Sermons on Psalm 119

Doctr. The more others despise the ways and laws of God, the more should a gracious heart love and esteem them.

So doth David profess, that his love to God's ways was so far from ceasing, that he found it increased rather.

Reasons.

1. Because the ways of God are still the same they were before; if there be any difference, they only need to be more owned by us, with greater zeal and cheerfulness, because they are despised and forsaken by others. God is the same still, Heaven the same, and the Scriptures the same, whether we have Company to walk with us in heaven-way, yea or no; and therefore why should not a Christian be the same he was before? Their contempt and hatred of God's ways, doth not make void our obligation to God, and the Bonds of our Duty to him. If God had only required us to be good when we may be so with safety and ease, and would dispense with us at other times, when Religion is in disgrace, then indeed a Christian might change his course, and run with the Cry as others do; but God hath required in the worst times we should take God's part, and stand for him in the worst places, and keep his Name even there where Satan's Throne is, Rev. 2. 13. and be Saints, though in Nero 's Household, Phil. 4. 22. under the nose of a raging Persecutor. And as God is the same, so his ways are the same. Their contempt and hatred of holiness doth not hinder the loveliness of it to a spiritual eye. There is a beauty in God's despised ways, Heb. 11. 25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. He saw more excellency in the Tents of Jacob, than in the Courts of Pharaoh. When the outward Glory of his w •… ys is darkened, and they are put under reproach and trouble; yet their inward beauty still remaineth, and may be seen by a spiritual, though not by a carnal eye; by those that will not judge according to appearance, but judge righteous judgment, John 7. 24. The external Glory, which is the favor of the World, outward prosperity, and Countenance is foreign and accidental; but this is essential, and ever remaineth. And as holiness is the same, so the Scriptures are the same, they do not speak one thing today, and another tomorrow, and leave us at a latitude to put ourselves into all changes and postures, 2 Cor. 1. 19. For the son of God, Jesus Christ, who was preached among you by us, was not yea and nay (saith the Apostle) but in him was yea. The Scripture doth not allow saying and unsaying, and building again the things which we have destroyed, Gal. 2. 18. For if I build again the things which I have destroyed, I make myself a transgressor. Truth is the same in all Ages, not like an Almanac, to be changed every Year, or calculated peculiarly for one Meridian. Nor is it always the same. Indeed in some lesser things, that serve only for the conveniency of Religion, we may upon weighty grounds change practice, and do that which is good, where best may not be had. So Heaven is the same still, it not only serveth us as an Antidote in Prosperity, but as a Cordial in Adversity; and is at all times to be regarded. Well then, since God, and Holiness, and Scripture, and Heaven are always the same, why should not we? If there be change, it should be in the degree of our love, that it be greater than it was before, to repair God in point of Honor, and to testify against the defection of others, that we are not of their stamp, who do not see by their eyes, nor walk by their principles, nor allow of their warpings.

2. God expects more from gracious hearts, because of their relation to him, and acquaintance with him; and therefore if others despise the Laws of God, they should esteem them the more, John 6. 66, 67. From that time many of his Disciples went back, and walked no more with him. Then said Jesus unto the twelve, Will you also go away? It goeth nearer to Christ's heart, that those should forsake him that are trained up in his bosom, that the Devil should steal away souls under his own arm. Whatever defection others make, yet that those who have tasted of his mercy, drunk of his Cup, feasted with his l •… aves, have had experinence of his Grace, will ye also? He stood not upon the multitudes going, so much as his Disciples. Therefore they should rouse up themselves in evil times.

3. The good and the bad do exercise and keep one another in breath and vigor. When there are but two factions that stand in opposition to one another, one apparently for God, the other apparently for Satan, it addeth zeal and indignation to both sides, and they mutually inflame one another, and are as Jeremiah 's two Baskets of Figs, the good Figs very good, and the evil Figs very evil, Ier. 24. 3. When others are so very bad, it should not quench zeal, but inflame it; we should be not only good, but very good. Corruption the more it is opposed, the more it stormeth and groweth outrageous, as a River swelleth by opposing Damms and Banks against it, they rage upon restraints; now the floods break loose. So on the other side, should Grace be more earnestly and zealously exercised, the more it is opposed, as the casting on of water sets the Lime on fire. To be sure, their malice will put us to a great deal of trouble, and trouble is a time to exercise Grace. To be much in prayer, and faith, and patience, and mortifying corruptions, and watchfulness, and wary walking, that we may neither take infection ourselves, nor give occasion to others to stumble at the ways of God, Col. 4. 3. Walk in wisdom towards them that are without, redeeming the time. When they lived among unconverted Heathens they should carry it wisely towards them, that they might not be occasions of stumbling or hardening. So by proportion, those who profess the ways of God should carry it wisely towards such as they live amongst, who declare their non-regeneration by a profane life, and live like Heathens, that they give no occasion to such Adversaries of truth and holiness to speak reproachfully; but they should observe the Apostles Rules, 1 Pet. 2. 12. 15. Christians should be good in bad times, that the times may not be worse for them, nor they the worse for the times. They should labor to live down the vices and errors of the Age wherein they live, and labor to save themselves from this untoward Generation, and should cut off occasions from them that watch for occasions against them, and like Fishes keep their freshness in salt water. Cham will scoff to surprise a Noah in a fault; when their foot slippeth, they will magnify themselves against them. Experience of the madness and fury whereby others are carried on in the ways of sin, should more confirm others in the ways of God, that are opposed by them. Surely such men would not hate what is evil, and so earnestly persecute what is good, Non nist grave bonum à Nerone damnari. A good man would not choose by their liking and loathing. If any argument may be taken from them, it is to like the things the better, because they sleight them; and to love them, because they persecute them. For it is to be presumed, they will hate what is good, and love what is evil; and though no certain argument can be concluded thence, yet their love is but an ill token, for Christ telleth us, The world will love its own, John 15. 19. All things love what is suitable to themselves.

4. Unless our love be increased when men oppose and despise the Laws of God, it will not hold out against so great a trial. Sin is very infectious at all times, and when it is common it is less odious; but the force of example is great, we think we may do as others do; a cold neutral love, or loose and general owning of the ways of Christ, will not bear us out. I confess this is a very great temptation that prevaileth with many, Mat. 24. 12. When iniquity aboundeth, the love of many will wax cold. Loose Professors are soon shaken off, and dead Fish swim with the stream. Yea, some of notable eminency in the Church may miscarry, but yet always they are such as had their worldly affections unbroken and unmortified, 1 Tim. 6. 11, 12. Some through the love of money, have erred from the faith; but thou, O man of God, follow after righteousness, godliness, faith and patience, love, meekness, fight the good fight of faith. There needs great diligence and fervency to increase in solid Grace, or else we shall not dare to own God and his ways; yea, I confess the soundest may be sorely shaken, and therefore need warning and confirmation. The godly have seeds of the same evils which draw away others. Evil example is very forcible, especially when it is general; in a time of public infection it is hard to preserve health. And then usually sin is disguised and carried on under plausible pretexts, and evil men blinded by their interests may easily warp, Ingeniosa res est esse Christianum, as Jerome of an Arian time. It is matter of skill to discern God's interest, and by consequence our Duty. The Prophet complaineth, I am a man of polluted lips, and I dwell among a people of polluted lips, Isai. 6. 5. We contract some contagion and taint from those among whom we live. Grow careless of Sabbaths, by general profanation; take more liberty for the flesh, when others wallow in all filthiness, and are given up to all manner of vanity. Therefore as the force of example is great, the force of zeal should be greater, that we may stand for God, though we stand alone. As Elijah did 1 Kings 19. 14. And he said, I have been very jealous for the Lord God of Hosts; because the Children of Israel have forsaken thy Covenant, thrown down thine Altars, and slain thy Prophets by the sword; and I even I only am lest, and they seek my life to take it away. We must keep up our savor in a corrupt Age, as Noah did, Gen. 6. 9. Noah was a just man, and perfect in his generation, and Noah walked with God. Lot lived more upright in Sodom, where he was besieged with temptations, that made him constantly to stand upon his watch, than he did in the cave, when he neglected and grew secure. As fire burns hottest in the coldest weather, so a Christians zeal by an holy Antiperistasis should flame most in a corrupted debauched Age.

5. Because it is very acceptable to God, and a note of sincerity to hold out against trials, yea to increase in zeal when others desert him. Many will flock to Christ, and resort to him in his prosperity. When Religion is befriended, painted Butterflyes, and gaudy Carnalists, will prove summer friends to him; but when winter frosts, and blustering storms come, they are gone: like those that go to Sea, not for a voyage to ride out all weathers, but for recreation; Christ maketh little of their friendship. But now Luke 22. 28, 29. Ye are they that have continued with me in my temptations: and I appoint unto you a Kingdom, as my Father hath appointed unto me. When David was crowned King in Hebron, then those that followed him in the Wilderness were not forgotten, but preferred by him. To serve God in a Crowd, and with store of Company, is not so praise worthy. Everyone will be in the fashion, and there is a revolution of fashions in Religion; but to own him in a time of defection, when others look strange upon him; then to keep our zeal and strictness, is commendable. Temporibus malis ausus esse bonus.

Use 1. Information. That the general corrupt custom and example of those with whom we live, is not a sufficient excuse for our sinning. It is so in the minds of many, but it is not so indeed. It is indeed a temptation, and a strong encitement; but temptations to the contrary, do not excuse from duty. This will appear to you, if you consider,

1. The state of a Christian, he is not of this world, John 15. 19. If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. He was separated for God's use in Baptism, and must make good his Baptismal Vow, live as one that is separated from the world, and their course of life, that he may act for God, Psal. 4. 3. Know that the Lord hath set apart him that is godly for himself; therefore it is no excuse for him to say, I do but as others do; he is to reckon his hours by the Sun, not the Town-Clock; to take God's direction, not the voice of the multitudes, as one of their stamp, and at liberty to comply with their fashions.

2. The course of God's dispensations, which is to exercise and try his Children before he crowneth them. None go to Heaven without their trials.

3. The Duty of God's Children, intimated in the cautions and descriptions and injunctions of the word, Exod. 23. 2. Not to follow a multitude to do evil; nor to walk according to the course of this world, Ephes. 2. 2. the lust of men, 1 Pet. 4. 2. nor the corruptions of the times, Rom. 12. 2. Be not conformed to this world, &c. Many such hints everywhere, that show it a crime, &c.

4. The opposition of the wicked should make us the more courageous; for then it is put to a plain contest, who shall have the better, Christ or Satan: therefore we should discover that he that is in us is stronger than he that is in the world, 1 John 4. 4. Wicked men have their end and purposes if they can overcome the Disciples of Christ, and discourage them from owning their profession. We are to be more than Conquerors, Rom. 8. 37.

Use 2. We ought to be so far from being involved in the Conspiracy of others against God, that our zeal should increase by others declining, and we should love Religion when it is commonly despised. That is our commendation, esse bonum facile est, &c. Till we are in termino, we have our difficulties, till we are gathered to Angels, 〈 in non-Latin alphabet 〉 , out of Gun-shot. Our business is not to give way to evils, but to resist them with the greater courage. Indeed it is hard for a man to keep himself free from the infection of the times he lives in: We all complain of the badness of the times; but let us not make them the worse for us. If we would be good in bad times, we need,

1. Much holiness and heavenly mindedness, that we may be burning and shining lights, conducting men to Christ, as the Star that shone at Christ's birth, Phil. 2. 15. That ye be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse Generation, among whom ye shine as lights in the world. Noah by preparing an Ark, condemned the world, Heb. 11. 7. This is the way to appear for God in the luster of real Grace, when we are taken off from other means.

