A consent to the terms of the Gospel-Covenant that 's the great act of Conversion on our part But now perseverance is the fulfilling of the duty of this Covenant now it is more easie to consent to the terms than to make them good As in the matrimonial Contract the promise of the duties proper to that relation is more easie than the performance so the consenting to Gods Covenant all the business is to make it good because of our unstable Nature manifold temptations and great discouragements in the way of holiness Certainly to keep in the life of Grace in the soul is a very hard thing The Israelites after they were brought to consent to receive Moses for their Captain to lead them to Canaan yet when they came out of Egypt and had tryal of the difficulties of the way and were exposed to so many dangers they were ever and anon desiring to return So it is with us it is hard to hold out against all assaults many things will be interposing and breaking your resolutions and taking you off from God The flesh will be interposing so that you must often say as Rom. 5. 12. We are not debtors to the flesh to live after the flesh to fulfil it in the lusts thereof And the world will be threatning and you must say as they Dan. 3. 16. We are not careful to answer thee in this matter Dangers will grow upon us and encrease and then we must say as Esth. 4. 16. If we perish we perish Friends will be solliciting and you must say us Paul Act. 21. 13. What
mean you to break my heart I am ready to dye for Christ. Or as Christ said to his Mother Iohn 2. 4. Woman what have I to do with thee Must I not be about my Fathers business Seducers will be perswading and we must be ready to say as Act. 4. 19. Whether it be right in the sight of God to hearken unto you more than unto God judge ye Nay God himself will seem to discourage us and to be against us and you must even say to God as Iob 13. 15. Though thou stay me yet will I put my trust in thee To keep up this life in this vigour of Faith and this courage of obedience in the midst of all these interposings is a very difficult hard work What then Therefore go to God Lord uphold me that I may live 1. Ask it of God earnestly because of your necessities Secondly In Faith because of his Alsufficiency First Earnestly because of your necessities Without Gods upholding a man he hath within himself no power to withstand any the least temptation or occasion unto sin There is no evil so foul nor sin so grievous but there is a possibility that we may fall into it Psal. 19. 13. David saith Keep back thy servant from presumptuous sins Mark the expression keep back it implies that he felt an inclination and readiness in his heart and therefore desires God to hold the Bridle of Grace the more hard upon him Lord keep back thy servant When Satan disguiseth a gross sin with a plausible and tempting appearance and when he bribes the flesh with some pleasure or advantage O how soon is lust set agog and the heart over-born by the violence of its own affections And how soon do we faint and are discouraged when we are exercised variously with divers assaults on this hand and that Secondly In Faith because of Gods Alsufficiency 1 Pet. 5. 10. The God of all Grace make you perfect establish strengthen settle you Observe the title that he gives to God The God of all Grace it notes that he hath good store and hath a gracious inclination to give it And then he reckons up the several kinds of Graces what would you have Would you keep that which you have already attain'd to The Lord establish you Would you encrease what you have The Lord perfect you Would you act what you have with life and vigour and grow more resolute The Lord strengthen you Would you grow more resolute against difficulty The Lord settle you So the Apostle 2 Thess. 2. 17. The God of all Grace comfort your hearts and establish you in every good word and work There is an Alsufficiency in God to help you and carry you through all tryals and all your difficulties Therefore ask it of God 2. Do not forfeit this assisting Grace by presumptuous sins God withdraws his protection and defence when we provoke him Isai. 52. 2. Your sins have separated between you and your God and made him hide his face from you And Hos. 5. 15. Now I will go to my own place I 'll leave them to themselves till they acknowledge their iniquity David prays for this after he had fallen foully Psal. 51. 12. Lord uphold me with thy free spirit He had lost his strength in God his largeness of love he wanted the assistances of Gods Grace he had been tampering with forbidden Fruit Lord come again Lord uphold me with thy free spirit 3. Do not expose your selves to temptations for you are weak and cannot stand without confirming Grace which is not at your beck not given out according to your pleasure but he giveth us to will and to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his good pleasure Phil. 2. 12. Christians when we will try mysteries and run into the mouth of danger and be dealing with them that are apt to seduce us into evil God will no more shew the power of his Grace than Christ would shew a miracle to satisfie Herod's curiosity and wanton fancy O therefore let us not unnecessarily and unwarrantably throw our selves upon the enticements of sin For instance as if no evil Company could infect or no carnal sports corrupt or ambitious affectation of high places when God doth not call us up by the voice of his Providence this doth but encrease our temptation when we will be rushing into places of danger as Peter into the High Priests Hall we go thither without our defence A man that is sensible what will do his Body hurt is very cautious how he medleth with it The like caâ—…e should we have of our Souls The second thing in the Text is The ground and warrant of this request According to thy word or by thy word as some read it God hath promised support to those that wait upon him Isai. 40. 29 30 31. He giveth power to the faint and to them that have no might he encreaseth strength They that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walk and not faint Before their full and final deliverance come they shall have present support and strength renewed to them every day This Note should quicken us 1. To pray to God for Grace to stand with the more confidence God hath promised to uphold those that cleave to him and run to him therefore say Lord thy word bids me to hope though I am an unstable Creature I will hope in thy word Psal. 31. 24. Be of good courage and he shall strengthen your heart all ye that hope in the Lord. Though nothing else be stable yet this is stable 2. Bless God and owne his Grace look upon it as a fulfilling of his promise if you have sustentation or any strength renewed upon you though your tryals and temptations are yet continued to you Psal. 138. 3. In the day when I cryed thou answeredst me and strengthenedst me with strength in my soul. It is an answer of prayer fulfilling of a promise when we have strength to persevere without fainting though we be not delivered to have support before the deliverance come I thank God saith St. Paul for the sustentation I have Great sustentation I have though spiritual suavities I taste not many It is matter of thanksgiving and comfort if we have but sustentation and keep up the life of Grace in the soul though we taste not Christs Banquets and dainties The third Circumstance is the end That I may live David speaks not this of bodily life not the life of Nature but the life of Grace And then the Note is this Doctr. The Children of God do not count themselves to live unless their spiritual life be kept in good plight David that enjoyed the pleasure and honour of the Regal State he doth not count that to live though he were King in Israel of an opulent and flourishing Kingdome and had mighty successes and victories over the people round about
him but when his heart was upheld in the ways of God So Col. 3. 3. Your life is hid with Christ in God They had a life visible as other men had but your life that which you chiefly esteem and indeed count to be your life is a hidden thing Here I shall enquire 1. What is this spiritual life 2. Shew that there is a spiritual life distinct from the natural 3. The excellency of the one above the other 4. When this spiritual life is in good plight 1. What is meant by spiritual life 'T is threefold a life of justification and sanctification and glorification First The life of justification We are all dead by the merit of sin When a man is cast at law we say he is a dead man Through one mans offence all were dead Rom. 5. 5. We are sensible of it when the Law cometh in with power Rom. 7. 9. we begin to awaken out of our dead sleep Gods first work is to awaken him and open his eyes that he may see he is a Child of wrath a condemned person undone without a pardon when the Law came sin revived and I died before he thought himself a living man in as good an estate as the best but when he was enlightned to see the true meaning of the Law he found himself no better than a dead man Now when justified the sinner is translated from a sentence of death to a sentence of life passed in his favour and therefore it is called justification of life Rom. 5. 18. and Ioh. 5. 29. He that believeth shall not enter into condemnation but hath passed from death to life that is is acquitted from the sentence of death and condemnation passed on him by the Law Secondly The life of sanctification which lyes in a Conjunction of the soul with the spirit of God even as the natural life is a Conjunction of the body with the soul. Adam though his body was organized and formed was but a dead lump till God breathed the soul into him so till our union with Christ by the communion of his spirit we are dead and unable to every good work But the Holy Ghost puts us into a living condition Ephes. 2. 4 5. We were dead in trespasses and sins yet now hath he quickned us There is a new manner of being which we have upon the receiving of Grace Thirdly Life eternal or the life of Glory which is the final result and consummation of both the former For justification and sanctification are but the beginnings of our happy estate justification is the cause and foundation and sanctification is an introduction or entrance into that life that we shall ever live with God 2. Now this life is distinct from life natural for it hath a distinct principle which is the spirit of God the other a reasonable soul 1 Cor. 15. 45. The first man Adam was made a living soul the last Adam was made a quickning spirit Parents are but instruments of Gods Providence to unite body and soul together but here we live by the spirit or by Christ Gal. 2. 20. God and we are united together Then we live when joined to God as the fountain of life whence the soul is quickned by the spirit of Grace This is to live indeed 'T is called the life of God Ephes. 4. 18. not by common influence of his Providence but by special influences of his Grace Secondly It is distinct in its operations Unumquodque operatur secundum suam formam as things that move upward and downward according to their form so the new Nature carrieth men out to their own natural motion and tendency Walking as men 1 Cor. 3. 3. and walking as Christians are two distinct things The natural and humane life is nothing else but the orderly use of sense and reason but the Divine and spiritual life is the acting of Grace in order to communion with God as if another Soul dwelt in the same Body Ego non sum ego Old lusts old acquaintance old temptations knock at the same door but there is another Inhabitant Thirdly Distinct in supports Hidden Manna Meat indeed Drink indeed Ioh. 6. 55. There is an outward man and an inward man the inward man hath its life as well as the outward And as life so taste omnis vita gustu ducitur The hidden man must be fed with hidden Manna meat and drink that the world knows not of its comforts are never higher than in decays of the body 1 Cor. 4. 16. A man is as his delight and pleasure is it must have something agreeable Fourthly Distinct in ends The aim and tendency of the new Nature is to God 't is from God and therefore to him Gal. 2. 19. 'T is a life whereby a man is enabled to move and act towards God as his utmost end to glorifie him or to enjoy him A carnal man's personal contentment is his highest aim water riseth not beyond its fountain But a gracious man doth all to please God Col. 1. 11. to glorifie God 1 Cor. 10. 31. And this not only from his obligations Rom. 14. 7 8. but from his being that principle of life that is within him Ephes. 1. 12. A man that hath a new principle cannot live without God his great purpose and desire is to enjoy more of him 3. The excellency of the one above the other There is life carnal life natural and life spiritual Life carnal as much as it glittereth and maketh a noise in the world 't is but a death in comparison of the life of Grace 1 Tim. 5. 6. She that liveth in pleasure is dead whilst she liveth and let the dead bury their dead Luke 9. 60. and dead in trespasses and sins None seem to make so much of their lives as they yet dead as to any true life and sincere comfort So life natural 't is but a vapour a wind and a little puff of wind that is soon gone take it in the best Nature is but a continued sickness our food is a constant medicine to remedy the decays of Nature most men use it so alimenta sunt medicamenta But more particularly First Life natural is a common thing to Devils Reprobates Beasts Worms Trees and Plants but this is the peculiar priviledge of the Children of God 1 Iohn 4. 13. Therefore Gods Children think they have no life unless they have this life If we think we have a life because we see and hear so do the Worms and smallest Flyes if we think we are alive because we eat drink and sleep so do the Beasts and Cattel if we think we live because we reason and conferr so do the Heathens and Men that shall never see God if we think we have life because we grow well and wax strong proceeding to Old Age so do the Plants and Trees of the Field Nay we have not only this in common with them but in this kind of life other Creatures excel Man The Trees excel us for
spirit Be careful for the Soul that you may keep up a lively faith and a constant sense of blessedness to come and so rejoyce in God Oh how much time and pains do men waste in decking and trimming the Body when in the mean time they neglect their Souls We may all fall a weeping when we consider how little we look after this inner life to keep that in heart and vigour SERMON CXXVIII PSAL. CXIX VER 116 117. And let me not be ashamed of my hope Hold thou me up and I shall be safe and I will have respect unto thy Statutes continually IN the former Verse I observed David begs two things Confirmation in waiting and the full and final accomplishment of his hopes Something remains upon the 116th Verse Let me not be ashamed of my hope Hope follows faith and nourisheth it Faith assures there is a promise hope looks out for the accomplishment of it Now David having fixed his hope upon the mercies of God begs Let me not be ashamed that is that hope may not be disappointed for hope disappointed brings shame Man is conscious of the folly and rashness in conceiving such a hope Iob 6. 20. They were confounded because they had hoped they came thither and were ashamed They looked for water from the Brooks of Tema but when they were dried up they were confounded and ashamed That breeds shame when we are frustrated in our expectations There is a hope that will leave us ashamed and there is another hope that will not leave us ashamed for David goes to God and desires him to accomplish his hope There is a Christian hope that is founded upon the mercies and promises of God and encouraged by experience of God that will never deceive us I shall speak of that hope that will bring shame and confusion and that is twofold worldly hope and carnal security 1. Worldly hopes such as are built upon worldly men and worldly things Upon worldly men they are mutable and so may deceive us sometimes their minds may change the favour of man is a deceitful thing As Cardinal Wolsey said in his distress If I had served God as diligently as I have done the King he would not have given me over in my grey hairs but it 's a just reward for my study to do him service not regarding the service of God to do him pleasure Let God be true and every man a Liar A man makes way for shame that humours the lusts of others and wrongs his Conscience and first or last they will find it is better to put confidence in God than the greatest Potentates in the World Psal. 118. 8. and therefore it should be our chief care to apply our selves to God and study his pleasure rather than to please men and conform our selves to their uncertain minds and interests To attend God daily and be at his beck is a stable happiness the other is a poor thing to build upon Mens affections are mutable and so is their condition too Psal. 62. 9. Surely men of high degree are a lye and men of low degree are vanity Whoever trusts in men high or low are sure to be deceived in their expectations And therefore we should think of it beforehand lest we be left in the dirt when we think they should bear us out 1 Kings 1. 21. When my Lord the King shall sleep with his Fathers I and my Son Solomon shall be counted offenders When the Scene is shifted and new Actors come upon the Stage none so liable to be hated as those that promised to themselves a perpetual happiness by the favour of men This is a hope that will leave us ashamed And then worldly things they that hope in these for their happiness will be ashamed There are two remarkable Seasons when this hope leaves us ashamed in the time of distress of conscience and in the day of death In time of distress of conscience Psal. 39. 11. When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a Moth. When sin finds us out and Conscience goes to work upon the sense of its own guilt O then what will all the plenty of worldly Comforts do us good The Creatures then have spent their allowance and can help us no more What good will an Estate do And all the pomp and bravery of the World will be of no more use to us than a rich shoo to a gouty foot Prov. 18. 14. A wounded spirit who can bear But now he that hath chosen God for his portion in all distress and calamities can revive his hopes So also in the hour of death Iob 27. 8. What is the hope of the hypocrite though he hath gained when God shall take away his soul When God puts the Bond in suit though man hath gained where 's his hope when God delivers him over to the Executioner to Chains of darkness 2. Carnal security will leave us ashamed Men living in their sins hope they shall do well enough and expect mercy to bear all and pardon all though they be not so strict and nice as others yet they shall do as well as they This hope is compared to a Spiders Web Iob 8. 12. a poor slight thing that is gone with the blast of every temptation when the Besome comes both Spider and Web are swept away And it is said Iob 11. 20. The hope of the wicked is like the giving up of the Ghost and these in a moment take an everlasting farewel of their hopes So their hopes fail in the greatest extremity This carnal and secure hope in God presumption of his mercy it is but a waking dream as a dream fills men with vain delusions and phantasms It is notably set out by the Prophet Isai. 29. 8. They shall even be as when a hungry man dreameth and behold he eateth but he awaketh and his soul is empty There will an awakening time come and then the Dream of a hungry man torments him more Carnal men are like Dreamers that lose all as soon as they are awake though they dream of enjoying Scepters and Crowns yet they are in the midst of Bonds and Irons Vain elūsions do they please themselves with that make way for eternal sorrow and shame Let us see how this false hope of the wicked differs from the true hope of Gods Children First This hope is not indeed built upon God God hath the name but indeed they trust upon other things as those women the Prophet speaks of Isai. 4. 1. We will eat our own bread and wear our own apparel only let us be called by thy name to take away our reproach So they call their hope ◅fter Gods name but their hearts are born up with other things as appears because when outward things fail they are at a loss and begin to awake out of their dream especially in adistressed case when it pincheth hard Secondly It is not a serious and advised trust
but a slight and superfâ—…cial hope that grows upon us we know not how a fruit of ignorance and incogitancy when they are serious they begin to feel it a foolish kind of presumption upon which no account can be given 1 Pet. 3. 15. How can they give a reason of their hope But gracious souls the more they consider their warrant and the promise of God the more their hope is encreased Thirdly It is a dead and a cold hope not a lively hope 1 Pet. 1. 3. They have no taste no groans no ravishing thoughts about the happiness which they expect no strong desires after the thing hoped for Rom. 12. 12. Rejoyce in hope saith the Apostle they have but cold apprehensions of such great things And the hope that we expect is so excellent that it should stir up the greatest longings the greatest waiting and put us upon earnest expectation Fourthly It 's a weak inconstant hope a loose fond conjecture a guess rather than a certain expectation 1 Cor. 9. 26. I therefore so run not as uncertainly not at randome but upon sure and solid grounds A Child of God hath a due sense of the difficulty yet withal an assurance of the possibility and of the certainty of it and therefore it continues he presseth on if it be possible he may attain to his great hopes the resurrection of the dead Fifthly It 's a lazy loytering hope Carnal men would have Heaven and happiness but they make no haste towards it they give no diligence to make sure of it it is but a devout sloth Whereas he that hath a true hope is pressing forward Phil. 3. 13. and hastening and looking for the coming of Christ 2 Pet. 3. 12. But then there is a true hope in God both for final deliverance present support and present mercy that will never leave us ashamed Psal. 22. 5. They that hope in thee are not confounded and Psal. 25. 2 3. Let none that wait on thee be ashamed O my God I trust in thee let me not be ashamed What is a true Christian hope It may be discovered by the grounds of discouragement but most sensibly by the effects 1. By it the heart is drawn from Earth to Heaven earthly desires and hopes abated Phil. 3. 20. For our conversation is in Heaven whence also we look for the Saviour the Lord Iesus Christ they live as those that within a few days expect to be with God Christ in Heaven hath a Magnetick Virtue to draw up the hearts of Believers thither as a man that hath looked stedfastly upon the Sun can for a great while see nothing else 2. By it the heart is enlivened in Duty and quickened with diligence in the business of salvation Hope apprehends the difficulty as well as the excellency and possibility of salvation therefore what a man truly hopes for in this kind he make it his business to get it and look after it Phil. 3. 13. This one thing I do forgetting those things which are behind and reaching forth unto those which are before they mind it seriously and not superficially by the bye 3. It engageth the heart against sin 2 Pet. 3. 11. We that look for these things What manner of persons ought we to be in all holy conversation and godliness holiness implies purity and godliness dedication to God Now a false hope is consistent with the reign of sin suffers a man to be vile carnal careless neglectful of God full of malice envy pride but without any serious and solid ground it is but a lying presumption Now this hope that is thus fixed upon God will never disappoint us For First The fruition will ever be more than the expectation God doth for us above what we can ask or think Ephes. 3. 20. When the Prodigal Son came and said Make me as an hired servant the Father brought forth the fatted Calf and put a Ring on his Fâ—…nger c. Solomon asked wisdom and God gave him riches honour and great abundance But much more in the World to come will the fruition be above expectation for Prophecy is but in part we are not now capable to know what we shall then enjoy we have but childish thoughts of things to come as a Child comes short of the apprehensions of a man 1 Cor. 13. 9 10 11. Secondly This hope cannot be abated with the greatest evil To a worldly man Death is the King of terrours and to a godly man 't is his last end though it vanquish his Body it doth not vanquish his Soul Prov. 14. 32. The wicked is driven away in his wickedness but the righteous hath hope in his death When other mens hopes vanish his hopes go down with him to the Grave Psal. 16. 9. as in a Bed of ease they shall sleep until the waking time Use. O be not deceived with false promises we must expect Blessing according to the tenour of the Covenant only things promised and no otherwise than they are promised temporal things with a limitation as good for us and with the exception of the Cross spiritual blessings their essence rather than degree of Grace And take heed of false hope that is groundless and fruitless Groundless the warrant of true hope is the Word of God I hope in thy word Psal. 130. 5. Hope that is without a warrant will be without effect when men please themselves they shall do well enough contrary to the Word of God Deut. 29. 19. And it 's fruitless it doth not fill the heart with gladness and quicken to holiness and stir up to walk with God And take heed of false experiences that is building upon temporal blessings and bare deliverances out of trouble Men are not so much preserved as reserved to further trouble many are spared but for a time it is but a reprieve I proceed to the 117th Verse Hold thou me up and I shall be safe and I will have respect unto thy Statutes continually Here observe 1. A repetition of his request for sustaining Grace 2. A renewing of the promise of obedience conceived before Verse 115. 1. A repetition of his request for sustaining Grace Hold thou me up and I shall be safe Where observe The request Hold thou me up and The fruit and effect promised to himself I shall be safe First The Blessing asked Hold thou me up a Metaphor taken from those that faint or those that slide and are ready to fall Secondly The fruit of it I shall be safe Before he had said Uphold me according unto thy word that I may live now he promiseth himself more from the Divine assistance safety By safety he means either the safety of the outward or inward man Why not both I shall be safe from those warpings and apostasie and all dangers and mischiefs that do attend it Turning aside from our duty doth not procure our fafety but perseverance in our duty Gods Children when they have failed have run themselves into much temporal inconveniencies as
