Sermons on Psalm 119

Doct. By the Word of God we get that true sound wisdom, which maketh us to hate every false way.

Four things are implied in the Point, and in the Text.

• 1. A Hatred of Sin.
• 2. The Universality of this Hatred, Every false way.
• 3. That t •… is is a part and fruit of wisdom, I get understanding, therefore I hate.
• 4. This wisdom and understanding is gotten by God's precepts.

First, That it is our duty to hate Sin. It is not enough to reform our practice, or to abstain from the Act, or to avoid the occasions that may lead to it, but it must be hated. Psal. 97. 10. Ye that love the Lord, hate evil. He doth not say forbear it, but hate it. Love to the chiefest good, is fitly accompanied with hatred of the chiefest evil. God he is our chiefest good, you love the Lord, and you must also hate evil, the one is as natural to grace as the other; for the new nature hath its flight and aversation, as well as its choice and prosecution. As it inclines us to choose God for our portion, and to pursue after things that lead to God, so it hath a disposition to make us avoid that which is evil; there are things hurtful to the new nature, as well as any other being, now hatred is to arm us against it. In short, this hatred is required,

1. Because this is the true principle of resistance against Sin. Until a man hate Sin, he is never truly set against it, as a man is never thoroughly gained to that which is good, until he loves holiness for holiness sake; his affections may be bribed with other considerations, but then he is rooted in holiness, when he loves holiness for its own sake: So a man that is not resolved against Sin, that will not hate it for its own sake, may be frighted out of Sin for a Fit, or by the interposings of Conscience put out of humor, but his heart falls in again with his old Lusts, until there be an envy and detestation of Sin, but when it comes to this hatred, then temptations cannot easily overcome; examples draw not, nor difficulties compel us to that which is evil. Persuasions and allurements formerly were of great force, straightway they followed, but when the bent is another way, they are not so ea •… lie drawn by force and examples, which seem to have such cogency. Before, men did easily swim with the stream, but here's a counter-motion, when they hate that which is evil; this is the fence of the soul, and draws us to an indignation, Hos. 14. 8.

2. Partly, because this a true distinctive evidence between those that are good, and those that are evil. Many may forbear Sin, that yet do not hate it; they forbear it out of restraint, out of fear of punishment, shame, worldly ends, yet they regard iniquity in their hearts, Psal. 66. 18. As a Dog loves the bone, yet fears the blows. God judgeth not as Man; Man is blameless, he abstains from Sin, but God hateth Sin. Man judgeth according to the action, but God judgeth according to the frame of the heart, 1 Sam. 16. 7. For he is able to look to the inward springs, and poise our spirits: So on the other side, good men may slip into an evil action, but their hearts are against it, it's the evil which they hate, Rom. 7. 15. They may be foiled, but their hearts are bent another way.

But what is this hatred of Sin?

1. It implies an universal repugnancy in every part of a Man against Sin, not only in his Reason and Conscience, but Will and Affections. There is not a wicked man, but in many cases his Conscience bids him do otherwise; Ay, but a renewed man, his heart inclines him to do otherwise; his heart is set against Sin, and taken up with the things of God. Rom. 7. 22. I delight in the law of God according to the inner man. It is in the whole inward man, which consists of many parts and faculties. Briefly then, it notes the opposition, not from enlightened Conscience only, but from the bent of the renewed heart. Reason and Conscience will take God's part, and quarrel with Sins, else wicked men could not be self-condemned.

2. Hatred, it is a fixed rooted enmity. Many a man may fall out with Sin, upon some occasion, but he hath not an irreconcilable enmity against it. The transient motions of the soul are things quite distinct from a permanent principle that abides in a renewed heart, he hath that same seed of God remaining in him, 1 John 3. 9. An habit notes an habitual aversation. A brabble many times falls out between us and Sin, upon several occasions, when it hath sensibly done us wrong, destroyed our peace, blasted our names, or brought temporal inconvenience upon us. In time of judgment and fears, and present troubles and dangers, men think of bewailing their Sins, and returning to God, but they fall out, and fall in again, this is anger, not hatred; like the rising of the heart against a drawn Sword, when it is flasht in our faces, whereas afterwards we can take it up without any such commotion of spirit.

3. Hatred, 'tis an active enmity, warring upon Sin by serious and constant endeavors, manifested by watching, striving, groaning. Watching before the temptation comes, resisting in the temptation, groaning under it, and bemoaning ourselves after the temptation hath prevailed over us.

(1) There's a constant jealousy and watchfulness before the temptation comes. They that hate Sin, will keep at a distance from whatever is displeasing unto God. Prov. 28. 14. Happy is the man that feareth always. A hard heart, that knows not the evil of Sin, rusheth on to things according to the present inclination; Ay, but a man that hath a hatred against Sin, that hath felt the evil of it in his Conscience, that hath been scorched in the flames of a true conviction, will not come near the fire. A broken heart is shy and fearful, therefore he weighs his thoughts, words and actions, and takes notice of the first appearance of any temptation; they know Sin is always present, soon stirred, and therefore live in a holy jealousy. Certainly they that walk up and down heedlessly in the midst of so many snares and temptations wherewith we are way-laid in our passage to Heaven, they have not this active enmity against Sin, and therefore hatred is seen by watching.

(2) It is seen by striving, or serious resistance in the temptation. A Christian is not always to be measured by the success, but by conflict, he fights it out. Rom 7. 15. The evil which I hate, that do I. Though they be foiled by Sin, yet they hate it. An Enemy may be overcome, yet he retains his spite and malice. Sin doth not freely carry it in the heart, neither is the act completely willing. Gal. 5. 17. Walk in the Spirit, and ye shall not fulfil the lust of the flesh; for, saith he, the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other: so that ye cannot do the things that ye would: (that is) you cannot sin with such proneness, and full consent, and bent of heart, as others; they have a principle of opposition, a rooted enmity in their souls against Sin.

(3) By a bitter grief after the temptation; as Peter, when he had fallen foully, he went out and wept bitterly, Mat. 26. 75. They do not lie in Sin, but recover themselves by a kindly remorse; it is the grief of their souls, that they are fallen into God's displeasure, grieved his Spirit, and hazarded their communion with him. O Sin is grievous to a gracious heart, and this makes them groan and complain to God, O wretched man, &c.

4. 'It is such an enmity against sin, as aims at the utter extermination and expulsion of it, that endeavoreth to destroy it both root and branch. Hatred, it's all for mischief; Annilation, that's that which Hatred aims at; Anger it worketh trouble, but Hatred mischief: it is an implacable affection that continues to the death, that will not be appeased, till the thing which we hate be abolished. So where there is this hatred of Sin, it follows Sin close, till it hath gotten the life of it: As by the grace of Justification they have obtained such favor with God, that ne damnat, it shall not damn; by the grace of Sanctification, ne regnat, Sin shall not reign; and still they are aspiring and looking after the grace of Glorification, ne fit, that Sin may no longer be; therefore they are longing and groaning under the relics of corruption. Rom. 7. 24. O wretched man, &c. Many scratch the face of Sin, but they do not seek to root it up, to destroy the body of death; it is their constant grief, that anything of Sin is left in the heart; as Enemies are not satisfied, till they have the blood of each other. Where there is hatred, 'tis not enough to stop the spreading, weaken the power of Sin, but laboring to destroy the being of Sin: As David said of his Enemies, I pursued them till they were destroyed; so when we set against Sin, with an aim not to give over, till we have the life of it; or as God said concerning the Canaanites, Deut. 7. 23. I will destroy them with a mighty destruction, until they be destroyed. So doth a renewed heart war against Sin, that he may leave neither root nor fruit within them.

Use. If this be to hate Sin, how few can say with David, I hate every false way? how few are of David 's temper? some love Sin with all their heart, that hide it as a sweet morsel under their tongue, Job 20. 12. The love of Sin, that's the life of it; it dies, when it begins to be hated; but when you have a love to it, it lives in the soul, and prevails over us: And as they testify their love of Sin, so they misplace their hatred; what do they hate? not Sin, but the Word that discovers it. They hate the light, because their deeds are evil, John 3. 20. They do not hate Sin, but God's Messengers that plead against it. 1 Kings 22. 8. I hate him, saith Ahab concerning Micaiah, for he doth not prophesy good concerning me, but evil. They hate the faithful Brother that reproves them; he is hated, because he will not hate his Brother, to see Sin upon him. They hate the Magistrate that would reform, the faithful Christian that condemns them by his exact walking. John 15. 19. Because I have chosen you out of the world, therefore the world hateth you. They hate God's image in his people, and cannot endure to be condemned by the light that shines out from their conversations. Godly Men are Objects reviving guilt, Therefore they hate them. Thus shamefully are a man's affections transposed, we love where we should hate, and hate where we should love. And then if we come to the other sort of men, a degree above these, many are frighted out of their sins by slavish fear, but yet their hearts are in league with them still; and as they get out of the stocks of Conscience, they enlarge themselves in all manner of carnal liberty, these are not changed but awed, Sin is not mortified, but only lurks to watch a safe opportunity when it may discover itself with more advantage.

Doct. That the Word of God is a clear and a full Rule to direct us, in all the conditions and affairs of the present life.

It is a clear Rule, for it is called a Lamp; and it is a full Rule, for it is a Lamp not only for our path, but for our feet. I shall speak of both severally, that it is a Lamp and a Light.

First, It is a clear Rule, and therefore called a Light, and that in three regards.

(1) By reason of its direction, as it shows us the right way to our desired end. He that would come to his journeys end needs a way, and needs a light to see and find it out. Our end is eternal life, and that to be enjoyed in Heaven. Prov. 6. 23. The commandment is a lamp, and the law is light, and reproofs of instruction are the way of life. God hath stated the way that leads to eternal happiness by his wisdom and justice, and revealed it in the Scriptures: See that place, Psal. 43. 3. O send out thy light, and thy truth; let them lead me, let them bring me unto thy holy hill, and to thy tabernacles. We should have wandered up and down in various uncertainties, and have neither pitched upon the right end or way, but have lost ourselves in a maze of perplexities, if God had not sent forth his light and truth. Austin reckons up 288 Opinions about the chiefest good. Men are seeking out many inventions, looking here and there to find happiness, but God hath shown the true way.

(2) 'It is a light, in regard of Conviction, as it convinceth of all Errors and Mistakes both in judgment and practice, Verum est Index sui & obliqui. In this respect it is said, Eph. 5. 13. because of this convincing light that is in the word, All things that are reproved, are made manifest by the light: for whatsoever doth make manifest, is light. It discovereth to us our sins, as well as our duties; light doth manifest itself, and make all other things manifest. Now this convictive power of the Word is double, by way of prevention, and by way of reproof.

1. By way of Prevention. The Word of God shows us our danger, Pits, Precipices, and Stumbling-blocks that lie in our way to Heaven; it shows us both our food, and our poison, and therefore he that walks according to the direction of the Word, is prevented from falling into a great deal of mischief. 1 John 2. 10, 11. He that abideth in the light, there is none occasion of stumbling in him. But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. The meaning of that place is this, He that walks according to the light of Scripture, and lives in obedience thereto, avoids stumbling; but he that is blinded by his own passion, he wants his light, knows not whither he goes, neither in what way he goes; respectu vioe, & respectu termini, what will be the end of his going? he mistakes the way, sins for duties, and good for evil; or he mistakes the end, thinking he is going to Heaven, when he is in the Highway to Hell.

2. By way of Humiliation and Reproof, it discovers our sins to us in their own colors, so as to affect the heart, yea, our secret sins, which could not be found out by any other light. 1 Cor. 14. 24, 25. When he that believeth not, or is unlearned comes in, he is convinced of all, he is judged of all. The light of the Word it brings a Sinner upon his face, makes him fall down, acknowledging the Majesty of God in his Word. God's Word it hath his signature upon it, it is like himself, and bewrayeth its Author, by its convictive power and majesty: so it's notable, Heb. 4. 12, 13. The Word of God is quick and powerful, &c. And is a discerner of the thoughts and intents of the heart. Mark, what he had said of the Word, he proves the properties of the Word, by the properties of God; that God searcheth all things, God's Word is like himself.

(3) It is light in regard of comfort. Eccles. 11. 7. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun; especially to those that have been shut up in darkness, and kept in a dungeon, O it's a pleasant thing to behold the light again! So is the Word of God light in this sense, to relieve us in all the dark and gloomy passages of the present life.

1. In outward darkness. When all outward comforts fail, and have spent their allowance, the comforts of the Word are left, there's enough to support and strengthen our hearts in waiting upon God. Psal. 23. 4. When I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff they comfort me. The staff and rod they are instruments of a Shepherd, and Christ is our spiritual Shepherd, so that this staff and rod are his Word and Spirit, they are the instruments of the spiritual Shepherd, and this comforts us, when we are in the shadow of death; in our crosses, in confusions and difficulties, when we have nothing else left but the promises, this is a reviving to the soul.

2. It is a comfort and refreshing to us in spiritual troubles that arise from the guilt of sin, and want of the sense of God's love. Isa. 50. 10. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the Name of the Lord, and stay upon his God. What shall he do? Shall he compass himself about in his own sparks? O how miserable are we then! no, but let him depend upon God according to his promise. The Word of God is a great part of his Name, let him stay his heart upon the Word of God, when he walketh in darkness, and seeth no light.

Now that the Word of God is such a light, such a sure and clear direction, I shall (1) give a direct proof of it from Scripture. (2) Some Types of it. (3) Prove it by experience. (4) By Reason.

(1) For the proof from Scripture, you have the Notions of the Text: So Prov. 6. 23. The commandment is a lamp, and the law is light. It is that which keeps us from stumbling: So 2 Pet. 1. 19. We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place. The world is a dark place, ay but now here's a light that shines in a dark place, and that's the Holy Scripture, the sure word of prophecy; it showeth us our way to Heaven, and prevents us from stumbling into Hell.

(2) To prove it by Types. Two Types I shall mention; one is, Israel being directed by the Pillar of a Cloud; the other is, the lamp of the Sanctuary.

1. The Type of Israel 's being directed by the Pillar of the Cloud by day, the Pillar of Fire by night, till they came into the Land of Canaan, Exod. 13. 21. still they moved up and down, hither and thither, as the Pillar of Cloud, and Pillar of Fire went before them; thus our whole course is to be ordered by God's direction: See how this Type is expressed, Neh. 9. 19. The pillar of the cloud departed not from them by day to lead them in the way, neither the pillar of fire by night to show them light, and the way wherein they should go. Mark, when they were in the wilderness, the Pillar of Cloud and Fire shown them the way where they were to go, this is an Emblem of the safe conduct the Church may expect from Christ Jesus in all Ages, God's Pillar departed not from them by night nor day; so while we are travelling in the wilderness of this our Pilgrimage, his Word and Spirit is continued to us. When they entered into Canaan that was a Type of Heaven, then this Pillar of Cloud was removed. It is notable, Josh. 14. when Israel passed over Jordan, we do not read the Pillar went before them, but the Ark of God was carried before them; so when the Church comes to Heaven, the resting place, then this conduct ceaseth, the Word hath no more use, Jesus Christ as the great Shepherd leads his Flock into their everlasting Fold.

2. The other Type was the Lamp of the Sanctuary, we read of that, Exod. 27. 20, 21. There was a great Lamp hung upon the Vail, to distinguish the Holy of Holies from the other part of the Tabernacle, and was fed with pure oil-olive, and this lamp was prepared and trimmed up by the Priest daily. Now what did this Lamp signify? mark the application; this pure oil-olive signifi'd God's pure Word, without the mixture of Human Traditions; this hung up in the Vail, shined in the Church, and every day it was prepared, furnished, set forth by them that are called thereunto for the use of the faithful.

(3) Let me prove it by experience, that the Word is such a sure direction.

1. Because natural men have a sense of it, and upon that account fear it: see John 3. 20, 21. Everyone that doth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved. Natural men will not come to the Word, they fear it as discovering, and therefore never feel it as refreshing. Evil doers hate the light, they are afraid of the Word lest it should convince them, and discover them to themselves, therefore they stand off, and shun all means of closing with it; there is such conviction in the oar, a secret jealousy of the searching power that is in the Word of God.