2. Much faith or foresight of things to come, Heb. 11. 7. By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark. To see the ruin of the wicked when prosperous, this kept David in his integrity, Psal. 73. 17. I went into the Sanctuary, then understood I their end. When he was once able to look through their Honors and Greatness and Riches by the light of the Sanctuary, he overcame the temptation which did so greatly press and shake him. So here in the Text, It is time for thee, Lord, to work, for they have made void thy Law; therefore I love thy Commandments above gold, yea above fine gold. There is a Worm in the root, they are under God's curse, Job 5. 3. I have seen the foolish taking root, but suddenly I cursed his habitation; which predicteth their ruin, though little appearance of their fall.

3. There needs much zeal and strong love to God. When profaneness is in fashion, let us give check to it in our place, either as Magistrates by appearing against evil Doers, as Nehemiah contended for God, Neh. 13. 11. Then I contended with the Rulers, and said, Why is the house of God forsaken? And Verse 17. Then I contended with the Nobles of Judah, and said unto them, What evil thing is this that ye do? and profane the Sabbath Day? Not like Gallio, that cared for none of these things. As Ministers, more active against sin, Isai. 58. 1. Cry aloud, spare not, lift up thy voice as a trumpet, and show my people their transgression, and the house of Jacob their sins. As Governors of Families, careful of ourselves and Families, Josh. 24. 15. As for me and my house, we will serve the Lord. As private Christians, give out more of the luster of Grace, Mat. 5. 16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. 1 Pet. 2. 12. Having your conversation honest among the Gentiles, that whereas they speak against you as evil Doers, they may by your good works which they shall behold, glorify God in the day of visitation. Not only stop the mouth of iniquity, but bring about the conversion of wicked men. Thus should everyone of us in our place glorify God, and strive to make the times better, Rom. 12. 11. Not sloathsul in business, servant in spirit, serving the Lord. That is a good time, serving the Lord can make a change, if we would ply this means. Thus did David serve his Generation, Acts 13. 36. For David, after he had served his own generation by the will of God, fell asleep. When you die, people will be able to say, We miss such a man, he was zealous against Sabbath-Breakers, and Drunkard, and Swearers, one that owned the people of God, a friend to Religion.

4. Caution, that we be not carried away with a deluge of corruption, Gal. 2. 13. The other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation. Example hath a kind of compulsion in it, the best men can hardly stand out against it. It secretly insinuateth itself, weakeneth our love to God, abateth our care; therefore we cannot be enough watchful, that we be not secretly tainted, as a man in the Sun tanns unawares. As in times of common Contagion, every man is careful of his Diet and Company, so should we watch to keep our Garments clean and unspotted of the world.

5. Sincerity, not dissembling, as Josh. 14. 8. I wholly followed the Lord my God; not loving the ways of God on foreign respects, but their own internal reasons: otherwise a man soon miscarrieth, for these Motives will be changed, and those very inducements that moved him to take up Religion, will move him also to cast it off. None but the solid Christian will hold out, whilst light Chaff is carried about with every Wind: and the carnal minded cuts the Coat of his profession to the fashion of the times. A false heart cannot long hold out, Prov. 10. 9. He that walketh uprightly, walketh surely; but he that perverteth his ways shall be known; that is, to his shame, cannot long dissemble his Nature.

6. A fixed resolution, that we may not be easy, and merely do as others do. It is the resolved man that encounters temptations, and maketh them fly back, as Arrows shot against a brazen Wall: though others fall, I will serve the Lord, whatever others do, Josh. 24. 15. And if it seem evil unto you to serve the Lord, choose you this day whom you will serve, whether the gods which your fathers served, that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell; but as for me and my house, we will serve the Lord. If he meet with reproaches and scorns, 2 Sam. 6. 22. And I will yet be more vile than thus, and will be base in mine own sight. If enticed by evil Company, Psal. 119. 115. Depart from me ye evil Doers, for I will keep the Commandments of my God. If threatened, Acts 4. 19. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. Thus they stood by a self-denying resolution; whereas the unresolved man, James 1. 8. is unstable in all his ways; is turned like a Weather-Cock with every Wind, fitteth his Religion to every interest. God biddeth us thus immovably to fix ourselves, Ier. 15. 19. Thus saith the Lord, Let them return unto thee, but return not thou to them. A man that would live quietly, must either bring himself to the times, or expect the times should come over to him. A resolved man stayeth God's leisure, doth not serve his Conscience to fit the times, but waiteth till God fit the times to his Conscience.

7. A true sight of the worth of spiritual things above carnal. This in the Text, More than Gold, yea fine Gold. Till a man cometh to this, his Conscience will not be guided by his Religion, but his interest, and give up all for the worlds sake, 2 Tim. 4. 10. Demas hath forsaken us, and loved the present world. Phil. 3. 19, 20. Whose end is destruction, whose God is their Belly, whose Glory is in their shame, who mind earthly things. For our conversation is in Heaven, from whence also we look for the Savior, the Lord Jesus Christ. Loth to suffer, turn themselves into all shapes. God doth not command them, but themselves.

II. The degree of his affection; whence this Doctrine,

Doctr. We ought not only to love the word, but to love it above all worldly things whatsoever.

• 1. Let me explain the grounds of our love to the Word.
• 2. Speak of the degree of it.

1. Let me explain the grounds of our love to the Word. We love the Word as it is the Charter of our hopes, and the rule of our duty. We have both respects in this Psalm: as the Charter of our hopes, ver. 111. Thy testimonies have I taken for an heritage forever, for they are the rejoicing of my heart. As a rule of our duty, ver. 14. I have rejoiced in the way of thy testimonies, as much as in all riches. And ver. 140. Thy word is very pure, therefore thy servant loveth it. So that

First, To love and esteem the Word as the Charter of our hopes, is to love and esteem spiritual privileges, such as the favor of God, pardon of sins, peace of Conscience, taking away the stony heart, and eternal life. To have a deep sense and value for such things, is the fruits of faith. It is true, some loose velleities and general inclinations men, as men, have to their own happiness; but being but weakly persuaded of these things, they are but slightly affected with them, and the promises that reveal them. Men that have no faith, but altogether live by sense, know nothing more excellent than Gold or Riches, which do all in the World. If God would let them alone here, to have their portion in Paris, they would part with their share in Paradise. Such dunghill-souls have they, let God keep spiritual things for whom he will; so they may live at ease in the World, they never mind communion with God, or enjoyment of God; but gracious hearts love the Word, as offering and revealing these things.

Secondly, To love the Word as a rule of Duty, is in effect to love holiness, loving things as suitable to our necessities, and as suitable to our dispositions. I love thy Commandments; saith David in the Text, as urging and directing us to our Duty. This is also proper to gracious souls, to them all outward things are but toys and trifles for our senses to play withal. The least Grain of Grace seemeth better to them, than a mountain of Gold. They have a spiritual discerning, and love things according to the nature and worth of them. The things themselves are not to be compared together, so should not our affections to them.

Secondly, The degree of it, More than all Riches, Therefore I love thy Commandments above Gold, yea above fine Gold. Take Riches as Riches, in that Notion as the word implies, happiness, abundance, contentment. The Word of God containeth the true Riches, both in the promises and precepts of it.

First, In the promises, to us are given, 〈 in non-Latin alphabet 〉 , exceeding great and precious promises, 2 Pet. 1. 4. There the great Controversy is decided about the true happiness and salvation, God or the Creature, there you have the unsearchable riches of Christ, Ephes. 2. 7. That in the Ages to come he might show the exceeding riches of his grace, in his kindness towards us, through Christ Jesus. The riches of the glory of the Saints inheritance, Eph. 1. 18. That ye may know what is the hope of your calling, and what the riches of the glory of his inheritance in the Saints. These are things that make us truly rich, Rev. 3. 18. I counsel thee to buy of me Gold tried in the fire, that thou mayst be rich. He is not rich that floweth in wealth and plenty, but he that hath Christ, and an interest in his benefits. They are possessors of all things, though they have nothing, 2 Cor. 6. 10. As having nothing, yet possessing all things. A little serves the turn, they have the good things purchased by Christ, happiness enough if he can make them happy. So

Secondly, in the precepts, they are means to work Grace; the least Dram of which is more worth than all things in the world. He is rich enough that is rich in Faith, James 2. 5. Hearken, my beloved Brethren, hath not God chosen the poor of this world, rich in faith, and heirs of a kingdom, in Paradise, which he hath promised to them that love him? It is more precious than the trial of Gold, 1 Pet. 1. 7. That the trial of your faith being much more precious than of Gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory, at the appearing of Jesus Christ. The smallest measure of saving faith, or love to God, or fear of God, or repentance, is of more worth than what is most precious. The word of God does more enrich a man: and true benefit is to be preferredbefore counterfeit.

Reasons for the degree of our love.

1. From the worth of the Word, the reward, and those benefits that are gotten by studying and obeying it, they exceed worldly things; as will appear, because the one suits with our bodily necessities, the other with our spiritual. Our bodily necessities are supplied by Gold, our spiritual necessities by Grace. Gold will not comfort a distressed Conscience, no more than Nosegay-Flowers a condemned man. Quod si dolentem, &c. saith Horace, Prov. 11. 4. Riches avail not in the day of wrath. The one renders us acceptable to men, the other to God. The world knoweth all things after the Flesh, they measure men by splendor and pomp of living, but it is Grace that God approveth most, and accepteth most. Grace is of great price in the sight of God, 1 Pet. 3. 4. But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. The one much embaseth our Nature, it is something more vile than us; therefore that affection is debased. But Grace always ennobleth our Nature, and is something above us. A greater affection is due to things above us, than to things beneath us. The one is useful to us in viâ, the other in patriâ. Surely that which is of eternal use and comfort to us, is better than that which is only of a temporal use. In our passage to Heaven, we need Gold and Silver for the supply of our bodily necessities, and the support of outward life, so far as we have to do in the world; but with respect to the world to come, Gold doth nothing, there we leave our wealth behind us, but our works follow us. Our treasure we quit when we die, but our Grace we carry with us. Once more, the price by which things may be purchased, showeth the worth of them. Wisdom is of so great a price, that all the treasures of the world cannot purchase it, Job 28. 15. to 20. It cannot be gotten for gold, neither shall silver be weighed for the price thereof: it cannot be valued with the gold of Ophir, with the precious Onyx, or the Sapphire; the Gold and the Crystal cannot equal it, and the exchange of it shall not be for Jewels of fine Gold: no mention shall be made of Corral, or of Pearls; for the price of Wisdom is above Rubies: the Topaz of Ethiopia shall not equal it, neither shall it be valued with pure Gold. What cannot money do in the World? yet it can do nothing as to the procuring of Grace. The Apostle telleth us, This is a dear bought blessing, 1 Pet. 1. 18, 19. Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversations, received by tradition from your fathers; but with the precious blood of Christ, as of a Lamb without blemish, and without spot. To despise the favor of God, the image of God, is to despise the price that was paid for these things, to have lessening thoughts of the blood of Christ. To conclude, those we count lesser gifts, which we bestow upon friends than upon enemies; a man would give meat and drink unto enemies when they hunger and thirst; but other gifts of a greater value to friends and relations. God giveth his Christ, his Spirit, his Grace to his Friends, Children, Servants; but Corn, and Wine, and Oil, these he giveth promiscuously, yea to his enemies a larger portion. Surely then, these are better than Gold. Our love should be according to the value of things.