fear of thee 'T was not the fear of man that put him into such an Agony and Consternation We are always disswaded from the fear of man but we are exhorted to the fear of God Matth. 10. 28. And fear not them which kill the body but are not able to kill the soul but rather fear him that is able to destroy both soul and body in Hell The one is a snare Prov. 29. 25. The fear of man bringeth a snare but whoso putteth his trust in the Lord shall be safe But the other is a duty The great preservative of the soul from spiritual dangers is the fear of God We are tuti si cauti securi si attoniti saith Tertullian the fear of God maketh us circumspect and so bringeth safety to us yea the one is the cure of the other Isai. 8. 12 13. As one Nail driveth out another or as Moses's Rod did eat up the Rods of the Magicians so doth the fear of God against all contrary fears and terrours whereby the heart may be turned from God Man can only kill the body but God can cast both soul and body into Hell fire So that we may set God against man Soul and body against the body only and Hell-fire against temporal punishment As that holy man said Da veniam Imperator tu Carcerem comminaris Deus autem comminatur Gehennam thou threatnest Bonds and imprisonment he threatneth everlasting damnation therefore 't is God is to be feared Psal. 76. 7. Thou even thou art to be feared and who can stand in thy sight when thou art angry Not man in comparison of God man against man may stand and wicked men in the time of his patience may stand but when God judgeth who can stand Now of God there is a double fear filial which draweth us to him and servile which driveth us from him Exod. 20. 20. And Moses said unto the people Fear not for God is come to prove you and that his fear may be before your face that ye sin not Fear not with a slavish fear but an awful fear composed of reverence and love III. The ground of his fear I am afraid of thy Iudgments The great severity which God did exercise in punishing the evil doers and purging out the dross when God doth smite the wicked and call them to an account for sin he warneth his own people to stand in awe As here thou puttest away the wicked like dross when the threatning is made good and terrible Judgments are abroad every one needeth to look to himself not only to love Gods testimonies but to stand in awe of his Judgments We need all affections to keep us within our duty both fear and love Doctr. That when God is angry and his Iudgments are abroad in the world it becometh his own people to observe them and have a deep awe and sense thereof Here I shall shew you 1. How far the people of God do and ought to take notice of his Judgments 2. This fear that is wrought thereby whether it be an infirmity or a duty 3. The Reasons why it becometh them to have a deep awe and sense of these things 1. For the first His ancient Judgments in former times ought to be laid to heart by us especially when like sins abound The Scripture referreth to the days of Lot and Noah and biddeth us remember Lot's wife Luke 17. 26. to 32. God biddeth his people But go ye now to my place which was in Shiloh where I set my name at the first and see what I did to it for the wickedness of my people Israel Ier. 7. 12. And the Apostle tells us that all the punishments that befel the stubborn Israelites are for our caution and warning 1 Cor. 10. 1. to 10. And all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come so he concludeth in verse 11. And the Apostle tells us That Sodom and Gomorrha were an example to those that after should live ungodly 2 Pet. 2. 6. A people might easily read their own doom and destiny if they would blow off the dust from these ancient Providences and mark the prints of Gods Justice and Truth in them and how the Word of God was verified upon them for these are but Copies and Patterns The desert of sin is still the same and the exactness of Divine Justice remaineth still the same These Providences are pledges of the same wrath of the like for substance to come upon us also if we walk contrary to God Others have smarted why not we God is impartially and immutably just Gal. 3. 20. He is but one always consonant unto himself like unto himself his Power is the same so is his Justice and therefore we should take warning Exemplo qui peccat â—…is peccat he that will plunge himself in a Bogg or Quagmire where others have miscarried before him is doubly guilty of folly because he neither feareth nor will take warning by their example This is one great benefit we have by the Historical part of the Word that it doth not only preserve the memory of the Saints that we may imitate their Graces and enjoy their Blessings but also records the sins and punishments of the wicked that we may know God hath owned the Historical part of the Word and fear for our selves Heb. 2. 1 2. Therefore we ought to give the more earnest heed to these things which we have heard lest at any time we should let them slip for if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward Rom. 1. 18. the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness So the Historical parts are also to justifie the Prophetical 'T is not only a Register and Chronicle of what is past but a Kalender and Prognostication of what is to come God might have blotted out the memory of Sinners that it should be no more thought or heard of but he would secure it upon record for our learning as some Malefactors their bodies are not buried but Quarters set upon places of greatest reâ—…ort Ut qui vivi noluerunt prodesse morte eorum Respublica utatur Or as Lot's Wife turned into a Pillar of Salt to season after Ages So that our flesh may tremble at the old Judgments that Adam for one sin was turned out of Paradise the old World swept away with a Flood Dathan and Abiram swallowed up of the Earth Achitophel and Iudas brought to the Halter Herod eaten up with Worms for his pride And all these have their use Secondly Judgments that light upon other Countries ought to be made use of by us because usually they go in a Circuit The Cup of trembling goeth round Ier. 25. 32. And because by this means we may learn to be wise and have all our schooling at
house as he that hath none If the Spirit of God be thy master thou shalt learn though never so blockish 3. Wisdom stands upon the Threshold or at the Door of Gods Word as ready to open the treasures of knowledge The entrance of thy word giveth light No sooner is a Soul entred into the Spirits School but he becometh a Proficient on first acquaintance with Scriptures he seeth great light Yea she sendeth abroad to invite Comers Prov. 9. 3 4 5. She hath sent forth her maidens she crieth upon the highest places of the City Whoso is simple let him come in hither as for him that wanteth understanding she saith to him Come eat of my Bread and drink of the Wine which I have mingled Therefore go on with thy Duty He that sent an Interpreter to the Eunuch to guide him when reading part of Isaiah's Prophecy which he understood not will direct and guide thee in the knowledge of all necessary truths Psal. 25. 8 9. Prov. 2. 2 3 4 5. 4. It is a good advantage to be sensible of our blindness Rev. 3. 17 18. Because thou sayest I am rich and encreased with goods and stand in need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked I counsel thee to buy of me Gold tried in the fire that thou mayest be rich and white raiment that thou mayest be cloathed and that the shame of thy nakedness do not appear and anoint thine eyes with eye-salve that thou mayest see The first thing a man seeth is his own blindness nakedness and wretchedness Iohn 9. 39. And Iesus said For judgment I am come into the world that they which see not might see and that they which see might be made blind Many times they which conceitedly think they see are made blind Those that are ignorant and humbled under the sense thereof Christ will open their eyes but they that are conceited of their own parts and knowledge their hearts are darkened more and more and they are given up to follow their own fancies The simple may see further than others because they swell not with the presumption of their own wit Surgunt indocti rapiunt Coelum cùm nos Doctrinâ nostrâ detrudimur in Gehennam Sometimes simple people are more forward and earnest than others and men of weak parts and small breeding may have strong affections A blunt Iron when heated may enter deeper into a board than a sharp Tool when cold Great Doctors and Rabbies are proud and careless and poor broken-hearted sinners are warm and serious Your labour will not be in vain SERMON CXLIV PSAL. CXIX VER 131. I opened my mouth and panted for I longed for thy Commandments HERE is the use that the Psalmist maketh of the former commendation of the Word it is wonderful and mysterious clear and perspicuous now he declareth his great affection to it These words were used by Nazianzen when his Father committed to him the care of the Church of Nazianzum he beginneth his Speech with it Orat. 8. as being a word of more than ordinary comfort and Grace and direction David was in a fainting condition through the passionateness of his desire I longed and that longing caused a languor as all strong desires do His affection wrought upon his Body or else affected his Soul as bodily refreshments desired and wanted do the Body I opened my mouth and panted for I longed for thy Commandments In the Words there are I. The vehemency of his passion I opened my mouth and panted II. The reason or cause of it For I longed for thy Commandments 1. I opened my mouth and panted A Metaphor taken from men scorched and sweltred with heat or from those that have run themselves out of breath in following after the thing which they would overtake The former Metaphor expressed the vehemency of his love the other the earnestness of his pursuit he was like a man gasping for breath and sucking in the cool Air. Iudaea was an hot Countrey and therefore such expressions are frequent The like expressions that come somewhat near it are those 2 Cor. 6. 11. O ye Corinthians our mouth is opened to you our heart is enlarged When he did vehemently desire their profit And Iob saith They waited for my speech as the rain they opened their mouth wide as for the latter rain Iob 29. 22. A vehement passionate desire affects the mind as an insatiate thirst the Body Thus will they be affected that are sensible of the wonders of the Law and enlightened by it The reason of this passion I longed noteth an high degree of desire What did he long for Gods Commandments that is the saving knowledge of the Doctrine of salvation or to find the use benefit light comfort and power of the word of God Doctr. That Gods Children have strong and vehement affections and desires after the comfort and benefit of the word of God Here is 1. Opening the mouth and 2. Panting as for fresh Air and 3. Longing for the Commandments All three expressions imply an intensiveness of affection Surely David prized holiness at a greater rate than we do or else he would not use expressions so strange to us See the like Psal. 119. 20. My soul breaketh for the longing it hath unto thy judgments at all times Desire is the stretching forth of the soul to the thing desired Now his soul did so stretch towards these spiritual comforts that it did even break and crack again in the stretching So Psal. 42. 1. As the Hart panteth after the water-brooks so panteth my soul after thee O God Harts are thirsty Creatures especially when chased or having eaten Serpents Considerations First The soul never worketh better than in the strength of some eminent affection In all things that we take in hand we do but so so act but chilly and weakly while we have a listless and remiss will but when the force of affection is upon us the soul is carried on strongly either in abomination or prosecution for affections are the forcible and vigorous motions of the will Now the soul never doth well but under such an affection Were it not for affections our Nature would be sluggish and idle as Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Pilot at Sea without a Wind. The Ship moveth slowly when there are no Winds stirring to fill the Sails Or like a Chariot without Wheels or Horses or a Bird when her Wings are clipped They spur us on to what we affect Men are heavy and lazy because they have no affection Exod. 36. 2. And Moses called Bezaleel and Aholiab and every wise-hearted man in whose heart the Lord had put wisdom even every one whose heart stirred him up to come unto the work to do it Man findeth a force within himself his heart maketh him willing the stronger the affections the better the man acteth with greater strength and vivacity for they are the vigorous motions of the will
nothing There we must begin They that have not the favour of God are left to their own sway and their own hearts and counsels but those whom he loves know his secrets and are guided by his Spirit 3. The connexion He prays not for one but for both for God giveth both together consolation and direction and we must seek both together for we cannot expect God should favour us while we walk in a wrong way and contrary to his will First Let me speak of the first Petition Where I might observe First The matter of the Petition Make thy face to shine Secondly The Person Upon me Thirdly The Character by which he describeth himself Thy Servant First As to the matter Make thy face to shine It is a Metaphor taken from the Sun When the Sun shines and sheds abroad his light and heat and influence then the Creatures are cheered and revived but when that 's obscured they droop and languish What the Sun is to the outward World that is God to the Saints Or else here 's a Metaphor taken from men that look pleasantly upon those in whom they delight And so the Lord gives a smile of his gracious countenance upon his people indeed it alludeth to both For the allusion to the light and influence of the Sun is clear in the word shine and the allusion to the pleasant countenance of a man upon his child is included in the word face The phrase may be understood by what is said Prov. 16. 15. In the light of the Kings countenance is life and his favour is as a cloud of the latter rain That place will illustrate this we have in hand Look what the smiling and pleasing aspect of the King is to those that value and stand in need of his favour that is the favour of God to the Saints The same form of speech is used in other places as in the form of the Priests blessing Numb 6. 25. The Lord make his face to shine upon thee and be gracious unto thee And in that prayer Psal. 67. 1. God be merciful unto us and bless us and cause his face to shine upon us Selah Well then the thing begged is a sense of Gods love Secondly For whom doth David beg this For himself Cause thy face to shine upon me David a man after Gods own heart But did he need to put up such a request to God 1. Possibly God might seem to neglect him or to look upon him with an angry countenance because of sin and therefore he begs some demonstration of his favour and good will David had his times of darkness and discomfort as well as others therefore earnestly beggeth for one smile of Gods face 2. If you look not upon him as under desertion at this time the words then must be thus interpreted He begs the continuance and encrease of his comfort and sense of Gods love Gods manifestations of himself to his people in this world are given out in a different degree and with great diversity Our assurance or sense of his love consists not in puncto an indivisible point it hath a latitude it may be more and it may be less and Gods Children think they can never have enough of it therefore David saith Lord cause thy face to shine If it did shine already the Petition intimates the continuance and encrease of it Thirdly He characterizeth himself by the notion of Gods servant as Psal. 31. 16. Make thy face to shine upon thy servant save me for thy mercies sake We must study to approve our selves to be the Lords servants by our obedience If we would have his face shine upon us we must be careful to yield obedience unto him The Points are four I. The sense of Gods favour may be withdrawn for a time from his choicest servants II. The Children of God that are sensible of this cannot be satisfied with this estate but they will be praying for some beams of love to be darted out upon their souls III. They that are sensible of the want or loss of Gods favour have liberty with hope and encouragement to sue out this blessing as David did Lord make thy face to shine upon thy servant IV. Gods Children when they beg comfort they also beg Grace to serve him acceptably I. The sense of Gods favour may be withdrawn for a time from his choicest servants David puts up this petition in point of comfort There 's a twofold desertion in appearance and in reality First In appearance only through the misgivings of our own hearts We may think God is gone and hides his face when there is no such matter as through inadvertency we may seek what we have in our hands Thus a Child of God thinks he is cast out of the presence of God when all the while he hath a full right and place in his heart Thus David Psal. 31. 22. We think God hath forgotten us neglects us casts us off hath no respect for us when in the mean time the Lord is framing an answer of Grace for us One chief cause is misinterpreting Gods Providence and our manifold afflictions The Lord sometimes frowns upon his Children as Ioseph upon his Brethren when his affections were very strong so the Lord covers himself with frowns and anger the visible appearance of it speaks no otherwise Secondly It may be really when he is angry for sin Isai. 57. 17. For the iniquity of his covetousness was I wroth and smote him I hid me and was wroth As the Fathers of our Flesh shew their anger by whipping and scourging the Bodies of their Children so the Father of our Spirits by lashing the Soul and Spirits by causing them to feel the effects of his angry indignation Or else withdrawing the Spirit of comfort suspending all the acts and fruits of his love so that they have not that joyful sense of communion with God as they were wont to have Now the reasons why Gods people may want the light of his countenance are these 1. God out of Sovereignty will exercise us with changes here in the World Even in the inward man there we have our Ebbs and Flows that we may know Earth is not Heaven He hath an Eternity wherein to reveal his love and to communicate himself to his people therefore he will take a liberty as to temporal dispensations Isai. 54. 8. In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer He hath an everlasting love and kindness for us therefore here in the world he will exercise us with some uncertainties as David concealed his love towards his Son Absolom when yet his bowels yerned towards him Here he takes liberty to do it because he will make it up in Heaven All your changes shall then be recompenced by an uninterrupted comfort 2. To conform us to Jesus Christ. We should not know the bitter agonies our Redeemer sustained
that scoff at the Mourners in Zion they count it melancholy and mopishness to be so often and seriously humbling themselves before the Lord. The world deals perversely with the people of God they provoke their sorrow and then upbraid them with it You should bear them company mourn with them pine in consort with those Doves of the Valleys Better be a Mourner than a Mocker and Scoffer Others there are that yet can make a shift to hold out some profession of Religion yet can delight in the company of prophane carnal persons Would a man willingly put himself upon occasions of grief Are you like Lot whose soul was vexed day by day Do but consider how much your temper differs from theirs David saith Psal. 119. 115. Depart from me ye evil Doers Others there are that by censures and bitter invectives seek to make the Sinner rather than the sin more odious This is to exercise malice and pride not Christian affection We should not censure but mourn Tears flow from charity censures from pride and by this means you lose a duty for a sin which is a sad exchange Others again are apt to laugh at them and to make sport with the sins of others but do not mourn This is a vile abuse and yet we are many times guilty of it Men laugh at drunkenness and make the slips of others matter of boasting and vain talk This should rather set our hearts a bleeding and mourning He were a monster rather than a man that could see a man take a fall even to the breaking of his back or neck and turn it into a jest or a man wound himself and he make a sport of it And shall we be more kind to the bodies than to the souls of men Oh consider the danger of these practices as much as in him lyeth he hath put himself into Hell and wilt thou laugh at it Use 2. Is Tryal Are we so tenderly affected I know every one is not of a like tender constitution and cannot weep rivers of tears but tell me or rather tell God I cite thy Conscience to make answer to God When thou didst ever go aside into thy Closet or some secret place to lay to heart the dishonour done to God or the affronts put upon his Grace Do not tell me thou hast declaimed against the sin of the times that thou hast not cried up a confederacy with them that cry up a confederacy against God There may be somewhat of faction and interest and obstinacy in those things but when hast thou mourned and wept sore in secret places Do not tell me that thou hast joyned in publick Fasts Hasty and transient sighs do not wound the heart Hast thou ever done it in secret or hast thou often done it It may be thou hast resented injuries and spread them before God and so there is a spirit of self-love and revenge that breaths into thy prayers Men will be hot in their own cause but what hast thou done in this Duty 'T is a plain question and therefore I hope it will have the more force upon the Conscience True zeal for injuries done to God would ease it self by tears rather than anger True Penitents will not satisfie themselves only with publick humiliation to which Law custome and example may draw them but will make conscience of this Duty in their Families yea in secret where no eye seeth them but Gods mourn apart Zech. 12. 12 13 14. and bring home publick provocations to their own doors Ier. 11. 17. Use 3. Is to exhort you to get this practice and to get this disposition of the Saints 1. There is a great deal of need to practise it now whether we look upon the sins or dangers of the Nation the sins such horrid blasphemies and reproaches cast upon Gods Servants his Ways Truths Doctrines according to godliness I think in the wisest judgment that a man can make never was there such a dangerous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and temper of any Nation as of ours at this time Never were sins boiled up to such an height and consistency as now such snarling at reformation that was hopefully begun Now sin walketh in the Streets with a bold face drunkenness swearing and prophaneness seem to triumph and with the more pretence because the stricter sort have so much dishonoured God and Religion Church-affairs are much out of order And for our dangers we hear again of wars and rumours of wars and God knoweth what may be the issue and effect of them Acts 13. 41. Behold ye despisers and wonder and perish for I work a work in your days a work which ye will in no wise believe though a man should tell you of them The danger of a Nation doth not lye in outward probabilities so much as in the threatnings of the word He alludeth to the horrible devastation of Iudea by the Chaldeans and applyeth it to the despising of the Gospel Would any believe that the Temple and City should be destroyed and the people of God carried captive that not one should remain yet this came In the time of Noah when they abounded in all things who would have thought of a Flood Many would say as that Nobleman If the Windows of Heaven were opened how could this be Who would have believed the horrible dissolution by the Romans or thirty years agone that which is now faln out in Germany Never think that our Armies and Forces are so strong as to withstand the threatnings of the Gospel for our horrible contempt God may blow upon all these props in an instant Therefore weep and mourn for the pride and rebellion of the Daughter of your people So for our private place What sins are there among us Some have withstood the ways of God though they have had convictions yet held out against them Some are prophane many defects in all Orders Paul was mightily troubled because the Church of Corinth was so much out of order he bewailed it with many tears 2 Cor. 2. 4. Out of much affliction and anguish of heart I wrote unto you with many tears So may I speak and you think of these things 't is time to mourn By way of motive consider First This is the best way to enter our protestation and dissent against the iniquity of the times When we cannot help a thing 't is good to retract it and commit it by tears to God for then it shall not be laid to our charge When the Corinthians mourned for incest committed among them and sorrowed with a godly sorrow 2 Cor. 7. 13. Ye are verily clear in this matter many of them did not only not approve but abhor that foul act before but they were not clear till they mourned and purged the Church from the imputation So you are not clear till you have done this Duty Secondly God may take occasion to punish you from their sins We are all Fuel fit for the burning Gods dispensation is not unrighteous as