2. Godly men do find a great deal of comfort and satisfaction from this light, as to all the doubts and fears of the soul. Psal. 19. 8. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes. All their scruples vanish; here's an apt and fit doctrine accommodated to the heart of man. A man hath never true and rational delight, till he is fully satisfied in point of Religion, till he can have rest for his soul, and commodious notions of God. Now if you would have rest for your souls, Ier. 6. 16. here it is, the children of God find it. There's a fair compliance in this doctrine with all those natural principles and engrafted notions within us, concerning God and his Will, they find satisfaction in it to Conscience, though not to fond curiosity; the one is necessary, the other dangerous and unprofitable. Christians, there's a great deal of difference between these two, satisfying Conscience, and satisfying Curiosity; as much as between quenching the thirst of a sober man, and satisfying the lust and appetite of a Drunkard. Here's enough to satisfy Conscience, a fair accommodation of excellent truths to a reasonable nature, truths becoming God, truths suiting with the heart of man, and therefore here they find it to be light, that is a sure direction. The wicked feel the discovery of it, and the Saints feel the impression of it.

3. We have this external and outward experience to assure us of our rule and light that shines in the Word of God, because those that go against this light and direction do sensibly miscarry, and are sure to split themselves upon some Rock or other. Our first Parent Adam, when he hearkened to the voice of the Serpent, rather than the voice of the Lord, destroyed himself, and all his Posterity. As long as he obeyed the Word of God, he remained in a blessed estate in Paradise, but when he gave heed to other counsels, he was cast out of Paradise, and rendered liable to many sorrows, yea, eternal death. So all that walk in the imagination of their own hearts, and have not light from the Word, they presently run themselves into sundry mischiefs: The young Prophet is an instance of this, 1 Kings 13. 21. To go to particular instances would be innumerable, every days experience will furnish us with enough of this; they that will not take the light of God's Word, stumble upon dark mountains, for God hath owned his Word to a tittle, owned both the Tables. R •… m. 1. 18. The wrath of God is revealed from heaven, &c. from heaven, by the effects of his wrath. If men be ungodly and unrighteous, they are punished; nay, not only in the general, but in particular. Heb. 2. 2. For if the word spoken by angels was steadfast, why? for every transgression and disobedience received a just recompense of reward. By every transgression, he means a sin of omission; by every disobedience, a sin of commission. And as he will do so for sins against the Law, so sins against the Gospel; that place where the Gospel was first propounded, smarted for the neglect of it. 1 Thes. 2. 13. Wrath is come upon them to the uttermost, for despising the Gospel. And still God secures the certainty of our direction by new judgments; those that will go contrary to the Word, turn aside to paths of their own, they perish in their devices.

(4) Let me prove it by Reasons, that certainly the Word must needs be light, that is, a clear and sure direction; I prove it from the Author, the Instruments and Penmen, and from the ends why God hath given the Word.

1. From the Author of it, it is God's Word. Every thing that comes from God, hath some resemblance of his Majesty. God is light, and in him there is no darkness at all, 1 John 1. 5. his Word is light. If God would give us anything to direct us, it must needs be clear and sure, it must have light: As at first God gave reason to direct man, 1 John. 1. 4. That life was the light of men; as it came from God, before it was weakened by the Fall, it was a full direction, it discovered its Author, and now since the Fall, still it discovers its Author. Conscience which remains with us, it is called the candle of the Lord, Prov. 20. 27. From a glorious Sun, now it is dwindled to a candle, yet it is called the candle of the Lord; It is a candle lighted by God himself. The understanding and conscience that is privy to our most secret motions, thoughts and actions, though it may be maimed and lessened by sin, it is sensible of some distinction between good and evil, and acts God's part in the soul, sometimes condemning, sometimes approving, accusing and excusing by turns, Rom. 2. 15. But alas! if we were only left to this light, we should be forever miserable. The light of reason is too short for us now, and there's a double reason; partly, because our chief good and last end being altered by sin, we shall strangely mistake things, if we weigh them in the balance of the flesh, which we seek to please. Now our chief good is altered, (or rather we are apt to mistake it) all our business is to please the flesh, and to gratify lust and appetite, Psal. 49. 12. Therefore go to a man led by carnal and unsanctified reason, he shall put light for darkness, and darkness for light; good for evil, and evil for good, Isa. 5. 20. He shall confound the names and natures of things, so miserably grope in the dark, and not find out the way to true happiness, either stumbling, dashing his foot against a stone, or wander out of the way in a maze of a thousand uncertainties; therefore it's a blessed thing not to be left to this candle of reason, the light within us, for that will not guide us, but God hath drawn a strait line for us to Heaven, which if we follow we cannot miss. Again partly, because man's condition since the Fall is such, that he needs a supernatural remedy; before he can be happy, he needs a Redeemer. Now the gift of a Redeemer depending upon the free grace of God, cannot be found out by natural light, for that can only judge of things necessary, and not of such things as depend upon the arbitrary love of God, therefore this light cannot guide, John 3. 16. Well then, because the candle of the Lord that is within us, is not enough to direct us, God hath set up a Lamp in the Sanctuary to give us light, and to guide us in the pursuit of true happiness, and that's the Scripture. Now if they have God for their Author, surely they must needs be clear and full, for nothing indicted by his Spirit can be dark, confused, and inconveniently expressed, either with respect to the things revealed, or to the persons to whom this Revelation is made: For if God should speak darkly, (here's my Argument) especially in necessary things, it is either because God could not speak otherwise, or would not. The former is direct blasphemy; he that made the Eye, cannot he see? and he that made the mouth, cannot he speak plainly and intelligibly to his People, so as to be understood by them? And the latter cannot be said, that God would not, for that is contrary to his goodness and love to mankind. Psal. 25. 8. Good and upright is the Lord: therefore will he teach sinners in the way. If this be true, that God is a just good God, he will teach us plainly; the Psalmist infers it, he is just, and will not lead us wrong; he is an upright God, and he is a good God, and therefore though we have fallen from the state of our Creation, though the candle of the Lord burn dim in our hearts since the Fall, yet he is a good God, therefore he will show us the way. Now it is not to be imagined that there should not be light in the Word of God, that that should be dark, confused, and unintelligible; That the most powerful and wise Monarch, and most loving of all, that he should write a Book to teach men the way to Heaven, and do it so cloudily, that we cannot tell what to make of it; therefore if God be the Author, this Book must be true, here must be light, a clear and sure direction to guide us in all our ways.

2. I prove it by reason again, from the Instruments used in this work; Shall I take those words for my ground-work? 2 Pet. 1. 21. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. That is, 'tis not the fancies or dictates of men, but the Word of God; for they were holy men, and holy men guided by the Holy Ghost, and so guided as that they were moved, born up by the special motion of the Spirit. Let me reason thus, those that God hath employed to deliver his mind to the world, look either to the Prophets of the Old Testament, or Apostles of the New, and you will find them to be holy men, burning with zeal for God, and love to souls; and it is not to be imagined that they would deliver God's mind so darkly, that nobody could understand their meaning; Christians they were, not men, that were to act a part oftheir own upon the stage of the world, not men that aimed at ostentation of wisdom and curiosity of science; but they were holy men, they were free from ambition and envy, and other such vile affections, which are wont to make Writers to affect obscurity, therefore in all simplicity of style, plainness of heart, and faithfulness to their message, they minded their Master's honor, and the Peoples good; they renounced pomp of words, and lofty speculations, minded that People might understand the mind of God published by them. As they were holy men, so they were acted by the Spirit of God; now the Spirit of God is not a Spirit of darkness, but a Spirit of light, which gives understanding to all men, therefore they spake luminously and clearly. Nay, they were not only acted by the Spirit, but they were born up by the Spirit, carried by the Holy Ghost while they were employed in this work, publishing the mind of God to the Church, they were carried beyond the line of their natural spirits, by an extraordinary impulse infallibly born up, so that they could not err and miscarry. Now from such holy men that were not swayed by ambition and private aims, so guided, so acted by the Spirit, what can be expected but what is sure, clear and plain?

3. I argue and reason again from the end of God in giving us the Scriptures, all which doth clearly infer, that here's a sure and plain direction that will lead you to Heaven. There's a fourfold end wherefore God hath given us the Scriptures.

1. That by this means heavenly doctrine might be kept free from corruption, that men might not obtrude Articles of Faith upon us, and fancies of their own brain, that heavenly doctrine might be put into a stated course, and kept pure from corruption. When mankind sat in darkness, and in the shadow of death, it was necessary that one way or other they should have light, that God by some way or other would reveal his mind to them, either by word of mouth, or by writing. Now God did it by Oracles, and extraodinary messages at first, while there were but few truths revealed, and such as did not much burden the memory and while men were long-lived, and so could a great while avouch their message from God, and while they were of great simplicity, and the Church was confined to a few men, to a few families, within a small compass of ground, not liable to those miseries and changes now in latter days. Before Christ came, it was fit God should send his messengers; but now in these latter days, when he hath spoken to us by his Son, Heb. 1. 1. it is fit the Rule of Faith should be closed up. It is not for the honor of the Son of God, that after him should come any extraordinary Nuncio, or Ambassador from Heaven, as if he had not fully discovered his Fathers mind. Well then, therefore God hath put all his messages into writing, for the use of after-ages, and for this end, that there might be some public standard for trying of things by; now God's end would not be accomplished, if this writing were not clear. Here's the Argument, the world would be left at great uncertainties, far more than in old time, and so this end for preserving truth for the use and direction of the Church, would be wholly lost. Well then, if God will make a writing serve instead of extraordinary messages, which brought their own evidence with them, certainly he will not put it into words liable to mistake, but that are intelligible. Wisdom saith, Prov. 8. 9. They are all plain to him that understandeth, and right to them that find knowledge. Certainly they that come in simplicity of heart, with a mind to learn God's Will, not to cavil, they may know.

2dly, God's end in setting forth the Scripture was, that it might be read of all Ages, and of all Sexes, as the Book of the Law was to be read in the Congregation before the Men, Women, little Ones, and Strangers, Deut. 21. From day today it was read in the Synagogue, Acts 15. 21. And God would have them teach their children, Deut. 6. 6. And Timothy is commended for reading the Scriptures from his youth, 2 Tim. 3. 5. And the Apostles do express themselves to be debtors both to the wise and unwise, to Greeks and Barbarians Rom. 1. 14. To speak wisdom to the wise, and plainness to the simple. And St. John he writes to children, and young men, and fathers, 1 John 2. 3. Well then, here's my Argument; If God would write a Book to be read by men, women, children, all sorts, surely 'tis that all might understand, not that they might repeat it by rote, and toss the words of it in their mouths, as Parrots do words they understand not, surely then, they are compiled to profit all.

3dly, God's end in giving the Word, was for converting of men, or leaving them without excuse. Now take either end, and it shows there must be a plain direction: If for converting of men, then it must be so plain that it may be understood by them, for there is nothing gets to the heart but by the understanding; After I was instructed, I smote upon my thigh, And all influences are conveyed by light, and if God gains any heart, it is by teaching and by light. Or if it were for leaving them without excuse, it must be by a clear revealing of his Will, otherwise they might pretend obscurity. The Apostle pleads this, 2 Cor. 4. 2, 3, 4. saith the Apostle, There is such plain truth in the Gospel, that every man's conscience may take it up if he will; and if he cannot see the Majesty of God in this doctrine, they are blinded by Satan; the fault is not in Gospel-light, but in their own eyes; they cannot complain of God, but of themselves.

4th End is, that it might be a rule of faith and manners, by which all doctrines are to be tried. A rule of faith. Isa. 8. 20. To the law, and to the testimony: if they speak not according to this Word, it is because there is no light in them. And Acts 17. 11. They received the Word with all readiness of mind, and searched the Scriptures daily, whether these things were so. So to be a rule of manners. Gal. 6. 16. As many as walk according to this rule, &c. There are many actions which God requireth of us, that expose us to great difficulty and hazard; now before the heart be gained to them, we had need have a plain proof that it is the Will of God: For who will venture his all, unless he have a clear warrant, that knows whither he goes, and whither to look for amends, if he suffer the loss of all things. Thus there's light in the Word.

Secondly, But now 'tis a full direction; for David speaks it of his feet and path.

First, In general observe this; It is not a light to our brains, to fill us with empty Notions, but a light to our feet to regulate our practice, and to guide our actions, Ier. 6. 16. He doth not say, hearken after the true Religion, but walk therein. For a man to study the Scripture only to satisfy curiosity, only to know what's right and good, and not follow it with all his heart, is but to make a rod for his own back, and doth but cause his own condemnation to be sore and terrible, Luke 12. 47. To be able to dispute for truth, and not lie under the power of it; to avoid Heresy, and live in Vice, will never bring him to Heaven, Gal. 6. 16. It is not them that are able to talk of it, but to walk according to this rule; not to play with it, but to work with it. Knowledge and practice must be joined together, they do never well asunder, but excellent together.

Secondly, In our Practice.

(1) Our Path, our general choice. A man that consults with God's Word, The Lord will teach him the way that he shall choose, Psal. 25. 12. Every thing appointed to an end, must have all things absolutely necessary to that end, else it is not perfect in its kind, though perfect to guide us to eternal life, therefore it must contain all things that belong or conduce to that end. It is not a Rule given us to be rich, or safe, but to be eternally happy.

(2) As 'tis a light to our path, so to our feet. How? in the particular actions that we perform, and in the particular conditions that we pass through.

1. In the particular actions that we perform. Every action we go about must be guided by the Word; why? because obedience in particular actions we are most apt to miscarry in. Many are wise in generals, but in particulars they quite mistake their way. We have general Notions that we must be holy, ay, but we are not holy in all manner of conversation, 1 Pet. 1. 15. In every creek and turning of your lives, in all your actions of eating, drinking, sleeping and waking, we are to be mindful and respect the command of God in all these. No path of a Christian's conversation but ought to savor of grace and holiness; not only his religious, but his common and civil actions. Every action is a step to Heaven or Hell, for this life is compared to a walk, and in a walk every step brings us onward in our way. Briefly, in every act, either sin or grace interposeth, therefore we had need look to every step, and still to walk according to Rule.

2. It guides us in all the conditions that we pass through. In every Age, here's milk for the weak, and strong meat for men of ripe age. In every calling, from the King, to the lowest Beggar. In every state of life, adversity, prosperity, still here's light for you.

There are two Parties whose interest it is to decry the clearness of Scripture, Papists and Libertines. Papists, they are afraid to stand to this trial, they would bring all to the judgment of the Church, therefore 'tis for their interest, that the Scriptures were not a clear, safe, and a full direction. Libertines, they decry the clearness of Scripture, upon several grounds. Those that plead for a boundless Toleration, what's their great Argument? Nothing is certain in Religion. If the Word be a clear Rule, then, &c.

Object. 1. First, If it be so clear a Light, why do men so often mistake that have the Scriptures, and consult with them? yea, why is there such differences among good men?

Answ. I answer in general, There is Light in the Scriptures, but there is darkness in men that are conversant about them. The Object may be well represented, when the faculty is not well disposed. There are defects in them to whom this discovery is made, though they have light, yet they want eyes; the Sun giveth light enough, though blind men cannot see it, the Word doth whatsoever is necessary on its own part. To the beholding of anything by the outward sense, there must not only be light to make the object conspicuous, but also a faculty of seeing in the eye; blind men cannot see at noon-day, nor the sharpest sighted at midnight. There is light in the Scriptures surely, for God would not deal hypocritically with us that are his people, if he hath given us a rule he would not wrap it up in darkness, so as we should not know his meaning; so that the defect is in us. This in general.

But secondly, there are many causes of men's mistake.

1. Some come to the Word with a presumption of their own wit, and leaning upon their own understanding, as if that should discover the whole counsel of God, and these God never undertook to teach. Psal. 25. 9. The meek will he guide in judgment, and the meek will he teach his way. Those that in an humble sense of their own nothingness depend upon his direction, them will he teach. I am. 1. 21. Receive with meekness the engrafted Word of God. We have caution given us, and admonitions against pride and arrogance, and self-dependence, Prov. 3. 3, 4, 5, 6.