2. Because if the word be not preferred before earthly things, it is not received with any profit and good effect. Christ saith, He that loveth anything more than me, is not worthy of me, Matth. 10. 37. He that studieth to please his friends rather than Christ, or to gratify his interest more than his Conscience; within a very little while his Christianity will be worth nothing. It is not a simple love, but a greater love that we show to worldly things, Matth. 13. 44, 45, 46. Again, the Kingdom of Heaven is like unto treasure hid in a field, the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Again, the Kingdom of Heaven is like unto a merchant man seeking goodly pearls, who when he had found one pearl of great price, he went and sold all that he had, and bought it. We must part with all, rather than miss of his Grace, all that is pleasant and profitable, renounce all other things. When Christ propounds his terms, he would have us surrender all to his will and pleasure, Luke 9. 23. If any man will come after me, let him deny himself, and take up his cross daily, and follow me. He must not avoid the Cross by sinful shifts: we are ready to do so every day. These are the necessary terms, else we are not fit for the masters use, 2 Tim. 2. 21. If any man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the masters use, and prepared unto every good work.

3. Unless we love the word above Riches, we cannot possess Riches without a snare; then it will be not only hard, but impossible, to enter into the Kingdom of Heaven, Mark 10. 23, 24, 25, 26, 27. And Jesus looked round about, and saith unto his Disciples, How hardly shall they that have Riches enter into the Kingdom of God? And the Disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in Riches, to enter into the Kingdom of God? It is easier for a Camel to go through the eye of a Needle, than for a rich man to enter into the Kingdom of God. And they were astonished out of measure, saying among themselves, Who then can be saved? And Jesus looking about him, said, With men it is impossible, but not with God; for with God all things are possible. Riches will so prevail over us, and wholly sway us, if they be our chief good and portion, and we have not an higher end to check our love to them. If a man would have all things cleave to him, he must be sure the world doth not sit nearest his heart; for if they do, such a man, as he is unfit for Heaven, so he is unfit for the world too. If they be your good things, Luke 16. 25. Son, rememember thou in thy life time receivedst thy good things; you will get and keep and use them otherwise than the word doth allow.

4. From the fruit of Grace, where it is planted in the heart and prevaileth, the desire of wealth is mortified, worldly lust denied, Tit. 2. 12. Teaching us to deny ungodliness and worldly lusts. And desires of Grace enlarged and increased, 1 Pet. 2. 2. As new born babes desire the sincere milk of the word, that ye may grow thereby. And when it prevaileth further, and to an higher degree, they come to Moses 's frame, to count the worst of Christ, better than the best of the world, Heb. 11. 26. Esteeming the reproach of Christ greater riches than the treasures in Egypt. Not only the Graces of Christ, or the benefits of Christ, but the reproaches of Christ. So much is the world lessened, and the desires of Grace increased. The heaviest part of Christ's Cross is sweeter than the worldly plenty, where sin accompanieth it.

Use 1. To press us to get this esteem and love of the Word above all earthly things by what names soever they are called, whether Gold or fine Gold.

Considerations.

1. The word of God containeth the true Riches, in comparison of which all other things are but a shadow.

2. Except God's word be clearly esteemed above earthly things, it is highly contemned. You would think yourselves highly slighted, if once it should be put to the question, whether you, or an Ass or a Swine be better. The Case is as clear, whether it be better to have a Childs toy, or Land of inheritance. You think it a disparagement of their reason. 'It is so, to compare spiritual things with carnal, Prov. 16. 16. How much better is it to get Wisdom than Gold! and to get Understanding, rather to be chosen than Silver!

3. The word of God observed and obeyed, bringeth all earthly things along with it. Gold and fine Gold, so far as they are necessary and good for us, Matth. 6. 33. But seek ye first the Kingdom of God and his righteousness, and all these things shall be added unto you. And 1 Tim. 4. 8. Godliness is profitable unto all things; having a promise of the life that now is, and of that which is to come. It hath all kind of promises, it doth not come empty handed, it bringeth in a portion in this life, and blessing in these outward things.

4. How constant the word is, and in one tenor, 2 Cor. 1. 20. All the promises of God in him are Yea, and in him Amen; unto the glory of God by us. But worldly things are uncertain, 2 Sam. 19. 43. And the men of Judah answered the men of Israel, and said, We have ten parts in the King, and we have also more right in David than ye. Compare this with the next words, 2 Sam. 20. 1. Sheba blew a trumpet and said, We have no part in David, neither have we inheritance in the Son of Jesse. The people cry Hosanna to Christ, and presently after crucify him. Peter once made a glorious confession of Christ, and afterwards a gross denial. Paul was received as an Angel by the Galatians, Gal. 4. 14. My temptation which was in my flesh, ye despised not, nor rejected; but received me as an Angel of God, even as Christ Jesus; but afterwards accounted an enemy, verse 16. Am I therefore become your enemy, because I tell you the truth? Nebuchadnezzar flourishing in a Palace of Gold, Dan. 4. 30. Is not this great Babylon that I have built, for the house of my Kingdom, by the might of my power, and for the glory of my Majesty? But a voice came to him from Heaven, ver. 31. O King Nebuchadnezzar, to thee it is spoken, The Kingdom is departed from thee.

Use 2. Have we such an esteem and affection to the word of God? Then,

1. We will do that which in other Cases a greater love would incline us to do: Otherwise it is but a Complement, we will diligently exercise ourselves in the word of God. Labor is the fruit of love, Remembering your labor of love, 1 Thess. 1. 3. He that doth not take more pains in the pursuit of heavenly things, than of carnal, doth not love the one above the other; for love is industrious, John 6. 27. Labor not for the meat that perisheth, but for that meat which endureth unto everlasting life. What a deal of pains do men take for a little pelf, to heap up treasure, and fill their houses with the good things of this world, and spend all their time and wit, their care and strength, on outward things! The stream runneth stronger for the world when there is no proportionable care taken for the benefits which the word offereth. God maketh offer of Grace and Glory. Men are as those that travel by water, and see buildings ashore, and praise them as they pass by; but never enter into them, never look after them more. If you are ready and earnest in the pursuit of the one, careless and cold in the other; you think no time enough for the one, but grudge all time for the other: it is a sign the one hath a greater share in our hearts than the other. We are to seek worldly things in some measure, because God hath appointed everyone some work to do; but when there is such a manifest disproportion between our seeking the one and the other, it showeth which way our souls bend; if a nice difference, that hardly distinguisheth it, give suspicion, more especially when such a manifest disproportion.

2. We will part with the one for the others sake. If carnal things can withdraw us from the pursuit of heavenly things, Heb. 12. 16. As Esau, who for one morsel of bread sold his birthright; and heavenly things cannot make us to part with carnal things. Many make void the Law to seek riches and wealth, 2 Tim. 4. 10. Demas hath forsaken us, having loved this present world; break God's Commands for a small hire, and do so constantly, frequently, easily, it is a sign they do but complement, and speak from their judgments, not from their hearts, when they say they love God better than the world, or fine Gold the chiefest excellency of it. Would a man dispense with his obedience to the Word, and be thus affected? What is deliberately, habitually preferred, that hath the greater love. We can neglect our Duty to God, trample upon God, Christ, Heaven, Scripture, Conscience, Duty, in the way to make speed after worldly things.

3. Wherein do we place the happiness of us and ours? To carnal men nothing is so dear as their present prosperity. Do you value yourselves to be more happy when you have a little Grace and sense of God's love, than if you had all the world, Psal. 4. 6, 7. There be many that say, Who will show us any good? Lord, lift thou up the light of thy countenance upon us! Thou hast put gladness in my heart, more than in the time that their Corn and their Wine increased. And for your Children, do ye rejoice to see them great or good? Many are delighted to see their Children thrive in the world, do well in the world; but careless whether they have Grace yea or no. If you take the world still as a great part of your felicity, it is a sign you have low thoughts and respects for the Word of God.

Doctr. In times of defection, when others sleight, contemn and forsake the ways of God, we should approve and esteem them the more.

The Reasons are,

First, To make amends for the contempt of others, 2 Pet. 4. 14. On their parts he is evil spoken of, on your part glorified. Let not God want his Glory; if he be dishonored by their sins, he should be the more honored by your obedience. It concerneth us to look that God be no loser. As the Sea, what it loseth in one place, it gaineth in another; or as a River, what it loseth in breadth, and is pent within narrow Channels, it gets in depth: So you should give him the more respect, the more 'tis denied him by others; the sincere professors of the name of God should be the more earnest.

Secondly, To show that we do not choose the ways of God upon foreign reasons, as public countenance and consent. Many men owe their Religion not to Grace; but to the favor of the times, 'tis in fashion, they may profess it at a cheap rate, because none contradict it. Indeed it showeth they are extremely bad, that are bad when they may be good without any loss to themselves; but it doth not show they are good, that are only good in good times. Dead Fish swim with the Stream. They do not build upon the Rock, but set up a Shed leaning to another Mans House, which costs them nothing; carried with a multitude, are not able to go alone in a good way; if they be religious, 'tis •… or others sakes. Then is integrity discovered, when persons dare be good in bad times, as Noah was said to be an upright man, because he was perfect in his Generation, Gen. 6. 9▪ When all flesh had corrupted their way. And so 'tis said Job 7. 9. The righteous shall hold on his way, and he that hath clean hands shall wax stronger and stronger; that is, when there are discouragements and oppressions, as a resolved Traveler holdeth on his journey, whether he meeteth with fair way or foul, good weather or bad.

Thirdly, There is an Antiperistasis in Grace as well as Nature. Every quality, when it is pent up, is the stronger. Stars shine brightest in the darkest Night. Fountain-Water is hottest in Winter, when the heat is pent up. In bad times good men are best, wicked men's badness exerciseth and increaseth good men Graces. The more odious sin appeareth in them, the more Grace is strengthened in the Saints; their looseness maketh you strict, their vanity and carelessness maketh you serious, their intemperance maketh you sober, their worldliness and sensuality maketh you spiritual; as they are instances of the cursed vigor of Nature, you are instances of the sacred power of Grace, Phil. 2. 15. shining as lights in the world in the midst of a crooked and perverse Generation; to be eminently holy among a company of Profane, Godless, Atheistical Spirits, showing forth the lovely beauty of holiness.

Fourthly, To show the difference between the people of God and others, and this as a fruit of God's eternal choice. God hath made a difference in the purposes of his Grace, and they discover the difference in the course of their Conversations, John 17. 25. The world hath not known thee, but these have known thee, that thou hast sent me, and hast chosen them out of the world. The opposite ignorance and obstinacy of the world, showeth their acknowledgment of Christ was of more value and acceptation. When the world neither knew nor believed on him, but rather opposed and persecuted him, they owned Christ, and so walked in a countermotion to the times.

Fifthly, To defeat the enemies purpose, which is to hinder the success of the Gospel, and destroy all affection and respect to the word and ways of God; and that the service of God should fall to the ground. As we hold a Staff the faster, when one would wrest it out of our hands, Tit. 1. 9. Holding fast the faithful word. The Pastor of the Church should be good at holding and drawing, as the word signifieth. So people's zeal should be the more kindled in the worst times. God hath a number that do fear him, Christ is never a King without Subjects, nor a Head without a Church, he ruleth in the midst of his enemies, Psal. 110. 1. therefore he hath some to rule over. Where Satan's Throne is, there he hath some to confess his Name. Elijah thought himself left alone, yet then God had reserved to himself seven thousand, that had not bowed the knee to Baal.