of man reacheth not to the mind and spirit they would be ridiculous if they should take upon them to give Laws to these Philosophers might give directions about them but Potentates would not give Laws for it doth not beseem them to interpose their authority in such Cases where it is impossible they shall know whether they are broken or kept The Scriptures upon their disobedience make men liable not only to temporal but spiritual and eternal punishments and accordingly are rewards proportioned in case of obedience The Magistrates wrath lighteth on the Body but Gods upon the Soul All that man can do concerns Life or Limb or Liberty or Estate the inward man is exempted from their power but God threatneth hardness of heart Exod. 7. 13. He hardened Pharaoh's heart that he hearkened not unto them A reprobate sense Rom. 1. 28. And even as they did not like to retain God in their knowledge God gave them over to a reprobate mind to do those things that are not convenient A trembling heart Deut. 28. 65. The Lord shall give thee a trembling of heart and failing of eyes and sorrow of mind On the contrary Obedience hath the promises of a soft heart and peace that passeth all understanding Phil. 4. 7. The peace of God that passeth all understanding shall keep your hearts and minds through Christ Iesus Of an encrease of Grace Prov. 4. 18. The path of the just is as the shining light that shineth more and more unto the perfect day God that punisheth sin with sin will reward Grace with Grace So for eternal rewards God threatneth The Worm that never dieth and the fire that never shall be quenched Mark 9. 44. On the other side he promiseth Rivers of pleasures that are at Gods right hand for evermore Psal. 16. 11. He that will be believed and obeyed upon terms of salvation is a God one that hath power of the World to come Thus hath God scattered the strictures of his Majesty and given real evidence of interposing his authority every where throughout the Word I shall only adde That the Scriptures as Gods Law may be considered as the Rule of Mans Duty and Gods Judgment In respect of the Commands they bind man to Duty and are the rule of it In respect of the Sanction that is promises and threatnings they are the rule of Gods Judgment In the one God sheweth his righteousness in the other his truth in the precepts righteousness in the promises and threatnings truth Secondly All that God hath required of us is very righteous and just becoming God to give and man to receive There is a condecency in these Precepts both to Gods Nature and to ours They are the Copy of Gods holiness and so a fit means to bring us not only into a subjection to him which is just he being our Creator but into a conformity to him which is our happiness To prove the righteousness which is in Gods Laws I shall produce several Arguments First Surely there is a distinction between good and evil and all acts are not in their own nature indifferent that was a monstrous conceit of Carpender and others contrary to the common sense of man If this were true the chastness of Lucretia should not be more to be prized than the lightness of Lais not the vertue of Cato than the dissoluteness of Sardanapalus and it would be as indifferent for a Man to kill his Father as his Neighbours Dog to rob in the Woods as to hunt a Deer or Hare to lye with his Fathers Wife as to contract honest Matrimony to forswear and lye as to be sincere in all our words and proceedings Now whose heart doth not rise within them at such an apprehension If this be thought to be only custome and received opinion that begets this abhorrence I would ask Whence cometh it that we all desire to be if not really yet seemingly honest The most wicked are offended when they are taken for such as they are and endeavour as much as they can to clothe their actions with the appearance of probity and uprightness If men were not sensible that vice were blame-worthy and vertue commendable why should such a desire so universally possess the heart of man were there not a natural sense of good and evil and an essential difference between the one and the other which we are sensible of Nature it self valuing and esteeming the one and blasting the other with severe marks of her improbation and hatred And I do with the more confidence urge this Argument because there is difficulty in the exercise of Vertue because of the conflict of the sensual appetite and on the other side many delights and pleasures accompanying Vice by which it gets an easie entrance into our souls and dominion over our desires Why should a thing so much against the bent and hair be accounted worthy of praise and the contrary which hath such a compliance with our natural desires be accounted worthy of blame And were there only Custome and Tradition for it would men so universally conspire to decree honours for that which is contrary to their corrupt Nature and to disapprove what is suitable to it It cannot be Would they desire the reputation of Vertue when their desires chuse Vice and impel them to it and hold them under it if they were not sensible that the one hath a comeliness and the other a turpitude in it Thus Hypocrites do clearly attest the excellency of uprightness and honesty Well then the Testimonies which God hath commanded are very righteous for they forbid those things which have a natural turpitude and indispensible sinfulness in them and command those things which are plainly and evidently lovely and praise-worthy Phil. 4. 8. Finally Brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think on these things Secondly It is such a rule and direction as men would chuse if they were at their own liberty provided they were wise and not brutified by their inordinate passions evil customes and discomposure of soul for all such are incompetent Judges For there is nothing preserveth the rectitude of humane Nature and maketh men to live as men according to the dictates of reason as the serious observance of this Law Break it a little and so far a Man turneth Beast so that it was well said of one A Saint or a Brute For the Law is so written upon mans heart and so connatural to his reason that you must extinguish the nature of man before you can rase out all the sentiments of this Law Rom. 2. 14 15. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves which shew the work of the Law written in their hearts their conscience
charity Phil. 4. 5. Let your moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be known unto all men whether it be fear or honour that be due Rom. 13. 7. Render therefore to all their dues Tribute to whom Tribute is due Custom to whom Custome fear to whom fear honour to whom honour Or good will ver 8. Owe no man any thing but to love one another Secondly For truth You are to adhere to the truth not to be carried about with every wind of Doctrine by the sleight of men and cunning craftiness whereby they lye in wait to deceive but speaking the truth in love ye may grow up unto him in all things which is the head even Christ Ephes. 4. 14 15. To speak nothing but truth in your ordinary communication Ephes. 4. 25. Wherefore putting away lying speak every man truth with his Neighbour To perform what you promise though to your loss Psal. 15. 4. He sweareth to his own hurt and changeth not Thus should the whole course of our lives express the properties of the Word Use 3. To shew the reason why men are so backward in obedience so prone to what is evil so uncomfortable in trouble We do not believe that the testimony of God is righteous and true very true every tittle of it but we are slow of heart to believe therefore is the faithfulness and truth of the Word inculcated Christ saith Believest thou this John 11. 25. Could we believe the word more what advantage should we have in the spiritual life what fear of God what joy of faith what readiness of obedience But we cannot depend upon Gods word and therefore are easily shaken in mind Our hearts are like a Sea one Wave riseth up after another We must be fed with sense and God must do all immediately or else we are apt to sink under our discouragements SERMON CLVI PSALM CXIX VER Cxxxix My zeal hath consumed me because mine Enemies have forgotten thy Words IN these words you may observe 1. Two different persons 2. A different carriage mentioned 1. Two different persons are spoken of David and his Enemies By Enemies is not to be understood those only that were troublesome to himself but those who were an opposite party to God who opposed themselves against God and Godliness these without any breach of the Law of love may be counted Enemies Ps. 139. 21 22. Do not I hate them O Lord that hate thee And am not I grieved with those that rise up against thee I hate them with a perfect hatred I count them mine Enemies It is a comfort and satisfaction to the godly to have no enemies to themselves but such as are enemies to God also such as rise up against God 2. There 's a different carriage mentioned and asscribed to these two parties on the one side Oblivion and Forgetfulness of Gods Law on the other side zeal 1. On the Enemies part oblivion and forgetfulness of Gods Word The Word of God is not effectual usually but where it is hid in recent memory They have forgotten thy Word a proper phrase to set forth them in the bosom of the visible Church who do not wholly deny and reject the Word and Rule of Scripture but yet live as though they had forgotten it they do not observe it as if God had never spoken any such thing or given them any such Rule They that reject and contemn such things as thy Word enforceth surely do not remember to do them 2. On David's part here is mentioned zeal or a flagrant affection which is set forth 1. By the vehemency of it 2. By the cause of it 1. By the vehemency of it my zeal hath consumed me It was no small zeal that David had but a consuming zeal Vehement affections exhaust and consume the vital Spirits and wast the body The like expression is used Ps. 69. 9. The zeal of thy House hath eaten me up Strength of Holy Affections works many times upon the Body as well as the Soul especially zeal which is a high degree of Love and vents it self by a mixture of grief and anger What a man loves he would have it respected and is grieved when it is dishonoured and under disrepute Both have an influence upon this consuming this wasting of the Spirits that is spoken of in the text because they had lessened and obscured the Glory of God and violated his Law and there was in him a holy care ardour and earnest endeavour to rectifie this abuse and awaken them out of their security and reduce them to their duty 2. Here was the Cause of it Why was David so much wasted pined consumed and troubled Because they have forgotten Thy Word the contempt of God and the offence of God sate nearest his heart as if he had said I should more patiently bear the injury done to my self but I cannot be coldly affected where thy glory O Lord is concerned since I have had a tast of thy grace and felt the benefit of thy Word I cannot endure it should be contemned and it much moves me to see Creatures so mad upon their own Destruction and to make so light of thy Salvation Thus was David consumed not at the sight of his own but at other mens sins and not at others in general but them his enemies that they should make void the Law of God Such was his love to the Word that he could not endure the contempt and violation of it and such was his Compassion to the souls of men that it grieved him exceedingly to see any of the workmanship of God to perish to be captivated to the World to be made Factors for the Devil and fuel for hell fire and to be so violent for their own Destruction Doctrine That Great and Pure Zeal becomes those that have any affection for the Word and for the Ways of God Here is a great zeal for David saith my zeal hath consumed me it prey'd upon his spirit And here 's a pure zeal for he mentions not personal injuries but disrespect to Gods Word when the same men are our Enemies and Gods Enemies we should be more zealous for Gods cause then our own Now both the greatness and purity of his zeal did arise from his love to the Word as appears from the precedent and subsequent verses in the precedent verses he had told them just and upright are thy testimonies and very faithful therefore zeal hath consumed me because this Word should be slighted and contemned And it appears also from the following verse thy Word is very pure therefore thy servant loveth it He was troubled to see such a holy and pure Word to be trampled under foot and especially that those seem to disown it he doth not say they deny it who had generally profest to live under this rule that they made light and disregarded the precepts in which I found so much comfort and delight In the prosecution of this point I shall 1. Shew what is true Zeal
ruine of Bodies and Souls and all that they have Their Mirth is the Mirth of Fools Eccl. 7. 4 5. Their service the sacrifice of Fools Eccl. 5. 1. 2 Sam. 24. 10. I have done very Foolishly Therefore give me Understanding 2. Knowledge is our cure The state of Grace is called a state of Light Eph. 5. 8. Ye were sometimes darkness but now are ye light in the Lord. So that the new estate is described by Light a directive and a perswasive Light 't is very notable in Eph. 5. 14. Arise from the dead and God shall give thee light And Act. 26. 18. To turn them from darkness to light and from the power of Satan to God In our natural estate we are all over darkness slaves to the Prince of darkness doing the works of darkness and were posting on apace into utter darkness and therefore 't is Light must cure us and guide us into a better course Col. 1. 13. Who hath delivered us from the power of darkness and translated us into the kingdom of his dear Son Second Reason is Because of the excellency of Understanding Therefore we should make it our request to God Here are four Considerations 1. Knowledge in the general is Mans Excellency 'T is our priviledge above the Beasts many of them excel us in beauty of Colour in strength and nimbleness and vivacity and long Life and acuteness of sense but we excel them in knowledge And so God hath taught us more than the Beasts of the field Man is a rational Creature his Life standeth in Light Ioh. 1. 4. In him was life and the life was the light of men Other Creatures have Life but not such a Life as is Light are not indowed with a reasonable soul and a faculty of Understanding The more of Knowledge there is increased in us the more of Man there is in us 2. Divine Knowledge is better than all other Knowledge To know Gods Nature and Will to know how God will be pleased and how we may come to injoy him all other knowledge doth but please the Fancy this doth us good to the heart Ier. 9. 23 24. Let not the wise man glory in his wisdom nor the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth me as not in strength so not in natural wisdom Here I may take the Argument of the Text Men do not properly live if they want the Light of Heavenly Wisdom without Divine Knowledge a man is little better than a Beast The Indowment of Reason was not given us meerly to shift for our selves or provide for the animal Life other Creatures do that better by Instinct and natural Sagacity and are contented with less No Mans Life was given him for some other end to know and serve his Maker 3. Of all the knowledge of God Practical knowledge is better than speculative not so much subtlely to be able to discourse of his nature as to obey his Will Ier. 22. 16. He Iudged the cause of the poor and needy was not this to know me saith the Lord The Knowledge of God is not measured by sharpness of Wit but by serious ready practice not strength of Parts but a good and honest Heart so to understand as to keep them Psal. 111. 10. The fear of the Lord is the beginning of Wisdom and a good Understanding have all they that do his Commandments They understand best not who can discourse most subtlely but who live most holily When our Faith is more strong our Reverence of God increased our Obedience more ready then is our Knowledge sound When we follow those Courses which we know God delighteth in Ier. 9. 24. and study to please him in all things 1 Ioh. 2. 4. He that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him He that doth not make Conscience of his Duty he knoweth no such Sovereign Being as God is that hath power to command to save and to destroy Tit. 1. 16. They profess that they know God but in works they deny him So 1 Ioh. 3. 6. Whosoever sinneth hath not seen him nor known him Well then in giving his Word Gods end was not to make trial of their Wits who could most sharply conceive nor of their Memories who could most firmly retain nor of their Eloquence who can most neatly discourse but of their Hearts who will most obediently submit to him that 's knowledge indeed which tendeth to use and practice Scire malum non est malum look as to know evil is not evil for God knoweth evil yet his knowledge is not evil So scire bonum non est bonum to know that which is good doth not make a man good This is the distinction between Understanding and Will the Understanding draweth the Object to its self but the Will is drawn by the Object to it If I understand any thing I am not in a moral sense that which I understand but if I Will any thing or Love any thing I am what I Will and Love This is the difference between the two faculties 4. Transforming Regenerating Saving Knowledge is the best part of Practical knowledge I add this because general knowledge may produce good life or some outward Conformity in the unregenerate 2 Pet. 2. 20. For if after they have escaped the pollutions of the World through the knowledge of the Lord and Saviour Iesus Christ. Those that are destitute of the saving knowledge of Christ they may cleanse their External Conversation by that Rational Conviction though not Spiritual Illumination though strangers to inward Mortification and be unrenewed in Heart yea avoid gross sins perform external Duties O but the lively saving light such as subdueth the Heart to God such as maketh a thorough change in us that 's the best 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. When we so know Christ as to be like him this is like heavens knowledge 1 Ioh. 3. 2. And when he shall appear we shall be like him for we shall see him as he is Common Truths have another efficacy when they understand them by the lively light of the spirit when men know the Torments of Hell so as to flee from them Matth. 3. 7. Flee from wrath to come as a man would out of a ship that is sinking or a house falling so when we see Heaven so as it maketh us seek after it Heb. 4. 1. so to know Christ as to be made like him this will do us good and this is one of Gods best gifts Use. Oh then beg this gift of God Lord give me understanding Eyes Do not beg Riches and Honours and great things in the World but beg for understanding 't is pleasing to God
gave it at first Gen. 2. 7. God formed man of the dust of the ground and breathed into his Nostrils the breath of Life and Man became a living Soul and still this Life is at Gods disposing and he will sooner continue it to us in a way of Obedience then in a way of Sin Iob 10. 12. Thou hast granted me life and favour and thy Visitation hath preserved my Spirit Act. 17. 28. In him we live and move and have our being The same Power that giveth us Being maintaineth it as long as he pleaseth All is at the dayly dispose of God 2. Life is better preserved in a way of Obedience then by Evil-doing that provoketh God to cast us off and exposes us to Dangers 'T is not in the Power of the World to make us live or die a day sooner or longer than God pleaseth If God will make us happy they cannot make us miserable Therefore give me understanding and I shall live that is lead a comfortable and happy Life for the present Prevent sin and you prevent danger Obedience is the best way to preserve Life Temporal as great a Paradox as it seems to the World 't is a Scripture Truth Prov. 4. 4. Keep my Commandments and live And Verse 13. Take hold of instruction let her not go keep her for she is thy life And Prov. 3. 16. Length of dayes is in her right hand and in her left Riches and Honour And Verse 18. She is a tree of Life The Knowledge and Practice of the Word is the only meanes to live Comfortably and Happily here as well as for Ever hereafter II. Life Spiritual that is two-fold the Life of Justification and the Life of Sanctification 1. The Life of Justification Rom. 5. 18. The free gift came upon all men to Iustification of Life He is dead not only on whom the Hangman hath done his work but also he on whom the Judge hath passed sentence and the Law pronounceth him dead In this sense we were all dead and Justification is called Justification to Life there is no living in this sense without knowledge Isa. 53. 11. By his knowledge shall my righteous Servant Iustify many We live by Faith and Faith cometh by Hearing and Hearing doth no good unless the Lord giveth Understanding as Meats nourish not unless received and digested 2. The Life of Sanctification Eph. 2. 1. And you hath he quickened who were dead in trespasses and sins And men live not properly till they live the life of Grace they live a false counterfeit Life not a blessed happy certain and true Life Now this Life is begun and carried on by saving knowledge Col. 3. 10. the new man is renewed in knowledge Again Men are said to be alienated from the life of God through the ignorance that is in them Eph. 4. 18. They that are ignorant are dead in Sin Life Spiritual cometh by Knowledge Hence beginneth the change of the Inward Man and thence forth we live Give me understanding ut vere in te vivam that the true life begun in me may grow and increase daily but never be quenched by sin III. Life Everlasting or our Blessed Estate in Heaven So 't is said of the Saitits departed they all live to God Luk. 20. 38. And this is called Water of life the Tree of life the Crown of life properly this is life What is the present life in Comparison of Everlasting life The present life 't is mors vitalis a living death or mortalis vita a dying life a kind of death 't is alwayes in fluxu like a Stream it runneth from us as fast as it cometh to us Iob. 14. 2. He flyeth as a shadow and continueth not We die as fast as we live it differeth but as the point from the line where it terminateth 'T is not one and the same no permanent thing 't is like the shadow of a Star in a flowing stream It 's Contentments are base and low Isa. 57. 10. called the life of thy hands 't is patcht up of several Creatures fain to ransack the Store-houses of Nature to support a ruinous Fabrick And compare it with the Life of Grace here it doth not exempt us from sin nor miseries our Capacities are narrow we are full of Fears and Doubts and Dangers but in the Life of Glory we shall sin nor sorrow no more This is meant here the righteousness of Gods Testimonies is everlasting give me understanding and I shall live 't is chiefly meant of the Life of Glory this is the fruit of saving knowledge Ioh. 17. 3. when we so know God and Christ as to come to God by him Use. Let us seek this saving Knowledge of God that we may live first Spiritually here and Gloriously here But few mind it all desire sharpness of Wit and to be as knowing as others no man would be a fool but would own a wickedness in Morals rather than a weakness in Intellectuals but who thinketh of being wiser for Heaven of being seasoned with the Fear of God Most men choak all the Motions and Inclinations they have in that kind with Worldly delights and Worldly businesses being alive to the World and dead to God thronging their hearts with Carnal Vanities but leaving no room for higher and serious thoughts But at length be perswaded what do men desire but Life If you know God and Christ with a saving knowledge you shall have it 1. We were made for this end to come to the knowledge of the Truth and be Saved 1 Tim. 2. 4. We do not live meerly to live but to make provision for a better Life not to satisfie our bodies out of Gods storehouse but to furnish our souls with Grace and exercise our selves in his Law day and night that we may know his Will concerning us and provide for a better Life and live according to the directions of his Word 2. No Creature is so bad as Man when he degenerateth from his End for which he was created 'T is not so much for the Sea to break its bounds or to have a defect in the Course of Nature as the Degeneration of Man 3. You live not properly when destitute of the Life of God and Heavenly Wisdom he doth not live the life of a Man nor preserve the rectitude of his Nature SERMON CLXII PSALM CXIX VER 145. I Cryed with my whole Heart hear me O Lord I will keep thy Statutes IN these Words are First An Allegation I cryed with my whole Heart Secondly A Petition hear me Thirdly A Promise of Obedience I will keep thy Statutes First In the Allegation we have a Description of Prayer by the two Adjuncts of it 1. Intension and Fervency I Cryed 2. The Sincerity and Integrity of it with my whole Heart Secondly The Petition is for Audience only what we translate hear me is in the Heb. answer me Now this being a General it is uncertain what he prayed for it may be for deliverance out of