2. Many bring their prejudicate Opinions along with them, and are biassed and prepossessed before they come to the Word of God, and so do not so much take up the sense which the Scriptures offer, as seek to impose their own sense on them, and regulate the Scriptures to their own hearts, not regulating their hearts and principles, and senses, according to the Word of God; Optimus ill lector est qui dictorum intelligentiam (saith Hilary) expectat, &c. That mind which is preoccupied with evil opinions, and enslaved to preconceived conclusions, they do not take anything from the Word, but impose something upon it, which God never revealed there. If the weights be equal, yet if the balance be not equipendent, wrong may be done. They come with an Idol in their own hearts, Ezek. 14. 2. as those that would ask counsel of the Lord, that were resolved beforehand, Ier. 42. While we look through the Spectacles of our own fancies and preconceptions, the mind poisoned with Error, seemeth to see what we see not.

3. Some search the Scriptures not out of any love to the truth, or to know the mind of God, but to oppose it rather, and so seek a pretence from thence to justify their private faction in way of opposition against God. The Devil gets Scripture to wrest it to his own purpose, Mat. 4. 6. They read not to be better, but to cavil; and put a greater varnish upon the Devil's cause, as Julian did search the Scriptures, to pick an advantage against the true Religion, and scoff at them that professed it; and Herod inquired after the place where Jesus was born, not to adore him, but to kill him, Mat. 2. 8. Our great Rule is, John 17. 17. Sanctify them by thy truth, thy Word is truth. When you come to study the Scriptures, to be the better for them, and not to cavil, then you are in the way to find profit from them.

4. Some come to the Word, leavened with some carnal affections, and so their hearts are blinded by their lusts and passion. 2 Cor. 4. 3, 4. If our Gospel be hid, it is hid to them that are lost. In whom the God of this world hath blinded the minds of them which believe not. There is evidence enough in the truth, but their hearts are wedded to their sins, and so cannot see it; they are ambitious, and seek after honor, and worldly greatness, and the whole bent and scope of the Scripture being against their design, they can never have a perfect understanding of it; their hearts are full of Avarice, Earthly-mindedness, and some other beloved sin that they cherish, which doth defile all that they touch, even the very Word of God, Hagg. 2. 13. A man that was unclean by a dead body, whatsoever he touched was also unclean, even holy things. And Tit. 1. 15. To the impure all things are impure: And so by the just judgment of God are blinded and hardened in their own prejudices, for the light they have, hindereth them from discerning the truth.

5. Some content themselves with some superficial apprehensions, and do not dig deep in the Mines of knowledge, and therefore no wonder they mistake in many things. Prov. 2. 4, 5. If thou seekest her as silver, and searchest for her as for hid treasures: Then shalt thou understand the fear of the Lord, and find the knowledge of God. No excellent things are to be had without pain and industry, and search; certainly the knowledge of God's Word must cost us great pains.

6. Where men are right in the main, and give diligence to know God's mind, there will be mistakes in lesser things. All have not parts alike, and gifts and graces alike, and therefore there is some variety of opinions and interpretations of Scripture among the godly, wise. Every man is not so happy to be so well studied, nor hath not that ability to understand, nor so furnished with acquired helps of Arts and Tongues, nor such a degree of the Spirit. There is a difference in age, growth and experience among good men; some are Babes, and some grown in years in Christianity, Phil. 3. 15. Grace is bewrayed in knowledge, as well as in holiness.

Object. 2. If there be such a Light in the Scriptures, what need is there of the Spirit?

Answ. I answer; The Scriptures are the means of Light, the Spirit is the Author of Light, both together enlighten the eyes, Psal. 19. 8. These two must be taken in conjunction, not in exclusion. To pretend to the Spirit, and neglect the Scriptures, makes way for Error, and fond conceits. Isa. 8. 20. To the law, and to the testimony: if they speak not according to this Word, it is because there is no light in them. Light is not contrary to Light; so to study the Scriptures, and neglect the Spirit, who searcheth out the deep things of God, 1 Cor. 2. 11. leaveth us in darkness about God's mind. The object to be known is fixed in the Scriptures, but the faculty that knoweth must be enlightened by the Spirit. There is a literal understanding of the Scriptures, and a spiritual understanding, 1 Cor. 2. 14. Now as to the spiritual understanding of them, there needs the Spirit, for the natural man cannot understand the things of the Spirit; so that here is a fair correspondence between the Word and the Spirit,

Object. 3. If the Scriptures be so plain, what need the Ministry? I answer:

Answ. 1. It is God's institution, and we must submit to it, though we could see no reason for it. That it is God's institution it is plain, for he hath set some in the Church, not only Apostles and Prophets, but Pastors and Teachers, to apply Scriptures to us. And 1 Cor. 1. 21. It pleased God by the foolishness of preaching to save them that believe. If there were no reason but this, because it is God's institution, we should submit to it.

2. The use of the Ministry is, to explain and vindicate truth. Men darken counsel with words, and render plain things obscure by their litigations, and unprofitable debates. Now they are set for the defense of the truth, 〈 in non-Latin alphabet 〉 , Phil. 1. 7. And the Ministry must be 〈 in non-Latin alphabet 〉 , Tit. 1. 9. Able to convince the gainsayers; good at holding and drawing; it is the human help for weak understandings. The Eunuch was reading, and could not tell what to make of it, then God sent him an Interpreter, Acts 8. Now God's help should not be despised, when he will employ men to salve doubts, to guide us in our way to Heaven, we should thankfully accept of it, rather than quarrel at the institution.

3. They are of use to apply Generals to particular Cases, and to teach us how to deduce genuine Inferences from those truths laid down in the Scriptures. Mal. 2. 7. In this sense it is said, The Priests lips should preserve knowledge, and they should seek the Law at his mouth: for he is the messenger of the Lord of Hosts. God hath appointed this office to some, to solve the doubts that do arise about particular Exigences and Cases, and to make out the mind of God to his People, otherwise they need go no farther than the Tables and Books of Moses, to seek the Law; but God hath appointed some in the Church that are skilled in consequences and deductions, to raise matter therefrom, so that it is a Minister's work to open and explain Scripture.

4. There is a use of the Ministry to keep Doctrines still afoot in the Church, and to keep us in remembrance, Ministers are the Lord's remembrancers; it is a great part of their office to mind People of their duty. The Word is a Light, but it must be set in the Candlestick of the Church, they are to hold out the Light for our direction and guidance.

5. There is a peculiar blessing and efficacy to a Christian from their calling. Mat. 28. 20. Lo I am with you to the end of the world.

Object. 4. It is said, 2 Pet. 3. 16. That there are some things hard to be understood, therefore how should it be a clear Rule to us? Thereupon many take occasion to tax the Scriptures of obscurity, and cry out that nothing is certain in Religion, and so hinder and discourage men from the study of the Word.

Answ. 1. I answer; The Apostle saith, there are 〈 in non-Latin alphabet 〉 , some things hard to be understood, but doth not say there are 〈 in non-Latin alphabet 〉 , things that cannot be understood; not there are things impossible to be understood, but there's some difficulty in them, to exercise our diligence, to subdue our pride, for the humbling of us, for the prevention of the contempt of things easy and plain, that are soon despised, to excite us to Prayer for knowledge, to avoid satiety in this holy Banquet.

The second thing that I answer is this; He doth not say there are 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ; many things, but some. Though there are some things propounded which are difficult, to exercise our diligence, yet other things are plainly delivered, to invite our search. Multa sunt aperta & manifesta (saith Austin) unde aperiuntur, &c. Though there are some things obscure, there are many things will help to clear them, and whatsoever is necessary to salvation is clear. There are some things hidden like spots in the Moon, and stones in the Earth, things that serve for plenitude of knowledge and curiosity, he saith these things are hid, but now things necessary to salvation are made obvious to us: As water and bread they are not hard to come by, but gold and silver is hid in the bowels of the earth; and therefore though there be some things hard to be understood, he doth not say they are not to be understood. Now the question between us and the Papists is not, Whether some things in the Scripture be obscure, but whether they be so obscure, as that People ought not to read them, or cannot with any profit, and that there can be no certainty thence deduced. As to the defining things controverted in matters necessary to salvation, we say, there are some things hard to be understood, to keep us humble, to quicken us to pray for the Spirit, yet for the most part God's mind is plain and easy to be understood by them that humbly depend upon Christ teaching in the use of the appointed means.

Object. 5. Another Objection is from experience, a poor Christian complaineth, as Job 19. 8. He hath set darkness in my path that I cannot pass. They would fain know the mind of God in some particular cases, but they cannot see it.

Answ. I answer; This darkness of ours should not be urged to the disparagement of the Word. We are under many doubts, we are divided between light and interest, we puzzle and grope, and would reconcile the light of the Scriptures and our interests together, but this should not disparage the Word. The Scriptures complain of our darkness, not of its own, and the Saints always say, Lord, do not make a plainer Law, but open our eyes, in the 18 verse of this Psalm; this is Chrysostom 's gloss upon that place. When a man walketh in the way of his own heart, his way may be darkness, and he may stumble, and know not whither he goeth. But you that give up yourselves sincerely to the directions of his Word, he will make your path clear and plain before you; (that is,) when you seek nothing but God's glory, and your own eternal salvation for your end, and come with an humble meek mind to seek God's counsel, being free from the preoccupations of Self-conceits, being resolved to follow God's directions whatever they be, and use that diligence which is necessary, you will not be long kept in the dark.

Use 1. To inform us how to answer this Question, how to know whether the Scriptures be the Word of God. It shows itself, and evidenceth itself to be so; for it is a light that discovers itself, and all things else, without any other testimony. When the Sun is up, there needs no witness and proof that it is light. Let the least child bring a candle into a room, and as it discovers other things, so it discovers itself: So the Word of God is that which discovers itself to us, yea, it hath a self evidencing light.

2. If the Word be a light, it informs us then, there is none that are above the Scriptures. There's a fond conceit that men take up, that the Scriptures are for Novices, and young Beginners, not for strong Christians. David was no Novice, yet he saith, Thy Word is a light. And Daniel was no Novice, yet he got understanding by the Prophesy of the Prophet Jeremiah, Dan. 9. 2. Timothy was no Novice, who was to give attendance to reading, and exhortation, and doctrine, 1 Tim. 4. 13. Ay, but what's meant by that place? 2 Pet. 1. 19. We have a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place. From thence many gather, that as soon as Christ is revealed in us, we should not look after the Scriptures, for it is said, until the day dawn, and the day-star arise in your hearts. Some understand this place of the light of Glory, and others of the light of the Gospel; you do well to take heed to the Old Testament light, till you have the New Testament light, which is most agreeable to the mind of God: For my part I pitch upon the former, and shall understand it of the dawning of Eternity, or Christ's second coming, which is called in Scripture a day which shall then begin and never be ended, after which there is no night, nor any other day but a blessed Eternity; and sometimes 'tis called the day, 2 Tim. 4. 8. and that day, 1 Thes. 5. 4. and Christ is called the bright morning star, Rev. 22. 16. and the glorious shall shine like the morning stars, Dan. 12. 3. and Rev. 2. 28. Our happiness is expressed by a day-star: So that the meaning is, take heed unto this Word until the day of Eternity dawn upon you, till you come to the light of glory, till you have a greater light than that of the Gospel.

Now I rather pitch upon this interpretation, because they to whom the Apostle wrote were converted Jews, and did not only own the Old Testament, but had already received the Gospel-light, the day-star was risen upon their hearts, so that he bids them take heed to the sure word of prophecy, till the light of glory was revealed to them. I know there are some Divines understand it of a more clear and plentiful knowledge of the Gospel, who take Prophecy to be the Scriptures of the Old Testament that they were to take heed to, till the Gospel-light did arise upon them; and the times of the Old Testament were called night, Rom. 13. 12. but now the Gospel time is called day. But if it be understood thus, then some say, That the Law must be cast off, when the Gospel appeared to them, because 'tis said, until the day; those Divines explain themselves safely enough-herein, for, say they, until, doth not always note terminum temporis, the end of time, •… ut continuationem actûs, the continuation of the act, until the time, and afterwards, as it is spoken of in other Scriptures, their sin shall not be blotted out till they die, that's never; but for the former reason that I have given before, I think it is meant of the light of glory.

Use 2. Reproof. 1. Of those that walk in the midst of this light, and yet perceive no more of the things of God, than if they were in darkness; these lose the Benefit which God vouchsafeth to them. John 1. 5. The light shineth in darkness, and the darkness comprehendeth it not. And John 3. 19. The light is come into the world, and men loved darkness rather than light. It had been better for them they had never heard of the Scriptures, and that God had never set up such a lamp in the Church. These men believe the Word of God is a light, and a lamp, yet never take care of, nor give heed to it; they are careless, and never measure their actions according to this Rule.

2. It reproves those that set up another Rule, and look for an infallible Interpreter.

(1) Those that set up Reason instead of the Word of God. Alas! this is an imperfect Rule, these men would bring down all things before the Tribunal of their own Reason, these are not Disciples of Christ, but Masters; they will not be taught by the directions of the Word, but by their own dark hearts. I have told you the Candle of the Lord did burn bright within us, but alas! now 'tis weakened by sin, it is an imperfect irrational thing, we can never be saved by it.

(2) Others are guided by their Passions and Lusts; this is their direction, and their lamp, this will surely lead them to utter darkness. If you live after the flesh, you shall die, Rom. 8. 13.

(3) Some take the counsel and example of others, this will leave them comfortless, and make them fall into the snare.

(4) Some go to Witches in straits, as the Prophet reproves such, Isa. 8. 19, 20. Should not a people seek unto their God?

(5) Others expect new Revelations from Heaven to counsel them, they would converse with Angels now God hath spoken to us by his Son. Gal. 1. 8. If an Angel from heaven should bring another Gospel than that which we have preached unto you, let him be accursed.

Use 3. Caution. To enterprize nothing but what you have a Warrant for out of the Word of God. When you are going about any action, say, Where's my warrant? If I do it upon my own brain, I must stand to my own hazard; and all the evil that comes upon me, it is the fruit of my own counsel. Numb. 27. 21. The Priest was to ask counsel of the Lord, who shall go out, and who shall go in. And 1 Sam. 23. 9, 10. To do things with a doubting Conscience, with an uncertainty, whether it be good or bad it is a sin; for whatsoever is not of faith, is sin; still seek your direction from the Word.

Use 4. It exhorts us to bless God, and be thankful for this light. Isa. 9. 2. The people that sat in darkness, saw great light. There is the same difference between the Church and other places, as there was between Egypt and Goshen, Exod. 10. 23. Here is light, and in other places thick darkness. What a mercy is it that we have present direction, a light to guide us here in grace, that will bring us to glory. Give thanks to God for so great a benefit.

2. Walk according to the directions of the Word, walk in the light, Ephes. 5. 8. believe it, Heb. 4. 2. the true and infallible truth that came out of God's mouth; and then apply it, say, this truth which is spoken is spoken to me, Mat. 13. 37. and urge thy heart with the duties of it, this was spoken for our learning, be persuaded of this truth, and so walk and so do, and you shall not find any miscarriage, 1 Cor. 15. 58. Here's my warrant and my direction, I will keep to it, though it expose me to many hazards and straits, I know it will be made up at last, it will not be lost labor to do what God biddeth thee to do.

Doct. 1. That it concerns us sometimes to bind ourselves to God, and the duty that we owe to him by an Oath.

(1) That it is lawful so to do, appears from God's Injunction, and the practice of the Saints.