Use. 'It is very seasonable for us in these times to mind this therefore,

1. That we may increase in practical godliness. Now wickedness is broken loose, and the Law is made void, this should not damp our zeal, but quicken it. You should walk with God, as Noah and David did, in the worst of times: yea, the badness of the Age you live in, should make you the more wise, more circumspect, more humble, more heavenly; as fire burneth hottest in the coldest weather. Study to serve God in thy Generation. A man that is not good in the Age he liveth in, would never be good. A Lily will thrive in a Wilderness, and a Brier is but a Brier, though it grow in Paradise. Their fury in sin should warn you of your duty to God. Shall a lust prevail more with them to damn themselves, than the love of God and the hope of salvation with you? shall they act more regularly to their ends? What zeal and earnestness have they in their course, and how open and bold-faced in sin! We read, That Pambo wept when he saw a Woman dressing herself curiously to please her wanton Lover, to see her take so much pains to undo her soul, and that he had not been so careful to please God, and provide things honest in the sight of God, as she to please herself.

2. They are set up as warnings to us. As a Beacon on fire warneth all the Country to be in Arms. You see what 'tis to give way to the beginnings of sin, not to be under the blessed Conduct of God's Spirit. Some are notoriously wicked, judicially given up to be more visibly under the dominion of sin, that others may take warning how they come into that woeful slavery, Phil. 3. 19, 20. For many walk, of whom I have told you often, and now tell you even weeping, that they are enemies to the Cross of Christ, whose end is destruction, whose God is their belly, who glory in their shame, who mind earthly things; but our conversation is in Heaven.

3. It should make us fly to God for Grace when the whole world lieth in wickedness, Isai. 6. 5. I am a man of unclean lips, and I dwell among a people of unclean lips. 'It is hard to converse with defiled ones, and not be defiled; to keep ourselves unspotted from the World, Psal. 106. 35. They were mingled among the heathen, and learned their works. The contagion of sin overspreads presently; as a man by touching that which was unclean, became unclean. We easily catch a sickness from others, but we cannot convey our health to them.

Use 2. Teacheth us to keep up our profession even in lesser truths, I esteem all thy precepts concerning all things. When men would wrangle us out of our Duty, we are to be 〈 in non-Latin alphabet 〉 , faithful in a little. Great matters depend on little things. We are tried, 〈 in non-Latin alphabet 〉 , 2 Pet. 1. 12. by the present truths, whether we will own the ways of God, Revel. 14. 13. Blessed are the dead which die in the Lord, or for the Lord, from henceforth, yea, saith the spirit, that they may rest from their labor. Why from henceforth? Why, before the sufferings of Christians were from Heathens, and professed enemies, and they were acknowledged blessed, as dying for the Lord. But now when Anti-Christ and false Christians came up, they did pretend to be for Christ, and friends to him, and this might be a discouragement to them in their suffering; but saith the Holy Ghost, From henceforth blessed are they which die for the Lord, when Pseudo-Christians begin to come up, and persecute the heavenly Christians. 'It is as blessed a thing to suffer under Pseudo-Christians and Anti-Christianism, as it was to suffer under Heathens and Pagans, professed enemies to Christianity. I speak of this, because the Orthodoxy of the world is usually an Age too short. In things publicly received, 'tis easy to be right. Christ is forced to gain upon the world by inches. A man may acknowledge the Trinity, the satisfaction of Christ, among Papists; but 'tis exceeding praise-worthy to own Christ when others scorn and reject him. The world will allow us to esteem the ways of God in some lesser things, that are out of Controversy and are not maligned; but this esteem must have that extent as becometh the people of God, to have an hearty esteem of all the precepts of God, and all things contained therein.

2. Let me come to his respect to the ways of God; and from his respect, with the extent, I shall observe this Doctrine,

Doctr. That it becometh the people of God to have a practical heart-engaging esteem of all the precepts of God, and all things contained therein.

Let meshew you what is this esteem the Children of God have for his precepts.

First, There is something implied and presupposed.

Secondly, Wherein it doth formally consist.

Thirdly, The qualifications of a right and saving esteem of the ways of God.

First, There is something implied and presupposed, before we can come to esteem the precepts of God. As

First, Knowledge, and a right discerning. This is necessary, partly that a man may be able to make a distinction between good and evil; otherwise he cannot esteem the good, and eschew the evil, for without knowledge the heart is not good, Prov. 19. 2. If we should stumble blindfold upon a good way, we are not the more accepted with God, nor advantaged in our spiritual Course. The clearer our light, the warmer our love. The more clear and certain apprehension we have of spiritual things, our faith is more steadfast, love more vehement, joy more sound, hope more constant, patience more sublime, our pursuit of true happiness more earnest. And partly, because a man cannot esteem that which he knoweth not. The will being caeca potentia, blind in itself, followeth the direction and guidance of the understanding. The ignorance of the nature and necessity of holiness, is the cause of the neglect of it, John 4. 10. If thou knewest the gift, &c. Many condemn good for evil, take evil for good, boldly rush into sin, reject the ways of God for want of knowledge. But then 'tis spiritual illumination that begets estimation, 1 Cor. 2. 14. The truth and worth of spiritual things must be seen by a spiritual eye. When the Spirit enlighteneth a man, he beginneth to see that which he knew not before, to see things in another manner.

Secondly, Advertency, or application of the mind to the object, or things esteemed; that he seriously consider of the matter, and what it is best to do, it's not a sudden, rash undertaking. The Scripture speaketh of applying our hearts to wisdom, Psal. 90. 12. and Prov. 2. 2. Apply thy heart to understanding. Prov. 23. 12. Apply thine heart to instruction, and thines ears to the ways of knowledge. Make it your business seriously to consider things that differ. But then

Secondly, Wherein lies this esteem, or wherein doth it formally consist? Esteem is an approbation of the will, or an hearty love. There is the approbation of the understanding, and the approbation of the will. The approbation of the understanding is, a naked sense, or an acknowledgment of what is good, Rom. 2. 18. Thou knowest his will, and approvest the things that are more excellent. There is an excellency in holiness, that winneth esteem, even there where it is not embraced. All convinced men see the evil of sin, and are half of the mind to quit it; they approve the Law which they violate, by a bare, naked approbation. But then there is the approbation of the heart or will, there is love and liking in it, and this is called esteem. This is seen in two things, consent and choice: Consent, to take this Law for our rule; and choice, whatever temptation we have to the contrary. Men choose what they highly esteem. In short, 'tis such an approbation as doth engage affection, such an affection as doth engage practice. Esteem is the fruit of love.

First, There is a consenting to the Law, that it is good, Rom. 7. 16. There is a difference between assent and consent: A man may assent to the truth and goodness of the Law, that doth not consent to the goodness of it; as the Devils assent to the truth of God's Being, that do not consent to take him for their portion, James 2. 19. Therefore, besides the advertency of the understanding, there is the consent or approbation of the will. Paul speaketh good words of the Law, Rom. 7. 12. The Law is holy, and the Commandment is holy, just and good, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the Law in general, and that Commandment which wrought such tragical effects in his heart, that rifled all his confidence and hopes, and left him wounded with the sense of sin; 'tis holy in teaching duty to God, just in prescribing duties to our Neighbor, good in respect to ourselves; a Law becoming God to give, and us to receive, suitable and profitable. Thus should we approve and like the Law of God.

Secondly, Choice, whatever temptation we have to the contrary. A preferring or prevailing love, an heart-engaging approbation, that doth prevailingly determine the soul to the ways of God. Non differunt re consensus & electio (saith Aquinas) sed ration tantum, ut consensus dicatur, secundum quod placet ad agendum; electio autem secundum quod praefertur his quae non placent. Consent to the Law and choice of the Law are all one and the same act, distinguished by divers respects and considerations. 'It is called consent to the Law, as it approveth of what the Law adviseth; and 'tis called choice or esteem, as it preferreth the Law and our obedience to it above other things. 'It is actualis praelatio unius rei prae altera, a preferring one thing above another.

Thirdly, I come to the properties or qualifications of this esteem.

First, 'It is not a simple, but comparative approbation. There is a twofold act of Judgment, the first act and the second. The first act is that whereby I distinguish good from evil, and pronounce the one to be embraced, the other eschewed; approve the one, disapprove the other. But there is a comparative approbation; that is, that which the understanding judgeth best all circumstances considered, better than all other things that can be represented. This is the proper Notion of esteem, Heb. 11. 26. Esteeming the reproach of Christ, &c. We approve of many things simply, and in the first act, which we disallow in the second, when we consider them as invested with some difficulty and unpleasantness, or overpoised with contrary desires; when we compare them with the pleasure and profit, which we must forsake, it consents to walk in the ways of God, as Orpah will follow Naomi into the Land of Israel, if she may do it without inconveniency, Ruth 1. 14. The young man esteemed salvation worthy to be inquired after, Mark 10. 20. but is loath to forgo his earthly possessions to purchase that inheritance. When the Judgment that we make of the thing simply considered in itself, and of the thing as considered with all circumstances, as it cometh in comparison with other things, that must be endured or forgone.

Secondly, There is a Judgment of general estimation, and a Judgment of particular application. By the one I bind Duty upon others, by the other I engage my own heart, as the expression is, Ier. 30. 21. Who is he that engageth his heart to approach unto me? saith the Lord. To engage his heart to take God for his portion. An instance we have in David, Psal. 73. 28. But it is good for me to draw near to God. I may approve many things as good, for which I have no appetite myself. Many will yield that 'tis good to serve God, that cannot work, or do not engage their heart to it. Many approve piety in the general, 'tis good to be religious, to live a holy life; but when it cometh to our own case, when we are to abstain from this or that sin, we draw back. Many know what things are more excellent, but do not practice or embrace them; commend those that are religious, but do not imitate them. Acts 5. 13. the people highly esteemed the Christians, but yet would not become Christians themselves. Psal. 48. 14. This God is our God forever and ever. Many a wicked man judgeth it best for him to continue his evil courses, and thinketh Religion is good for other men, but 'tis not good for him; but God's Children are of another mind.

Thirdly, 'It is not a sleight and superficial esteem, but such as is deep and solid, Mat. 13. 20. He heareth the word, and anon with joy receiveth it. 'It is a blessed thing to hear of the pardon of sin, Heb. 6. 5. to taste of the good word of God, and of the powers of the world to come; as they that cheapen wines, taste, though they do not go through with the bargain. Some inclination of heart, half a mind to be thoroughly godly and religious, John 5. 35. They rejoiced in his light for a season. They were much taken with John for a while, and the novelty and excellency of his Doctrine. But when is this esteem deep and solid? It may be known,

• 1. By the root of it.
• 2. The ground and formal object of it.
• 3. The manner or way how we come by it.

1. The root of it. When the root of this esteem is a vital principle of Grace, Mat. 13. 21. He hath not root in himself. The Word is not engraffed, James 1. 21. The people had a good inclination, All that the Lord hath spoken, we will do. Deut. 5. 29. But Oh that there were such an heart in them, that they would fear me, and keep all my Commandments always, &c. They had a mind to do well, but where faith, fear and love are not planted, there may be some stirrings of Conscience, but not a full purpose of heart. There is the approbation of an awakened and enlightened Conscience, and the approbation of a renewed heart. A convinced man approveth, and a converted man approveth, but in a different manner. The one is but a flash like fire in Straw, the other hath a durable affection.