which importeth his Integrity and Sincerity in Praying Doctrine Our Prayers to God must be Sincere as well as Fervent The Heart must be in them and the whole Heart This noteth 1. Seriousness that we heed what we say otherwise we do not pour out our Hearts before God 'T is so far from being a Spiritual act that it is not a Rational act but like the Parrots speaking by Rote or as Children say their Prayers and we must not be always Children Surely we do not speak to God as God as an All-seeing Spirit if we do not mind what we say Ioh. 4. 24. And Prov. 28. 23. Burning lips and a wicked heart are as a pot-sheard covered with silver Dross 2. A hearty Desire or Affectionateness Praying from Memory and Invention and praying from Affection are two distinct things yea praying from Conscience and praying from the Heart Many times the Mind is in prayer when the Heart is not in it The mind or Conscience dictates what is fit to be asked but the heart doth not consent or not urge it to make any such suit to God and so the prayer is repeated in the very making Psal. 66. 18. If I regard iniquity in my heart God will not hear me The Understanding Judgeth that a meet prayer but the heart is byassed the contrary way to some known sin Therefore as David calleth all that is within him to bless God Psal. 103. 1. so to pray to him Memory Understanding Conscience Will Affections all that is within us must attend upon this work that which God heareth is Desire Psal. 10. 17. Lord thou hast heard the desire of the Humble Thou wilt prepare their Heart thou wilt cause thine ear to hear So Psal. 145. 19. He will fulfil the desire of them that fear him he also will hear their Cry and will save them 3. The Prevalency of these Affections That God and his Interest be uppermost in the Soul and the Heart be effectually bent towards him for prayer is not a work barely of our natural Faculties but of Grace guiding ordering and inclining those Faculties not onely a work of Understanding and Will but of Faith Love Fear Zeal Hatred of sin Temperance Patience and other virtues which do bend the Heart towards God and draw it off from other things and without them the understanding will not be clear and have any deep sense of the worth of spiritual things 2 Pet. 1. 19. without these The Will is remiss and they never pursue them in good earnest we may wish for them but shall not Will them As Balaam Oh that I might die the death of the righteous But he loved the wages of iniquity 2 Pet. 2. 15. and so spake words which his Heart allowed not The Affections will be diverted to other things and we cannot have those Longings and strong Desires after Grace Psal. 119. 36. And Col. 3. 2. or at best but a little passionate earnestness for the present 4. An Universal Care to please God in all things without harbouring any known sin in our Hearts Psal. 66. 18. And Psal. 17. 3. Thou hast proved mine Heart thou hast visited me in the night thou hast tryed me and shalt find nothing Nothing contrary to the new Covenant no Guile nothing in his heart contrary to what was in his Mouth So no insincerity found Iob 11. 13 14. If thou prepare thine heart and stretch out thy hand towards him If iniquity be in thy hand put it far away and let not wickedness dwell in thy Tabernacles If you mean to call upon God with any Confidence all that is displeasing to him must be cast out of the Heart This is the best preparation all filth must be swept out when you come to the Holy God for he will not do us good till we are fit to receive good Therefore if you mean to stretch out your hand in prayer thus you must do then may you lift up your Face without spot have boldness and Confidence in Prayer but when the Heart is wedded to any vanity God will not hear Iob 35. 13. Surely God will not hear vanity neither will the Almighty regard it Use. Is to perswade us to pray with our whole Hearts For 1. God will not be mocked Gal. 6. 7. that is in vain you may venture to mock God put him off with vain pretences but it will cost you dear He knoweth the thoughts afar off Psal. 139. 2. And Heb. 4. 12 13. The Word of God is quick and powerful and sharper than aâ—…y two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Ioints and Marrow and is a discerner of the Thoughts and Intents of the Heart neither is there any creature that is not manifest in his sight But all things are naked and open unto the eyes of him with whom we have to do Though Man cannot find you out yet God can 2. God hath expresly told you the prayer of the Upright is his delight Prov. 15. 8. He will pardon many defects but he will not pardon want of Sincerity either in the Person or prayer Though you cannot bring the Pomp of Gifts or exact Righteousness yet if sincere God will delight in you he measureth your prayer by that 3. Where there is a Moral Integrity you do not dissemble God can find the defect of supernatural Integrity Deut. 5. 29. I have heard the voice of the words of this People which they have spoken unto thee they have well said in all that they have spoken Oh that there were such an heart in them c. Therefore be sure your lips do not feign Psal. 17. 1. and pretend more grace than you have so that for the main your hearts be upright seriously readily bent to please him in all things To this end 1. the Tongue must not only pray but the Heart How dare you tell God to his face that you love him and fear him and trust in him when there is no such matter No such Forgery as Counterfeiting the Voice of Gods Spirit The Heart should be first and chief in prayer Psal. 41. 1. And Lam. 3. 4. Lift up your Hearts with your hands to God in the Heavens There is the chief Voice the hand without it is nothing 2. You must make Conscience of Graces as well as Gifts yea more than Gifts 1 Cor. 12. last verse But covet earnestly the best gifts and yet shew I unto you a more excellent way with 1 Cor. 13. 1 2. And bewail unbrokenness of Heart more than brokenness of Expression if you chatter like Cranes yet if there be a holy desire in it God will hear 3. You must pray earnestly in secret as well as in Company Matth. 6. 5 6. When thou prayest thou shalt not be as the Hypocrites are for they love to pray standing in the Synagogues and in the Corners of the Streets that they may be seen of men But thou when thou prayest enter into thy Closet and when
Quickning David ever and anon reneweth his request and he is loth to be denied and therefore before he saith Quicken me he saith Hear my Voice Doctrine II. The main Argument which Gods Children have to plead in Prayer is his own favour and Loving-kindness That 's David ' s Argument in the Text Hear my voice according to thy loving-kindness Doctrine III. The Mercy and Loving-kindness of God manifested and impledged in the Promises of the Gospel doth notably incourage us to ask help from him For David doth not only say according to thy Loving-kindness but according to thy Judgment For the first Point One Blessing which the Children of God do see a need often and earnestly to ask of God is Quickening Here I shall inquire 1. What is Quickening 2. Give you some Reasons why the Children of God do see a need so often and earnestly to ask it of God I. What is Quickening 1. By Quickening some understand restitution to Happiness for a Calamitous man is as one dead and buried under deep and heavy Troubles and their recovery is a life from the Dead or a reviving from the Grave so Quickning seemeth to be taken Psal. 71. 20. Thou which hast shewed me great and sore Troubles shalt quicken me again and bring me up from the depths of the Earth 2. Othersunderstand by Quickning the renewing and increasing in him the Vigour of his Spiritual Life That he beggeth that God would revive increase and preserve that Life which he had already given that it might be perfected and consummated in Glory That he might be ever ready to bring forth the habits of Grace into Acts. The Use which we should make of it is to press you 1. To be sensible of the temper of your Hearts and see whether you want Quickning yea or no The feeling of spiritual deadness argueth some life and sense yet left You have attained to so much of life and do retain it in such a measure as to be able to bemoan your selves to God Most observe their bodies but very few their souls if their Bodies be ill at ease or out of order they complain Men that go on in a Track of Customary Duties see no need of quickning therefore this humble sense is a good sign Matins and Vespers coldly run over never put us upon the feeling of indispositions but onely Duties done with some spirit and life As a Smith blows not the Bellows on cold iron or a dead Coal Who would seek quickning when not serious in the work They that go on in the cold wont of Duties never regard the frame of their Hearts 2. When you want quickning ask it of God He brought us into the state of Life at first and therefore every moment we must beg of him that he would quicken us that he would continue it and perfect his own work Cant. 1. 4. Draw me we will run after thee There is no running no preserving the Vitality of Grace without his renewed influence Psal. 22. 29. None can keep alive his own Soul Therefore when we find this deadness or decay of Life to whom should we go but to the fountain of Life to repair it no Creature doth subsist of itself or act of itself 3. Ask it earnestly David prefaceth a general Prayer before this request and saith hear my voice as loth to be denied Many ask it of Course rather use it as a mannerly form when they are entring upon holy Duties than a broken-hearted request See you desire it heartily Psal 119. 40. Behold I have longed after thy precepts quicken thou me in thy righteousness A mans heart is set upon it and will not sit down with the distemper as contented and satisfied with a dead frame of Heart quickning is for longing Souls that would fain do the work of God with a more perfect Heart 4. Expect this Grace in and through Jesus Christ who came down from Heaven for this end Ioh. 10. 10. I am come that they might have life and might have it more abundantly That was his end in coming into the World to procure life for his People and not only bare life but liveliness and comfort yea glory hereafter He died to purchase it for us Ioh. 6. 51. This is my flesh which I give for the life of the world His Incarnation and taking on him our Nature is the Channel and Conduit through which the quickning virtue that is in the Godhead is conveyed to us And his offering up himself in that nature by his Eternal Spirit doth purchase and merit the Application and Anâ—…unciation of this his quickning virtue to our souls and prepareth him to be fit meat for souls That same Flesh and Humane Nature of Christ that is offered up a Ransom to Justice is also the Bread of Life for souls to feed upon Souls are fed with Meditations upon his Death and Sufferings the Bread which he giveth by way of Application is his Flesh which he gave by way of Ransom every renewed act of Faith draweth an increase of Life from him 5. Consider how God worketh it in us The Father of Spirits loveth to work with his own tools These three agree in one The Spirit the Word and the renewed Heart The one is the Author the other the Instrument and the last the Object There is the Spirit acting and the Habit of Grace acted upon and the Word and Sacraments are the instruments and means For God will do it rationally and by a lively light God forceth not the nature of second causes against their own inclination 't is pleasing to him when we desire him to renew his work and to bring forth the actings of Grace out of his own seed and to blow with the wind the breath of his Spirit on the Gardens that the spices may flow out Cant. 4. 15. if one of these be wanting there can be no quickning Not the Spirit for he applyeth all and doth all in the Heart of Believers 't is from him that we have the new life of Grace and all the activity of it Gal. 5. 25. If we live in the spirit let us also walk in the spirit Then there must be a renewed Heart for God doth first infuse the principles of the new Life and gracious habits and power into the soul. Next he doth actuate those powers or stir them up to do what is good otherwise we do but blow to a dead Coal Then the Word and Sacraments come as Gods means which are fitted to work upon the New Creature These are full of spiritual Reason and suited to the sanctified understandings of Men and Women 6. Consider Gods loving-kindness how ready he is to grant this He will not deny the gift of the Holy Ghost to them that ask him Luk. 11. 13. 'T is an Argument not a Pari but a minore ad majus God is more able and willing to give than earthly Parents who are but half Fathers This is a spiritual and necessary Blessing
and God is too Fatherly to deny it to his Children You may deny an Apple to a wanton Child but you will not deny Bread to a fainting Child The bowels of a Father will not permit you to do that you may deny them superfluities in wisdom but your love will not permit you to deny them necessaries Meat is not so necessary to revive and refresh the Body as Grace for the Soul and his Holy Inspirations to act and guide you And will God deny these requests 7. Know when you have received Quickning Many Christians look for rapt and extatick Motions and so do not own the work of God when it hath passed upon them they under-rate their own Experiences and so cannot take notice of Gods Faithfulness Sense Appetite and Activity are the fruits of life and quickning 1. We have the more sense of indwelling Sin as an heavy Burthen Rom. 7. 24. None groan so sorely as those that are made partakers of a new Life Elementa non gravitant in suis locis a delicate Constitution is more sensible of pain Wicked Men scarce feel deep wounds given to their Conscience nor have any remorse for gross sins Gods Children their hearts smite them for the smallest disorders and irregularities 2. Appetite after Christ his Graces and Comforts 1 Pet. 2. 2. the more life any have the more craving of Food to maintain it in being they are always hungering and thirsting after God Matth. 5. 6. our Appetite will be after the things that conduce to the maintaining and preserving that being which they have If a man lose his Appetite the body pineth and languisheth and strength decayeth desire prepareth the soul to take in its supplies Your Life is in good plight when that is desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 't will be a means of Spiritual growth a kindly appetite after this Milk They are under a great decay who have lost their Appetite after the Gospel 3. Activity in Duties That we may honour Christ 1 Pet. 2. 4 5. To whom coming as a living stone ye also as lively stones are built up into a spiritual House Christ liveth and we live by him as the stones in the building carry a proportion with the corner-stone So Christians as the body with the Head It must needs be so because of Gods Spirit dwelling in us Ezek. 36. 27. Ioh. 7. 37. and because of the Graces in a Christian Faith and Love Faith working by Love is the great evidence of the new Creature If Faith and Love be strong it will quicken us to do much for God the apprehension of Faith doth enliven our notions of God Christ Heaven and Hell Faith puts Life into our thoughts of him Love is a notable pleader and urger 2 Cor. 5. 14. The Love of Christ constraineth us c. Secondly The Reasons why c. 1. They that have so much to do with God do see a need of it for he is a living God and will be served in a lively manner Rom. 12. 11. Not slothful in business fervent in Spirit serving the Lord. They that serve the Lord Negatively must not be slothful in business Affirmatively fervent in spirit God will not be served negligently coldly but with Life and earnestness The twelve Tribes served God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instantly Act. 26. 7. Instantly serving God with the uttermost of their strength He that hath a Right to our all must have our best surely he will not be put off with every slight thing Now the Children of God that are sensible of this are earnest for quickning that they may serve God in such a way as becometh him with Life and Power and Zeal for the manner in every Duty is to be regarded as well as the matter A man may do many things that are good but there is no Life in what he doth He prayeth but without any life in Prayer dead in Prayer Heareth but no Life in Hearing dull of Hearing All things in a Christian may be counterfeited but Life cannot be counterfeited that cannot be painted 2. They are acquainted with themselves and observe the frame and posture of their own spirits Now they that know themselves will see a need of Quickning 1 Because of the instability and changeable frame of mans Heart it hardly stayeth long in the same state now 't is up and anon 't is down as the constant experience of the Saints witness Sometimes they have a forwardness and strong propension of Heart to that which is good at other times a lothness and dulness or unfitness to perform any spiritual service when their Will is more remiss and their Affections unbent 'T is not indeed the constant frame of their Hearts yet it is a disease incident to the Saints even good men may feel a slowness of Heart to comply with the will of God and some hanging off from Duty Spontancae lassitudines sunt signa imminentis morbi so is this laziness and backwardness of spirit a sign of some great spiritual distemper Sometimes they are carried with great largeness of Heart and full sail of Affections at other times they are in bonds and streights that they cannot pour out their Hearts before God Psal. 77. 4. I am sore troubled that I cannot speak sometimes they have great Life and Vigour at other times no such lively stirrings but are flat and cold and dead when with Sampson they think to go forth and shake themselves as at other times Iudges 16. 20. by sad Experience they find that their Locks are gone that their Understandings are lean sapless and their Affections cold and their Delight and Vigour lost Man is a sinful weak inconstant Creature his heart is as unstable as water and much of this levity and instability remaineth with us after Grace as is seen in the various postures of spirit that we are under 2 Because of the constant opposition of the Flesh. There is an opposite Principle in our Hearts Gal. 5. 17. The body of Death that dwelleth in us doth always resist the life of the Spirit in us and therefore God must renew the influences of his Grace to preserve Life There are desires against desires and delights against delights this must needs abate our Vigour The Spirit draweth one way the Flesh another 'T is drawing Iam. 1. 14. Every man is tempted when he is drawn away of his own lust and enticed 'T is depressing Heb. 12. 1. Seeing we also are compassed about with so great a Cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us Carnal Affections hang as a weight retarding us in our Heavenly flight and motions 'T is warring Rom. 7. 23. I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin And therefore the Lord had need to cherish the new Creature and good seed which cannot but be weakned with this opposition 3 Because our outward condition doth
seriously give up our selves to the observation of Gods Will and attend upon this work Thus wicked men do not seek it is the least of their Cares Psal. 73. 27. Lo all they that are far from thee shall perish The whole stream and course of their Affections Lives and Actions do run from God to the Creature they care not whether they please God yea or no Prov. 19. 16. He that keepeth the Commandments keepeth his own soul but he that despiseth his ways shall dye He slights his way that goeth on as his own heart leadeth him as a Traveller that regardeth not to choose his way but goeth through thick and thin he despiseth his way so he that careth not whether his way be pure or filthy Well then the sum is wicked men care not to know and obey Gods Word II. Reasons Why they are wicked that do not seek Gods Statutes 1. Because Omissions where they are of Duties absolutely necessary and total and universal and do necessarily draw sins of Commission along with them do argue a state of wickedness but such is the Case here to live in a known sin whether of Omission or Commission is damnable Iam. 4. 17. To him that knoweth to do good and doeth it not to him it is sin but especially when Total c. The wicked are thus described them that forget God Psal. 9. 17. The wicked shall be turned into Hell and all the Nations that forget God Iob 8. 13. So are the paths of all that forget God Psal. 50. 22. Now consider this ye that forget God left I tear you in pieces and there be none to deliver This sayeth a man open to all Sin and maketh way for his Destruction So Zeph. 1. 6. They have not sought the Lord nor enquired after him that is enough to damn them if they do not break out into Excess 2. Because they are guilty of great wrong to God and to their own Souls 1. To God It is a Contempt of his Authority when men will not study to know and do his declared Will that is make it their business to do so For it is a great slighting of him looking upon his direction as of little importance Hos. 8. 12. I have written to him the great things of my law but they were counted as a strange thing and therefore were strangers to it as if there were no danger in walking contrary to it 2. To themselves Gods Statutes concern our Salvation as well as his own Glory Luk. 7. 30. The Pharisees and Lawyers rejected the counsel of God against themselves Thus a wicked man is Felo de se. Prov. 8. 35 36. Whose findeth me findeth life and shall obtain favour of the Lord but he that sinneth against me wrongeth his own soul all they that hate me love Death Use. I. You see now who are far from Salvation they that do not study the Word of God to conform themselves thereunto Use. II. Let us be sure to be far from the disposition of the Wicked let us with all our hearts seek to comply with the Precepts of God and be more diligent and earnest in bringing our hearts to a true Scriptural Holiness that we may not be in this danger Motives 1. From the excellency of these Statutes to be employed in the service of God is the greatest honour and the most blessed Life upon Earth if it be irksome it is a sign of a Disease and some great Distemper or Inclination to some base dreggy delights of the Flesh if the Soul were rightly constituted it would be our greatest pleasure honour and content other work spendeth our strength this increaseth it the way of the Lord is strength to the upright 2. From Salvation it is great sure near Great both as to Body and Soul Sure Gods Word past is unalterable Near should we faint in the sight of our Country and be sluggish and negligent when heaven is at hand 3. There is present content in the sight of our Qualification and clear distinction from the wicked SERMON CLXXIV PSALM CXIX VER 156. Great are thy tender Mercies O Lord quicken me according to thy Iudgments IN the former Verse we presented you with the Judgment of God against the wicked we shall now present you with a more comfortable Argument his Mercies to his people When ever we think or speak of the Damnable Condition of the Wicked we should remember the Grace of God that hath made the difference between us and them We were no better by Nature than they only Mercy interposed for our rescue and snatched us as brands out of the burning So here David flyeth to Gods Mercy as the original Cause of all that he had or hoped for from him great are thy tender mercies O Lord c. In the words there is I. An Eulogy or an Ascription of Praise to God Great are thy tender mercies O Lord. II. A Prayer Quicken me according to thy Iudgments The one maketh way for the other for because Gods Mercies are so great therefore he is incouraged to come unto him for help In the Eulogy we have the thing praised Gods Mercy 'T is set forth by a double adjunct one taken from the Quality the other from the Quantity From the Quality 't is Tender and Bowel-Mercy from the Quantity 't is great Or the word may be rendered many the Mercies of God as one saith are many and Motherlike Having layed this Foundation for his hope the Man of God proceedeth to his Prayer which is our second branch where you have the Request Quicken me the Argument according to thy Iudgments that is thy Promises in the New Covenant as we before explained the word Those Premises are called Judgments because they are Rules of proceeding in the New Court which God hath set up Many things might be observed from these words 1. That the Primary Cause of all that we have and expect from God is his Mercy The Man of God beginneth here when he expected different usage from the wicked or that God should deal with him in another manner than with them 2. That this Mercy is so great and large that it is every way sufficient for our help 3. The Termes and Rules according to which we are to expect this Mercy are set forth in the New Covenant where God hath bound himself to shew Mercy to his People upon such Conditions as are there specified So that this Covenant doth inform us and assure us both of Gods Mercy and Gods Quickning 4. One special New-Covenant-blessing is the preservation of the Life of grace in our Souls There is a great necessity of it because in the spiritual life we are subject to fainting and the Children of God have a great value and esteem for it for they are more sensible of Soul-distempers than other men and when they see others stark dead in Trespasses and Sin they are the more displeased with their own remaining deadness and therefore would have the