1. From God's Injunction. He hath commanded us to accept of the Gospel Covenant; and not barely so, but to submit unto the Seals and Rites by which it is confirmed; which submission of ours, implieth an Oath made to God. Baptism is our Sacramentum Militare, Sacramental Vow, our Oath of Allegiance to God, and therefore it is called, 1 Pet. 3. 21. 〈 in non-Latin alphabet 〉 , The answer of a good conscience towards God; an answer upon God's demands in the Covenant. God does, as it were, in the Covenant of Grace, put us to the question, Will you renounce all your sins, and all the vanities you have doated upon? And we answer to God, enter into a solemn Oath, That we will renounce sin, that we will accept of Christ as our Savior, and will walk before him in all holy obedience. Among the Romans, when any Soldier was pressed for War, he took an Oath to serve his Captain faithfully, and not to forsake him, and then he was called Miles per Sacramentum, a Soldier by Sacrifice, or by Oath; and sometimes one took an Oath for all the rest, and the others only said, The same Oath he took, the same do I: and these were called Milites per conjurationem & Milites evocati. Thus every Christian is a professed Soldier of Christ, he hath sworn to become the Lord's, to cleave faithfully to him; and this Oath, that it may not be forgotten, is renewed at the Lord's Supper, where again we solemnly engage, by the public Rites that are there used, to stand to our Covenant. We do not only come and take God's Enfeoffment, take a pledge out of God's hands, to be assured of the privileges of the Covenant, but we bind ourselves to perform the duty thereof: For as the blood of the Beast, Exod. 24. 7, 8. that was offered in the Sacrifice, which is called there the blood of the Covenant, was sprinkled not only upon the Altar, to show that God was engaged to bless, but sprinkled half upon the people, to show they were engaged to obey; there was a confirmation of that promise made to God, All that the Lord hath commanded us, that will we do. Well now, if God thought such a course necessary and profitable for us, certainly we may upon occasion use the like means for our confirmation, for our strengthening in the work of obedience: That there is such a Vow expressed, or implied in every Prayer; may be easily made good in the whole tenure of our Christianity, therefore certainly it is lawful so to do, to make our duty more urgent and explicit upon our souls, by solemn Vow and serious Oath of dedication of ourselves to God's use and service.

2. The practice of the Saints who have publicly and privately engaged themselves to God, do show the lawfulness of it. Public instances: 2 Chron. 15. 12, 13, 14. They entered into a Covenant to seek the Lord God of their fathers, with all their heart and soul. And they sware unto the Lord, &c. So in Josiah 's time, 2 Chron. 34. 31. And the King stood in his place, and made a Covenant before the Lord to walk after the Lord, and keep his Commandments, &c. So Neh. 10. 29. They entered into an Oath to walk in God's laws. And for private Oaths, we have David 's instance here in the Text. And Job 31. 1. I made a Covenant with mine eyes. He had bound himself by a holy vow and purpose, to guard his senses, and take heed his heart did not take fire by the gazing of his eye, that it was not inflamed with lust and sin.

(2) That it is convenient so to do.

1. To answer God's love and condescension to us in the Covenant. God thinks he can never be bound fast enough to us, and therefore interposeth by an Oath. An Oath is properly conversant about a doubtful matter; of which there is some question or scruple, which cannot otherwise be decided, than the Law saith, He should give his Oath to his Neighbor. Why then, Doth the Lord swear? Is there any doubtfulness in his promises? No, the Apostle saith, Heb. 6. 18. The Lord swears, being willing over and above to give the heirs of promise ample satisfaction. Now for God that cannot lie, and whose Word is above all assurance to stoop to us, and put himself to an Oath, certainly this should work upon our hearts, and draw from us some answerable return on our part, there being great and visible danger of our breaking with God, none of God's breaking with us; therefore that we may not play fast and loose with him, we should come under this engagement to him of vow, and public promise to God.

2. To testify our affection to his service, we should put ourselves under the most highest and sacred Bonds that can be found out. Many have some slight and wandering motions towards God, and cold purposes of serving him, which soon vanish, and come to nothing; but now it argueth the heart is more thoroughly bent and set towards God, and that we have a deep sense of our duty, when we seriously confirm our purpose by a Vow and holy Oath. There are divers sorts of men in the World, some that are of that spirit as to break all Bonds, cast away all Cords, and think they can never be loose enough in point of Religion, Psal. 2. 3. They seek to deface and blot out of their Conscience the natural sense which they have of Religion, and of their duty to God, and so give up themselves head-long to all manner of impiety. There are others have some cold approbation of the way of God, and which manifests itself by some faint; weak, and wavering purposes, and slight attempts upon Religion, but are soon discouraged, and never come to a fixed resolution, or serious dedication, or surrender of themselves to the Lord's use. Now a gracious heart thinks it can never be bound fast enough to God, therefore doth not only approve the ways of God, or desire to walk therein, but issues forth a purpose, a practical, decree in his Soul. Besides the approbation of Conscience, there's a desire of heart, and this desire backed with a purpose, and this promise backed with an oath, which is the highest way of obligation; and thus doth he dedicate himself to the Lord and his service, in the strictest way of expressing his consent, for an oath binds more than a promise.

(3) It is very profitable so to do, because of our backwardness, laziness, and fickleness.

1. Because of our backwardness, we need to thrust forth the heart into the ways of obedience, for we hang off from God. Though we are his by every kind of right and title, yet we are very flow of heart to do his Will, and therefore an Oath is profitable to increase the sense of our duty, a threefold Cord is not easily broken. Now there's a triple tie and bond upon a man.

First, There's God's natural right that he hath over us, and to our service, the sovereignty and dominion that he hath over us. We are not free as to obedience before the Oath, but are bound by Creation; for God hath created us, not only as he created other things, ultimately and terminatively, but immediately for his service. All things were created for his glory, so that ultimately they are for his use; but the proper end and use wherefore man was created, was for the immediate service of God. He that planteth a Vine, expecteth fruit from it. By continual preservation he giveth us maintenance, and therefore justly expecteth service. By Redemption, as having bought us with a dear price, 1 Cor. 6. 20. From all which there resulteth a natural duty which we owe to him as our Sovereign, and he may command us what he will.

2dly, There's the Bond of voluntary consent, that our duty may be more active and urging upon our hearts. God doth not only interpose his own Authority, and command us to keep his Laws diligently, Psal. 119. 4. but requires a consent on the creatures part; all the treaties and tenders of grace are made to draw us to this consent, that we may voluntarily and by the inclination of our own hearts present ourselves before the Lord, and yield up ourselves to his service, Rom. 6. 13.

3dly, Besides this, there's the bond of an Oath, which is the strictest way of voluntary resolution, and highest engagement that a man can make; therefore when the heart is so backward, and hangs off from God and duties we owe to him, it is good to declare our assent in the most solemn way. That the Saints have made use of purposes thus solemnly declared in case of backwardness, appears in Scripture. David, when his heart was shy of God's presence, and had sinned a way his liberty and peace, and so could not endure to come to God, what course doth he take? he issues forth a practical decree in his soul, and bound his heart by a fixed purpose that he would come to God, Psal. 32. 5. so Acts 11. 23. he exhorteth them with full purpose of heart to draw nigh to God; it should be the fixed resolution of the Soul. And Ier. 30. 21. Who is this that engaged his heart to approach unto me, saith the Lord? We should lay the strongest Bonds and Engagements we possibly can, whereby God's Authority may be backed, and his Right confirmed, by the most solemn assent that we can make.

2. In regard of our fickleness and inconstancy; we are slippery, off and on with God. A double-minded man is unstable in all his ways, Jam. 1. 8. We have unsettled hearts, and when we meet with temptations from without, we shall soon give up at the first assault, and so be now for God, anon for Satan; therefore this is a lawful and sanctified means to help us to constancy. Indeed before we come to this fixed settled purpose, we lie open to temptation; and when our first heats are spent, we tire and wax weary in the Lord's service; therefore we had need make the most sacred Engagements to God, that we may keep to God, and persist in our duty. Now a solemn Oath seems to be most serviceable for this use, why? for it implies a severe and dreadful imprecation. In an Oath God is not only invoked as a Witness, but as a Judge. We appeal to his Omnisciency for the sincerity of our hearts in making promise, and to his vindictive power as a Judge, if we shall act contrary to what we have sworn. Saith Plutarch, Every Oath implies a Curse, or a desire of vengeance, in case of the breach of that Oath; therefore it is said, Nehem. 10. 29. They entered into a curse to walk in God's law; that is, a curse in case of disobedience. And this was supposed to be the meaning of that Rite by which they were wont to confirm their Covenants. Ier. 34. 18. When the Calf was cut in twain, they did as it were devote themselves thus to be cut in twain, and torn in pieces, and to be destroyed as that creature was, if they violated the Covenant thus solemnly sworn; and though this Imprecation or Execration should not be expressed, yet every promissory Oath necessarily implies a Curse in case of unfaithfulness. Well now this is a good means to keep us constant, when we have bound ourselves to God upon such strict terms; therefore some derive 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , a hedge, because it is as a hedge to keep us within the compass of our duty, and confirm our hearts in that which is good. Well then, because of our fickleness it is not enough to leave the soul to the mere bonds of duty, but confirm our resolution by an Oath. I may illustrate this by that passage, when Hooper the blessed Martyr was at the Stake, and the Officers came to fasten him to it, saith he, Let me alone, God that hath called me bither, he will keep me from stirring; and yet because I am but flesh and blood, I am willing, tie me fast, lest I stir: So we may say in this Case, though the Authority of God commanding his right in us, and sovereignty over us, is reason enough to enforce the duty we owe to him, and bind the heart, and sway the conscience; yet because of the weakness of our hearts, we should make this bond the more urging upon us by a solemn consent thus ratified and confirmed by the solemnity of an Oath, Vow, or Promise made to God.

3. It will be very profitable, because of our laziness; by resolution we are quickened to more seriousness and diligence. When a man hath the bond of an Oath upon him, then he will make a business of Religion, whereas otherwise he will make but a sport, and a thing he only regards by the by; O but when his heart is fixed, this is the thing he will look after, Psal. 27. 4. When our heart is set upon a thing we follow it close, and when it is so set upon a thing as that we have bound ourselves by the strictest bonds we can lay upon our heart, it will engage us more seriously.

Doct. 2. That this help of an Oath, or holy Vow, should be used in a matter lawful, weighty, necessary.

(1.) In a matter lawful. There is a Vow and Covenanting in that which is evil, as those that bound themselves with a curse, that they would not eat nor drink until they had killed Paul, Acts 23. 12. And many will make a Vow and Promise with themselves, that they will never forgive their Neighbor such an offense: And we read of a Covenant made with Death and Hell; whether it be meant of the King of Babylon or no, as he is called Death and Hell by the Prophet, some evil Covenant is intended thereby, and thus a Vow is made the bond of iniquity, and must be broken rather than kept, or indeed it must not be made. To vow that which is sinful, this is like the hire of a Whore, or the price of a Dog offered to the Lord for a Vow, Deut. 23. 18.

(2) It must be in a matter weighty, necessary, and acceptable unto God. There are two things come under our Vow and Oath.

1. That which is our necessary work, Religious Obedience to God in the way of his Commandment: For this is not a rash and unnecessary Vow, but that we were sworn to in Baptism; this is that which David promiseth here, I have sworn, and I will perform it, to keep thy righteous judgments. And this is the Vow which Jacob made, though there was something of a particularity, he adds to it, Gen. 28. 20, 21. but the substance of it was this, If the Lord will be with me, and keep me in this way that I go, then shall the Lord be my God. There are many that will vow and promise trifles, and so infringe their own Christian liberty, and needlessly bind themselves in chains of their own making, where God hath left them free. This help is for the weighty things of Christianity, not for by matters; those monkish by-laws hath filled the World with Superstition, not with Religion, while they have been only conversant about some indifferent things, as Pilgrimages, Abstinences from meats, and marriages, wherein they place the heighth of Christian perfection.

2. Helps to Obedience. Such things as we shall find to be helps, and do conduce to the removal of impediments, such should come under a vow and solemn promise to God. Job 31. 1. I made a covenant with my eyes; that was a help to the preserving of his chastity, that he would not allow himself to gaze, to take a view of the beauty of others. And the Apostle, when it was for the glory of God, makes a Vow, or kind of solemn promise, that he would take no maintenance in Achaia, 2 Cor. 11. 10. he solemnly binds himself, that he might not hinder the progress of the Gospel: So when we find our heart ready to betray us by this or that evil occasion, we may in this case interpose a vow and promise, but then with this caution, that we do not unreasonably destroy our Christian liberty, and so occasion a snare to our souls; and that we do not think this to be a perfect cure of these distempers, while we neglect the main things. As many will make a vow to play no more at such a game, or drink no more at such a house, or use such a creature, or come into such a particular company, and so place all their Religion in these things; this is but like cutting off the branches when the root remains, or stopping one hole in a leaky or ruinous ship and vessel, when everywhere it is ready to let in water upon us, and to be broken in pieces; therefore when you rest in those by-matters, without resolving to cleave to God in a course of Obedience, it is but like mending a hole in the wall of an house, when the whole building is on fire; or troubling ourselves with a sore finger, when we are languishing of a consumption; it is but stopping this or that particular sin, when the whole soul lies under the power and slavery of the Kingdom of Satan.

Doct. 3. That when we have sworn Obedience to God, we must Religiously perform and observe what we have sworn to God.

So Psal. 76. 11. Vow, and pay unto the Lord. When we come under the bond of a vow, we must be careful to make payment, 'tis a binding upon the heart; see how 'tis expressed, Numb. 30. 2. If a man vow a vow unto the Lord, or swear an Oath to bind his soul with a bond, he shall not break his word. When we have bound ourselves with a bond, that is, when we have increased our bonds, (for the ingeminating words in the Hebrew doth exceedingly increase the sense) when a man is bound upon a bond, he should not play fast and loose with God, but be very careful to perform what he hath sworn; God, on his part, hath sworn to the Covenant, and he is constant in all his promises, and certainly he expects the like constancy from us, especially when we are so deeply bound not only by his Laws, and obligation of his mercies, but by the solemn consent of our own Vows, we have bound ourselves then to keep them whether we will or no. Now what Reasons are there why we must perform?

1. The same Motives that inclined us at first to take our Oath, should persuade us to keep it, whatever falls out. After trial we shall see no cause to repent of our resolution, for God is ever the same that he was, and his Commands are ever the same in all his righteous Judgments, holy, just, good, profitable to the Creature. Christians, if we meet with any change in our outward condition, any new impediments, oppositions and discouragements that we were not aware of when we first entered into our Oath, it was our rashness; for we should sit down and count the charges, we should allow for it. The first Article of the New Covenant was, that we should deny ourselves, Mat. 16. 24. and after Vows we should not make enquiry, but before, Prov. 20. 25. When we are bound, we must take our lot and hazard, and whatever comes we must perform them to God.

2. Because our Oath is a further aggravation of our sin, therefore better never swear, than not to keep it. Eccles. 5. 5. Better it is that thou shouldest not vow, than vow and not pay. God is mocked by an Oath, and a Covenant, when it is not observed. A man that refuseth to be listed, doth not meet with the like punishment as he that runs from his Colours; so he that never came under the Oath of God, doth not sin so much as he that hath sworn to his Covenant; that which is but simple Fornication in the Gentiles, in Christians it is Adultery, breach of Vow. Indeed in things that are absolutely and indispensibly necessary to salvation, we are bound to consent; ay, but when a consent thus solemnly made is broken, it aggravates the sin; but when we shall be like the man in the Gospel that was possessed with the Devil, whom no chains could hold fast, when neither the bond of duty, nor the bonds of our own Oaths and Engagements will hold us, but we break all Cords, the greater is our rebellion and disobedience to God.

3. Therefore must we perform the Obedience that we have sworn to God, because God hath been ever a severe and just avenger of breach of Covenants; by way of argument, à minori ad majus, those made with man, and therefore certainly he will avenge his Covenant so solemnly made with himself, and everywhere in Scripture you will find it is propounded as a sure mark of vengeance, When one man hath sworn to another, and hath called upon the Most High God to confirm that Covenant that he makes with him, if there be a failure, a trespass, though it be in point of Omission, God hath avenged that Covenant. An instance for this you have Amos 1. 9. For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof: because they delivered up the whole captivity to Edom, and remembered not the brotherly Covenant. Tyrus and Judah they were in Covenant one with another, a mutual League offensive and defensive that were solemnly sworn; now though God had many causes of his vengeance, and many quarrels with Tyrus, because of their Idolatries, but chiefly because of breach of Covenant, they forgot the friendship that was between the children of Israel and Judah, and did not assist the people of Judah as they should, and were bound to do, but suffered them to be led into captivity, and spoiled by the Edomites, and other Nations. So for a sin of Commission, it is spoken of as a mark of sore vengeance. Psal. 55. 20. He hath put forth his hand against such as be at peace with him: he hath broken his covenant. In those faederal Transactions and Oaths that pass between Man and Man, God takes himself to be specially interested, and will see that the breach of them be severely punished. The next step is, not only between Equals, but when a Covenant hath been made with Servants, and poor Underlings, and would not set them free at the year of Jubilee, see how severely God threatens them, Ier. 34. 16, 17, 18. for the breach of it; nay, a Covenant made with Enemies, Ezek. 17. 18, 19. Nay, carry it one gradation higher; though the Covenant were extorted by fraud, as the Covenant made with the Gibeonites, Josh. 9. 19, 20. They were part of the Canaanites, and God severely enjoined the Israelites that they should cut off all those Nations; yet when they craftily got them into Covenant, when this people were wronged by Saul, the Lord takes notice of it, 2 Sam. 21. 1, 2, 3. see how God judgeth for them, there were three years Famine and Pestilence, which was not appeased, until Saul 's Sons were hanged before the Sun. Now the Lord hath ever been such a severe avenger of an Oath between Man and Man, between his People and their Servants, between his People and their Enemies, and when extorted from them, certainly in such a solemn Covenant as he hath made between us and himself, and that in things absolutely necessary, in things enjoined before the Covenant was made, it is not safe to break with God. Ananias, when he vowed a thing to the Lord, though he was free before, God strikes him dead. It is not free with us whether we will obey yea or no what is enjoined upon upon us, therefore when we will break with God, what shall we expect, but that he should avenge the quarrel of his Covenant.