2. When the ground and formal object of it is not a temporal, natural or carnal motive, but the moral goodness of the Law; because 'tis the pure and holy word and will of God, who is the Lawgiver, whose authority is absolute. There may be carnal motives to incline us to esteem the Word, as the novelty of John 's Doctrine, John 5. 35. They rejoiced in his light for a season; delight to hear a plausible and rational discourse, as Ezekiel 's Hearers, Ezek. 33. 32. And lo thou art to them as a very lovely Song of one that hath a pleasant voice, that can play well upon an instrument; for they hear thy words, but do them not. Or carnal motives, as they Gen. 34. 22, 23. Herein will the men consent to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised. Shall not their Cattle and their substance be ours? Only let us consent unto them, &c. And so temporal interests. Religion hath a portion for which 'tis courted. The consent of many to the Law, is the same which Mohammedans have to the Quran. Education in it, Ancestors embracing of it, the countenance of the Law, the custom of the Country, &c.

3. The manner or way how we come by it, by much prayer and serious deliberation. Some by chance are surprised and affected with a good motion, suddenly good, but habitually bad; they will in all haste become religious, but alas this estimation or approbation of God's ways is entertained but for a time, but afterwards vanisheth and cometh to nothing. There must be a clear distinct knowledge of the excellency of God's ways: otherwise in a fit, or in a good mood, we choose that which is good; but the interest in evil, not being renounced in heart, it causeth an easy retreat into the former sinful course.

Fourthly, It must be such an esteem as hath a lively and effectual influence upon our hearts and ways. There is a liking that only produceth a velleity and wish, and doth not engage the soul to prosecute the things willed, or forsake the things nilled; but there is such an effectual liking and esteem, as will produce a constant, habitual willingness, that will have the authority of a principle, and hath a powerful command over the whole soul, to set it a working to do the will of God, and will admit of no contradiction by contrary desires, but maketh us act with life, power and earnestness. Cold and inconstant wishes produce no fruit in the heart; the general course of most men's lives is, as if they had no liking to the Law of God. It may be they may dislike and sacrifice some of their weaker lusts and smaller interests, which they can well spare, but corruption doth ordinarily bear sway in their hearts and lives. In the Text 'tis, I esteem all thy precepts, and hate every false way. 'It is true, a man that approveth the Law, is not wholly freed from sin. There are sins of ordinary infirmity, that cleave to us while we are in the world, yea taint our best actions, Isai. 64. 6. But we are all as an unclean thing, all our righteousnesses are as filthy rags. And sometimes, though there be a principle of Grace, a Child of God may be over-born by the violence of a temptation, carried into presumptuous sins, which may make strange havoc in the soul. David prayeth, Psal. 19. 14. that God would keep him from presumptuous sins, but for the most part the Children of God are influenced by their consent and esteem of the Law of God. And the renewed part for the generality hath the upper hand, and prevaileth, and the flesh is weakened; as the house of David grew stronger and stronger, 2 Sam. 3. 1. and the house of Saul waxed weaker and weaker.

Fifthly, It must be an universal, not partial esteem. I esteem all thy precepts concerning all things to be right. Psal. 119. 6. When I have respect to all thy Commandments. Luke 1. 6. Zacharias and Elizabeth walked in all the Commandments and Ordinances of God blameless. Acts 3. 22. Him shall you hear in all things, whatsoever he shall say unto you. And he shall fulfil all my will. 'It is not enough to be right in Commands in general, or the lump, but in this and that particular; not in some, but in all. We pretend to give up ourselves to the will of God in the general, but particulars we stick at. Men are convinced that holiness is necessary, that they must have some Religion; therefore when they take up Duty in the lump, and abstract notion or naked consent, it doth not exasperate opposite propensions, Ye cannot serve the Lord, &c. saith Joshua, Josh. 24. 18, 19. but when they come to particulars, and see what it is to wait upon a holy and jealous God, they tire and grow weary: so that there must be a consent and purpose to obey, not some, but all and everyone, without exception; not partial, like that of Herod to John, Mark 6. 20. He did many things. The worst man in the world loveth some good, and hateth some evil; but he doth not esteem all God's Commandments in every point. Nay, the great enemy of our salvation, Satan, can be content to let us yield to God in many things, if he would be contented with half our duty; one sin reserved, keepeth afoot his interest in our hearts, as a Bird tied by the Leg is fast enough. The Devil will suffer men to do many things; but if he hath them fast by one lust, be it an inclination to sensuality, or love to the world, he is contented. The World likes many things in Religion, they are good and profitable for men; but sticketh at others. To live godly in Christ Jesus, will draw on persecution, 2 Tim. 3. 12. The flesh will dispense with us to do many things, for the more cleanly conveyance of others, if it can but get us to spare the bosom lust which the soul delighteth in. Every man, as he is enslaved by his own customs, opposeth, one this Law, another that; the proud man doth not approve of that Law that doth forbid his pride, nor the sensual man that which toucheth his intemperance, and unbridled Appetite, nor the worldly man his covetousness, cannot endure that part of the Law that would abridge him of his gain. Nothing more common than to cast off what liketh us not in the Law of God, and to wish there were no precept given in that kind; but our consent must be to all in general, and to this and that in particular. Many could be content with God's Law, so far as it doth not cross their carnal interest, or hinder their corrupt desires; but we must esteem all the Laws of God; they are all holy, just and good, not one excepted, all conduce to perfect our Nature, and make us happy Creatures; they all conduce to the benefit of human Nature, they are all enjoined by the authority of the same God, God spake all these words. They are linked as Rings in a Chain, one preserveth another, they are all necessary for our eternal happiness, not one given in vain. So much thou continuest thine own misery, and art defective in the way that leadeth to true happiness, as thou art willing to indulge to any one sin. They are all written in the hearts of God's Children, Heb. 8. 10. all suited to the new Nature, and he hath given Grace to keep all, 1 Pet. 1. 15. perfection of parts, not of degrees. The new Creature is not maimed in the birth. A Child hath not the bulk and strength of a man. Want of perfection of parts, cannot be supplied by any after-growth. Nay, all are necessary to our Communion with God, Psal. 66. 18. If I regard iniquity in my heart, the Lord will not hear me. Matth. 5. 19. Whosoever shall break one of these least Commandments, &c. If we dispense with ourselves in the least things, we are not fit for Communion with God. 2 Cor. 7. 1. Having such promises of God's being in us, and dwelling in us, and maintaining Communion with us, then let us cleanse ourselves from all filthiness both of flesh and spirit, Col. 1. 10. that ye might walk worthy of the Lord to all pleasing, 〈 in non-Latin alphabet 〉 . If you do not consent to keep all, you can keep none; for the same reasons that move us to break one, will move us to break all. Herod, that heard John gladly, when his lust moved him to it, put him to death. To be sure it must be total

Reasons of this esteem.

1. From the excellency of God's Law. The Law of God deserves it, Deut. 4. 6. Keep therefore, and do them; for this is your wisdom, and your understanding in the sight of the Nations, which shall hear all these Statutes, and say, Surely this great Nation is a wise and understanding people. We should esteem the Law, because it doth not infringe our Natures, but makes them perfect, puts an excellency upon us. But of this in other Verses.

2. This esteem and approbation is the ground of practice. When we are convinced of the ways of God, and the excellency that is in them, the heart consenteth, and embraceth them, and then followeth a ready practice; we will observe what we do approve. Whereas on the contrary, if we have no esteem for the ways of God, we shall take no care to walk in them, but could wish such Laws expunged; for still these two go together, hearty embracing, and diligent practice. The will is the great master wheel. Now esteem implieth the bent of the will or heart, it implieth consent and election; 'tis the act of the will is the act of the man, Prov. 23. 26. My Son give me thy heart. The man is never overcome till then. You may kill him, but you cannot conquer him till he give his consent. There may be a kind of force and violence offered to the other faculties, the understanding may be overcome with light, which though it would, it cannot keep out. The Conscience may be awakened, though men endeavor to lull it asleep; but the will is free, and is not conquered, but by his own consent and choice. The Lord will not force himself upon any, he dealeth with the reasonable Creatures in a Covenantway, to which our consent is required. It only bindeth as a Law, till we consent to yield to it as a Covenant, 2 Chron. 30. 8. Yield yourselves to the Lord. Now bring your hearts once to consent, and heartily approve of the ways of God, and the rest will succeed without difficulty. 'Twill not be hard to give a Law to the tongue, to restrain the hand, govern the body, our affections will more easily come to hand, if we have a will to the things of God. The smallest matters against our wills are grievous to us. 'Twas no great matter for Haman to lead Mordecai 's Horse, but 'twas an unwelcome and unpleasant service, he had no mind to it. 'It is no great matter for men to do the things that God requireth, but they have no mind to it, and therefore are off and on, James 1. 8. The doubleminded man is unstable in all his ways.

3. This is some comfort to a Child of God, that though he faileth in some part of his Duty, yet he esteemeth all; for where this approbation is, you may use the Apostles Plea, Not I, but sin that dwelleth in me; Rom. 7. 15. For that which I do, I allow not; for what I would, that do I not; but what I hate, that do I. The allowance or approbation of the will is there spoken of, he speaketh of willing and nilling, loving, delighting, and hating. Though you cannot do that good you would, in that purity and perfection which love requireth, and the renewed heart intendeth; yet your hearts are upon your work, The evil which I hate, I do. The new Nature hates and dislikes what the carnal part prompts to.

Use. Learn to approve the Law of God in all things, as right and good for you.

1. Do not dispense with yourselves in anything. In two Cases we are apt to do so. First, In small things, it is nothing we think, 'tis but a little one. Nothing that cometh from God should be light and contemptible; though the matter be never so small, if God hath interposed, it should be regarded by us. There may be great obstinacy in small sins, as a slender Line may be very crooked; or as in some Cases the Die is more than the Cloath. Will you break with God in a small matter? If some great matter were required, would you not have done it? as 2 Kings 5. 13. Dare you offend this holy God for trifles? Again, Do not dispense with yourselves, though never so contrary to your humor and interest. This is to set up a toleration in your own hearts, or a Court of Faculties without God's leave. God be merciful to me, if I bow in the house of Rimmon.

2. Do not so much as wish there were no such Law. 'It is a contradiction of the Law, when you could wish there were no Law to put a restraint upon your beloved lusts and darling corruptions. Carnal men wish there were no God, not as a Creator and Preserver, but as a Lawgiver. There may be much enmity in such a thought; every thought must be brought into subjection to Jesus Christ, 2 Cor. 10. 5. Not a disallowing thought of God's Government, but doth much prejudice your hearts. God hath given such Laws, that if all things were left to our own option and choice, nothing better could be devised to preserve the liberty and perfection of the human Nature. 'It is an ill note to count the Command grievous: Holiness is so amiable in itself, that men are not frightened unto God's Laws, but choose them.

3. Bring thy heart to approve the Law by mortifying that distemper that ariseth against it. Be it pride and self-conceit, sensuality, covetousness; appetite, that is, lost to wholesome food, is restored by purging the stomach, there is a preparation of mind required to receiving of moral things. So in Divine things, 1 Cor. 2. 14. But the natural man rec •… veth not the things of the Spirit. We are prepossessed, Intus existens prohibit extium. Therefore bring your heart to approve God's removendo prohibens, by mortifying those corruptions that rise against it.

4. When you see no other reason to yield to God's Law, let his will and Sovereign Authority be reason enough to you. This is reason enough for God to use to his Creatures, I am the Lord, Levite. 18. 4, 5. Ye shall do my Iudgments, and keep mine Ordinances, to walk therein: I am the Lord your God. Ye shall therefore keep my Statutes and my Iudgments; which if a man do, he shall live in them: I am the Lord. This is the will of God. We owe God blind obedience. This should silence all perverse reasonings against God, both as to his Laws and Providence: His Will is supreme, and our will must be yielded up to his.