powerful to Convert from one Religion to another from one state to another 1. From one Religion to another have any of the nations changed their gods Ier. 2. 11. there needs much ado to bring men from a false Religion wherein they have been brought up how vain and foolish soever it be yet this power the Word hath Though the Doctrine of a Crucified Christ were so distastful partly as now drawing men from their old Temples and Altars and Ceremonies wherein they were educated especially as incredible offering Life by one that died and partly as contrary to the carnal Gust as requiring Duties distastful to flesh and blood and ingaging in Troubles and Persecutions yet it prevailed 2. Converting men from a state of Nature to a state of Grace so that they are as it were born To bring men to hate what they naturally love and love what we naturally hate 't is hard to alter the nature of things Isa. 11. 6. To quicken the Dead to purifie the Unclean confirm the Weak to meeken the Proud and Passionate Oh who would not reverence such a Word such a Law and Doctrine as can do all this yet this and much more hath the Word done 3. It s Authority Eccl. 8. 3 4. Where the word of a King is there is power or Authority to back it how is it where God's is We reckon not of the words of a private Person though never so wise Eccl. 9. 14 15 16. The poor mans wisdom is despised and his words are not heard Where the command of a King cometh it cometh with Authority for he hath power to back it and to avenge himself on whosoever shall contradict it but wise counsel where there is no Authority to enforce it is little regarded but now with God is Soveraign Majesty and in his Word wherein Sentence is pronounced concerning every Person and Action according to which Judgment doth proceed and will be executed 2. Reason is taken from the matter of the Word 't is direction about our Everlasting concernments Deut. 32. 46 47. Set your hearts unto all the things which I command you this day for it is not a vain thing it is your life In a matter of Life and death a man cannot be too exact and nice yea in the obedience or disobedience of the Word Life or Death Eternal is concerned yea in every action morally considered the Word telleth you what is the Merit of it and what will be the Event or an evil or a good estate Man would fain know his destiny whether happy or miserable here you may know whether you shall live for ever with God Man in his Laws doth not Threaten or Promise beyond his Power his Power reacheth to mens outward Estate and no further and is only limited to the bounds of the present Life therefore the sanction of their Laws are never extended beyond the Promises or Threats of present and outward Good to give or take away mens Liberty Wealth Estate Life at most But God Threatneth everlasting Fire Matth. 25. 41. Promiseth an Inheritance Immortal 1 Pet. 1. 4. As God commandeth inward Holiness Righteousness Love so Eternal Rewards and Eternal Penalties things that concern us more nearly than Estates Liberties Peace yea our Lives themselves 3. Reason Because of the profit of standing in Awe of the Word 1. It fortifieth us and preserveth us in such Temptations as arise from the Fear of Man where there is a Reverence and Awfulness of Gods Word the greater Awe overcometh the less In such a Temptation a Man may miscarry two ways by Distrust of God and Disobedience to him The one is the Cause of the other Now that we may not distrust him 't is good to set Fear against Fear God against the Creature Ier. 1. 8. Be not afraid of their face for I am with thee to deliver thee saith the Lord. His powerful Protection should incourage us against their wrathful disposition Isa. 51. 12 13. Who art thou that thou shouldest be afraid of a man that shall die and the son of man that shall be as grass and forgettest the Lord thy Maker The Immortal and Almighty God is able to bear us out a due sense of the Power of the Almighty checketh the Fear of Men. Or by Disobedience we dishonour him certainly a gracious heart feareth more to offend God than to fall into any Temporal inconvenience Isa. 8. 12 13. Neither fear ye their fear nor be afraid but sanctifie the Lord of hosts himself and let him be your fear and dread 1 Pet. 3. 14 15. But if ye suffer for righteousness sake happy are ye and be not afraid of their terrour but sanctifie the Lord God in your hearts But let him be your Fear and your Dread Be afraid to offend so Holy a Majesty the Countenance of Princes is very awful unto Men but the Fear of Gods Wrath should overcome the fear of Mans Displeasure even of the Greatest Heb. 11. 27. He feared not the wrath of the king because he saw him that was invisible 2. It maketh a man sincere When a Man standeth in Awe of the Word he obeyeth in Presence and Absence Phil. 2. 12. and avoideth secret as well as open Sins Gen. 39. 9. Sins of Thought as well as in Deed. Heart-sins which the Laws of Men cannot take hold of but the Fear of God is in stead of all Laws 2 Cor. 1. 12. Conscience is to them more than shame of men Something without keepeth back wickedmen but something within the Godly Abners question was not good how shall I hold up my face to thy brother Ioah 2 Sam. 2. 22. he should have said how shall I hold up my face to the Lord thy God Though an upright man might do wickedly uncontrouled of man and no body seeth him or punisheth him yet Reverence of God and his Word restraineth him 3. It maketh a man punctual and exact when afraid to do any thing contrary to Gods revealed Will 't is Universal and 't is Powerful 'T is Universal the Soul that maketh Conscience of the Word is more thorough in Obedience there will be failings but for the main his Heart is sound with God and lesser failings are retracted by Repentance Psal. 141. 1 2. And Powerful stand in Awe and sin not Psal. 4. 4. this will cause us to stop in an evil Course on the remembrance of our Duty as Davids Heart smote him when he cut off the Lap of Sauls Garment Some think the Text then verified my heart standeth in Awe of thy Word a Commandment was in his way Use. I. Is to shew us what frame of Spirit they are under who despise the Word 1. All do so who Deliberately and Voluntarily prefer their own Will before the Will of God 2 Sam. 12. 9. Wherefore hast thou sinned in despising the commandment They obeyed their own inclination whatever the Word saith to the contrary Despising the commandment is the root of all Sin as Formality of wilful
Sin Oh that men did regard this as they ought considering that to despise Commandments is to despise the Lord himself and what it is for poor Worms to despise the God of Heaven and Earth Nay that God that is our Judge He hath power to cast both Body and Soul into Hell Fire the God whom we are bound by so many Ties to Obey 2. When swayed by Delight and Profit against the Course of our Duty Esau sold his Birth-right to keep him alive yet despised it Gen. 29. 31. And Heb. 12. 16. 3. The Case is more aggravated when we cast a Precept behind our Backs for a light Pleasure or small Profit the greater is our Contempt to break with God for a little Trifle sell the Righteous for a pair of shoes Use. II. Is to press us to get this blessed frame of heart to stand in Awe of the Word 1. 'T is a great curb in actual Temptations Gen. 39. 9. How then can I do this great wickedness and sin against God 2. 'T is a great help in Reading and Hearing Acts 10. 33. Now therefore we are all present before God to hear all things that are commanded thee of God 3. A great help in Humiliation and suing out our Pardon Psal. 130. 3 4. If thou shouldest mark iniquity who could stand but there is forgiveness with thee that thou mayest be feared For Means to get this Awful frame of Heart 1. Faith is necessary sundry Articles of Religion have influence upon it Gods Power Matth. 10. 28. Fear not them that can kill the body but fear him that can cast both body and soul into hell fire God's Providence that he observeth humane Affairs and accordingly doth Reward and Punish Hos. 7. 2. And they consider not in their hearts that I remember all their wickedness now their doings have beset them about before my face And Heb. 2. 2. And every transgression and every disobedience received a just recompence of reward A day of Judgment Rom. 2. 5. But after thy hardness and impenitent heart treasurest up wrath against the day of wrath and the revelation of the righteous judgment of God Eternal recompences of Heaven and Hell or the state of the World to come Those who believe not these things are bold and venturous and out of a daring Confidence will put it to the Trial whose Word shall stand Gods or theirs Ier. 44. 28. And all the remnant of Iudah that are gone into the Land of Egypt to sojourn there shall know whose word shall stand mine or theirs which shall be fulfilled or made good Heb. 11. 8. By faith Noah being warned of God of things not seen as yet being moved with fear prepared an ark to the saving of his house 2. Love is necessary for Reverence ariseth from Love David was afraid to displease so good a God to whom bound by so many Ties Surely Love breedeth a greater tenderness than a bare sense of danger Hos. 3. 5. Fear the Lord and his goodness That which maketh a wicked man presumptuous maketh a Child of God Awful he hath to do with a good God and therefore would not offend him nor cross his Will 3. An humble penitent Spirit is necessary for this frame of Heart Iosiah when he heard the words of the Law he rent his Clothes 2 Kings 22. 11 19. Because thy hâ—…rt was tender and thou humbledst thy self before the Lord when thou heardest what I spake against this place I have heard thee saith the Lord. And 2 Chron. 34. 27. Because thy heart was tender c. Troubled at Gods Anger to some nothing is of less Consideration with them 4. A good stock of Knowledge or frame of Divine Truths Psal. 119. 11. Thy word have I hid in my heart that I might not sin against thee Prov. 6. 21 22. Bind them continually upon thy heart and tye them about thy neck when thou goest it shall lead thee when thou sleepest it shall keep thee and when thou wakest it shall talk with thee A Treasure of knowledge not only got by heart but impressed on us by his Spirit the great New-Covenant-blessing Heb. 8. 10. is Gods Law written upon the Heart by the finger of the Spirit as before on Tables of stone on the directive and imperative powers the Heart and Mind and this maketh us conformable to it in Heart and Life Gods Law is said to be in the Heart of the Godly that maketh them willing to obey Psal. 40. 8. His law is in my heart Tender to offend Psal. 37. 31. The law of God is in his heart none of his steps shall slide He loveth what is commanded and hateth what is forbidden he hath a sense of it to keep from usual guilt 5. Advised Consideration and Watchfulness Let thine eyes look right on and thine eye-lids streight before thee ponder the path of thy feet and let all thy wayes be established When you are about to do any thing examine and consider it whether God alloweth it yea or no Will it please or displease honour or dishonour God If he disallow forbear how safe profitable or comfortable soever it be if he allow it then engage this holy Fear must never be laid aside Phil. 2. 12. Work out your salvation with fear and trembling 1 Pet. 1. 17. Pass the time of your sojourning here in fear SERMON CLXXVI PSALM CXIX VER 1â—…2 I Rejoice at Thy Word as one that findeth great Spoil IN the Text First An Assertion or Declaration of his delight in the Word I Rejoice at Thy Word Secondly An Illustration of it by a Similitude taken from those who have gotten some notable Prey and Booty as one that findeth great Spoil First The Similitude is very expressive taken from the joy which a Conquerour in Battel doth find in the Spoil of his defeated Enemies The same similitude is used Isaiah 9. 3. They joy before thee according to the joy in Harvest as men rejoice when they divide the Spoil He speaketh there of the highest joy in a time of Peace joy of the harvest is the greatest joy In a time of Warr victory obtained after an hazardous Fight and rich spoil and booty gotten to heighten that joy several circumstances concur 1. Deliverance after a doubtful conflict No man goeth to War but carryeth his life in his hands and the event is very uncertain now when 't is unexpectedly determined on our side there is great rejoycing 2. The joy of victory especially to be victorious in a Battel 3. There is Booty and Spoil whereby men are enriched and so profit as well as pleasure 4. The joy of Honour and Triumph over faln Enemies 5. Peace and Ease from toil All these make the joy of victorious men in a Battel to be a great joy Secondly 'T was a fit similitude for David to use who was a great Warrior and so a man not unacquainted with the joy of victory A gracious heart spiritualizeth every occasion that falleth out in their ordinary
we should look to our Confidence whether it be Faith or Security whether we rest upon a carnal Pillow or the Corner-stone which God hath laid in Sion Use. It concerneth us all to look to this whether we love the law so as to have gotten Peace of Conscience and Assurance of Gods Protection because of the â—…titude of Scandals and the Trials and Exercises we are put upon by Gods Correcting hand The Prosperity of the Wicked the Disgrace that is cast on the stricter ways of God the World being so full of Snares and Temptations that bring men to Sin and Ruin Omnia timeo saith Bernard quae placeant quae tristantur I am afraid of every thing of those things that please us and those that make us sad What shall a poor Christian do that he may not Miscarry 1. Be sure that your Resolutions for God and the World to come be thoroughly fixed and settled for you will be distracted with every thing if you be not at a point and have not chosen the better part and fully fixed your purpose The Apostle telleth us Iam. 1. 8. The double minded man is unstable in all his ways A wavering and inconstant Christian will not know which way to turn himself being disquieted upon all occasions 2. They never rightly begin with God that do not sit down and count what it may cost them to be holy Christians Luk. 14. 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my Disciple If you have not a preparation of mind to suffer any thing rather than part with Christ you are not fit for his turn Like a man that sets on Building and hath not a Stock to hold out or designeth a War and is not provided with all necessaries to go thorough with it You must expect Temptations and Troubles because they serve to try whether you will hold your integrity and if God be not sufficient enough to be your portion never serve him Never pretend to Religion if you do not resolve to renounce all that is precious to you in the World rather than forsake it 3. Consider the necessity of standing to Gods Law whatever persecutions and sufferings you meet with There is no other way to be saved Ioh. 6. 68. Lord whither shall we go thou hast the words of eternal life Such as have a mind to quit Christ have need to consider where they shall find a better master Change where they will they change for the worse Obedience to the Word of God is the only way to Eternal Life and whatever Law you make to your selves God will judge you by his own Law 4. Be established in the peace of God and never break this peace to obtain your outward peace What a wound will it be to thy Soul and how shiftless and helpless wilt thou be when to make thy peace with the World thou hast broken thy peace with God! Therefore rise up against Temptations as the Trees refused in Iothams Parable to be Ruler over the rest Shall I lose my fatness another my sweetness to rule over the Trees Shall I to please men put my Conscience to a continual Torment and Anguish sell the Birth-right for one Morsel of Meat The remembrance will come into your minds when you had joyful Communion with God and his People whose Company you have abandoned every day of solemn Assembly will be a new Torment to you 5. When troubles surprize you consider how unbeseeming it is to take offence at Gods Providence 'T is an ill sign to be so apt to pick quarrels with God and Godliness it argueth little love either to God or his Law for love thinketh no ill of those whom we love they are Murmurers that said the ways of the Lord are not equal or what profit is there if we serve the Lord Mal. 3. 14 6. Consider The greatest hurt Satan intendeth you is not to hurt your Bodies but your Souls To bring you to be offended at the holy and righteous ways of the Lord he would let you enjoy the pleasures of sin to rob you of your delight in God and Celestial pleasures let you have all the World if it were in his power Matth. 4. 9. 7. Consider How short is the Prosperity of the wicked and those that turn aside to the wayes of sin Psal. 17. 14. They shall be cut off they are soon withered and dried up and all their outward Glory perishes with them 'T is a more prudent Course to adhere closely to God Iob 5. 3. I have seen the foolish taking root but suddenly I cursed his habitation 'T is a prediction he foretold that there was a Curse at the root of all his Prosperity SERMON CLXXXI PSALM CXIX VER 166. Lord I have hoped for thy Salvation and done thy Commandments THE Man of God had said Verse 165. Great Peace have they that love thy Law and nothing shall offend them now he particularly applyeth to himself what he had generally spoken before 'T is sweet when we can thus comfortably apply Promises and make out our own Title and Interest this is Davids work in this and the following Verses Here he maketh profession of two things his Hope and Obedience which indeed are the two great things that belong to a Christian Graces much praised and little practised Quarum multa sunt Elogia pauca Exempla They are fitly coupled together in his Plea I have hoped I have done For our Confidence in Gods Mercy is no greater than our Fidelity in his Precepts and they are both professed before God who searcheth the heart and tryeth the Reins Lord I have hoped for thy Salvation and done thy Commandments Doctrine Sound hope of Salvation is and must be joyned with a care of keeping Gods Commandments First I shall speak of the several branches of this Profession apart Secondly Then of their Conjunction First Separately and there I. Of the Profession of his Hope Lord I have hoped for thy salvation 1. The Object and thing hoped for is Salvation Salvation is Temporal or Eternal of the Body or of the Soul Rabbi David Kimchi understandeth it of the latter but it seemeth rather to imply help and deliverance out of dangers and distresses Indeed neither can be well excluded not Eternal Salvation for without that Temporal Deliverance is but a reprieve for a time not a total exemption from Evil not Temporal Salvation because before we come to look for our full and final deliverance God will try us by the way and train us up in the expectation of other things As men learn to swim in the Rivers and shallow Waters that afterwards they may swim in the Ocean and deep Waters So by expecting lesser things we learn to wait for greater both must be hoped for but with a difference Eternal Salvation absolutely but Temporal with submission to Gods Will. We have
answerable to your hope 1 Thes. 2. 12. On the other side Hope study Promises Rom. 15. 4. The God of hope fill you with joy in believing he is not only the Object but the Author of it SERMON CLXXXII PSALM CXIX VER 167. My soul hath kept thy Testimonies and I love them exceedingly THE Man of God goeth on in his plea in the former verse he had spoken of the influence of his hope upon obedience Now of the influence of his Love and so more expresly and directly maketh out this Qualification or Title to the Promise mentioned verse 165. Before we go on let me Answer a Question or two First How can a gracious Heart speak so much of it self and insist so much upon the plea of Obedience Is not this contrary to our Saviours Doctrine who in the Parable of the Pharisee and Publican that went up to pray Luk. 18. Teach us to make use of the plea of Mercy not of Works 1. I Answer As to that part of the scruple which concerneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cannot be imagined to be faulty in David who was a Prophet and therefore to instruct the World propoundeth his own instance and setteth forth himself as a pattern of obtaining comfort in the way of Godliness 2. As to the plea of works they may be produced by way of Evidence not by way of Merit as they prove our interest in the Promises not as the ground of self-confidence The Pharisee he came not to beg an Alms but to receive a debt and therefore went away without any mark and testimony of the Divine favour and approbation But Holy Men plead this to God as expecting Mercy and Favour at his hands not in regard of any merit in themselves or of reward deservedly for the same done to them for they acknowledge all that they do or can do to be but duty and due debt But in regard of his Gracious Promise freely made unto them in an humble and modest manner they dare appeal to God himself for the sincerity and integrity of their hearts for their serious care and sedulous endeavours to please him and approve themselves to him Secondly But why is this plea reiterated for three verses together Answer Too much care cannot be used in making out an interest in so sweet a Promise and teacheth us this Iesson that we had need examine again and again before we can put in our claim Jesus Christ puts Peter to the question thrice Iohn 21. 15 16 17. Peter lovest thou me So here 't was Davids plea thrice repeated for the more assurance I have done thy Commandments my soul hath kept thy Testimonies and again I have kept thy Commandments and thy Precepts after a believer hath found marks of saving grace in himself it is Wisdom for him to examine them over and over again that he may be sure they are in him in Deed and in Truth the heart is deceitful our self-love is great our infirmities many and our graces so weak that we should not easily trust the search Truly such an holy Jealousie doth well become the best of Gods Children and doth only weaken the security of the Flesh not their rejoycing in the Lord. In the Words you have the Testimony of Davids Conscience concerning the sincerity of his Heart evidenced by two Notes I. The Sincerity of his Obedience my soul hath kept my Testimonies II. His exceeding love to the Word I Love them exceedingly or if you will by the manner of his Obedience and the principle of it I. The Spirituality of his Obedience my soul hath kept thy Testimonies mark the notion by which the act of Duty is expressed is varied in the former verse it 's I have done thy Commandments here it is I have kept thy Testimonies done more exexpressely noteth his sedulity and deligence kept his Constancy and diligence perseverance notwithstanding Temptations to the contrary And how kept them Saith he my soul hath kept them not with outward observance only but with inward and hearty respect My Soul that is my self a part for the whole and the better part I with my soul and so it sheweth his sincerity 't is an usual expression among the Hebrews when they would express their vehement affection to any thing to say they do it with their souls as Psal. 103. 1. Bless the Lord O my Soul and Luke 1. 45. My soul doth magnifie the Lord. As on the contrary vehemency of hatred Isa. 1. 14. Your New Moons and appointed Feasts my soul hateth that is I hate them with my heart The note is Doctrine God must be served with our Souls as well as our Bodies David saith My soul hath kept thy Testimonies 1. Because he hath a right to both as he made both and therefore hath required that both should serve him he that organized the body and framed it out of the dust of the ground did also breath into us the breath of Life and framed the spirit of man within him therefore since God may challenge all 't is fit he should have the best my son give me thy heart Prov. 23. 26. Look upon it whose Image and superscription doth it bear Give unto Caesar the things that are Caesars and to God the things that are Gods he hath redeemed both 1 Cor. 6. 20. Ye are bought with a price therefore glorifie God both in your body and spirits which are Gods Shall we rob God of his purchase so dearly bought We would not rob a man of his Goods and will you rob God He challengeth a peculiar right in Souls all Souls are mine and therefore they should be used and exercised for his glory If we use them for our selves only and not according to his direction we do as Reuben did that went up into his Fathers bed To withhold the Heart from God is Robbery nay Sacriledge which is the worst kind of Robbery For Gods right in Redemption is confirmed and owned by our Personal dedication in Baptism Once more God hath right to the Service of both body and soul because he offereth to Glorifie both and Reward both in the Heavenly Inheritance the Body and the Soul are Sisters and Co-heirs as Tertullian speaketh If we expect wages for both we must do work with both if God should make such a division at Death as men do all their Life to him can they be happy if any part of them be excluded Heaven If the Body and lifeless trunck were taken into Heaven and the Soul left in Torments what were you the better But that cannot be God will have all or no part therefore your whole Spirit and Soul and Body must be kept blameless unto the coming of the Lord Iesus Christ 1 Thess. 5. 23. Otherwise your souls cannot be joyned to God in Heaven if they be divided from him on Earth 2. Because this is service suitable to his nature when we serve him and obey him with our souls God is an All-seeing Spirit and
therefore will be worshipped in Spirit and Truth Iohn 4. 23 24. 'T is agreeable to his spiritual Nature therefore shows and fashions have little respect with him but reality and substance for he searcheth the Heart and tryeth the Reins 't is not the bowing the body so much as the humble affectionate reverence and submission of the soul. God hath appointed service for the Body and so far as God hath appointed it we must submit to it but chiefly for the soul our Worship must be chiefly inward flowing from Grace ingaging the Heart in Gods service Bodily exercise is of little profit that Worship which is most agreeable to Gods nature is most pleasing to him he hath not eyes of Flesh and seeth not as man seeth Iob 10. 4. Therefore external duties without the inward exercise of the Spirit is scarce worthy the name of Worship to God He is not taken with the pomp of Ceremonies and external Observances 1 Sam. 16. 7. For man looketh on the outward appearance but the Lord looketh on the Heart Men are taken with external pomp and formalities they suit with their fleshly natures but the more spiritual the more suitable to God That which you do be it in Worship 't is not done unto God but unto men when the Heart is not in it Col. 3. 23. And whatsoever ye do do it heartily as to the Lord and not unto men Without the Heart all that we do is but a mocking of God giving him the shell without the kernel 3. Because the soul is the principal thing that swayeth the body and stirreth it up to all that it doth it being of itself a senseless block it followeth the disposition and inclination of the Heart I shall make it good in two Considerations First 'T is Fons actionum ad extra And Secondly 'T is Terminus actionum ad intra 'T is the Fountain of all actions that go outward from man towards God and the subduing the Heart to Gods Will is the end of all operations inward from God towards man First Fons actionum ad extra The Fountain of all actions that go outward from Man towards God all natural actions proceed from the Soul or Heart 'T is not the Eye that seeth nor the Ear that heareth nor the Hand that toucheth nor the Feet that walketh 't is the Soul seeth by the Eye and heareth by the Ears and toucheth by the hands and walketh by the Feet So in all moral actions the heart is all Prov. 4. 23. Keep thy Heart with all diligence for out of it are the issues of Life All our actions proceed thence all the evil that we do cometh from the Heart Matth. 15. 19. Out of the Heart proceed evil Thoughts Murthers Adulteries Fornications Thefts False Witness Blaspemies all that we speak and think and do followeth the frame of the Heart This is the burning furnace from whence the sparks fly the occasion of sin may be without but the cause of it is ever from the Heart 'T is the Heart that filleth the Eyes with Wantonness Pride and Fury and the Tongue with Blasphemy Slanders and Detraction the hands with blood So for good Actions Thoughts they come out of the good Treasury of the heart Matth. 12. 35. A good man out of the good treasure of the heart bringeth forth good things The tapp runneth according to the Liquor wherewith the vessel is filled that a man hath laid up in his heart that he layeth out in his Thoughts and Speeches and Actions 't is the heart that enliveneth all our duties and we act ever according to the constitution of our Souls 2dly 'T is Terminus actionum ad intra all Actions inward the aim of it is to come to the heart The senses report things to the phantasie the phantasie represents them to the mind that counsels the heart so in Gods operations upon us his business is to come at the soul Wherefore doth he speak and reason and plead but that we may hear And wherefore do we hear But that Truth may be lodged in the heart or Soul Prov. 4. 4. Let thy Heart keep my Precepts let thy heart receive my Words Ay then Gods Word hath its effect upon us we are never subdued to God till the heart be subdued the Word for a while may stay in the memory and 't is good when the memory is planted with the seeds of knowledge as Children receive the Principles of Religion in Catechismes but the end is not there at length they exercise their Understandings about them when they begin to conceive of what they learned by rote and aftewards they begin to have a Judgement and a Conscience These Truths begin to stir and awaken them but it must not rest there neither it soaketh further and wisdom entereth upon the heart Prov. 2. 10. Ay that was Gods aim to bring the work thither and then the cure is wrought with man Rom. 6. 17. Ye have obeyed from the heart that form of Doctrine which was delivered to you So this is the end of all the operations of Grace that the soul and heart may keep Gods Testimonies so where is it that Christ would dwell when he taketh up his abode and residence in us the Apostle will tell you Eph. 3. 17. That he may dwell in your hearts by faith Till he get possession of the heart all is as nothing he will not dwell in the body only that is the Temple of the Holy Ghost at large there is an Holy of Holies a more inward place where he will dwell he will not dwell in the Tongue or in the Brain Memories or Understandings unless by common gifts But the Heart the Will and Affections of Man are the chief place of his residence there he dwelleth as in his strong Cittadel and from thence Commandeth other Faculties and Members So that the heart is the beginning and ending of the whole work of Religion from thence come all holy actions and thither tend all holy gracious operations 4. 'T is thy hearty Soul-service that will only bear weight in the ballance of the Gospel there may be many defects in the action yet if the heart be right God will accept the Will for the Deed and you will find Comfort in that another day when you most need it Isa. 38. 3. Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart Hezekiah had his infirmities and failings but his heart was upright Heb. 13. 18. Willing in all things to live honestly that 's a Gospel good Conscience and will yield comfort to you God accepts the Will without the Deed but never the Deed without the Will Infirmities may overtake the action but when the heart is unfeignedly set to serve God we shall be accepted We allow grains to true but not to counterfeit Gold the Church pleadeth Isa. 26. 8. The desire of our soul is to thy name and to the remembrance of thee When we follow