Doctr. 4. I Now come to the fourth Point: That our Oath of Obedience to God should be often revived and renewed upon us.

David recognizes and takes notice of the Oath wherein he was bound to God, and here he renews it again, I will perform it. It should be so,

1. Because we are apt to forget, and not have such a lively sense of a thing long since done, so that we either break the Oath, or perform our duty very negligently; our old Baptismal Covenant we are apt to forget it, especially by being under the Bond of it in Innocency, and dedicated to God by the act of another (viz.) our Parents. The Apostle instanceth in those that were baptized in grown years, 2 Pet. 1. 9. he intimates, they were apt to forget they were purged from their old sins. I suppose it relates to Baptism, in that Clause, forgotten his Baptismal Vow, and obligation of renouncing his sin, and giving himself to the service of the Lord; and therefore there should be a purpose to revive it upon our heart, and the obligation should ever and anon be made new and fresh to quicken us to our duty.

2. This forgetfulness it will cost us dear, it will be an occasion of many and great troubles. Jacob had forgotten his Vows of building an Altar at Bethel; God quickens him to his duty by sharp affliction, Gen. 35. 1. Arise, go up to Bethel, &c. God was fain to quicken him with a scourge. Sampson, when his Vow was broken, into how many dangers is he thrown into? taken, and bound, and made a sport of by the Philistines. God will rub up the memories of his servants by some sharp and severe dispensations of his Providence, when they are not sensible of their Vow and Faith plighted to God. Never forget your obligation to God. Deut. 4. 23. Take heed to yourselves, lest ye forget the Covenant of the Lord your God.

Quest. But when should we renew our Covenant, or our Oath of Allegiance to God?

1. Partly when we stand in need of some special favor from God, or when we draw nigh to him in some special duty: As Jacob, when God manifested himself to him, and he had communion with him at Bethel, then he vowed a Vow, Gen. 28. 21. So Num. 21. 2. Israel vowed a Vow to the Lord when they were in some distress. And Psal. 65. 14. I will pay the vows of my distress which I made when I was in trouble.

2. Again, after some special mercy, when under some love pang of spiritual rejoicing, and we have a deep sense of God's love to us, or a new pledge of his love to us either in spiritual or temporal benefits, and our soul melted out towards God in acts of spiritual rejoicing. Psal 116. 8, 9. For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. I will walk before the Lord in the land of the living. And when God breaks the force and power of Enemies, when he makes the wrath of man turn to his praise, then Psal. 76. 11. Vow, and pay unto the Lord your God. Those Pagan Mariners they made their Vows to God when the Lord delivered them from the storm, Jonah 1. 16.

3. When all things go to ruin, when the state of Religion is collapsed, either in a Nation, or in our hearts, after some notable breaches of Covenant by a people, or by a person, and we have warped from God, seem to have wrested ourselves out of his arms, then to bind ourselves to him again, and to renew our Vows; for upon this occasion doth Josiah enter into Covenant with God, and cause the people to stand to the▪ oath, 2 Chron 34.

4▪ When we are to draw nigh to God in the use of the Seals of the New Covenant; when a Man is to revive his own right in the Covenant of Grace: so when we are to draw nigh to God in the Lord's Supper, which is the New Testament in Christ's blood, which is the Seal of the Covenant, then we should solemnly bind ourselves to the duty of it, and swear to the Lord anew.

Use. To press you with all earnestness to enter into Covenant with God, and then to keep it and make it good; to be sensible of the Vow of God upon you, and to keep firm in the bond of the holy Oath.

(1) First, To enter into solemn Obligation to God, a purpose of holy and close walking with God; I shall press you hereunto.

1. God's Laws are holy, just and good, therefore certainly we should not be backward to swear to him, because we cannot bring ourselves seriously to give up ourselves to the Lord, they are righteous Judgments. Suppose you could be free, yet subjection to God were to be chosen before liberty; therefore when Christ invites us to take his yoke upon ourselves, he doth not so much urge his authority, All things are given to me of my Father, therefore come to me; but he urgeth the sweetness of Obedience, and the pleasure we may find in coming to him. Mat. 11. 29. My yoke is easy, and my burden is light. If a Man were free to choose whether he would be for God or no, yet the perfection, or well-being of the reasonable nature, being so much concerned in obedience to God, you should choose those Laws before liberty. What doth the Lord require of you? to be holy, just, temperate; often praying, and praising his Name, and are these things hard? a Man is not a Man, if he do not yield to these things, Tit. 2. 12. All our duties are comprised in those three Adverbs, soberly, righteously, godly; by being sober, a Man delights himself; and by being just and righteous, a Man delights others: without this, the World would be but like a Den of Thieves; and by being godly, he doth delight God. If we had only leave to love God and serve him, much more when we have a command to serve him, to be often in communion with him, it is the happiest life in the World. There's a great deal of pleasure, sweetness, and rational contentment, doth accompany the exercise of these three graces, Sobriety, Righteousness, Godliness.

2. We are already obliged by God's command, so that whether you resolve or no, you are bound. There are some things that are left free in our own power before the Vow passeth upon us, as Acts 5. 4. Was it not in thy power? Ay but there are other things that are not in our power, God's right over the creature is valid, whether he consent to it or no; as the natural relation doth infer and enforce duty without consent. This is the difference between voluntary, and natural relations; look as a Father is a Father, whether the child own him or no in that quality and relation, and without his consent; a Father as a Father hath a right to command the child. But there are duties that depend upon our consent, as in the choice of an Husband, or Master. So here's a natural relation between God and us, he our Creator; we his Creatures; he our Superior, and we his Inferior, by reason of his authority and eternal right; and God may urge this, I am the Lord; though he do not urge that, I am the Lord thy God. Sometimes, I am the Lord, Lev. 18. 5. his own Sovereignty. Sometimes, The Lord thy God, ver. 2. which argues our choice and consent to choose him for our God, therefore thou art not free.

3. Actual consent and resolution on our part is required, that the sense of our duty may be more explicit upon our heart. 2 Chron. 30. 8. Yield yourselves to the Lord. In the Original, Give the Lord the hand; that is, strike hands with him, enter into Covenant with him, say, Lord, I will be for thee, and thou for me; choose him for your portion, and give up yourselves to be the Lord's people. Rom. 12. 1. Present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. He alludes to the Eucharistical Sacrifices. All our offerings must not be sin-offerings, but thank-offerings, so present yourselves. Under the Law, a Man he brought his thank-offering, and laid his hand upon it, Lord, I am thine. It was implied in your Baptism, and it is but reason that you should own your Baptismal Vow when you come to years of discretion. A bargain that is made for an Heir during his Non-age, it is confirmed by him when he comes to age. You were dedicated to God's service when you were young, and knew not what you did; now when you come to choose your own way, and at years of discretion, you should stand to what was done in your Name to God; therefore there must be a serious and solemn consent of your heart.

4. It is for your profit to choose the strictest Engagements: Not only to approve the ways of God, but purpose; not only purpose, but put it into a promise or declared resolution▪ and not only resolve, but bind this resolution by an Oath, why? For you have more reason to expect God's assistance this way than any other, because this is the appointed means practiced by all the People of God, when they expected the grace of the Covenant; surely God's blessing is best expected in his own way, and the greatest Engagement to God, the more apt •… o hold us to our duty, than a looser Engagement.

5. Consider the Necessity, as well as the Profit.

1. Laziness is the cause of our backwardness and hanging off from God. We are loath to come to God, are off and on, hang between Heaven and Hell; we have many loose and wavering thoughts, until we come to a firm purpose and determination, but that engageth the heart. Ier. 30. 21. Who is this that engageth his heart to draw nigh to me? When you lay a Command upon yourselves. We are weak and wavering in our purposes and wishes, but it puts an end to this, when we come once to a full and firm purpose. Acts 11. 23. He exhorted them all, that with purpose of heart they would cleave unto the Lord. Austin, in his Confessions, tells us, how he would dally with God, and how long he struck in the New Birth, until he was resolved, until he bound himself firmly to shake off all his carnal courses, and mind the business of Religion.

2. Because of our fickleness, and the strength of temptations that will draw us off from God. He that is not resolved, cannot be constant. I am. 1. 8. The double-minded man is unstable in all his ways. Christians, when an inconstant and rebelling heart meets with temptation without, all our wishes and cold purposes will come to nothing, but we shall give out at the first assault, and be unstable in all our ways, but when we are firmly and habitually resolved, then Satan is discouraged. 〈◊〉 While we are thinking and deliberating what we shall do, the Devil hath some hope of us, we lie open to temptation, but when he seeth the bent of the heart is fixed and settled, and we have firmly bound ourselves to God, his hopes are gone. He that is in a wavering condition is easily overborn when temptation comes, but a fixed man is safe. Papers, Feathers, and things that lie loose upon the ground, are tost up and down by every blast and puff of wind, but those things that are fastened to the ground, though the wind blows never so strongly, they remain. Many set out towards the ways of salvation, but are discouraged, and turn back again to a course of sin, but when you solemnly give up yourselves to God, then you will not have so many temptations as before. Look as Naomi was ever dissuading Ruth, that she should not be a companion with her in her sorrows, but go back to her own Country, but when she saw she was resolved, and steadfastly minded to go with her, then she left speaking unto her, Ruth 1. 18. or let me take another instance, Acts 21. 14. The Disciples were persuading Paul that he should not go to Jerusalem, though they did even break his heart, they could not break his purpose, but when they saw that he was so set that he went bound in the spirit, then they said, The Will of the Lord be done. Thus will Tempters be discouraged from importuning and setting upon us to draw us off from God, when once our bent is fixed. By resolution we are quickened to more seriousness and diligence, for when once we come under the Bond of the holy Oath, the awe of an Oath will still be upon us, and quicken us to more diligence and seriousness, to make a business of Religion, whereas otherwise we make but a recreation and sport of it, and but a business by the by. Psal. 27. 4. One thing have I desired of the Lord, that will I seek after. When we have laid firm Bonds upon ourselves, this makes us awful, serious, and resolute, in a course of obedience.

Thus it directeth us to resolve. For the manner of entering:

1. It must be a resolution of heart, rather than of the tongue. Ier. 30. 21. Who is this that engageth his heart to seek the Lord? Acts 11. 23. He exhorted them, that with purpose of heart they would cleave unto the Lord. Resolutions are not determined by the tenor of our language so much, as by the bent of the heart, therefore empty promises signify nothing, unless they be the result of our very souls, and not only of a natural Conscience. Deut. 5. 29. The people did not dissemble certainly when the Lord appeared to them by the sound of a Trumpet, and those mighty Earthquakes, but, saith the Lord, O that there were such a heart in them, to fear me always! That there were a heart, and such a heart, (that is) that this were not merely the result of an awakened Conscience, but the resolution of a renewed heart. So Psal. 78. 37. Their heart was not right with him, neither were they steadfast in his Covenant. Surely they did not dissemble in their distress, but their heart was not right with him, (that is) it was not a sanctified heart, it was only the dictate of an awakened Conscience for the present.

2. When you thus engage yourselves to God, let it not be a weak, broken, but full resolution; cold wishes are easily overcome by the love of the World, and an half purpose. Acts 26. 28. Almost thou persuadest me to be a Christian. Carnal men, although they are not converted, yet they have a kind of half-turn, almost, but not altogether. Upon a lively Sermon, or in sickness, they have their purposes and wishes, but it is not a full strong bent of heart, and love must be a serious bent. 2 Chron. 22. 19. Now set your heart and your soul to seek the Lord your God.

3. It must not be a wish, but a serious resolution, such as is advised, all difficulties well weighed. In a sit and pang of devotion men will resolve for God, but it will never hold. Josh. 24. 19. Ye cannot serve the Lord, for he is an holy God; he is a jealous God, he will not forgive your transgressions nor your sins; and therefore you must reckon what it is to serve this holy God; you must sit down and count the charges what it is likely to cost you, that this dedication of yourselves to God may be grounded upon serious consideration: do you know what lust of the flesh you must renounce, what interest of yours you must lay at his feet?

4. It must be a through, absolute, and perfect resolution, whatever it cost, as he that sold all for the pearl of price, Mat. 13. 46. A Marriage even made, may be broken off; some will take up Religion by way of Essay, to try how they like it, as men go to Sea for pleasure, but will not launch so far into the deep, but that they may be sure easily to get to s •… re again; but a man for a Voyage, resolves upon all weathers: So whatever disappointment, here's my business, thus will I do; and though he should kill me, yet will I trust in him, Job 13. 15.

5. It must be a resolution for the present, not for the future; for all resolutions for the future are false. Psal. 27. 8. When thou saidst, Seek ye my face; like a quick Echo, My heart answered, Thy face, Lord, will I seek. And we must resolve so as to engage presently, for what we do for hereafter it is but a cheat we put upon ourselves, merely to elude the workings of heart to avoid the present impulse.

6. It must be a resolution according to the Covenant of Grace, in a sense of our insufficiency and dependence upon Christ, not in a confidence of our own strength. Peter went forth in a confidence of his own resolution, and how soon did he miscarry? therefore we must resolve in the strength of God. Psal. 119. 8. I will keep thy precepts, O forsake me not utterly. If God forsake, all will come to nothing. Thus we should solemnly dedicate ourselves to his use and service.

(2) Secondly, Having entered into such a solemn Engagement to be the Lord's, keep this Covenant and Oath-made with God. For Motives:

1. From the nature of such a solemn Engagement, it hath more in it than a single Promise. There is in every solemn dedication or vowing of ourselves to God, an attestation or calling upon God to take witness, and there is an imprecation. An attestation, a calling God to witness of our serious intentions to perform, and will you call God to be witness to a lie? And 2dly, an imprecation, a calling upon God to punish us if we do the contrary; therefore being entered into the Bond of such an holy Oath, how should we tremble to break it? For he that renews his Oath of Allegiance to God, he doth, as it were, dare God to do his worst, for you thereby wish some heavy plague to fall upon your heads, if you do not fulfil the duty of your Oath; that is, he that eats and drinks the Body and Blood of Christ unworthily, he is guilty of Damnation, guilty of the Lord's Blood, because these solemn Rites do not only confirm the promises, but confirm the threatening, and there is implied not only an invocation of blessing, but an imprecation upon ourselves; that is, if you do not fulfil the duty of the Covenant, you offer yourselves as it were to God's curse.

2. Consider the tenderness of God's people, in case of any Oath or solemn promise, though it concerned their duty to Man, Josh. 9. 19, 20. it is spoken of the League with the Gibeonites, We have sworn unto them by the Lord God of Israel: Now therefore we may not touch them, left wrath be upon us, because of the oath which we sware unto them. They looked upon it as horrible impiety to break an Oath, now much more doth this hold in our engagements to God. Shall we not look upon it as a horrid impiety, to break a solemn Oath, so solemnly renewed, and our faith so solemnly plighted? Every sin of ours is made the more heinous, because of this Oath.