II. We come to the other Branch, And I hate every false way. Where we have, The Act, Hate; the Object, False way; the Extent, Every. Whatsoever is contrary to the purity of God's Word.

Doctr. That 'tis a good note of a renewed and obedient heart, to hate every false way.

This will appear from,

• 1. The sorts and kinds of hatred.
• 2. The causes.
• 3. The effects, or the comparison of hatred with anger.

1. From the sorts and kinds of hatred; which are reckoned up to be two, First, Odium abominations; Secondly, Odium inimicitiae.

First, Odium abominations, an hatred of flight and aversation, called by some, Odiuni offensionis, the hatred of offense. 'It is defined by Aquinas to be, Dissonantia quaedam appetitûs, ad id quod apprehenditur ut repugnans, &c. 'It is a repugnancy of the appetite to what is apprehended, as contrary and prejudicial to it. Such there is in the will of the regenerate; for they apprehend sin as repugnant and contrary to their renewed will; to the unregenerate 'tis agreeable and suitable as Draff to the appetite of a Swine, or Grass and Hay to a Bullock or Horse. Now this hatred is a good sign, that cannot be found in another that is not born of God. The mortification of sin standeth principally in the hatred of it. Sin dieth when it dieth in the affections. When we look upon it as an offense to us, destructive to our happiness, and as it is truly grieved for and hated by us. The unregenerate may hate sin, materially considered; that is, the thing which is a sin, but they cannot hate it formally considered, as sin under the notion of a sin; for then they would hate all sin, à quatenus ad omne valet consequentia. As for instance, thus, A covetous man hateth prodigal and riotous Courses, not as they are sinful and contrary to God's Law, but as contrary to his humor and covetous will.

Secondly, Odium inimicitiae, or the hatred of enmity. This enmity is nothing else but a willing of evil or mischief to the thing or person hated, and that out of mere displicency, dislike or distaste of the person hated. This is a sure note, the regenerate hate their sins, in that they would have them arraigned, crucified, mortified, they would fain see the heart-blood of sin let out, therefore they oppose, watch against and resist it as their mortal, deadly enemy. When a man pursues sin, would have the life of it, this enmity cannot be quiet, 'tis an active enmity, diligent in praying, mourning, watching, striving, using all holy means to get it out of our hearts, wishing, groaning, waiting, complaining, that we may get rid of it, Rom. 7. 24. O wretched man that I am, who shall deliver me from the body of this death? They follow their work hard.

2. The Causes of this hatred. There are three causes of it.

First, Spiritual knowledge and illumination, that is one cause of hatred, Psal. 119. 104. Through thy precepts I get understanding; therefore I hate every false way. When the heart is thick set, and well fraughted with Divine knowledge, a man cannot sin freely. Those that are exercised in the word of God, find some consideration or other to quicken to the hatred of sin. The Word is a proper instrument to destroy sin, Psal. 119. 11. Thy word have I hid in my heart, that I might not sin against thee. Ephes. 6. 13. Our affections follow our apprehensions. We come to the heart by the mind, Ier. 31. 19. After I was instructed, I smote upon my thigh. In the word of God are the most proper Reasons and Arguments to kill sin.

Secondly, The love of God, Psas. 97. 10. Ye that love the Lord, hate evil. He doth not say forbear it, but hate it. The cause of hatred, is the love of that good, unto which the thing or person hated is contrary and repugnant. Love to the chiefest good is accompanied with hatred of sin, which is the chiefest evil. The one is as natural to Grace, as the other. The new Nature hath its flight and aversation, as well as its choice and prosecution, to things that are hurtful to it, as well as good and profitable..

Thirnly, A filial fear of God, Prov. 8. 13. The fear of the Lord is to hate evil: pride and arrogancy, and the evil way, and the froward mouth, do I hate. Certainly, this is to fear God, to hate what God hateth, and as God hateth, and because God hateth. Now God hateth all sin, pride and arrogancy; that is, sins of thought, which put us upon vain and foolish musings. And then the sins of the tongue are expressed, by froward mouth: Nothing so natural to us as filthy and evil speaking. And then the sins of practice, the evil way: They that fear God will hate all these sins. These Graces are Strangers to unrenewed hearts. It argueth a Divine Nature, when we hate when, what, and as, and because God hates it. Eadem velle & nolle est summa amicitia.

3. A third Argument is from the comparison of hatred with anger. Unregenerate men may be angry with sin, because anger is consistent with love. One may be angry with his Wife, Children, Friends, where yet he tenderly affects. First, Anger is a sudden and short, hatred a lasting and durable passion. Anger is furor brevis, curable by time; hatred incurable by the greatest tract of time. The Unregenerate are displeased with their sins for a spurt, but the regenerate constantly disaffected towards them. There is 1 John 3. 9. 〈 in non-Latin alphabet 〉 , there is a constant principle of resistance in the renewed heart; passion is a casual dislike, but the new Nature a rooted enmity, an habitual aversation to what is evil. Secondly, Anger is only against singulars, but hatred is 〈 in non-Latin alphabet 〉 , to the whole kind. Thus we hate every Wolf and every Serpent, every Thief and every Calumniator. So is this universal, it respects sin as sin, and hateth all sin, though never so profitable and pleasant. Not upon foreign and accidental reasons, as Esther 3. 16. Haman thought scorn to lay hands upon Mordecai alone, but sought the destruction of all the Jews. The same reasons that incline us to hate one sin, incline us to hate all sin. The violation of God's Law is a contempt of God's Authority, a breach of spiritual friendship; one grieveth the spirit of God as well as the other. Every sin is hateful to God, so 'tis to those that are made partakers of the Divine Nature. Thirdly, Anger may be pacified or appeased with the sufferings of the thing or person with which we are angry, but hatred is implacable; nothing can content and satisfy it, but the ruin or not being of the thing and party hated. David was angry with Absalom, but loath to have him destroyed, only corrected and reduced: when he sent out Forces against him, Deal gently with the young man. So many deal with their sins, we reason, pray, strive, complain; but 'tis but an angry fit, we are displeased with them at present, but could easily be reconciled. They seek not after the death, but the restraint and imprisonment of their corruptions and lusts, that they may not disgrace or otherwise prejudice them. Nothing contents the regenerate, but the killing and mortification of them; they would have them dealt with as Samuel by Agag, hewn in pieces; therefore they study revenge upon their sins, Gal. 5. 24. Crucifying the flesh with the affections and lusts.

Fourthly, From the state of the regenerate. They have sin in them, but yet they hate it. Their will and consent to sin is always abated, and made remiss by a contrary principle, the Grace that is in their wills, Gal. 5. 17. The spirit lusteth against the flesh. Sin cannot reign in them with a full and uncontrolled dominion, Rom. 6. 14. Sin shall not have dominion over you.

Use 1. How few are there that are God's Children, for how few are there that hate sin! Some love it, Job 20. 12, 13. and the love of sin is the life of it; and what is it they hate? They hate the Word that discovers sin, John 3. 20. they hate God's Messengers that do cry aloud against sin, and do rub their sores, as Ahab said of Micaiah, He doth never prophesy good of me; they hate the Magistrate that would reform them, they hate God's image in his Saints, they cannot endure the luster of holiness that shineth forth in them.

Use 2. Do we indeed hate sin? We had need look after this,

1. Because this is the true principle of resistance against sin: Till a man hateth it, the soul is not thoroughly resolved against it; as a man is never thoroughly gained to God, till he love holiness for holiness sake: his affections may be bribed with other considerations, but then he is rooted in godliness. So a man is not resolved against sin, till he hate it for its own sake: He may be frighted out of sin for a Fit, put out of humor with it, but his heart is in again with his old lusts, till there be a detestation of sin. But when once he cometh to hate it, persuasions cannot easily move him, nor example draw him, nor difficulties compel him, to that which is evil; nor allurements, that have a great force upon us, Straightway he followed her. But they cast away sin with indignation, Hos. 14. 8. What have I anymore to do with Idols?

2. This is a true distinctive Note between good and bad. Men may forbear sin that do not hate it: they forbear it by constraint, for fear of punishment, shame, worldly ends; but regard it in their hearts, Psal. 66. 18. The Dog hath a mind to the Pail, but feareth the Cudgel. But God judgeth not as man judgeth.

Doctr. 1. The Testimonies of God are wonderful.

First, the word in itself is wonderful, as containing Truths of a sublime nature.

Secondly, It is wonderful in its effects, as it produceth effects rare and strange.

First, In itself considered, it is sometimes called the mystery of Faith, as it containeth Principles of Faith: and sometimes a mystery of Godliness, as it containeth rules of practice. As it is a mystery of Faith there are many strange Doctrines in it, above the reach of man's capacity, which we could neither invent, nor understand, unless we be enlightened by the spirit of God; as that three to be one, and one to be three: God to be made man, &c. these are riddles to a carnal mind: and as it is a Rule of Faith, still it offereth matter of wonder, the duty of man being represented with such exactness, and comprehensiveness: Psalm 119. 96. I have seen an end of all perfection: but thy commandment is exceeding broad.

Secondly, What rare effects it produceth: where it is entertained it maketh a Christian become a wonder to himself and others.

1. A wonder to himself, 1 Pet. 2. 9. He hath called us out of darkness into his marvelous light. There is no man converted by the word of God, but hath cause to wonder at his own estate, at the condescension of God in plucking him as a brand out of the burning, or that woeful condition wherein he was before, when others are left to perish, John. 14. 22. Lord how is it, that thou wilt manifest thyself to us, and not unto the world? and then that we are brought into the possession of such excellent privileges, as we enjoy in our new estate, peace that passeth all understanding, Phil. 4. 7. joy unspeakable, and full of glory, 1 Pet. 1. 8. Privileges greater than can be imagined, or expressed: So are their hearts ravished in the sense of their Reconciliation with God, and Communion with him. So also in giving them such an undoubted right to an everlasting blessed Estate in the Heavens, 1 Cor. 2. 9. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. He hath promised them an happiness which they can never think of, but every day they must fall a wondering anew; and all this wrought by an exceeding great power working together with the word, Eph. 1. 19. As Peter wondered at his own deliverance when chains and gates and bars did all give way to the power of the Angel that brought him forth, Acts 12. 9, 10, 11. And he went out, and followed him, and wist not that it was true that was done by the Angel: but thought he saw a vision. When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city, which opened to them of its own accord, and they went out and passed on through one street, and forthwith the Angel departed from him. And when Peter was come to himself, he said, Now I know of a surety that the Lord hath sent his Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. So may everyone that is converted to God, stand wondering, when he considereth how, from whence, and to what he is called by God, all this is wonderful indeed. There is more of God seen in inward Experiences, than in outward: in converting, comforting, quickening, and carrying on the work of grace in our own hearts, than in governing the courses of nature; therefore the Apostle appealeth to this internal Power, Eph. 3. 20. Unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us. He instanceth in that which God hath done for us in Christ, which is beyond our Prayer, Conceptions, and Hopes: transcending the hopes and apprehensions of the most enlarged hearts. Thus is a Christian a wonder to himself.