in rugged ways though we oftentimes stumble yet if our soul be with him we may have comfort Use. I. This is for the Conviction of divers Persons that they do no more serve God in their Souls do not keep his Testimonies 1. There are some that neither serve God with body or soul as all loose Persons who do not so much as make a shew of his service they are all for their brutish Pleasures their souls to hunt them out and their bodies to pursue and follow them Their Souls is a cage of unclean Birds and a stye of all filthiness and their Bodies only a strainer for Meats and Drinks to pass thorough or a Channel for Lust to run in so that they have nothing at all to spare for God The Soul is an ill guide suggesting all manner of evil and the body a ready instrument to accomplish it These are those that yield up their Members to Uncleanness and to iniquity unto iniquity Rom. 6. 19. Oh! time will come when God will tear them in pieces and rend the guilty Soul from the imbraces of the unwilling body A sad time 't will be for these the Soul will curse the Body as an ill Instrument the Body the Soul as a corrupt Guide and curse the day of their first union when they cannot expect but to meet again in flames 2. Some that give their Bodies to God but withhold their Souls from him How may this be done Answ. 1. Generally When Men content themselves with a naked Profession of Christianity and some external Conformity thereunto 'T is a stupid Religion that consists in outward Actions Iudas was externally a Disciple but Satan entred into his heart Luk. 22. 3. Ananias joyned himself to the People of God but Satan filled his heart Acts 5. 3. Simon Magus was Baptized but his heart was not right with God Acts 8. 22. Many Men may not only make Profession but perform many good Actions Be as to external conformity blameless yet till their hearts are subdued to God they should not be satisfied with their Condition Though you pray with the Pharisee Luk. 18. Pay thy Vowes with the Harlot Prov. 7. Offer Sacrifice with Cain Fast with Iezabel sell thine Inheritance to give to the Poor with Ananias and Saphira 't is all in vain without the heart Many Hypocrites are all Ear to Hear all Tongue to Talk all Face to Appear but not an Heart to Obey Something must be done for Religion for Fashion sake and shame of the World yea though thou dost not dissemble do many things yet if your hearts be not renewed and changed all is nothing you do not keep the Testimonies of the Lord with your Souls 2. And more Particularly When Men make conscience of Ceremonies and outsides rather then sincere Obedience As the Pharisees Matth. 23. 25 26. They make clean the outside of the cup and platter but within are full of extortion and excess Pretend great purity in eating their Meat but care not with how great Iniquity they purchase it Papists think they have done enough if they mutter over a few idle Words without Spirit and Life the most part of their service 't is but that of the body without the soul they Worship in a strange Language not knowing what they do or say and nearer home draw nigh with their Lips when their Hearts is far from him Matth. 5. 8. These leave their Hearts at home the Devil findeth them other work that suffer their Hearts to straggle and to be like the Fools Eyes in the corners of the Earth when with their Bodies they are ingaged in serious and solemn Duties of Gods Worship Use. II. Is to press you to serve God with your hearts and souls as well as your bodies 1. This is the Character of true Worshippers Rom. 1. 9. My God whom I serve in the spirit And 2 Tim. 1. 3. God whom I serve with a pure conscience This was peculiar to Paul alone 't is the description of the spiritual Circumcision Phil. 3. 3. For we are the circumcision which worship God in the spirit and rejoyce in Christ Iesus and have no confidence in the flesh These are such as are true Worshippers 2. God will accept of no other for he looketh for the heart and knoweth whether we give it him yea or no Men care not for fawning and the obsequiousness of empty Courtships but look for reality if they could discern it 2 Kings 10. 15. Is thy heart right as my heart is with thy heart 't was Iehu's question to Ionadab the Son of Rechab Dost thou as really affect me as I do thee And Men do not look to the Matter of the Gift but the Mind of the Giver and will God think you who can infallibly Judge and will one day bring the hidden thoughts of the heart to Light 1 Cor. 4. 5. will he be put off with shows and empty formalities Well then see that your Souls be in it otherwise he will not accept of Rivers of Oyl and thousands of Rams All your Pomp and Cost upon outside services is lost But 't is not every soul that will keep Gods Testimonies when the People said all that the Lord hath spoken we will do it Deut. 5. 29. Oh that they had such an heart It must be such an heart for man is naturally averse from God sin sets up its Throne in the Heart and thence diffuseth its Venom into his Actions Gen. 6. 5. It must be 1. A Broken Heart 2. A Renewed Heart 3. An Heart purified by Faith 4. And Acted by Love 1. A Broken Heart it must be Psal. 51. 11. for before that all that we do is forced and superficial We are never serious till acquainted with brokenness of heart but serve God in a slight careless fashion That bruising is to cast into a new Mould 't is a preparative to the New Heart Wheat is not Bread till it be Grinded and a crack'd Vessel cannot be renewed till it be melted in the Furnace Nor we formed anew till we be first melted humbled and broken for sin 2. The Heart must be Renewed by Grace for 't is a Renewed Soul only that keepeth the Commandments Ezek. 36. 26. A new heart also will I give unto you and a new spirit will I put into you and then I will cause you to walk in my statutes and ye shall keep my Iudgments to do them The Hearts of the Sons of men are fully set in them to do evil till God change them and renew a right Spirit within them Prov. 10. 20. The heart of the wicked is nothing worth A vain sottish sensual careless heart will never do God any service there must be Life before there can be Action A supernatural Principle before there can be supernatural operation for all things act according to their form All that we do else is but like Adulterating Coin Guilding over Copper or Brass 3. An Heart purified by Faith Acts 15. 9. There are
and those inspired by his spirit certainly if we make him Paymaster we must intend his work Rom. 2. 29. For he is not a Iew who is one outwardly but he is a Iew which is one inwardly whose praise is not of men but of God He that maketh God his Witness Approver and Judge must chiefly mind what God looketh after Prov. 16. 2. All the wayes of a man are clean in his own sight but the Lord weigheth the spirit That which he chiefly regardeth are Mens Principles and Ends. 3. It maketh us Faithful in our Relations by considering he appoints them to us and seeth how we improve them for his Glory Magistrates there is a special presence of God not only to direct and protect but also to note and observe them 2 Chron. 19. 6. The Lord is with you in the Iudgment Psal. 82. 1. God standeth in the Congregation of the mighty and judgeth among the gods when they are for the Execution of his Office God is there and therefore they above all must be men fearing God have a Reverend regard to his eye and presence Diadorus Siculus telleth us of some Heathens that had several empty Chairs advanced aloof near their Tribunals as for their Gods to shew they were present and had an Inspection over all Acts of Judicature So for Ministers they must not only give an Account at last but are observed for the present God hath a watchful eye over them as they have and should have over the Flock He observeth how we discharge our trust and what are our Aims whether to promote our own interest or his 2 Cor. 2. 17. But as of God in the sight of God speak we in Christ. Our Doctrines must not only be sound but our Aims and Principles 'T is not enough to speak of God in his Name his Truth but sincerely approve our hearts to him in the faithful discharge of our Duty So 1 Thes. 2. 4. We speak not as pleasing men but God which trieth our hearts In all singleness and sincerity of heart discharging our trust So Masters of Families are to walk in their houses with a perfect heart Psal. 101. 2. though they are shut up in their Families from the Observation of others yet at home as well as abroad they must be careful to walk with God in their Domestical Converse where men are wont most to discover themselves and should behave themselves prudently and holily and faithfully there The Apostle mindeth Masters of their Master in Heaven Eph. 6. 9. one who noteth and observeth your dealings and will call you to an account for all your Carriage Your Sins and Graces are not hid from him So for Servants Col. 3. 21 22 23. Servants obey in all things your masters according to the flesh not with eye-service as men-pleasures but in singleness of heart fearing God and whatsoever ye do do it heartily as to the Lord and not unto men Still the Consideration of Gods Eye is suggested to them they must be careful of their Masters Concernments whether their Master be present or absent or whether the things they do will come to his knowledge yea or no for though the eye of men will not find them out yet the eye of God must be regarded therefore with respect to God they must be Careful and Faithful So again Eph. 6. 5 6. Servants be obedient to them which are your masters according to the flesh with fear and trembling in singleness of your heart as unto Christ with good will doing service as to the Lord and not to men They should be Cheerful Laborious Painful shewing all Faithfulness in things committed to their Trust even to a Pin or the smallest matter not Saucy Stubborn and Malipert because the Lord looketh upon them and if they so do will own them and bless them Thus you see we should have better Magistrates better Ministers better Masters better Servants better Fathers better Children if this Principle were once deeply imprinted upon their hearts that all their ways are before the Lord and he still observeth what they do in all their Actions Use. Is to press us to walk as in the sight of God and to foresee him before you in all your ways To press you hereunto Consider these things 1. You are in the sight of God whether you think so or no We can no more be removed from the Presence of God than from our own Beings for he is in every thing that subsists and it subsists by him The Apostle telleth us Eph. 4. 6. There is one God and Father of all who is above all and through all and in you all The Sun is some Representation of Gods Eye nothing is hid from its sight if the Sun were an Eye it would see all things that it shineth upon So doth God only with this difference the Sun cannot pierce thorough dark and thick Bodies but God is over all and through all and in all upholding and over-ruling all by his powerful Providence Therefore you cannot lye hid from God only this sight is not comfortable and profitable to you unless you see him as he seeth you They say of the Panther when it hideth the head it thinketh it is not seen because it seeth not and so is taken by the hunters this is an Emblem of wretched sinners they see not God and therefore think they are not seen by him and so go on doing evil till their Iniquities find them out 2. What a noble thing it is always to live in the sight of God for by this exercise in some measure and as this mortal state will permit you enjoy the happiness of the blessed Angels for this is the priviledge of the blessed Angels Matth. 18. 10. That they always behold the face of our Father which is in Heaven So when you live in the thought of God in some measure you are doing their work and your minds become as it were another heaven For Heaven is where God is and there God is in that heart that thinketh of him not only there by the powerful effects of his Providence and the Impressions of his Grace but there by the workings of our hearts 3. The Profit is exceeding great by conversing with God often ye become like him As musing of Vanity maketh us Vain Heavenly and Holy Thoughts produce an Heavenly Mind and frequent Remembrance is one means to introduce the Divine Nature Moses in that extraordinary Converse with God his face shone he carried away some Strictures and Rayes of the Divine Majesty in his Countenance We cannot look for that effect upon our Bodies but serious and ponderous Thoughts leave some change upon the Soul there is the lustre of Grace and the beauty of the Divine Nature which is a greater thing left upon us The Apostle saith 2 Cor. 3. 19. For we all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory as by the spirit
If we did not think Gods Eye a Fancy and fond Conceit we would at least walk more humbly It would trouble us exceedingly if men had a Window into our Hearts in a time of Prayer why not because God seeth How watchful are we not to incur the penalty of mans Law but offences against God are lightly passed over With what Copiousness and flowings of Language will men inlarge themselves in Prayer when in Company and how sleight and overly in Closet Duties if not wholy neglective of them which is in effect to say our heavenly Father seeth not in secret SERM. CLXXXIV PSALM CXIX VER 171. My Lips shall utter praise when thou hast taught me thy Statutes IN the two former Verses he had prayed First For an increase of saving Knowledge Verse 169. Secondly For Deliverance out of his Trouble Ver. 170. He reinforceth his Request by a promise of Thankfulness if he could get a gracious Answer to that My lips shall utter praise c. In the Words we have First A Resolution of Praise My lips shall utter praise Secondly The Reason and Occasion of it when thou hast taught me thy Statutes First A Resolution of Praise The word for uttereth praise signifieth that praise should break from him as water boileth and bubbleth up out of a Fountain Indeed words come from the abundance of the heart Matth. 12. 34. either from the plenty of spiritual Knowledge Ioh. 4. 38. as a Fountain yieldeth water so his knowledge breaketh out into praises or from the plenty of spiritual Affection rather from the great esteem of the benefit or fulness of Joy at the thought of it 't is a great Priviledge to be delivered from Blindness and Ignorance To you 't is given to know the misteries of the Kingdom of God Matth. 13. 11. Now they that have a spiritual gust and taste are so affected with it that they cannot be enough thankful for it and 't is notable that this thankfulness is promised upon granting the first request Doctrine Divine Illumination is so great a gift that all who are made partakers of it are especially obliged to praise and thanksgiving This will appear by these Considerations I. That upon the receipt of every Mercy we should Praise God there is an equity in it for this is Gods pact and agreement with us Psal. 50. 15. Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me We are forward in supplications but backward in gratulations all the Lepers could beg health but one returned to give glory to God Luk. 17. 18. Self-love puts us upon Prayers but the love of God upon Praises Now we should be as much affected or rather more in the receiving mercies as we were in asking mercies because before we knew it only by guess and imagination but then by actual feeling and experience of the Comfort of it Therefore to seek and not to praise is to be loving to our selves II. Those that have received most from God are most bound to honour him and praise him for the Return must carry some proportion with the Receipt 2 Chron. 32. 25. Hezekiah rendred not according to the benefit done unto him Not according to the kind only good and not evil for good but according to the degree Great Mercies require great Acknowledgements she loved much to whom much was forgiven her and she loved little to whom little Luk. 7. 47. More sins pardoned more mercies received God expecteth more Love more Praise more Thanksgiving And Luk. 12. 48. For unto whomsoever much is given of him much shall be required and to whom men commit much of him will they ask the more Christ pleadeth the equity from the practice of men the more helps the more work and service we expect he should come sooner who rideth on horseback than he that cometh on foot so the more light and knowledge God vouchsafeth the more Honour and Glory he expecteth from us III. That we should praise God especially for spiritual benefits Usually those are overlooked but they deserve the greatest acknowledgment these are discriminating and come from special Love Corn Wine and Oyl are bestowed upon the World but Knowledge and Grace upon his Saints these are the favour of his peculiar People Psal. 106. 4. Remember me O Lord with the favour that thou bearest to thy people O visit me with thy Salvation To have the Favourites Mercy is more than to have a common Mercy Protection is the benefit of every subject but intimate and near admission is the priviledge of special Favourites Love and Hatred cannot be known by the things before us Eccl. 9. 1 2 3. Christ gave his Spirit to the good Disciples the keeping of the purse to Iudas 1. Partly Because these concern the better part the inward man 2 Cor. 4. 16. He doth us more favour that healeth a wound in the Body than he that soweth up a rent in the Garment is not the body more than Raiment the Soul more than the Body and the Soul as furnished with Grace more than the Soul only as furnished with natural gifts and endowments 2. And partly Because these are brought about with more ado than temporal favours God as a Creator and merciful upholder of all his Creatures doth bestow temporal Blessings upon the ungodly World even upon heathens who never heard of Christ yet saving Grace he bestoweth only as the God and Father of our Lord Jesus Christ Eph. 1. 3. with respect to the Merit of Christ who was to purchase these blessings before he could obtain them 3. And partly Because they are pledges of Eternal Blessings and the beginning of our Eternal Well-being Ioh. 6. 27. These and eternal Blessedness are so linked together that they cannot be separated Rom. 8. 29 30. For whom he did foreknow he also did predestinate to be conformable to the Image of his Son that he might be the first fruits among many brethren Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified And Phil. 1. 6. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Iesus Christ. 4. Partly Because these incline and fit the heart for Praise and Thanksgiving the one giveth occasion to Praise God the other an heart to Praise God outward mercies give the occasion to praise God these the diisposition other mercies the motives these the preparations these dispose the heart to it Psal. 119. 7. I will praise thee with uprightness of heart when I have learned thy righteous Iudgments here they dispose the Lip and open the Mouth Psal. 51. 15. O Lord open thou my lips and my mouth shall shew forth thy praise The work of grace doth set our lips wide open in the magnifying and praising of God Grace is the matter of Gods praise and also giveth a ready Will to praise
idle Words Matth. 12. 36. I say unto you that for every idle word that men speak they shall give an account thereof in the Iudgment Men esteem little of their Words yet when they are put into Gods Ballance they may weigh heavy not only wicked Words but even idle Words such as serve for no good purpose or for no lawful end and in your account they will come in as so many sins and sit heavy upon you if you have not received Pardon before it is a strict Sentence But what is this Idle Discourse such as wanteth the solidity and substance of truth such as tend to no use and benefit de jure God may Condemn you for these though de facto upon Repentance he pardoneth greater sins Or possibly such are idle Words as come from a vain idle frame of heart for he had spoken before in the 35 Verse that a Good Man out of the good Treasure of his heart bringeth forth good things and an Evil Man evil things Now such idle words are a Note of the wickedness of the man of the evil Treasure that is in his heart for these he is responsible at the Day of Judgment as for a vain Conversation and the unfruitful works of Darkness However we must not open a gap to Licentiousness as when the Apostle forbiddeth Prophane discourse he enjoyneth Profitable discourse as the only remedy Eph. 4. 29. Let no corrupt communication come out of your mouth but that which is good to the use of edifying that it may minister grace to the hearers As much as may be holy Conference should be mixed with all our Discourses and Converses otherwise they are accountable to God And 't is very notable the Apostle forbiddeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish jesting Eph. 5. 4. Neither filthiness nor foolish talking nor jesting which is not convenient but rather giving of thanks As he condemneth filthiness or words contrary to Christian Gravity Decency or Modesty so he condemneth foolish Talking which is impertinent superfluous and vain Discourse And then jesting not all honest Mirth or use of Wit but an intemperate Use when men give up themselves to a frothy Vanity that they cannot be serious or too tart Reflections upon the personal Imperfections of others or to impious justs by wresting the Scripture to express the conceptions of a vain and wanton Wit In the General there must be a great guard on all jesting lest it degenerate and that we entertain one another with Thansgiving and discourses of the Love of God and his manifold Mercies to us for 't is not an easie matter to keep within bounds of cheerful and allowed mirth Hearts that are kept sensible of Gods goodness are desirous to express it to others whenever occasion offereth and vain and idle Communication is nothing so pleasing to them 2. Positively We are to edifie one another as David professeth here that his Tongue should speak of Gods Word his Conferences and Discourses should be filled up of no other matter 1. Because our Tongue is our Glory Psal. 10. 9. My heart is glad and my Glory rejoiceth Compare Acts 2. 26. My heart rejoyceth and my tongue was glad Now why is our Tongue our Glory not only as 't was given us for the use of tasting meat and drink so the Tongues of the brute Beasts serve them but because thereby we must express the Conceptions of our Minds So Speech is the excellency of man above the Beasts but Christianity giveth us an higher Reason because thereby we may express the Conceptions of our Minds to the Glory of God and the good of others Iam. 3. 9. Therewith we bless God even the Father That 's our Glory that we cannot only think of God but speak of God his Word and Works 2. Because Conference and edifying Discourse is one means of spiritual Growth and spiritual improvement to our selves and others To our selves Prov. 16. 21. The wise in heart shall be called prudent and the sweetness of his lips increaseth learning The more he venteth what he knoweth the wiser himself groweth and learneth by teaching others for the more he draweth forth his knowledge the more 't is impressed upon his own heart 'T is a Truth he that watereth shall be watered and our gifts as the Loaves are encreased in the breaking or as the Widows giving Oyl to the Prophet was inriched by it not only as we occasion others to draw forth their knowledge but as our own is confirmed and strengthened by using it as to him that hath shall be given Matth. 25. 29. As venting of sin and folly increaseth sin and folly so doth venting spiritual knowledge still increase it 2 Others 't is a great benefit to them when we communicate our experiences to them Luk. 22. 32. When â—…ou art câ—…verted strengthen thy Brethren When he was Converted by Repentance he should be more careful to convert and strengthen others that they fall not in like manner or help them to recover out of the Mire of Sin And the Apostle saith 2. Cer. 1. 4. That God comforteth us that we may be able to comfort others in trouble by the comfort wherewith we are comforted of God The Lord Comforts one that another may be Comforted as in the Coelestial Bodies whatever light and influence the Moon and Stars receive they bestow it on these inferiour Bodies they have their light from the Sun and they reflect it again on the Creatures below Or as the Official part in the Body as the Heart and Liver receive and convey and derive the Bloud and Spirits to all the other parts so a Christian when he is strengthened in himself ought to convey his Comfort and strength to others 'T is mighty edifying when we have found the usefulness of the Word to speak of it to Gods Praise if we have gotten direction in doubtful Cases or benefit by it in the Mastery of our Lusts and the Promises have affoorded any support and deliverance in our distresses we are debtors of the Comfort and Experiences we have and are stewards to dispence it to others Many take a glory that they have Cordials Strong-waters and Medicines in their Closets and Repositories that may be a relief to the Bodies of others So should we delight to refresh their Souls with what hath done us good The Humiliation and brokenness of Heart which thou hast found may be powerful to perswade others of the bitterness of Sin David when he had smarted for sin saith Ps. 51. 13. I will teach transgressours thy ways and sinners shall be converted into thee He had found it how bitter a thing it was to provoke God by Sin and he could tell them such stories of it as would make their hearts to wake and cause them to hate it The Faith and Knowledge which God hath given thee may direct and preserve others thy Temptations may conduce to the succouring of others who are Tempted 3. 'T is a mighty comfortable Duty that hath much