3. Remember the great quarrel that God hath against the Christian World, and all the Professors of his Name, is about his Covenant and Oath taken. What's the reason God doth visit Christendom with Famines, Pestilences, Inundations, and Wars? because they do not stand to the Oath of God that is upon them. Every Professor of the Name of Christ, he is supposed to be in Covenant with God. Heb. 10. 29. Of how much sorer punishment shall he be thought worthy, who hath counted the blood of the Covenant wherewith he was sanctified, an unholy thing? All visible Professors of Christianity are under a Covenant with God, to take God for their God, and to live as his People; now because of their looseness and profaneness, they do not stand to their Engagement, therefore so many plagues are upon them. Lev. 26. 25. I will bring a sword upon you, that shall avenge the quarrel of my Covenant; (that is) because they did not perform the duties sworn to him.

Doct. God's People are liable to sad and sore afflictions here in the world.

He doth not so fondly and delicately bring up his Children, but that he exerciseth them with sharp afflictions. David, a Man dear to God, much in communion with him, ever and anon you hear him complaining of trouble. It is the Churches name, Isa. 54. 11. O thou afflicted, and tossed with tempest, and not comforted. God's People are sometimes afflicted in the outward, sometimes in the inward Man. In the outward Man, either by Enemies, the more because they are godly. 1 Tim. 3. 12. All they that will live godly in Christ Jesus, must suffer persecution. They must not dream of worldly ease, and think to go to Heaven upon a Bed of Roses, but sometimes their way is strewed with thorns, and they have fiery trials. 1 Pet. 4. 12. Think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you. No more than you would to see a shower of rain fall, or a cloudy day succeed a fair. We would laugh at one that should be troubled to see a shower fall; so sometimes by sickness under God's immediate hand. The 3d Epistle of John, the Apostle saith of Gaius, I wish that thou mayest prosper, and be in health, even as thy soul prospereth. It seems he had a healthful soul, in a very sickly crazy body. And Paul 's thorn in the flesh notes some racking pain, stone or gout, which he alludes to thrusting up a stake in the body of slaves. The inward Man, that hath its affliction too, anguish, sorrow of heart, sometimes by reason of God's desertion; Christ Jesus drunk of this Cup, Mat. 27. 46. My God, my God, why hast thou forsaken me? And the Cup goes round, his People pledge him in this bitter Cup, and often complain of a withdrawing God, that they cannot find God as they were wont formerly. Many times perplexing lusts, and prevalency of sore distempers, O wretched man, &c. Rom. 7. 24. so Paul groans. And sometimes from temptations and assaults from Satan, Luke 22. 31, 32. Satan hath desired to have you, that he may sift you as wheat, but I have prayed for thee, that thy faith fail not. Christ did not pray to exempt him from it, but to preserve him in it.

If you ask why God's Children are thus afflicted? I answer, It is not Heaven we now enjoy.

1. We are not in our eternal rest, therefore here we must be exercised, tried, afflicted. The World is a middle place between Heaven and Hell, therefore have somewhat of both; their principles and actions are mixed, so their condition is mixed, intermixt with sorrows and joys, until they come there where they shall rest from all their labors. So it must be.

2. God doth it to purge out sin. Isa. 27. 9. By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin. Gold is cast into the fire, why? to have its dross consumed. Corn is beaten with the Flail, why? to be severed from its chaff, husks and straw; and Iron is filed to get off its rust, so this is the fruit of all, the taking away sin. Afflictions are a necessary cure for sin. John 15. 2. Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Look as in a Vine there are certain superfluous luxuriant leafs and branches that grow up with the fruit, and hindereth the increase of it, which the Vine-dresser pares off; not to destroy the Vine, but to cultivate and manure it, so it is with no ill intent. So corruption grows up with our graces, and hindereth us that we cannot bear fruit, when we are in a flourishing condition, therefore these need to be purged away.

3. God doth it to humble us. This was that which God aimed at in all his afflictive dispensations towards the people of Israel, Deut. 8. 2. God's eminent servants need affliction to humble them. David had many things to puff him up, his Royal Dignity, the Gift of Prophecy, Familiarity with God, great Opulency, many Victories, Pride of Life, &c. and he needed many afflictions to keep him humble, Psal. 132. 1. Paul he was apt to be lifted up with abundance of Revelations, therefore God humbled him with a thorn in the flesh, 2 Cor. 12. 7.

Use 1. If we be out of affliction, let us provide for a time of exercise. David, a Saint, is afflicted; God's Bosom friends may feel his hand sore upon them. David, a King, is afflicted; those in the highest station, have their incident cares and troubles. David, an Old Testament Believer, saith, I am afflicted. I observe this, because God then dispensed himself to his people in and by temporal promises, and yet even then they had great mixtures of trouble, to show, that which they had in the world, was not all they had to expect from God. The promises now in the New Testament, now life and immortality is brought to light, they run to us in another strain, not of temporal, but spiritual things; therefore we must expect our portion of sorrow before we go to Heaven. Be not of such a woman like nature, and so delicately brought up, as never to see evil days; for ought I see, we are entering upon our trial. The strain of our Ministry is mainly consolatory usually, but there comes a time of expense and laying out when such comforts are to be laid up in our heart, therefore let us be provided.

2. If we be for the present under affliction, let us bear it with patience, observing how God's ends are accomplished. It is smart and grievous now, Heb. 12. 11. but it will be salutary and healthful; it will yield to you righteousness, and that righteousness will yield you peace, give the peaceable fruit of righteousness. If God will take away the fuel of our sin, empty us of our pride, self-conceit, weaken the security of the flesh, let us be content, only let us take heed that the time of mortifying sin, be not the time of discovering sin, and that we do not trespass the more. To be sinning and suffering, is the case of the damned. Take heed you do not sin in your suffering; especially take heed of those sins that are proper to affliction. Fainting; If thou faint in the day of adversity, thy strength is but small. Distrust of God's Providence; I shall one day perish by the hands of Saul. Despair of God's Promises; I said I am cut off, &c. Then you lose the benefit of God's Family Discipline, when you yield to these sins. But see how it drives you out of the way of Hell, for affliction is a gentle remembrance of Hell; for look as those whose garments were singed, as when they threw the three Children into the Furnace, their own garments were singed by the force of the flame, they knew what it was to be thrown into the Pit: So the Lord, in effect, doth tell you what will be in Hell, this is a gentle remembrance, stand farther off, that you may not be condemned with the world, 1 Cor. 10. 32. And then how it quickens you to look after heavenly things; for when the outward man decays, then look to things not seen, 2 Cor. 4. 17. When you are fitted more and more for your change, when you grow more humble, mortified, as stones are hew'd and squar'd for the building.

Let us come to the degree, I am afflicted very much; the Septuagint renders it, 〈 in non-Latin alphabet 〉 , I am afflicted very sore.

Doct. The Afflictions of God's People may not only be many, but very sore and heavy.

So David here, and Psal. 71. 20. Thou hast shown me great and sore troubles. Why many?

1. Many and strong lusts are to be subdued, and we need great afflictions to subdue many and great corruptions. Some stains are not easily washed out, but need much rubbing: When Pride is deeply rooted in the heart, God brings down even to the grave, that a Man goes up and down like a walking Ghost, and like a Skeleton or dry bones, there is such an one described, Job 33. 17. with 22. and why? to bring down pride in his heart. The Physic must be according to the distemper; if the distemper be more rooted, the Physic must be more strong. Psal. 107. 11, 12. Because they rebelled against the Word of the Lord, and contemned the counsel of the most high: Therefore he brought down their heart with labor, they fell down, and there was none to help. When people begin to grow high and stomackful, contemptuous against God and his Ordinances, then God brings them into sore distresses, to break their pride and stoutness of heart.

2. That God may have the more experience and trial of his people. In daily and little afflictions there is no trial of their Courage, Faith, Patience, and Submission, and all other graces. The trial of •… aith is in extremity. Graces are exercised to the life, when we are even at the point of death. 2 Cor. 1. 9. We had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead. So patience, it is not tried but by sharp affliction, therefore the Apostle saith, Let patience have its perfect work, I am. 1. 2. So Christian courage and resolution that's tried in deep affliction, when we are slain all the day long, Heb. 11. 35, 36. Rom. 8. 37. In all these things we are more than Conquerors. The strength of a man's back is not tried by a small weight, but by a heavy burden, how much he can bear; so the sharper the affliction, the greater the trial.

3. That they may have the more experience of God; for the sharper the affliction, the sweeter their comfort, and the more glorious their deliverance. Psal. 71. 20. Thou which hast shown me great and sore troubles, thou shalt quicken me again, and shalt bring me up again from the depths of the earth. God's power in raising them up is more seen. 2 Cor. 1. 10. Who delivered me from so great a death.

Use 1. If we be under sore troubles, let us not faint; remember 'tis no more than we have deserved. God will not afflict a man above his deserts, he cannot complain of wrong, Ezra 9. 13. It is never more, it may be less; when our afflictions are great, our deserts are far greater. Isa. 40. 1. Comfort ye, comfort ye my people, saith your God. Why? For she hath received of the Lord's hand double for all her sins. God saith double; he relents presently.

2. Consider the degree of affliction, it is not measured out by yourselves, but measured out by a wise God; though afflicted very much, and very sore, the measure it is ordered by God, as well as the kind of it. If it were measured out by ourselves, it would be too light, it would be too gentle. The Patient must not be trusted in searching his own wounds; and if it were left to our Enemies they would know no bounds. Zech. 1. 15. I was but a little displeased, and they helped forward the affliction. But it is left to the wise, just, and gracious God and Father, he tempers the Cup in his own hand; and therefore when the affliction is grown sore and strong, it comes not only from a wise God, but a tender Father that best knows what is good for us. Job 34. 23. That's a notable place; For he will not lay upon man more than right, that he should enter into judgment with God. That is, the party afflicted hath no just complaint against God, can take no exception against God's proceedings, for he perfectly understands our need, and understands our strength. God perfectly understands our need, 1 Pet. 1. 6. If need be, ye are in heaviness through manifold temptations. And understands our strength, 1 Cor. 10. 13. Faithful is he, who will not suffer you to be tempted above that ye are able. Many Parents do not correct their children in measure, being ignorant of their nature and disposition. Many Physicians mistake their Patient's constitution, therefore the Physic may work too strongly, and too violently for them; but God understands our need, and our strength, and so suits all his remedies accordingly.

Use 2. To reprove those fond complaints that are extorted from us in deep and pressing afflictions, as if,

1. Sometimes, there was never any so afflicted as I am. God's people have been sore troubled. Lam. 1. 12. Is it nothing to you, all ye that pass by? behold and see, If there be any sorrow like unto my sorrow, wherewith the Lord hath afflicted me. Yes, others have been afflicted in the same kind and degree, if not worse. 1 Pet. 5. 9. All these things are accomplished in your brethren, that are in the world. You think 'tis such as the like hath never been known or heard of; for every Man's own pain seemeth most grievous. Lam. 3. 1. I am the man that hath seen affliction by the rod of his wrath. Other Prophets foretold them; I see them executed. The best of God's people have their measures of hardships, you are not singular, do not stand alone. This is one of Satan's deceits; Satan will suggest this to a Child of God, that he may question his Fathers affection, lose the comfort of his Adoption, and put yourselves out of the number of God's Children; your lot is not harder than the rest of God's Children, all that are in the world have the same trials, troubles, pressing evils upon their hearts now and then.

2. Another you find complaining, taxing God of unfaithfulness, as if he would break trust, and lay upon you more than you are able to bear, and you deceive yourselves; for if you cannot bear your present burden, you would bear none, you do not improve Christ's strength. Phil. 4 13. I can do all things through Christ which strengtheneth me. Christ doth not help us in such a degree, or one trouble, and no more, but in all.

3. Another we find complain, I am cut off, God will be merciful and gracious no more Psal. 77. 8, 9, &c. He hath forsaken me, and forgotten me. God's Children have been brought thus low, yet have been raised, as the Church, Psal. 118. 18. Lord, thou hast chastened me sore, yet hast not given me over unto death. Within a little while he will show this was but our infirmity, this would stop these idle complaints by which we give vent to our daily impatience.

We have seen David s case, but what doth he do? he goes to God about comfort and relief, I am afflicted very sore: O Lord quicken me, according to thy Word. There observe,

• 1. That he prays, and makes his addresses to God.
• 2. For what he prays.

Doct. First, That he prays. Observe, Affliction should put us upon Prayer, and serious address to God Thus God's people are wont to do, Isa. 2. 16. Lord, in trouble have they visited thee; they poured out a prayer when thy chastening was upon them. They that have neglected God at other times, will be dealing with him then, and this God expects. Hos. 5. 15. I will go and return to my place, till they acknowledge their offense, and seek my face; in their affliction they will seek me early. 'Twill be the first thing they will do, the greatest thing they will take care off, as that which we most care for, most is thought of in the morning. Nay, it is that which God enjoins, Psal. 50. 15. Call upon me in the time of trouble. Some might hang off when God's Rod is upon their backs, or be discouraged by the bitter sense of a trouble, therefore God doth not only give us leave, but commands us to call upon him. This is the special season, when this duty is performed with life and vigor. Is any man afflicted? let him pray, Jam. 5. 13. Let him thus give vent to his trouble, it doth mightily ease the heart. An Oven stopped up, is the hotter within; the more we keep down grief, and do not unburden ourselves, the more it presseth upon the heart. Wind, imprisoned in the bowels of the Earth, makes a terrible shaking there, till it gets vent; so, till our sorrow gets a vent, it rends and tears the heart. The Throne of Grace was appointed for such a time, Heb. 4 16. when need comes, then it's a time to improve our interest, to put promises in suit; when God seems to be an Enemy to us, when, to appearance, he executes the curse of the Old Covenant, O then we should work through all discouragements, then we should hold God to his second Grant and Charter, and come to his Throne of Grace, and keep him there.

For the Reasons:

(1) God is the Party with whom we have to do; whence soever the trouble doth arise, there's his hand and his counsel in it: therefore it is best dealing with him about it, in all afflictions, public or private Amos 3. 16. Is there evil in the City, and the Lord hath not done it? Let Men but awaken their Reason and Conscience, who is it that is at the upper end of Causes? that casts our lot upon such troublesome and distracted times? So in private afflictions, David owned God's hand, Shimei had mocked him; but he looks higher, the •… ord hath bid him curse. So, Job, he doth not say the Chaldean and Sabean hath taken away, but the Lord hath taken, Job 1. 21. Afflictions have a higher cause than Men ordinarily look at; they do not come out of the dust, but come from God. See what inference Eliphaz draws from this principle, Job 5. 8. I would seek unto God, and unto God would I commit my cause. That is, I would go and deal with him about it; 'twas Eliphaz 's advice to Job, and it is seasonable to us all.

(2) It is God only that can help us, and relieve us, either by giving support under the trouble, or removing it from us; so saith David, Psal. 57. 2. I will cry unto God most high: unto God that performeth all things for me. A Believer looks for all things from God; when all things go well with him, God is his best Friend; when all things go ill with him, God is his only Friend; he runs to none so often, as to God. Now upon these Principles we go to God; but for what end, let us see what we go to God for.

1. That we may know his mind in all his Providences. The affliction hath some errand and message to us, something to deliver us from God; now we need to ask of God to know his mind. Micah 6. 9. Hear the rod, and who hath appointed it. We should not only be sensible of the smart, but look to the cause; therefore if we would know the cause, let us go and expostulate with God about it: As Joab, when Absalom set his Corn field on fire, he sent for him once and twice, but he comes not, until he sets his Corn-field on fire, and then he comes and expostulates with him, Who hath done this? 2 Sam. 14. 30, 31. So when we make bold, and will not come to God, nor take notice of his messages, God comes and lets out his wrath upon our comforts and conveniences; now let us deal with God about it, Wherefore is all this?

2. That we may have strength to bear it. Alas! we can bear or do little of ourselves, for that doing refers to bearing. Phil. 4. 13. I can do all things through Christ that strengtheneth me. (That is) I can suffer want, need, hunger, thirst, nakedness, and run through all conditions, through Christ that strengtheneth me. Now you must ask it of God: I am. 1. 5 If any man lack wisdom, let him ask it of God. It is wisdom to bear affliction, if he would wisely carry himself under the Rod; that he may not discover his folly, he must ask this strength and grace of God.

3. Wisdom to improve our chastisement, that we may have the benefit and fruit of them. Isa. 48. 17. I am the Lord thy God, which teacheth thee to profit. That is, to profit by afflictions, to reap the fruit of them. So Job 33. 16. He openeth the ears of men, and sealeth their instruction. God, by a powerful work upon the heart, impresseth their duty upon them, that they may see wherefore it is that he hath afflicted them.