2. He is a wonder to the world, if he keep up the Majesty and vigor of Religion, 1 Pet. 4. 4. Wherein they think it strange, that you run not with them to the same excess of riot, speaking evil of you. It was strange to them that they should be altered so of a sudden, that of filthy puddles they should become clear as Crystal Waters: a Sink turned into a pure Fountain; that men should live above Interests of Nature, row against the stream of Flesh and blood, this is all strange to the world; and this is the fruits of the word: for the word of God is perfect, converting the soul, Psal. 19. 8. Every grace is a Mystery, and Wonder: especially Faith, for a man to believe that which he understandeth not; to hope for that he seeth not; to have that which he wants; to be tossed with Tempests, and yet to enjoy a sweet calm in our own hearts; to be destitute of all things, and yet be as little anxious as if we indeed had all things: as poor, yet making many rich: as having nothing, yet possessing all things: to be a Rock in the midst of a storm, as dying, and yet we live, 2 Cor. 4. 8, 9. We are troubled on every side, yet not distressed: We are perplexed, but not in despair: persecuted, but not forsaken: cast down, but not destroyed. 2 Cor. 6. 10. As sorrowful, yet always rejoicing: as poor, yet making many rich: as having nothing, and yet possessing all things. Thus is a Believer the worlds wonder, a very Riddle to carnal sense. So in other graces, he can hate Father and Mother for Christ's sake, can also love enemies at Christ's command: he that doth even break his heart for the least sin, can bear up against the greatest Trouble.

Thus I might exemplify the Point, but I must go a little largely to work.

First, God's Testimonies are wonderful in their Majesty and composure, which striketh Reverence into the hearts of those that consider, it speaketh to us at a God-like rate: Jesus Christ leaves a Character of his divine spirit upon his words, Mar. 7. 28, 29. And it came to pass when Jesus had ended these sayings, the people were astonished at his Doctrine: for he taught them as one having authority, and not as the Scribes. There was an impression of his Authority upon his word, his hearers were convinced of a Sovereign Majesty proper to the Dignity of his Person. Those that went to take him, returned this account, John. 7. 46. Never man spake like this Man: for Authority, power, and Evidence. Now the Scriptures being Christ's Doctrine, why should they not have the same Power, Authority, and divine Character in them? It is the same Doctrine; the voice could add nothing to it, and the writing take nothing from it: Could not God discover his Sovereign Majesty in Writing, as well as Speaking? Look into the Scriptures, are you not even compelled to say, this can be no other but the word of God? they speak not as conscious of any weakness, or as begging Assent, but as commanding it: Thus saith the Lord, hear it or ye are undone forever. The wisdom, Majesty, Authority of the Author, showeth itself in every line almost of Scripture. Longinus (an Heathen) admired the Majesty of that passage 〈 in non-Latin alphabet 〉 . Indeed everywhere there is great Authority mixed with simplicity and plainness of speech: Such as moveth Reverence and awe in the consciences of men. It may be it is not seen in every phrase and clause of a sentence, but it is clearly discovered in the whole frame: as the Majesty of a man's countenance is not so fully discovered in any one part of the face, as in the whole visage taken jointly together: Scriptura sic loquitur (saith Austin) ut alitudine superbos irrideat, profunditate attentos terreat, veritate magnos pascat, affabilitate parvos nutriat. Scripture so speaketh that it laughs proud and lofty men to scorn, with the height of it: with the depths of it, it terrifieth those who with attention look into it: with Truth, it seedeth men of greatest knowledge, and understanding: with affability and sweetness, it nourisheth babes and sucklings. Let a man have but anything of a prepared mind, and he cannot contain his wonder and Reverence, but will tremble at the word of God, Isa. 66. 2. To this man will I look, even to him that is poor, and of a contrite Spirit, and trembleth at my word.

Secondly, It is wonderful for the Matter and depth of Mystery, which cannot be found elsewhere, concerning God, and Christ, the Creation of the World, the Souls of men, and their immortal and everlasting condition, the Fall of man, &c. Here God is set forth to us in the clearest representation that we are capable of in this mortal state. God is in part seen in the Creatures, Rom. 1. 20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal Power and Godhead. Every thing that hath passed his hand, discovereth somewhat of the Author and maker of it: but as imperfectly as God is discovered there, we cannot behold him without wonder and Reverence: If we use never so little of an attentive mind, those Strictures of God that are seen in man's Body. Galen wondered when he saw a man's hand, the Sun, Moon and Stars; yea a gnat, yea a pile of grass: but these discoveries are not to be compared with the Scriptures, revealing the glory of God in the face of Christ, 2 Cor. 4. 6. For God who commanded the light to shine out of darkness, hath shined in our hearts, to give us the light of the knowledge of the glory of God, in the face of Jesus Christ. If we wonder at so much of God as we find in a Gnat, shall not we wonder much more at so much of God as we find in his Law, in his Gospel, in the whole Economy and frame of his gracious dispensations? Besides that, the Scriptures help us to interpret the Book of the Creatures: they show forth more of God, than all the Creatures can do: the Book of Nature is an imperfect piece in regard of the Book of Scripture. You cannot look upon the Book of the Creatures, but in every page and line of it you will find this Truth presented to your eyes, that there is an infinite, eternal power that made all things: this is enough to leave the world without excuse: But in the Book of the word, you may see more of God, and the way how to enjoy him. In the 19. Psalm David doth first admire the glory of God by the beauty of the Heavens, then by the light of the word. By reason the Heathens found out, 〈 in non-Latin alphabet 〉 , a first mover and a first cause; but when and how the world was made, they were left in uncertainties, which was first, the Egg or the Hen, the Oak or the Acorn, Heb. 11. 3. Through faith we understand that the worlds were framed by the word of God; so that things which are seen, were not made of things that do appear. A child is taught more than they could find out by their profound researches. So concerning the Fall of Man, Conscience will inform us of a distinction between good and evil; and Heathens, by the light of Nature, could speak of Virtue and Vice, as moral perfection and a deordination; but nothing of sin and righteousness, relating to a Covenant: and whence this mischief began, they knew not. They complained of Nature as of a Step-mother, observed an inclination to evil more than to good, that vices are learned without a Teacher, that man is born into the world crying, beginneth his life with a punishment: but the first spring and rise of evil, was a secret to them, but clearly discovered to us, Rom. 5. 12. Wherefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. Mans restitution and redemption by Christ, is wonderful indeed, 1 Tim. 3. 16. And without controversy great is the mystery of godliness, God was manifest in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory. This could not be found by man; how could they know the free purposes of God's Grace, unless God revealed them? This is the Mystery of Mysteries, which Angels desire to pry into, 1 Pet. 1. 12. So excellent and ravishing a Mystery is this plot of salvation of lost sinners by Christ incarnate, that the very Angels cannot enough exercise themselves in the contemplation of it. So union with Christ, and communion with him, a Mystery that Nature could never have thought of! God's keeping a familiar correspondence with his Creatures, God's dwelling in us, our dwelling in God, 1 John 4. 13. Hereby we know that we dwell in him, and he in us, because he hath given us of his spirit. Words we should not dare to have used, if God had not used them before us; it would have lookd like blasphemy to speak so, if we had not the warrant of Scripture. So the resurrection of the body, and life eternal, they are all wonders, 2 Tim. 1. 10. But is now made manifest by the appearance of our Savior Jesus Christ, who hath abolished death, and brought life and immortality to light, through the Gospel. Heathens might dream of a life after death; but could never understand it distinctly. It is brought to light. Their wise men saw it, like the blind man, who saw Men walking like Trees; or a Spire at a distance, no clearness, no certainty, Lord, thy testimonies are wonderful.

Thirdly, It is wonderful for purity and perfection. The Decalogue in ten words compriseth the whole Duty of man, and reacheth to the very soul, and all the motions of the heart. All the precepts of morality are advanced to the highest perfection. Those fragments and sorry remainders of the light of Nature, that have escaped out of the ruins of the Fall, will show us the necessity of a good life. But the word of God calleth for a good heart, a regeneration as well as a reformation, not only abstaining from acts of sin, but lusts, 1 Pet. 2. 11. Dearly beloved, I beseech you as Strangers and Pilgrims, that ye abstain from fleshly lusts, which war against the soul. Not only the outward work, but the spirit, that is weighed in the balance of the Sanctuary, Prov. 16. 2. All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits. It mightily establisheth faith, fear and love to God as the essential Graces. When we consider Duty in the lump, we have no admiting thoughts; but when we look abroad into all the parts and branches of obedience, whereunto the Law diffuseth itself, then the holiliness which the Law requireth is admirable, then we see it no easy matter to serve this holy and jealous God, it is no easy matter to go to the bottom of this perfection.

Fourthly, It is wonderful for the harmony and consent of all the parts. All Religion is of a piece, and one part doth not interfere with another, but conspireth to promote the great end, of subjection of the Creature to God. The Law hath a mighty subserviency to the Gospel, and the first Covenant shutteth up the sinner immediately under the curse, that mercy may open the door to him. The Gospel is first darkly revealed, and still it groweth as the light doth, till noon-day: At first an obscure intimation, The seed of the woman; to Abraham, In thy seed, which after was repeated to Isaac to cut off Ishmael; then to Jacob, to cut off Esau: yet not what Tribe, Gen. 49. 10. The Scepter shall not depart from Judah, nor the Lawgiver from between his feet, till Shilo come; yet not what Family of Judah, to David, 2 Sam. 7. 13. I will establish the Throne of his Kingdom forever: then Isai. 7. 14. Behold, a Virgin shall conceive and bear a Son, and call his name Immanuel: then John the Baptist, John 1. 29. Behold the Lamb of God which taketh away the sin of the world, points with a finger to Christ. This while in short the Scriptures do so set forth the mercy of God, as that the duty of the Creature is not abolished; so offers Grace, as not to exclude our care and use of means; Justification and Sanctification promote one another, all is ordered with good advice, 2 Sam. 23. 5. Although my house be not so with God, he hath made with me an everlasting Covenant, ordered in all things, and sure. Thus the wonderful harmony, order and consent of all the parts with respect to the great end, which was the glorifying of God, and the subjection of the Creature, demonstrate the wonderfulness of God's testimonies. The glorifying of God's Grace and Mercy in those that are saved, and his Justice in those that are damned: With respect to this, God made man upright, furnished with abilities to do his will; but mutable, and in case of a Fall, to begin with a new Covenant. He will have his mercy honored without prejudice to his justice; the comfort of the Creature established, so as Duty not abolished; not all of commands, nor all of promises, but these interwoven, that they may serve one another. A Promise at the back of a Command, to make it effectual; Command besides a Promise, to cause humbling; neither looseness, nor rigor. If the Covenant had been left to our ordering, it had been a confused business. Now it is wonderfully suited, God keepeth up his Dominion and Sovereignty, notwithstanding his Grace and condescension; Justice hath full satisfaction, yet Grace glorified.