it That is one Lesson God hath been teaching his People in all Ages that Salvation belongeth unto the Lord they must take their Deliverance out of his hands He sits at the upper end of Causes and saveth his People when he will and how he will and by what means he will and till he take their cause in hand how sadly do the most hopeful attempts and expectations miscarry for to give Salvation is a Divine Property given to no Creature and must not be usurped by them looking to man is the readiest way to miscarry 2. It implyeth a dependance upon his fatherly Care and powerful Providence and a perswasion that he will guide us unto Heaven in a way that is most convenient for us The great Cause of Gods Anger against his People in the Wilderness was because they believed not in God and trusted not in his Salvation Psal. 78. 22. He had undertaken to bring them into Canaan but they mistrusted his Conduct either that he had not power enough or enough Fatherly Love and Care to do it and therefore his Wrath was kindled against Iacob and his Anger was hot against Israel and so do they greatly dishonour and provoke God by their distrust who do not believe that God will bring them out of every streight in a way most conducing to his own Glory and their welfare Now Gods Children are so satisfied in his Conduct that in their worst Condition they can cheerfully depend upon God and look and long for salvation from him Hab. 3. 18. I will joy in the Lord I will rejoyce in the God of my Salvation Luk. 1. 47. My spirit doth rejoyce in God my Saviour They are satisfied in his Love and Power Psal. 13. 5. But I have trusted in thy mercy my heart shall rejoyce in thy Salvation 3 Holy Desires vented in Prayer there we express and act our Longings Words are but the Body of Prayer but Desires are the Life and Soul of it The Children of God are described once and again to be such as love his Salvation Psal. 40. 16. Now there are but two Acts of Love Desire and Delight the one concerneth the Object as future the other as present either to Faith or to Sense they rejoyce in it as present to Faith in the Promise as well as when they enjoy it But the Desire we are now upon this is vented in Prayer there they express their Vehement Longings for his Salvation Psal. 35. 3. Say unto my Soul I am thy Salvation Gods saying is doing He speaketh by his Providence and this is that the Saints long for they plead with him Psal. 119. 94. I am thine save me for I have sought thy precepts 4. It expresseth waiting Gods Leisure and submission for the kind time and means of Deliverance Lam. 3. 26. 'T is good to hope and quietly wait for the Salvation of God They continue looking and waiting Isa. 30. 18. Blessed are all they that wait for him We must wait in the middest of manifold disappointments when Means miscarry 't is in his power to rescue his People from the greatest dangers and hath a Prerogative to save and deliver those whom Reason and Probability have condemned and given over for lost As the Israelites Exod. 14. 13. Stand still and see the Salvation of God They were enclosed the Mountains on each side the Egyptians behind the Sea before yet what cannot the Salvation of God do There is an holy obstinacy in Faith trusting him in all dangers Nay when God himself appeareth as an Enemy cutting off our Hope and hewing and hacking at us yet we must wait upon him all strokes come from the hand of God and no wound given by himself is above his own cure Iacob when he fainted was forced to interrupt his speech and utter this Ejaculation Gen. 49. 18. I have waited for thy Salvation O God! In short God hath ways of deliverance more than his People know of and can save his own when they count their case desperate Psal. 68. 20. He that is our God is the God of Salvation and the issues from death belong unto him The escapes from Death and imminent destruction II. The Reasons and Incouragements of looking and longing for Gods Salvation 1. God hath bound himself by Covenant as our God 't is his Covenant Stile to be the God of our Salvation Psal. 68. 19 20. in the one Verse he is called the God of our Salvation in the other 't is said he that is our God is the God of Salvation If he be the God of salvation he will be the God of our salvation for whatever God is in himself that in the Covenant he will be to his People you shall see the blessing of his People is inferred out of his Title Psal. 3. 8. Salvation belongeth to the Lord thy blessing is upon thy people Selah If God can save and the salvation be a blessing to his People he will save them and deliver them 't is true this Title doth mainly concern our Eternal Salvation but the conduct of his Providence by the way is aimed at in the Covenant as well as our entrance into Heaven at the end of the Journey Promises relating to Temporal things are put into the Believers Charter but the dispensing thereof is left in the hands of their Wise and Tender Father Now Temporal Deliverance being a part of our Charter if it be not alwayes performed 't is not for want of Power or Truth but out of Wisdom and Love God doth what is most convenient for us 't is in a Wise Hand if it be good for me I shall have it Now this is a mighty incouragement to look and long for Gods salvation he shall have the stateing of it for Time Means and Kind of Deliverance but we must look for it 2. We must look to God for Deliverance because he is every way able and fitted and furnished to make good his Covenant-undertaking He hath Power enough Wisdom enough and Love enough 1. Power enough 1 Sam. 14. 6. There is no restraint in the Lord to save by many or by few The same supported Asa 2 Chron. 14. 11. The same supported the three Children Dan. 3. 17. Our God whom we serve is able to deliver us out of the fiery furnace Now a Desire is mightily quickned by this Confidence God hath promised to do what is good and 't is in the power of his hands to do this for us 2. He hath Wisdom enough to bring it about in such a way as may be most for his Glory 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of Temptation 'T is an Art he is versed in how to distinguish between his People and their Enemies to bring it about so as may be most for his Glory What is the usual work of Providence but to give salvation according to his Covenant in such a way as the beauty of his providence may be seen the patience and Faith
Pressures 1. The Suitableness they are suited to this happiness wrought for this very thing 2 Cor. 5. 5. Every thing hath a propension to the place for which God framed it 't is the Wisdom of God to put all things in their proper places as every Creature is placed in that element which is suitable and answerable to its Composition and Frame as Fishes in Water Fowles in the Air. Gods Children are framed for this very thing therefore have an inclination and a tendency thither As Heaven is prepared for them so in some measure they for it Rom. 9. 24. aforehand prepared unto Glory And Col. 1. 12. Made meet to be partakers of the inheritance of the Saints in light They grow more dead every day to the Interests and Concernments of the Animal Life and have a greater agreeableness to this happiness 2. Experience Rom. 8. 23. We that have the first fruits of the Spirit groan wit hin our selves waiting for the Adoption to wit the redemption of our body A Christian here is unsatisfied and longeth for a better and purer state of Bliss and Immortality Light Life Peace Joy one dram of Grace is more precious than all the World but yet it setteth them a longing for more the first fruits sheweth us what the Harvest will be and a tast what the Feast will prove here we get a little knowledge of God a sight of him in the Ordinances a Twi-light discovery of Christ a Look through the Lattice Cant. 2. 9. a little Glance of his Face when neither doth he let the Believers in to him nor doth he come out to them this Glance maketh them long for more So that in effect they send up the same Message to Christ which his Mother and Brethren did because of the press thy mother and thy brethren stand without desiring to see thee Tell him thou standest here without but desirest to see him So for the Communion we have with Christ 't is but a tast 1 Pet. 2. 3. If so be ye have tasted the Lord is gracious but that tast is very ravishing and delightful Here we get a little from him in an Ordinance but that little is as much as we can hold but there he is all in all here our holiness is not perfect the seed of God remaineth in us but there it groweth up to perfection as every spark of Fire tendeth to the Element of Fire 3. Our Pressures and the Miseries of the present Life 2 Cor. 5. 4. Being burdened we groan We are pressed under an heavy weight burdened both with Sin and Misery and both set us a groaning and a longing as men in a Tempest would fain be set ashoar as soon as they can 1. Sin to a waking Conscience and a tender Gracious Heart is one of the greatest burdens that can be felt Rom. 7. 24. Oh wretched man that I am who shall deliver me from this body of death If any had cause to complain of Afflictions Paul much more he was Whipped Imprisoned Stoned in perils by Land and Sea but Afflictions did not sit so close to him as sins the body of Death was his greatest burden and therefore did he long for Deliverance If others go away silently under their load the Children of God cannot as light and love increaseth so sin groweth a greater burden to us They cannot get rid of this cursed inmate and therefore are longing for their final Estate when sin shall gaspe its last they long for the parting day when by putting off the Flesh they shall put off sin and dwell with God 2. Miseries the Children of God have not divested themselves of the feelings of Nature are not grown sensless as stocks and stones The Apostle telleth us Rom. 8. 20 21 22. that the whole Creation groaneth because 't is under Misery and Vanity 'T is a groaning World and Gods Children bear a part of the Consort they groan and desire earnestly their full Deliverance Few and evil are the days of the years of my Pilgrimage said holy Iacob Gen. 47. 9. Our dayes are Evil therefore 't is well they are but few that in this Shipwrack of mans Felicity we can see Banks and Shores and a landing place where we may be safe here is our Travail but there is our repose we would sleep too much here and take up our rest if sometimes we did not meet with Thorns in our bed III. Reason The End and Use of this Longing and Desiring 1. 'T is an earnest Desire it maketh us industrious and stirreth up and keepeth up our endeavours after another World Phil. 3. 20 21. But our Conversation is in heaven from whence we look for a Saviour the Lord Iesus Christ who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things unto himself Where there is a lively expectation there men drive on a Trade for another Country Desire is the Vigorous bent of the Soul and so beareth us out under all the difficulties of Obedience If we do not desire we will not labour nor seek it in the first place and if our desires be weak and feeble they are controled by every Lust abated upon every difficulty whatever gets your heart that will command your endeavours for as a mans desire is so is he 2. To make us Constant notwithstanding Troubles Reproaches Persecutions Matth 11. 12. The violent take it by force They will have no nay they must have it whatever it cost them though sore Troubles and Persecutions yet if we may get Heaven and Glory at last 't is enough but where a thing is coldly and carelesly desired every thing puts us out of the humour IV. The State and Condition of the present World 't is called Gal. 1. 4. The present World The Pleasures of it are meer dreams and shadows and the Evils of it are many and real Gods Children are Pilgrimes here and hardly get leave to pass thorough as Israel could not get leave to pass through Edom Sometimes they meet with such bitter and grievous Persecutions which make them weary of their lives as Elijah requested for himself that he might die 1 King 9. 4. or as the Spirits of the Israelites were filled with Anguish because of their hard task Masters God will give his People Rest hereafter but before the Rest cometh they are sorely Troubled 1 Thes. 1. 6 7. And ye became followers of us and of the Lord having received the word in much Affliction with joy of the Holy Ghost so that ye were ensamples to all that believe in Macedonia and Achaia Nay the Company that we go with to Heaven are apt to fall out by the way and to deal perversly one with another Unministering Unchurching Unchristianing one another Impaling inclosing the Common Salvation and justleing one another out of the way to Heaven so that the Church which should be Terrible like an Army with Banners Marching to
Heaven in order in one whole Body is like an Army in Rout and most are forced to get home in straggling Parties Now every tender Soul should Long for Gods Salvation to get up to that Counsel of Souls who with perfect Harmony are Lauding and Praising God for evermore Heb. 12. 23. Use. I. Is to reprove them that are loth to leave this woful Life and do not long and prepare for a better God driveth us out of the World as he did Lot out of Sodom yet we are loth to depart as if it were better to be Miserable apart from God and Christ then happy with them Surely they are far from the Spirit of true Christians who would live alwayes here are at home in the World and cannot endure to think of a remove There are two Causes of this 1. An Unmortifyed Heart 2. An Unsettled Conscience 1. An Unmortified Heart they are not yet weaned from the World their Hearts are set upon satisfying the Vile Lusts of the Body carry it as if their Portion lay in this World Psal. 17. 14. sucking yet upon the Worlds Dugg they have no longing nor desire for that Happiness and Glory which God hath provided for them that love him they desire no other Portion than what they have in hand 2. And the other cause is an Unsettled Conscience some fear the state of the other World rather than desire it and long for it there are two degrees notknowing for certain it shall go well with us and not knowing for certain but that it shall go ill with us both suppress this desire especially the latter Use. II. Is to Rowse up our languid and cold Affections that they may more earnestly be carryed out after heavenly things that we may seek after them with more Fervency and Constancy and Self-denial The Motives to press us are these 1. God giveth Heaven to none but to those that Look and Long for it Men may go to Hell against their Wills but none go to Heaven against their Wills In a Punishment there is a force offered to us but not in a Reward We suffer what we would not as Christ saith to Peter another shall gird thee and carry thee whither thou wouldst not Ioh. 21. 18. But happiness must be imbraced pursued and sought after Well then let the concernments of the other World more take up our Hearts and Minds and stand as at heavens Gate expecting when God will open the door and call you in Christ will appear to them that look for him Heb. 9. 28. 2. The Children of God Long to see God in his Ordinances Psal. 27. 4. One thing have I desired of the Lord that will I seek after that I may dwell in the house of God all the dayes of my Life to behold the beauty of the Lord and to enquire in his Temple And Psal. 42. 2. My Soul thirsteth for God for the living God when shall I come and appear before God Psal. 63. 1 2. O God thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is to see thy power and thy glory so as I have seen thee in the Sanctuary Now if there be so Great and Longing a desire to see the glory of the Lord in a Glass wherein so little of his Glory is seen with any comfort and satisfaction how much more to see him immediately face to face if a Glimpse be so comfortable what will the immediate Vision of God then be surely if this be Salvation every one of us should long for this Salvation 3. If it be not worth our Desire 't is little worth the Estate being so excellent such a compleat Redemption from all our Troubles so perfect and so full an happiness in Body and Soul will not you send a groan or an hearty Act of Volition after it 't is great ingratitude that when Christ hath procured a great state of blessedness for us at a very dear rate we should value it no more he procured it by a life of Labour and Sorrow and the Pangs of a bitter Cursed death and when all is done we little regard it surely if we choose it for our happiness there will be longing and looking for it No man will fly from his own happiness a mans heart will be where his Treasure is Math. 6. 21. if you prize it you will sigh and groan after it the Apostle saith Phil. 1. 23. I desire to be dissolved and to be with Christ which is far better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you count it better to be there than else where you will be desiring to be there and longing to be there for we are always longing for that which is better chiefly for that which is best of all there is the best estate the best work the best company all is better if you count it so it will be no difficult thing to bring you earnestly to desire it 4. All the Ordinances serve to stir up this longing after Heaven and to awaken these desires in us the Word is our Charter for Heaven or Gods Testament wherein this rich Legacy is bequeathed to us that every time we Read it or Hear it or Meditate upon it we may get a step higher and our Hearts more drawn out after Heavenly things In Prayer whether in Company or Alone 't is but to raise and act these heavenly Desires there we groan and long for Gods Salvation In the Lords Supper we come solemnly to put our selves in mind of the new Wine we shall drink in our Fathers Kingdom Matth. 26. 29. to put a new heavenly Relish upon our Hearts 5. The Imperfection of our present Estate We are now imperfect and streightened like a Fish in a Pail or small vessel of Water which cannot keep it alive it would fain be in the Ocean or swiming in the broad and large Rivers So we are pent up cannot do what we would there is a larger Estate when filled up with all the fulness of God that Holiness we have now maketh us look for it and long for it and surely Holiness was never designed for our Torment 6. We are hastning into the other World apace and therefore we more desire it Natural motion is in principio tardior in sine velecior the nearer to fruition the more impatient of the want of it When a Man is drawing home after a long Journey every Mile is as tedious as two We are drawing nigh to the other World let us leave this willingly not by force let not Trouble chase us out of it but Love and Desire draw us out of it God doth loosen our Roots by little and little that we may now be sit for a Remove the Pins of our Tabernacle are taken down insensibly and by leisurely Degrees Now as fast as we are going out of this World we should be going into another the inner Man Renewed day by day
Right to seek satisfaction to our selves in any State without a subordination and subserviency to his Glory He that giveth and preserveth Life may dispose of it at his Pleasure and our Life so continually preserved by him ought to be devoted to him 3. When he preserveth it in any eminent Danger 't is twice given I say in such Preservations our life is ' twice received from God in our Birth and as spared in the Danger And therefore in all Justice it ought to be dedicated to his service 2 Cor. 1. 9 10. But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead who delivered us from so great a death and doth deliver in whom we 〈◊〉 that he will yet deliver us Many times there is but a step between us and death as if God were putting the old Bond in suit and executing the sentence of the Law upon us Deliverance in such a Case is called a Pardon and Remission and even in the Case of the Wicked and Impenitent Psal. 78. 38. He being full of compassion forgave their iniquity and destroyed them not 'T was but properly a Reprieve for the time a forbearance of the Temporal Judgment not executing the Sentence or not destroying the Sinner presently much more to a Godly Man Isa. 38. 17. Loved my soul from the Grave To be loved out of a danger and loved out of a sickness that is a blessed thing a great Obligation upon us 4. We must surrender our Life to him again and therefore while we have it we must employ it for him Luk. 19. 23. into his hands we must resign our spirits every one must give an account of himself to God what Honour he hath by our Lives 5. We shall never glorifie him in Heaven unless we glorifie God on Earth first or carefully serve him Ioh. 17. 4 5. I have glorified thee on earth I have finished the work which thou gavest me to do And now O Father glorifie me with thine own self with the Glory which I had with thee before the world was Here is our Trial our present service Saints Above are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's our Reward to Glorifie God in Heaven II. That we may desire Life upon these Ends. As Psal. 39. 12. O spare me that I may recover strength before I go hence and be no more A little time of Relaxation to serve and glorifie thee e're I dye 1. Long Life is in it self a Blessing taken into the Promises though more frequently in the Old Testament than in the New Of this see more at large Verse the 17. 2. 'T is well sought when this is our Scope for then the Request is Lawful both for Matter and End Iam. 4. 3. Ye ask and receive not because ye ask amiss that ye may consume it upon your Lusts. Life should not be loved but for further glorifying of God for all our Natural Interests must be subordinate to our great End Well then We may Lawfully pray for long Life with submission to the Will of God and that Death may not come upon us suddenly but according to the ordinary Course of Nature But How will this stand with the 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 I. By Concession II. By Correction I. By Concession 'T is True We are to train up our selves in an expectation of our Dissolution c. See Verse the 17th more fully But II. By Correction Though it be expedient to desire Death yet we are not anxiously to long after it till the time come For First They do not simply desire Death for its self but as a means to enjoy those better things which follow after Death Phil. 1. 23. For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better 'T is not our Duty to love Death as Death No so 't is an Evil which we must patiently bear and may holily deprecate it but because of the Good beyond it 'T is our Duty to love God to long after Communion with him and to be perfected in Holiness had it not been an evil to be avoided and dreaded Christ had never prayed against it And 2 Cor. 5. 4. For we that are in this Tabernable do groan being burthened not for that we would be uncloathed but cloathed upon that mortality might be swallowed up of Life It were an unnatural desire to desire Death as Death A Creature cannot desire its own dedestruction Jesus Christ before he manifested his submission did first manifest the innocent desires of Nature Father let the Cup pass The separation of the soul from the Body and the Bodies remaining under Corruption is in it self Evil and the fruit of sin Rom. 5. 12 And so death passed upon all men for that all have sinned Grace is not given to Reconcile us to Corruption or to make Death as Death desirable or to cross the inclinations of innocent Nature But 2. Upon these Terms Death is sweetned to them and they readily submit to it Though it be not to be desired as it is Death yet Heaven and Eternal Happiness beyond it is still matter of Desire to us Death is Gods Threatning and we are not Threatned with Benefits but Evils and Evils of Punishment are not to be desired but chearfully submitted unto for an higher End Nature abhorreth and feareth Death but yet Grace desireth Glory The soul is loth to part with the body but yet 't is far lother to miss Christ and be without him A man is loth to lose a Leg or an Arm yet to preserve the whole Body he is contented to part with it In short the soul is bound to the body with a double band the one Natural the other Voluntary by Love and Affection desiring and seeking its welfare The Voluntary bond is governed and ordered by Religion till the Natural bond be loosed either in the ordinary Course of Nature or at the Will of God 3. There are certain Circumstances in Death which do invite us to ask longer Life in order to this End As 1. Gods Children would not have the occasion of well-doing or self-denying Obedience taken from them too soon so great is their love and desire of Gratitude to God that they would yet longer Praise God in this self-denying way Death would shut their mouths 2. They would not be taken away in a Cloud or before they see the issue of some present Trials on the Church or them they have no Will to dye till the sense of Wrath be removed Psal. 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the Land of the Living 3. They may have some design afoot for God and therefore are desirous of a little more time to attain this design therefore pray