4. We go to God for deliverance and freedom from the trouble. Psal. 34. 19. Many are the troubles of the righteous, but out of them all the Lord will deliver them. It is God's Prerogative to set us free. We break Prison, when we attempt to escape merely by our own means, therefore either we shall have no deliverance, or no kindly one; God hath delivered, doth deliver and we trust will deliver. This must be sought out of God; God helping together with your prayers, 2 Cor. 1. 10, 11. Prayer must fetch it out from God, or it is no kindly deliverance. Well then, in our affliction, we need to be often with God.

Doct. We must not give over Prayer, though our afflictions be never so great and heavy. Why? because,

1. Nothing is too hard for God, he hath ways of his own to save and preserve his People when we are at a loss. This was the glory of Abraham 's Faith, that he accounted God was able to raise up Isaac from the dead, Heb. 11. 19. difficult cases are fit for God to deal in, to show his Divine Power. When means have spent their allowance, then is it time to try what God can do. Psal. 142. 4, 5. I looked on my right hand, and beheld, but there was no man that would know me, refuge failed me: no man cared for my soul. I cried unto thee, O Lord, I said, Thou art my refuge, and my portion in the land of the living. When all things fail, God faileth not.

2. We must still pray. Faith must express something above sense, or else living by Faith, and living by sense, cannot be distinguished. In desperate cases then is the glory of Faith seen. Job 13. 15. Though he should kill me, yet I will trust in him. In defiance of all discouragement, we should come and profess our dependence upon God.

Use. To condemn those that despond, and give over all treaty with God, as soon as any difficulty doth arise; whereas this should sharpen Prayer, rather than discourage us. This is man's temper, when troubles are little and small, then to neglect God; when great, then to distrust God. A little headache will not send us to the Physician, nor the scratch of a Pin to the Surgeon: So if our troubles be little, they do not move us to seek after God, but we are secure and careless; but when our troubles are smart, sore, and pressing, then we are discouraged, and give over all hopes; so hard a matter is it to bring Man to God, to keep an even frame, neither to slight the hand of God, nor to faint under it, as we have direction to avoid both Extremes, Heb. 12. 5. to cherish a due sense of our troubles, with a regular confidence in God.

That he prays, you have seen. Now what he prays for. He doth not say deliver me, but quicken me.

Doct. Strength and Support under Afflictions is a great Blessing, to be sought from God, and acknowledged as a Favor, as well as Deliverance.

1. You shall see this is promised as a Favor. Isa. 40. 31. They that wait upon the Lord, shall renew their strength. That is, shall not faint, nor be weary, but mount up as it were with wings as Eagles, they shall have a new supply of grace enabling them to bear and hold out till the deliverance cometh. They that wait upon the Lord, do not always see the end of their troubles, but are quickened, comforted, and strengthened in them, they shall renew their strength.

2. This is accepted by the Saints with thanksgiving, and valued by them as a special answer of prayer; they value it more than temporal deliverance itself many times, as 2 Cor. 12. 9, 10. Paul prays for the removal of the thorn in the flesh thrice, when God only gives him this answer, My grace is sufficient for thee; saith Paul, then I will rejoice in mine infirmities, so I might have strength and support in grievous weaknesses, reproaches and afflictions, whatever they be. So Psal. 138. 3. In the day when I cried, thou answeredst me: and strengthnedst me with strength in my soul. That's noted as a special answer of Prayer. How did he hear him? with strength in my soul. Though he did not give him deliverance, he gave him support, so that was acknowledged as a very great mercy.

3. There are many Cases wherein we cannot expect temporal deliverance, then we must only go for quickening and support; when by a lingering disease we are drawing down to the chambers of death, and our outward strength is clean spent and gone, then have we support, that's a great mercy, Psal. 73. 26. when strength fail, and heart fail, God is the strengt •… of my heart, and portion forever. That is, to have his heart quickened by God in the languishing of a mortal disease. So 2 Cor. 4. 16. Though our outward man perish, yet our inward man is renewed day by day. There are many troubles that cannot be avoided, and therefore we are then to be earnest with God for spiritual strength.

Use. Well then, you see upon what occasion we should go for grace, rather than for temporal deliverance; we should pray from the new nature, not deliver me, but quicken me; and if the Lord should suspend deliverance, why, that will be our strength in time of trouble. Psal. 37. 39. The salvation of the righteous is of the Lord, he is their strength in the time of trouble.

But more particularly, let us take notice of this Request, (Quicken me, saith he.)

Doct. Quickening Grace must be asked of God.

• 1. What is quickening.
• 2. Why asked of God.

(1) First, What is this quickening? Quickening in Scripture is put for two things.

1. For Regeneration, or the first infusion of the life of grace, as Ephes. 2. 5. And you that were dead in trespasses and sins, hath he quickened. That is, infused life, or making to live a new life.

2. It is put for the renewed excitations of God's grace, God's breathing upon his own work. God that begins life in our souls, carries on this life, and actuates it. Now this kind of quickening is twofold spoken of in this Psalm, there is quickening in duties, and quickening in afflictions; quickening in duties, that's opposite to deadness of spirit; quickening in affliction, that's opposite to faintness.

(1) Quickening in duties, that's opposite to that deadness of spirit which creeps upon us now and then, and is occasioned either by our negligence, or by our carnal liberty, that deadness of spirit that doth hinder the activity of grace.

1. By our negligence and slothfulness in the spiritual life, when we do not stir up our selves. Isa. 64. 6. There is none that stirreth up himself to take hold on thee. When Men grow careless and neglectful in their souls. An Instrument, though never so well in tune, yet if hang up, and laid by, soon grows out of order; so when our hearts are neglected, when they are not under a constant exercise of grace, a deadness creeps upon us. Wells are the sweeter for the draining. Our graces they are more fresh and lively the more they are kept a work, otherwise they lose their vitality. A Key rusts, that is seldom turned in the Lock, and therefore negligence is a cause of this deadness. 2 Tim. 1. 6. Stir up the gift that is in thee. We must blow up the ashes. There needs blowing, if we would keep in the fire; we grow dead and lukewarm, and cold in the spiritual life, for want of exercise.

2. This deadness is occasioned by carnal liberty. Psal. 119. 37. Turn away mine eyes from beholding vanity: and quicken thou me in thy way. When we have been too busy about the vanities of the world, or pleasures of the flesh, when we have given contentment to the flesh, and been intermeddling 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 distempered, and rendered 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 quickeneth 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 quickening in duties.

(2) There is quickening 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 cheerfully 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 quickening is.

(2) Secondly, This quickening 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 quickeneth all things. It is God that quickeneth 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 John would prove the Godhead of Christ, he brings this argument, John 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 op •… ration of spiritual life, more depends upon his influence; and therefore if we would be quickened, 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 punished 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 Uzzah 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 quickening, that we may obtain this benefit, I have spoke of it at large upon another Verse; if you would have this benefit rouse up yourselves, 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 ourselves; 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, John 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 cheerfulness 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 cheerful spirit? Wilt thou not revive us again, that thy people may rejoice in thee? Psal. 85. 6. And then humble yourselves for the cause of the distemper, what's the matter, how comes this deadness upon me? Isa. 63. 17. Why hast thou caused us to err from thy ways, and hardened our heart from thy fear? Enquirew, hat •… s the cause of this deadness that grows upon me, that you may humble yourselves under the mighty hand of God.

The Argument only is behind, [According to thy Word.] David, when he begs for quickening, he is encouraged so to do by a promise. The question is, where this promise should be? Some think it was that general promise of the Law, If thou do these things, thou shalt live in them, Lev. 17. 5. And that from thence David drew this particular conclusion, that God would give life to his people. But rather it was some other promise, some word of God he had, to bear him out in this request. We see he hath made many promises to us of sanctifying our affliction. Isa. 27. 9. The fruit of all shall be the taking away of sin; of bettering and improving us by it, Heb. 2. 11. of moderating our affliction, that he will stay his rough wind in the day of the east-wind, Isa. 27. 8. That he will lay no more upon us than he will enable us to bear, 1 Cor. 10. 13. He hath promised he will moderate our affliction, so that we shall not be tempted above our strength. He hath promised he will deliver us from it, that the Rod of the wicked shall not always rest on the back of the righteous, Psal. 105. 3. That he will be with us in it, and never fail us, Heb. 13. 5. Now I argue thus, If the People of God could stay their hearts upon God's Word, when they had but such obscure hints to work upon, that we do not know where the promise lies; Ah, how should our hearts be stayed upon God, when we have so many promises? When the Scriptures are enlarged for the comfort and enlarging of our Faith, surely we should say now as Paul, when he got a word, Acts 27. 25. I believe God; I may expect God will do thus for me, when his Word speaks it everywhere. Then you may expostulate with God, I have thy Word for it, Lord; as she, when she shown him the jewel, ring and staff, whose are these? so we may cast in God his promises, whose are these according to thy Word? And mark David, that was punctual with God, I have sworn, and I will perform it, and quicken me according to thy Word▪ Sincere hearts may plead Promises with God. Isa. 38. 3 Lord, remember, I have walked before thee with an upright heart. These may look up and wait upon God for deliverance.

Doct. 1. First, That God's People have their spiritual offerings. I shall give the sense of this Point in five Propositions.

(1) That all God's People are made Priests to God, for every offering supposeth a Priest, so it is said, Rev. 1. 6. That Christ Jesus hath made us Kings and Priests. All Christians they have a Communion with Christ in all his Offices; whatever Christ was, that certainly they are in some measure and degree. Now Christ was King, Priest and Prophet, and so is every Christian in a spiritual sense, a King, Priest, and Prophet; for they have their anointing, their unction from the Holy One, and he communicates with them in his Offices. So also they do resemble the Priesthood under the Law; in 1 Pet. 2. 5. they are called a holy Priesthood to offer sacrifices to God. And 1 Pet. 2. 9. they are called a royal Priesthood. They are a holy Priesthood, like the sons of Aaron, who were separated from the People, to minister before the Lord; and they are a Royal Priesthood in conformity to the Priesthood of Melchizedek, who was King of Salem, and also Priest of the Most High God. There is a mighty conformity between what is done by every Christian, and the Solemnities and Rites used by the Priests under the Law. The Priests of the Law were separated from the rest of the People, so are all God's People from the rest of the World. The Priests of the Law were to be anointed with holy oil, Exod. 28. 41. so all Christians they receive an unction from the holy one, 1 John 2. 20. By the holy oil was figured the holy Spirit, which was the Unction of the Holy One. by which they are made fit and ready to perform those duties which are acceptable to God. After the Priest was thus generally prepared by the anointing to their services, before they went to offer, they were to wash in the great Laver which stood in the Sanctuary door, Exod. 29. 4. Lev. 8. 4, 5. So every Christian is to be washed in the great Laver of Regeneration, Tit. 3. 5. And when they are regenerated, born again, purged and cleansed from their sins, then they are Priests to offer Sacrifices to God, for till this be done, none of their offerings are acceptable to him: For they that are in the flesh, •… annot please God, Rom. 8. 8. And the sacrifices of the wicked are an abomination unto the Lord, Prov. 15. 8. Thus you see in all these correspondences, (and in many more) Christians they are Priests. What the Priests of the Law were to God, that is every Christian now to God to offer spiritual Sacrifices to Christ Jesus our Lord.

(2) They have their Offerings. The great work of the Priest was to offer Sacrifice, and this is our employment to offer Sacrifices to God. What Sacrifices do we offer now in the time of the Gospel? not sin offerings, but thank-offerings. A sin-offering can be offered but once. Heb. 10. 14. By one offering Jesus Christ hath perfected forever them that are sanctified. And there needs no more of that kind, that was but to be once offered, Heb. 7. 27. and therefore there remains nothing more to be done by us, but the offering of thank-offerings, and this is to be done continually. Heb. 13. 15. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name.

(3) These Offerings must be spiritual thank-offerings. Under the Law the thank offering was that of a Bea •… t, but now under the Gospel we offer spiritual Sacrifices, therefore the Apostle saith, 1 Pet. 2. 5. Ye are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. The Sacrifice must suit with the nature of the Priesthood. The Priesthood is spiritual, and not after the Law of a carnal Commandment, and not by an external Consecration, but the inward anointing of the Holy Ghost. And herein we differ from the Priests of the Law, because the very nature and substance of our Worship is more pleasing to God, than the nature of theirs; for Moral Worship is better, and more suited to the nature of God than ceremonial; God is a Spirit, and will be worshipped in Spirit, Joh. 4. 24. And therefore when ceremonial Worship was in force, they that rested in external Ceremonies, and did not look to the spiritual intent and signification of them, were not accepted by God, though the Ceremony was performed with never so much pomp, though they came with their flocks and herds, yet praying to God, and praising God with a willing mind, which was the soul of their offering, was that alone which was acceptable to God, therefore it is said, Psal. 69. 30, 31. I will praise the Name of God with a song, and will magnify him with thanksgiving. This also shall please the Lord better than an ox or bullock that hath horns and hoofs. That is, which is perfect and exact according to the Institutions of the Law, for there was to be no blemish in the Sacrifice of the Law; yet calling upon the Name of God, and praising him, is better than the Service performed with the exactest conformity to Legal Rites. Psal. 50. 13, 14, 15. Will I eat the flesh of bulls, or drink the blood of goats? Offer unto God thanksgiving, and pay thy vows unto the most high, and call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. The Lord draws them off from Ceremonies, to the spiritual service; it is more becoming the nature of God, and it is more reasonable service. The offering of a Beast hath not so much of God's nature, nor of man's nature in it, only God would keep it up for awhile; therefore now these are the great Offerings.

(4) The two great Sacrifices required of us, Prayer, and Praise; there are many other, but they are implied in these. To instance, under the Gospel there is this thank-offering, presenting ourselves to the Lord, dedicating ourselves to the Lord's use and service. Rom. 12. 1. I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 2 Cor. 8. 5. They first gave their own selves to the Lord, and unto us by the will of God. And then there's Alms, Heb. 13. 16. To do good and communicate forget not, for with such sacrifices God is well pleased. And when the Philippians had made contribution to Paul 's necessities, he saith it was a sacrifice of a sweet smelling savor unto God, Phil. 4. 18. Ay, but now both these are included in the other two, namely, as they are Evidences of our thankfulness to God, and the sense of his love and favor which we have received by Christ. The great and usual offerings are the fruit of our lips, the calves of our lips, here called the free-will-offerings of our mouth, Prayer and Praise. That Prayer is a Sacrifice, see Psal. 141. 2. Let my prayer be set before thee as incense, and the lifting up of my hands as the evening sacrifice. The daily offering was accompanied with incense, and he mentions the evening sacrifice, because then was a more perfect atonement for the day, therefore when the Evening Sacrifice came, it was to •… e understood they were perfectly reconciled to God. And then that Praise is a Sacrifice, see Psal. 54. 6. I will freely sacrice unto thee; I will praise thy Name, O Lord, for it is good. And in that o •… her place, where the Lord rejects the flesh of Bulls, and blood of Goats, Praise is substituted, Will I eat the flesh of Bulls, and blood of Goats? No: Psal. 50. 14. Offer to me thanksgiving, and pay thy vows unto the most high. So Psal. 116. 17, 18. So that Prayers and Praises are the Oblations which we offer unto God under the Gospel, either acknowledgments •… or •… ormer mercies, or petitions for future deliverances. These are the two duties which contain the substance of the Ceremonies under the Law, and are daily and constantly to be performed by us.

(5) Whatever was figured in the old Sacrifices, it must be spiritually performed in the duty of Prayer and Praise. In those legal Rites, there was an Evangelical Equity, or something that was moral and spiritual for us still to observe.

As first, in Prayer, Truth was the inward part of the Sacrifice, for the mere external oblation was of no significancy with God. There were three things wherein it symbolizeth with Prayer; in Prayer there is required brokenness of Heart, owning of Christ, renewing Covenant with God.

1. One thing that was required in Sacrifices, was brokenness of Heart; for when a man came to present his Beast before the Lord, he was to consider, this Beast was to be slain and burnt with fire; and to consider, all this was my Case, I might have been consumed with his wrath, and •… e burnt with fire, and so come with a compunctionate spirit, with brokenness of heart, to bemoan his case before the Lord; therefore it is said, Psal. 51. 17. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. This is required in everyone that comes to Prayer, brokenness of heart; that is, a sensibleness of his want of those good things for which he comes, and his unability to supply himself with anything without God; nay, his ill deservings, how just he might be denied of God, and cursed by all manner of plagues; how he hath forfeited all manner of blessings; this must be at the bottom.

2. The Sacrifices implied an eying of the Redeemer, by virtue of whose oblation and intercession we are accepted with God; for everyone that came with his Sacrifice, was to lay his hand upon the head of the Beast, to put his sins there, to show, Christ bore the iniquity of us all; and in every Prayer we make, there is this Evangelical Equity, by virtue of the old Sacrifice, remaining upon us, that we should eye the Redeemer, even Christ Jesus our Lord, Who hath given himself for us, an offering and a sacrifice to God for a sweet smelling savor, Eph. 5. 2. He is the Expiatory Sacrifice, and therefore in all our supplicatory or gratulatory offerings to God, we must still look to him. The word an offering, relates to things destitute of life that were dedicated to God, as Flour, Oil, Frankincense, that which was signified thereby was accomplished in Christ: And for the other word, Sacrifice, gave himself as an offering and sacrifice. The Beasts whose blood was shed, those things which had life in them were called a real Sacrifice offered to God to appease his justice. Thus Christ Jesus was given as a Sacrifice, to obtain all manner of blessings for us. We should look upon God as an All Sufficient Fountain of grace, and the Author of every good gift, depending upon him for his goodness and bounty for Christ's sake.

3. In Sacrifices there was implied a renewing of Covenant; so the Lord saith, Psal. 50. 5. Gather my Saints together that have made a covenant with me by sacrifice. As they did dedicate the Beast offered to God, so was the Worshipper to dedicate himself to God. Now we must renew this dedication of ourselves to the Lord's service; all this was morally in the Sacrifices, and is to be done every day in our future prayers, with brokenness of heart, eying our Redeemer, casting our whole dependence upon him, and in a sense of his love dedicating and devoting ourselves to God.

Secondly, For the other duty, of Thanksgiving and Praise for mercies received. Every point and passage of his undeserv'd favor to be owned, and praise thereof to be given to God, and still to look on all done not for our sakes, but for the sake of Christ Jesus. You read under the Law, Lev. 3. 3. when the thank-offering was brought to God, it was to be laid upon the top of the burnt-offering. First they were to bring the burnt-offering, and offer that to God, then to lay upon it the peace or thank-offering, to show, that first we must be reconciled to God, and by virtue of that all mercies descend and come down upon us, and then upon this solemn occasion they were to give up themselves anew to the Lord. So the Apostle presseth this, Rom. 12. 1. I beseech you, Brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And this is one part of the offering of our lips, namely, when we come solemnly by virtue of every mercy received, and promise obedience anew and afresh to God. To apply this, (1) Are you Priests? (2) Do you offer Sacrifices of prayer and praise to God continually?

First, Are you Priests unto God? Are you Priests by separation? Hath God called you out from amongst men? Psal. 4. 3. The Lord hath set apart the man that is godly for himself. Hath God called you off from sin to holiness? from Self to Christ? from the Creature to God? For these are the three things wherein Conversion consists. From the Creature to God, as our last end; from Self to Christ, as the only means to come to God; and from sin to holiness, as the only way to get an interest in Christ. Are you called off from the common course of living, wherein most men are involved, that you may live and act for God? Are you Priests by Unction? Are you anointed by the Spirit as to gifts and graces, and qualified and made meet for this holy ministration unto God? Christ hath purchased gifts in some measure for his people; For as we were maim'd in Adam, not only as to graces, but also as to gifts, so is our restitution by Christ, that the plaster may be as broad as the sore. We have necessary gifts given us by virtue of his Ascension, whereby we may lay open our state and case to God. Indeed all God's people have not a like measure of gifts, and carnal men may come behind in no gift, therefore have you the grace of prayer. Zech. 12. 10. I will pour upon them the spirit of grace and supplication. Have you a heart qualified by grace, made meet to converse with God? The tendency and disposition of your souls that carrieth you to God? Grace that seeks a vent and utterance in prayer and holy converses with God? And are you Priests by Purgation? Every Priest was to be washed in the great Laver; Are you washed and purged from sin, that you may serve God acceptably, Mal. 3. 3. first they must be purifi'd, then offer unto the Lord an offering in righteousness. God will not take a gift out of a carnal man's hand, and therefore you should look to this that you be purifi'd and purged.

Secondly, Do you offer spiritual Sacrifices to God, of Prayer and Praise?

1. Prayer, a duty very kindly to the Saints. It is natural to them, it is, as it were, the sphere of their activity, the Spirit discovers himself to men in Prayer; as soon as they are converted to God, they will fall a praying, and be dealing with God often in this kind, therefore the children of God are described by this, as a duty wherein they are most exercised. Zeph. 3. 10. My Suppliants. And Psal. 24. 6. This is a generation of them that seek thee. To show this is a vital act, a usual and constant expressing of the new nature that is put into them: surely they that love God will be always seeking him, and a broken heart sensible of its condition, can never want an Errand to the Throne of Grace. You are to offer Sacrifices as they did under the Law, now under the Law there was a daily Sacrifice, every morning they were to offer a Lamb without spot, Num. 28. 3. to show that every morning they should come and sue out their pardon by Christ, and every evening to look to the Messiah, the Lamb of God, that takes away the sins of the World, that was the intent of the Type. Now I reason thus, certainly we have as much need as they, we are sinners as well as that people which lived under that dispensation, therefore every morning we must look to the Lamb of God: Nay, we have more reason, for they could not clearly discern the meaning of that Type; but now all things are open, we can behold the Lamb of God, therefore must be often with God, suing out our pardon in the Name of Christ.

2. The Sacrifice of Praise. It is notable when the Apostle had spoken of Christ as a sin-offering, he mentions this as the main thing in the Gospel. Heb. 13. 15. By him therefore let us offer the sacrifice of praise to God continually. Praise it ought continually, frequently, and upon all occasions to be offered to God, for this is a more noble duty than Prayer. Self-love may put us upon Prayer, but love to God puts us upon praise and thanksgiving; we pray because we need God, and we praise because we love him. In Prayer we become Beggars, that God would bestow something upon us; but in praise we come (according to poor creatures) to bestow something upon God, even to give him the glory due to his Name, and tell him what he hath done for our poor souls. This is the most noble among all the parts of Christian Worship. We have more cause to give thanks than to pray, for we have many things more to praise God for, than to pray to him for. There are many favors which go before all thought of desert, and many favors still bestowed upon us beyond what we can either ask or think.

Doct. 2. Secondly, These spiritual offerings must be free-will offerings to God. This expression is often spoken of in the Law. Lev. 22. 18. Numb 29. 39. 2 Chron. 31. 14. Amos 4. 5. What are these free will-offerings? They are distinguished from God's stated Worship, and distinguished from that service which fell under a Vow. Besides the stated Peace offerings, there were certain Sacrifices performed upon certain occasions, to testify God's general goodness, and upon receipts of some special mercy; and you will find these Sacrifices to be expressly distinguished from such services as men bound themselves •… o •… y vow, Lev. 7. 16. What is there that answers now to these free-will-offerings? Certainly this is not spoken to this use, that a man should devise any part of worship of his own •… ad, whatever pretence of zeal he hath, but they serve to teach us two things.

(1.) They are to teach us how ready we should be to take all occasions of thankfulness and spiritual worship; for besides their vowed services, and instituted services, they had daily Sacrifices, and set Feasts commanded by God, they had their free-will offerings offered to God in thankfulness for some special blessing received, or deliverance from danger.

(2.) It shows with what voluntariness and cheerfulness we should go about God's worship in the Gospel, and what a free disposition of heart there should be, and edge upon our affections in all things that we offer to God; and in this latter sense I shall speak, that our offerings to God, Prayer and Praise, should be free-will-offerings, come from us not like water out of a Still forced by the Fire, but like water out of a Fountain with native freeness, readily and freely.

1. God loves a cheerful Giver, constrained service is of no value and respect with him. Under the Law, when Sacrifice of Beasts were in fashion, wherefore did God choose the purest and fattest of everything offered to him, but as a testimony of a willing mind? and still he looks to the affections rather than the action. God weighs the Spirit, Prov. 16. 2. When God comes to put them into the balance of the Sanctuary, what doth he weigh? External circumstances of duty, or the pomp and appearance wherein men go? No, but he considers with what kind of heart it is done, and the love of sin God takes notice of that, as well as the practice of sin. So in our duties, God takes notice of the love, the inclination of our souls, as well as the outward service, therefore our offerings must be free and voluntary.

2. God deserves it, he doth us good with all his heart, and all his givings come to us from his love. Why did he give Christ for us, and to us? He loved us. Why gave he him for us? God so loved the world, John 3. 16. Why doth he give Christ to us? Eph. 2. 4, 5. God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ. That which moved God to bestow his saving grace upon us, was his great love, and all the good we receive from him; why mercy pleaseth him, and I will rejoice over them to do them good. If he deliver us out of any danger, he hath loved us from the grave, Isa. 38. 7. Now love should season all our services to God.

3. Where a day of grace hath past upon our hearts so it will be, the soul will come off readily and freely to the duties God hath required of us. Psal. 110. 3. Thy people shall be a willing people in the day of thy power. We are naturally backward, slow of heart to do anything that is good, hang off from God, will not be subject to him; but when the day of his power passeth upon us, then we are a willing People, we are more delighted in communion with God, less averse from him, the bent of our hearts is altered, and the stream of our affections is turn •… d another way, and our converses with God are more delightful, and we are as earnest in serving God, as before we were in serving sin.

Use. To press us to serve God with a perfect heart, and with a willing mind, 1 Chron. 29. 9. Thus when we give God any spiritual Sacrifice, when we pray or praise him, we should do it willingly, not customarily, or by constraint, or for by-ends, nor by the compulsion of a natural Conscience; and when we feel (as we shall now and then) any tediousness and irksomness in Prayer, we should quicken ourselves by this motive, Christ Jesus who was our sin offering, he willingly offered up himself upon the service of our salvation. I might urge other Arguments, as the nobleness of our service, the greatness of our reward, the many sweet Experiences we shall gain in our converse with God, but this should be as the Reason of Reasons, and instead of all, Christ Jesus did not grudgingly go about the work of our salvation, but willingly offered himself, Psal. 40. 8. I delight to do thy will, O my God; yea, thy Law is within my heart. When God would have no more legal sin offerings, but the great sin-offering of the Gospel was to be produced and brought forth in the view of the world, Lo, I come, in the volume of the book it is written of me. Now our thank-offering should be carried on with the same willingness. Christ will be served now out of gratitude, and therefore his love should constrain us. Surely if we believe this great mystery of Christ, that he did willingly offer himself upon the service of our souls, and if we have any faith in him, faith will work by love, Gal. 5. 6. The soul may reason and discourse thus with itself, Do I believe Christ Jesus did thus willingly give himself for my soul, how can I be backward in God's service, and hang off from him? O let me live to Christ, who loved me, and gave himself for me, Gal. 2. 20. What shall I be more backward to do for God, than Christ was to die for me? To go to the Throne of Grace, than Christ Jesus was to go the Cross? Can I hang off from such pleasing Noble Service, when Jesus Christ my Lord refused not the hard work of my Redemption? If his Will was in it, certainly so should be yours.

Doct. 3. The third Point, That these free-will-offerings are accepted with God. They shall come with Rams, (speaking of the conversion of the Gentiles, in terms proper to the old legal dispensation) and they shall come with acceptance, Isa. 6. 7. And Mal. 3. 4. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord. Upon what grounds, and what way our acceptance with God is brought about, our works in themselves cannot please God, they are accepted not as merits, but as testimonies of thankfulness.

1. Our persons are by Christ reconciled to God, and in worship he delights. This is the proper importance of laying the Peace-offering upon the top of the Burnt offering, Lev. 3. 10.

2. Our infirmities are covered with his Righteousness; for Christ is the Propitiation, the Mercy-seat that interposeth between the Law and God's gracious Audience. We come to the Throne of Grace, when we come to God in and by him, Heb. 4. 16.

3. By his intercession, our duties are commended to God: As Aaron was to stand before the Lord with his Plate upon his forehead, wherein was writ, Holiness to the Lord; why? That he might bear the iniquity of the people, that they might be accepted of the Lord. All our acceptance comes from Christ's intercession; and alas! our Prayers and Praises are unsavory Eruptations, Belches of the Flesh, as they come from us, a great deal of infirmity we mingle with them, we mingle Brimstone with our Incense and Sweet Spices, therefore provoke the Lord to abhor and despise us, but there's an Angel stands by the Altar that perfumes all our Prayers and Praises. How should this encourage us against the slightings of the world, and discouragements of our own hearts, and look after the testimony of our acceptance with God.

Doct. 4. The fourth Point, That this gracious acceptance must be sought and valu'd as a great blessing. Psal 19. 14. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord. And it must be valu'd as a great blessing, if we consider either who the Lord is, or what we are, or what it is we go to him for. If we consider who the Lord is, God all sufficient, that standeth in no need of what we can do, that cannot be profited by us, he is of so great a Majesty, that his honor is rather lessned than greatened by anything we can do; the great-Author of all blessings, all our offerings come from himself first, of thine own have we given thee. And if we consider what we are, poor, impotent, sinful Creatures, will God take an offering at our hands? And if we consider what we do, nothing but imperfection, there is more of us in it of our fleshly part in anything we do, yet that these things should be accepted with God.

Doct. 1. That such things may befall God's Children, that they may carry their Lives in their hands from day today.

That this is often the lot of God's People, we may prove, 1 Cor. 15. 31. I protest, by our rejoicing which I have in Christ Jesus our Lord, I die daily. How can that be, I die daily, since we die but once? The meaning is, I go still in danger of my life. Such times may come when we run hazards for Christ every day, so that in the morning we do not know what may fall out before night. 2 Cor. 11. 23. In deaths often, that is, in danger of death: So 1 Pet. 4. 19. Let those that suffer according to the will of God, commit the keeping of their souls to him in well doing, as unto a faithful Creator. Let them commit their Souls, that is, their Lives; the Soul is sometimes put for Life, for Life spiritual, or Life eternal, but there it is put for Life natural, so let them commit their Souls to God, that is, in times of danger and hazard; let them go on in well-doing cheerfully, and though there be no visible means of safety and defense, let them commit their Lives to God in well-doing; when they carry their Lives in their own hands, let them be careful to put them into the hands of God; let God do what he pleaseth, for he is a faithful Creator; that is, as once he created them out of nothing, so he is able to preserve them when there is nothing visible, nothing to trust to; often this may be the case of God's People, that they carry their Lives in their hands from day today. That you may take the force of the expression, consider when the People of God are in the midst of their Enemies, then they carry their Lives in their hands. Mat. 10. 16. Behold I send you forth as sheep in the midst of wolves. When they are among men no better affected to them, than Wolves to Sheep; and when men have them in their power, and there is no outward restraint of Laws and Government, for whatever Enmity they have or act against them, Laws and Government are a great restraint: As Gen. 27. 41. The days of mourning for my father are at hand, then will I slay my brother Jacob. Till Isaac was dead, there was a check upon him, but sometimes it is in the power of their hands to do them mischief. Micah 2. 1. They practice iniquity, because it is in the power of their hand. When men are ill affected, no restraint upon them, no impediment in their way; yea, when they begin to persecute and rage against the servants of God, and we know not when our turn comes, then we are said to have our Lives in our hand: As Rom. 8. 36. For thy sake are we killed all the day long. That is, some of that body killed, now one picked up, then another; in these cases they are said to carry their Lives in their hands, when they are in the power of men that have no principle of tenderness to us, no restraint upon them, these begin to vex, molest, and trouble the Church.

For the Reasons why God permits it so, that his People should carry their Lives in their hands.

1. God doth it to check security, to which we are very subject. We are apt to forget changes, if we have but a little breathing from trouble, we promise ourselves perpetual exemption therefrom: As Psal. 30. 6. My mountain stands strong, I shall never be moved.