them p. 185 Augustus Caesar his way to prevent hasty and rash judgment p. 410 Avoiding evil company not enough except we chuse good p. 777 Authority of God the Reason of our Obedience p. 23 24 Authority of God to be eyed in our Obedience and why p. 24 25. God urges his authority p. 26. 35 Authority and Power might and right in God p. 584 Authority of God speaking in his word p. 939-940 Awakening of holy desires means to obtain it p. 309 310 Awakening of Prayer by suspending mercy p 548. Awakening of God by Prayer p. 860 Awe standing in awe of Gods word a mark of Gods Children p. 997. VVhat is it to stand in awe VVhy we must stand in awe of Gods VVord p. 997 998 Awe of Gods word twofold p. 998 999. Reasons p. 1008 B. BAck-sliding Causes of it 1. From without 1. Errors 2. Persecutions 3. Scandals 2. From within 1. Ungrounded assent 2. Ungrounded Profession 3. Unmortifyed Lusts. 4. Easiness of temper 5. Self-confidence p. 343 Baites and Snares in all Conditions p. 780 Baptism the answer of a good Conscience p. 45 Begin with God early p. 763 Beginnings of sin to be suppressed p. 344 Begging grace to Obey a sign that the Commandement is not greivous but our lust p. 29 Behold A note 1. Of admiration 1. Demonstration p. 302 Beleivers only take Gods Testimonies for their heritage p. 743 Beleivers are Princes in disguise p. 743. They are Heirs of the World ibid. They have a Covenant right to all their outward mercies ibid. Beleiving with the whole heart what it is p. 15 Beleiving falls under a Command p. 24 Beleiving gives us hold of God p 544 Benefactor God is so 1. To all 2. To his own p. 569 Benefits of God are all for our profit and Gods glory p. 1093 Bent of the Heart p. 122. Vid. frame of the Heart Blamelessness required in those that reprove others p. 855 Blessed man his Characters 1. Keeping Gods Testimonys 2. Seeking God with the whole heart p 8 Blessed or Cursed whom Christ pronounces such in the last day p. 10 Blessedness the Aim of all rational Creatures Pagans Christians good men evil men p. 1. 224 Blessedness a true notion of it necessary to be got by all men p. 1. We may be right in the Doctrine when we are erroneous in the Practise of blessedness p. 3. Sincere Constant Uniform Obedience the way to blessedness p. 3 Blessedness lies in the enjoyment of God p. 69. Gods blessedness is in himself what it is p. 69 Blessedness in this life annext to sincere Obedience p. 7 Blessings spiritual flow from special love p. 42 Blessings to be expected according to the Tenor of the Covenant p. 788. 317 Blessings Temporal not absolutely to be expected p 317 Blessing God respects his benefits to us p. 42 Blessing God for mercy the way to have more p. 422 Blindness spiritual is natural to every man p. 110 It is worse then natural blindness ibid. It is our great misery p. 852 Blind obedience of Papists to their Superiours p 26 Blood and VVater how they bear Witness p. 9 Body God must be served with the soul as well as with the body Reasons p. 1043 1044 Boldness grounded in innocency p. 36. Boldness in Duties Distresses Death p. 36 Boldness in Confessing and Professing Gods ways an excellent gift of God p. 309. Causes of it p. 310 1. Faith 2. Love to God 3. Fear of God 4. A sense of the other World ibid Bond upon man to God threefold 1. Natural 2. Voluntary 3. Sacramental p. 701 Born again Vid. Regeneration Bountifulness of God to all his Creatures especially to his Saints p. 70 Bounty and Mercy of God a great encouragement to ask any spiritual gifts p. 437. How they differ ibid. Breast-plate of a Christian is Righteousness p. 818 Brethren love of the Brethren a duty p. 1032 Broken heart in confession of sin argues one right in the main p. 1106 Building on the Righteousness of Gods Word what p. 832 Reproof to them that do not build on Gods faithfulness p. 833 Business They that would be blessed must make it their business sincerely to seek after God p. 11 Business discovers the man p. 18. They are blessed that make it their business to avoid all sin ibid. Mark of one that makes Religion his business ibid In all business God must be sought to 1. For his leave 2. His Counsel 3. His blessing p. 58 Prayer is made our Business 1. When it is secret 2. Early 3. Vehement and earnest p. 921 C. CAll of God to be observed p. 412 Calling general and particular they help one another p. 847 Calumniatory discourses forbidden p. 1064 Calumnies against Religion will not long prevail with Rational men p. 339 Comforts against them p. 301 Cares of the World drive out duty p. 32 Carriage we must glorify God before others by it p. 1086 Carelessness in Prayer The Reasons of it p 900 901 Care ess walking Cured by Reproach p. 296 Casc of Conscience p 603. Two great Cases p. 222 Cases of Conscience about Confessing lesser Truths p. 1011 Case how its lawful to rejoyce in Gods Judgements p. 347 Carnal pleasures nothing to Spiritual p. 313 Carnal and spiritual sorrow their difference p. 177 Carnal love to spiritual things p. 863 Carnal Principles what they are p. 235 Carnal and spiritual hearts argue contrarily from one and the same principle p. 757 576 577 Carnal walking cured by Reproach p. 139 Carnal Compliance p. 542. 713. 774 Carnal fear and Carnal Policy p. 644 645 Carnal affections are heady and hasty p. 836 Cause A good Cause well managed may expect Gods protection p. 813. 818. Causeless persecution p. 996 Cause that comes in debate threefold 1. Inter hominem hominem 2. Inter hominem diabolum 3. Inter hominem Deum p. 972. 973. Caution to Magistrates p. 146 Cautions about speedy setting upon duty p. 411 412 Caution against murmuring under affliction p. 485 Against carnal fear and carnal policy p. 644 Caution needful that we be not carried away by example p. 866 Censures of the Church separate the dross from the Gold p. 804 Censuring cured by Reproach p. 139. 297 Censure of mens persons under Gods judgments evil p. 796 Change of exercise good not change of affection p. 95 Change of State may be without change of affection p. 156 Changes 1. In Mens affections 2. In Gods dispensations are ballanced by the Comforts of Gods unchangable Word p. 892 Changes are to be expected in our lives p. 3 Chastening whether in anger or no p. 486 Chearful service to God What it is p. 753 Charity to be maintained toward those that differ from us in lesser matters p. 200 Child of God known by two marks p. 870 Children of God such as fear God and hope in his Word p. 501 Vid. Heirs of Promise Children Why threatned in the second Commandment p. 852 Children desire things passionately and
1. Draws the heart from earth to heaven 2. Enlivens the heart in duty 3. Engages the heart against sin p. 787. 1037. Grounded on Gods word p. 927 Hope puts the soul upon diligence in prayer p. 927 1040 Humble carriage becomes us when we have most mercy p. 840 Humbling considerations under mercy p. 840 Humiliation caused by the consideration of the multititude of vain thoughts p. 761 Humiliation under Gods hand gives ground of hope p. 158 Humility caused by the fear of Gods judgments p. 811 Hypocrite appears best when he 's taken in pieces the sincere Christian when he 's taken all together p. 5 Hypocrites zealous about lesser slighty in great matters p. 33 Hypocrites discover'd by scandals p. 1032 Hypocrisie to serve God with the body not soul p. 1045 Hypocrisie to go from sin to sin from duty to sin from sin to duty c. p. 35 Hypocrisie to let God carry the name of our praises when we sacrifice to our selves p. 43. To be speaking of good things without hearts affected with their goodness p. 76. 89. Hypocrisie hateful to God p. 799 I. Idle words weigh heavy in Gods ballance p. 39 None of Gods servants must be idle p. 850 Idle discourses sinful p. 1065 1066 Iealous God exceeding jealous in matters of Worship p. 39. 852 Iewels Gods jewels are the worlds filth p. 141 Illumination by the word p. 629 Illumination of God necessary to a right understanding of Gods word p. 107. 853. A great mercy why p. 1057. A double work of God in Illumination p. 107 Several Uses of Divine Illumination p. 109 110. 852. 235 236. Worth of it in four things p 1059 1060 Imitation of God in his goodness p. 476 Immortality of the soul p. 890 Immoderate sorrow checked from the consideration of Gods justice and faithfulness in afflicting p 510 511 Immutability of Gods word emblems of it and reasons of it p. 574 890 A ground of comfort to Gods people p. 958 A reason of the immutability of our obedience p. 341 Impartiality of God in punishing and rewarding p 39 40. 810 Impatience in waiting for returns of prayer argues 1. Disobedience 2. Weak faith 3. Want of love 4. Want of patience p. 913 Impatience under delays whence p. 550. 913 From an opinion of our own merit p. 937 Impatience makes afflictions sharp and tedious p. 555 It is fed from a double spring p. 967 It causeth fainting under afflictions p 592 Importunity in prayer has great effects p. 911 Impotency of the Creature takes not away Gods right p. 28 Commands of God convince us of our impotency p. 29 We can do evil not good by our own power p. 247 Improvement of afflictions p. 557. By the word p. 592 Imprinting the word on the soul how discovered p. 890 Impudence to sin and not be ashamed p. 37 Inability to return and proneness to err the characters of fallen man p. 1101 Inclination to present things undoeth us p. 337 Inclination of the heart to Gods statutes what it is not what it is p. 752 753. 247 1. Negatively 1. It is not a simple approbation of the word 2. Nor a bare desire or wish 3. Nor a hypocritical will to the word 2. Affirmatively 1. It is a determination of the judgment for God 2. The will powerfully swayed to the word 3. Seconded with endeavours after new obedience p. 752 753 Inclination of the heart either from the world or to Gods testimonies is of the Lords grace p. 248 249 How God inclines the heart and how man p. 251 252 Indifferency in Religion reproved p. 206 Indirect means not to be used for relief p. 555 Indisposition of soul a Case whether we are to set upon duty under indispositions and deadness of soul resolved in eight Propositions p. 160 161 Indwelling of sin p. 18 19 Infinitely good God alone is so p. 384 Influence of Gods grace is not the warrant but the help of the soul in duties p. 160 We need continual influences of grace p. 979 Infirmities great sins may be but infirmities and smaller sins may be damnable transgressions how p. 19. 1107. Christ bears our infirmities p. 1107 How to distinguish between sins of infirmity and willful breaches of our Covenant p. 703 836 Infirmities unavoidable by the best p. 1102 They are to be watched against and repented of p. 1107 Ingenuous and open dealing with God procures audience p. 166 Ingratitude not to repent how that is p. 409 Inheritance of believers full sure lasting p. 744 745 Vid. Heritage Iniquity what it is to do iniquity who are they that do iniquity in God account p. 17 18 Iniquity comes to its height 1. when general 2. impudent 3. incorrigible 4. against nature c. p. 858 859 Injudiciousness either total or partial p 452 Injustice to God not to turn to him Now p. 409 Innocency gives holy boldness in prayer p. 36 136. 523 Innocency till it be lost a Christiâ—…n is not overcome p. 416 Innocency may be pleaded against men not God p 8â—…3 Innocent persons may be sore oppressed c. p 818 Inordinate desires of having more wealth than the Lord allows in a fair way of Providence is a main branch of covetousness p. 254 It is a natural evil the effects of it p. 257 258 259 Instruments of troubles too much eyed provoke God to anger p. 414 Whoever is the instrument God is the principal in all our afflictions p. 158 Insulting enemies not to be insulted over when Gods judgments fall upon them p. 810 Insulting over others in affliction reproved p. 812 Integrity and sincerity the whole heart p. 15 Integrity of parts p. 59 Inticements to sin what use may be made of them p. 738 Intimacy with few friendship with all that are godly p. 434 It must be improved for edification p. 434 Interest of God in the world lyes 1. In his Truth 2. His Worship 3. His Servants p. 851 852 Interest of God oftentimes stands alone yet God can carry it on though all the world be against it p. 143 Interest of God must be uppermost in the soul in prayer p. 903 Interest of a Christian is to keep in with God p. 152. 645 Interest in â—…d necessary that he be our portion p. 384 Interest in 〈◊〉 hearts of Gods people a rare mercy p. 504 Iourney to Heaven bespeaks provision against all weather Intermission of duty loseth ground p. 340 Interposition of God lawful to be desired in dangers Reasons p. 821 822 Only so far as may be for our good p. 823 Ioy of heart arising from a believers heritage 1. From the portion it self 2. From the disposition of a believers heart 3. From the dispensation of God p. 749 750. It is communicative p. 50 Ioy in Gods word must be mixt with reverence p. 100 Ioy in Gods word is 1. real 2. cordial 3. great 4. pure 5. it ends well 6. perverts not the heart 7. Overcomes sense of affliction p. 149 150 It 's
are they that are right in the main p. 1106 Maintain God will maintain us whilst he has work for us p. 643 Malice seeks the destruction of Gods people p. 943 Malice is industrious diligent vigilant p. 943 Whence it is against the righteous p. 736 Man a straying creature p. 462. 62. 1100. Vid. Wandering A weak mutable creature p. 47. 836 His strength lies in God p. 47 He is Gods workmanship both as to body and soul p. 494 He is so now as well as in the first Creation p. 495 He was made to serve his Maker p. 496 He is not now what he was at first p. 496 Man the word used for 1. Distinction 2. Aggravation 3. Lâ—…mitation p. 921 Manner of obedience regarded by God as well as the matter p. 26 27 233 Martyrdom greedily affected by the Primitive Christians p. 852 Maxims of true wisdom nine p. 645 Mean and low condition ordinary to them that love God why p. 867 It renders Gods people lyable to mockings p. 869 Mean and low gifted Ministers not to be despised p. 649 Meanings and general intentions not enough p. 208 Means in the use of means we are to wait for grace-160 Choice of proper means a part of wisdom p. 638 Means to attain true blessedness 1. Take the Word for your Rule 2. The Spirit for your Guide 3. The Promise for your Encouragement 4. The Glory of God for your end p. 6 Means relate to the end p. 321. 639. 1041 Private as well as publick to be used p 648 Means diligently used an evidence of respect to all Gods Commandments p. 36 Means of comfort not to be separated from the God of comfort p. 599 Means of Grace their continuance uncertain p. 404 They cannot work without the principal agent 600 Means indirect to get out of trouble p. 542. They that use them forfeit Gods protection Ibid. Means of conveying comfort the Word Promises Means of receiving comfort faith and prayer p. 514 Measure the precepts of God are the measure of our lives p. 792 Measure of good and evil 1. Wisdom of God 2. It s respect to the chiefest good c. p. 482 483 Measure all things in respect to the world to come-492 Mediator God only found in a Mediator p. 14 God measures to us as we to him p. 648 Mediation of Christ they blessed for whom he mediates p. 10. Christ mediates for none but those that keep his Word Ibid. Meditation often finds what prayer missed p. 13 14 Required to a serious course of obedience p. 322 Reasons of the necessity of Meditation p. 322 634 Meditation upon God a means to prevent vain thoughts p. 763 634 Meditation is threefold p. 648 Meditation causeth delight and delight Meditation p. 89 It causeth love to the word love to meditation 630 Meditation in order to practice p. 89. It 's twofold 1. Occasional 2. Set solemn and fixed p. 90 Meditation fixed or stated is either 1. Reflexive or 2. Direct Meditation Direct Is either Dogmatical or Practical p. 90 91 Meditation its excellencies p. 525 526 91 92. 630. 649. 929. 930 Meditation works on the soul when cursory reading operates nothing p. 147. 890. 632. 929 Meditation on eternity its use excellency-p 572 573 Meditation on Gods word its usefulness p. 576. 631 632 634 638. 929 930 Three sorts reproved for not rightly meditating 633 It is a profitable duty 1. To our natural faculties 2 To our graces 3. Our duties 929 930 Meekness of spirit in suffering glorifyeth God p. 148 Meekness a qualification of those that expect counsel from God p. 155 Memory strengthned 1. by the impression that truth makes on the soul. 2. By the concernment of the soul about those truths p. 600 601 Mercenary spirit to love Religion for its portion and not for it self p. 866 Merit in the creature none why p. 838. 937 Mercy described under several notions p. 316 Mercy bespeaks praise p. 42. How to obtain it p. 319 Mercy what it is p. 516 Mercy of God misapplied one of the sinners vain excuses for not speedy turning to God p. 406. Mercy shewn in Creation c. p. 438 Mercy the cause of all Gods gracious dealings with us p. 394. 905 Mercies are to be heightned by considering their circumstances p. 423 They are to be expected according to the tenor of the promise p. 317 New mercies call for new thanksgivings p. 420 Mercy and fidelity are Gods great glory p. 579 Mercy general and special p. 512 Mercy when we find mercy our care should be to walk worthy of it p. 169 Great and tender mercies are in Iehovah p. 990 991 Mercy moved by misery p 158. 165. 314. 318 Mercy the best plea of Saints why p. 838. 937. 905 Mercy Gods great argument to do us good 315. 318 319 Method of God in begetting grace p. 659 Method of God in bringing a sinner from under the Covenant of Works to the Covenant of Grace 910 Method of God to encourage his servants by shewing his favour Objections answer'd p. 910 911 912 Midnight praising of God at midnight p. 425 It argues 1. Ardency of Devotion 2. Sincerity which God sees in secrecy 3. Preciousness of time 4. Value of spiritual Exercises above natural refreshments 5. Reverence of God in secret Adoration p. 425 426 Miscarriages of soul by murmuring despondency-29 Mind enlightned will check us for sin p. 685 Mind true Christians are always like minded but not always like affectioned p. 674 Miscarriages of professors most shameful p. 215 Mischief God brings mens mischievous plots upon their own heads p. 564 What must we do that we may not miscarry 1034 Ministry necessary though the Scriptures be clear why 1. It 's Gods institution 2. It serves to vindicate and explain truth 3. To apply Generals to particular cases c. p. 695 696 Misery moves mercy p. 158. 165. 969. 512 Mistakes very common and very satal about 1. Misery and happiness 2. Wisdom and folly 3. Bondage and liberty p. 301 Mixture of corruption in our vexation and anguish about outward troubles p. 884 Mockings Gods people liable to them in their low estate p. 869 They are very grievous to flesh and blood-869 339 We must persevere against mockings Reasons p. 339 340. Directions p. 341 Mocked God is not mocked p. 903 Moderation of desire sorrow fear how p. 617 618 Moderation of afflictions promised p. 541 Moderation in the use discover'd by submission to the loss of worldly things p. 257 Monarchies four great ones of the Babylonians Medes and Persians Graecians Romans p. 580 Moods reproof of them that are only Religious in good moods p. 342 Moods and pangs of love to Gods word may be in a carnal heart p. 862. 904. 214 Moods and pangs of Religion whence they proceed p. 451. No good ground of Religion p. 1075 Moral Law still obligatory to Christians as a Rule 845 Morning Vid Early Mortification of the flesh the first step to obedience p.
not allowed a ground of Comfort p. 37 All Sin must be refrained 1. notorious and plausible 2. inward and outward 3. pleasant as well as not pleasant 4. sins against both Tables 5. great and small p. 660 661 Sin weakens both Grace and Comfort p. 663 1040 Heynousness of sin in breaking Gods Law striking at Gods being contradicting his Soveraignty p. 686 Sin removed 1. in Justification 2. Sanctification p. 185 Sin its Dominion p. 917 918 919 920 Differences of Sins p. 920 921 Sin brings trouble two ways 1 meritoriously 2. effectively p. 315 316 Sincere prayer must be sincere as well as fervent p. 902 909 910 Sincerity in prayer implies 1. Seriousness 2. Affectionateness 3. prevalency of those affections 4. universal Care to please God p. 903 Sincerity of Sanctification what it is p. 5 Marks of Sincerity 1. Carefulness to practice what we know 2. inquisitiveness to know more of our duty 3. to stand in awe of Gods Word p. 6 11 It makes God judge of its heart p. 627 Sincerity may be accompanied with failings p. 11 Sincerity and Integrity constitute the whole Heart p. 15 It aims at universal Obedience p. 33 59 It is to be asked of God with earnestness p. 530 It gives confidence with God p. 6 533 It keeps us good in bad times p. 866 Two Notes of Sincerity 1. the manner 2. the principle of Obedience p. 1042 Sinking under Burdens by looking on the bare Affliction p. 591 Prevented by considering that God is 1. Wise 2. Just 3. Good in afflicting p. 884. 885 Sinners the greatest when converted are the greatest mourners for the sins of others p. 930 Reasons ibid. Slander not only in the Deviser but the Receiver p. 141 299 300 Sleep there 's a surfeit in sleeping as well as eating p. 926 Slight prayers argue low thoughts of God p. 899 We are apt to be slighty in our prayers p. 915 Sluggish prayers teach God to deny p. 29 899 Snares of the Devil and wicked Men of several kinds p. 735 736 What use we are to make of these Snares p. 137 Song Gods word is our song in the house of our Pilgrimage p. 358 359 vid. Rejoycing Sorrow wasts the natural Spirits p. 554 176 It must be proportionable to sin p. 405 Sorrow of Gods Children greater than others why p. 177 Sorrow affect solitude joy company p. 503 Soveraignty of God must be submitted to p. 119. 789 God sometimes forsakes his people out of Soveraignty p. 51 Soveraignty of God in distributing wisdom p. 648 653 Soul is the Man p. 43 1093 God must be served with the Soul as well as the Body p. 1043 1044 Soul-Blessings are special Blessings p. 43 they are pledges of eternal Blessings ibid. to take ones Soul in his hand what the phrase imports p. 726 Souls life is Gods favour p. 518 Soul is 1 fons actionum ad extra 2. terminus actionum ad intra p. 1044 Soundness of heart what it is p. 530 531 532 Speedy turning to God necessary why p. 402 403 Pressed in general and particular p. 410 Speeding with God should make us come again p. 168 How to speed with God p. 162 H. Spirit is a spirit of Peace 1. as a Sanctifier 2 as a Comforter p. 1027 Spirit of God our Guide as the word is our Rule p. 8 152 153 Spirits work to draw the heart from earthly things to God p. 3 H. Spirit beareth witness to the Gospel p. 9 H. Spirit gives help as Christ gives leave to come to God p. 15 Spirit VVater and Blood how they bear witness p. 9 Spirit Word and holy Heart agree p. 934 H. Spirit gives 1. direction how to apply the Rule 2. to make a good choise 3. to act Grace 4 to manage civil Affairs p. 31 H. Spirit gives Liberty 1. from slavish Fears 2. from potent Lusts p. 304 H. Spirit encreaseth our delight in Gods Commandements p 316 H. Spirit the Author the Scripture the Means of Light p. 694 Spiritual seeing requires 1. that the object be clear 2. that the Organ be right p. 694 Spiritual Blessings call for praise why p 1057 Spiritual Blessings give us a heart to praise God temporal Blessings only give us an occasion p. 43 Spiritual sense and Life p. 671 672 673 It differs from the bare understanding p. 673 Spiritual Delight exceeds that in worldly things p. 87 593 There are three spiritual Senses chiefly 1. seeing 2. tasting 3. feeling p. 671 672 Spiritualizing common and earthly things p. 90 763 Springs of Comfort all in God by the word p. 514 Stability of the earth an Emblem of the Stability of Gods word p. 582 and of his Being 588. Stability of Gods Testimonies p. 889 890 620 956 957 Stability of Gods word opposed to the Creatures Vanity p. 618 620 Stablishing of the word to us two ways p. 284 how to get the word stablisht to us p. 287 288 Statutes of God what what it is to seek them p. 987 Strangers on Earth the Condition of all Gods Children p. 114 Men may be strangers on earth as to their Condition who are not so in Affection p. 114 Why Gods Children are and account themselves to be Strangers p. 114 115 116 How to carry our selves as Strangers in this world p. 118 119 Straights he that makes Conscience of Gods Commands may boldly seek help from God in his straights p. 1079 In all straights we are to delight in Promises p. 1035 Strength natural and spiritual both may fail as they are ours p. 538 Strength spiritual what it is how given out how God is concern'd therein p. 181 182 How to get spiritual Strength p. 182 183 Study the word but take God for your teacher p. 42 Arguments to study the Word p. 652 653 Study the word 1. not out of curiosity 2. nor meerly to be able to teach others 3. nor meerly for delight c. but in order to practice p. 68 68 Study Gods Name 1. what 2. how Stumbling preservatives against it p. 1032 v. scandal Stupidity under the Rod a great evil p. 159 It argues Stupidity to be careless in Prayer p. 906 907 Stupidity not to be affected with Gods Judgments on others p. 812 Subjection to God to be chosen before liberty p. 707 Subjection to God pressed from two grand Motives p. 308 309 Submission to Providence advanced by thanksgiving for received Mercies p. 421 Submission to Gods disposing and commanding Will p. 588 Submission to God 1. for the mercy 2. for the time of the mercy 3. for the way and means of it p 826 Suffering for Christ very reasonable who suffered such hard things for us p. 870 Suffering better than sinning p. 148 525 842 731 732 928 Sufferings are like to be long 1. when Reformation is rejected 2. when Deliverance would be a greater mischief 3. when there is a damp on the Spirit of Prayer 4. when god is about to punish us and we go not about to reconcile our selves to