Fifthly, Wonderful for the power of it. There is a mighty power that goeth along with the Word of God, and astonisheth the hearts of those that consider it and feel it, 1 Thess. 1. 1. 5. Our Gospel came to you not in word only, but in power, and in the Holy Ghost. By this power it doth not only fill the head with Notions, but pierceth the heart, alarms the Conscience, awakens the Affections, Heb. 4. 12. The word of God is quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and joints and marrow, and is a discerner of the thoughts and intents of the heart. This power was seen in the wonderful success of that Doctrine and Religion which the Scriptures do establish. It hath diffused and spread itself like Leven in the Mass and Lump, throughout all parts of the known world, within the space of thirty or forty years, or thereabouts, Hesterni sumus (saith Tertullian) & tamen omnia vestra implevimus, Urbes, Insulas, Castella, Municipia, Conciliabula, Castra, Tribus, Decurias, Palatium, Senatum, Forum, sola vobis relinquimus Templa. We are but of yesterday, and yet how are we increased! Christians are found in all places, Cities, Villages, Isles, Castles, free Towns, Councils, Armies, Senate, Markets, everywhere but in the Idol-Temples. Such a wonderful increase and success was there in a short time! The Apostle, Col. 1. 6. The word of the truth of the Gospel is come unto you, as it doth to all the world, and bringeth forth fruit, as it doth also in you. The Doctrine itself is contrary to Nature, it doth not court the senses, nor woo the flesh, it offereth no splendor of life, nor pleasures, nor profits; but biddeth deny all these things, and expect persecution, Mark 16. 24. If any man will come after me, let him deny himself, and take up his Cross and follow me. It only telleth us of spiritual comforts, and the recompenses of another world. Mahomet allured his Followers with fair promises of security and carnal pleasure, their wind and tide went one way. Man is credulous of what he desireth; but Christ telleth us of denying ourselves, taking up the Cross, cutting off right hand, and plucking out right eye, rowing against the stream of flesh and blood, bearing out Sail against all the Blasts and furious Winds without: here is nothing lovely to a carnal eye. This was the Doctrine: It taught the proud world, humility; the uncharitable world, love of their enemies; the unchaste world, that a glance is Adultery, Matth. 5. 25. Whosoever looketh on a woman to lust after her, hath committed Adultery with her already in his heart; the revengeful world, to turn the other cheek to the Smiter; the covetous man, to be liberal, not to cark and take thought for worldly things, but to lay up treasures in Heaven; the dissolute world, to walk circumspectly in all godliness and honesty. The persons and instruments that were to manage the Doctrine, were in the worlds eye contemptible, a few Fishermen, destitute of all worldly props and aids, of no power, wealth, secular wisdom, authority, and other such advantages, as are apt to beget a repute in the world; yet they preached, and converted many Nations, though they had no public interest, were not backed with the power of Princes, as Superstitions are wont to prevail by their countenance and example, Everyone seeketh the Rulers face: but the Gospel had gotten firm footing in the world long ere there was a Prince to countenance it; there were many to persecute it, none to profess it. As the instruments were poor, so the persons that received their message, James 2. 5. Hearken, my beloved brethren, hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom, which he hath promised to them that love him? 1 Cor. 1. 26. Ye see your Calling, Brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called. When destitute of worldly succors and supports it held up head, Ne videretur authoritate traxisse aliquos, & veritatis ration, non pompae gratia praevaleret, saith Ambrose. It was much it should hold up head, yea the powers of the world against it, bonds and sufferings and deaths did abide for them everywhere, that professed this way. Horrible tortures: Never did War, Pestilence, and Famine, sweep away so many, as the first persecutions: poor Christians were murdered and butchered everywhere, yet still they multiplied, as the Israelites did in Egypt, under oppression; or as a Tree lopped sends forth more sprouts. As without worldly interests, they had not such gifts of Art, Eloquence and Policy, as the world with whom they had to deal: all was carried on in a plain way, without pomp of words; Paul was learned, but he laid aside his ornaments, lest the Cross of Christ should be of none effect, 1 Cor. 2. 4, 5. And my speech, and my preaching, was not with enticing words of man's wisdom; but in demonstration of the spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God. They were to deal with men of excellent parts and learning, some of which received the Gospel. This plain Doctrine was set afoot in that part of the world where Arts and civil Discipline most flourished at that time, and were in their 〈 in non-Latin alphabet 〉 . Thus as Aaron 's Rod devoured the Magicians Serpents, so was the Gospel too hard for the wisdom of the world: it prevailed not by force of Arms, and the power of the long Sword, as all Dotages do, and Superstitions are planted; but overcame by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death, Rev. 12. 11. Christ's Sword is in his mouth, Psal. 8. 2. Out of the mouths of Babes and Sucklings hast thou ordained strength, because of thine enemies, that thou mightest still the enemy and the avenger. This way seemed to the world a novel way, they were leavened with prejudices, and bred up by long custom, which is a second Nature, in the worship of Idols, 1 Pet. 1. 18. For as much as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by tradition from your fathers. Men keep to the Religion of their Ancestors with much reverence. Christ did not seize upon the world as a Wast is seized upon for the next Owner. The Ark was to be set up in the Temple, that was already occupied and possessed by Dagon. Before Christ could be seated in the Government of the Nations, first Satan was to be dispossessed, and Superstitions, received by a long tradition and prescription of time, were to be removed, the Wolf hunted out. Thus the power great.

But this is past and gone. There is a wonderful power that goes along with the Word.

First, A power to humble and terrify those that scoffed at the Miracles, Acts 2. 37 When they heard this they were pricked in their hearts, and said unto Peter, and to the rest of the Apostles, Men and brethren, what shall we do? The Word can do that which a miracle cannot, make the stoutest hearts relent and yield. One instance more, Acts 24. 25. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled. Mark the disadvantage, the Prisoner maketh the Judge tremble, the man none of the tenderest, a Pagan, and to boot an obdurate Sinner; but Paul by his power caused these. Terrors of Conscience, which are raised by the Word, all wicked men feel not, but soon may; they fear them that feel them not, John 3. 20. For everyone that doth evil hateth the light, neither cometh to the light; lest his deeds should be reproved. Conviction in one of these spiritual agonies exceeds all natural passions; fears of the wrath of God scorch more, and breed more restlessness and disquietness to the soul, their thoughts become a burden to them, He is convinced of all, and judged of all; and thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth, 1 Cor. 14. 24, 25. His sins revived, the poor Creature lieth groveling.

Secondly, There is a converting and transforming power in the word of God, Rom. 1. 16. For I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to everyone that believeth. 1 Thess. 1. 9. For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from Idols, to serve the living and true God; from a false to a true, a bad to a better. Men brought up in a false Religion, there is much ado to take them off, Have any Nations changed their gods? Though their worship be never so vain and foolish, yet this power the Word hath, even over those that have been rooted and habituated in superstitious customs. The gods they had prayed to in their adversities, praised in their prosperity, deprecated their anger, when any Judgment upon them, magnified their goodness; when any good received, built them Temples, offered them Gifts: Must they break those Images, destroy those Temples, deny those God's? How dear Idols are, Rachel's stealing away her Fathers Images clearly showeth, Gen. 31. 34. She was one of them that built God's Israel, yet she hath an hankering after her Fathers Idols. No humors so obstinate and stiff as those that are found in religious Customs: They accused Stephen for changing the Customs Moses delivered, Acts 6. 14. and Paul, that he taught Customs which were not lawful for Romans to observe, Acts 16. 21. Certainly it is a very hard thing to bring men out of an old Religion, into a new one. (2.) The converting of man from a state of nature to a state of Grace: So that they are as it were born again, James 1. 18. Of his own will begat he us, with the word of truth: that we should be a kind of first-fruits of his Creation. It is a hard matter to change natures, to turn a Lyon into a Lamb, Isa. 11. 6. The wolf also shall dwell with the Lamb: and the Leopard shall lie down with the kid: and the calf and the young Lyon and the fatling together, and a little child shall lead them. Yet this will the Gospel do, make him that resembleth the Devil in his contempt of God, Envy, Revenge, to be like Christ, I say the Gospel doth it, 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory even as by the spirit of the Lord. To bring us to love what we naturally hate, and to hate what we naturally love: That the heart should be turned from all Creatures, himself and all to God. That they should be induced to turn from the Creature to God, to seek out happiness in him; from self to Christ; from Sin to Holiness; that God's desires should be our desires; his will, our will; his delights, our delights: The natural heart is averse from this, Rom. 8. 7. The carnal mind is enmity against God, for it is not subjest to the Law of God: neither indeed can be. That the hearts, spirits, dispositions of men should be turned upside down, 1 Cor. 6. 9, 10, 11. Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the Kingdom of God. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of our Lord Jesus, and by the Spirit of our God. Isa. 55. 13. Instead of the thorns shall come up the Fig-tree: and instead of the bryer shall come up the Myrtle-tree. A mighty change wrought, to be changed not only in their lives, but natures.

Thirdly, In comforting poor distressed Souls: their sore runneth upon them, and their soul refuseth comfort, when they have all things in the world; but yet as there are no sorrows like wounds of Conscience for degree, so no comforts. Groans unutterable, so joys unutterable: nothing left that will comfort, it is as the whole of their joy: the reviving of poor wounded Spirits is one of the greatest wonders in the world: Creatures can do nothing, Reason and human discourse can do nothing, it proceedeth from the apprehension of God's wrath provoked by sin, Job 33. 23, 24, 25. If there be an Interpreter one among a thousand, to show unto man his uprightness, then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom: his flesh shall be fresher than a child's, he shall return to the days of his youth. Nothing but the Covenant of his peace will still such a Soul, a Scripture wound will only be cured by Scripture plasters. He that puts the soul on the racks of conscience, can only release us. I create the fruits of the lips to be peace, Ier. 6. 16. Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. Mat. 11. 28, 29. Come unto me all ye that labor, and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls.

Fourthly, The confirming and strengtnhing power of the word, that we may despise the world, encounter all difficulties and discouragements, and to be cheerful as the martyrs were in the midst of flames, all the oppositions of Satan, 1 John. 2. 14. I have written unto you young men, because ye are strong, and the word of God abideth in you: and ye have overcome the wicked one. Acts 20. 32. And now Brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among them that are sanctified. In the word of his grace, God hath assured us of the great privileges of Christianity, Support and Defense here, and Glory hereafter, and that is a mighty strengthening to the Soul, and maketh a Christian also glorious and becoming all those hopes and promises that are given him.

Doctr. I. That in getting knowledge there is a Porch and Entrance that we must pass through, before we can attain to deeper matters.

As in Practice there is a Gate, and a Way, Mat. 7. 14. Because strait is the gate, and narrow is the way that leadeth to life. An Entrance, and a Progress. An Entrance by Conversion to God, and a Progress in a course of holy walking. So in Knowledge there are 〈 in non-Latin alphabet 〉 , The first Principles of the Oracles of God: or some Elements and afterwards deeper mysteries: Milk for babes as well as meat for stronger men, Heb. 5. 12, 13, 14. For when for the time ye ought to be teachers, ye have need that one teach you again, which be the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat. For everyone that useth milk, is unskillful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those, who by reason of use have their senses exercised to discern both good and evil. There is an order in bringing men to knowledge.

First, There is something obvious and lies uppermost in all Truths, that is soon understood, and this we put into Catechisms: we must teach as able to bear, Mar. 4. 33. And with many such parables spake he the word unto them, as they were able to hear it. Indeed afterwards we come to dig into the mines of Knowledge, and to dive deeper, as choice Metals do not lie in the surface, but in the bowels; therefore we should not content ourselves with a supersicial search, but dig as for Treasure in a Mine, Prov. 2. 4. If thou diggest for her as silver, and searchest for her as for hid Treasures. So Paul, 1 Cor. 3. 1, 2. And I Brothren could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ: I have fed you with milk, and not with strong meat, for hitherto ye were not able to bear it, neither yet now are ye able. By Milk, he meaneth the plain handling of the Doctrines of Christian Religion, according to the capacity of those that are weak in Knowledge; and by Meat, the more exact and curious handling those points. Our weakness enforceth that we begin with the one, but we must go on to the other, for several reasons. Partly, because we are to grow in knowledge, as well as other Graces, 2 Pet. 1. 5. Give all diligence to add to your saith virtue, to virtue knowledge. Besides that knowledge that maketh way for Faith and Virtue, there is a Knowledge to be added to it; a great skill in divine things. Partly because those obvious truths will be better improved, and retained when we look more into them: after-notions do explain and ground the former: First we receive the Truth, and after we are rooted and grounded in it, Col. 1. 23. If ye continue in the Faith grounded and settled, and be not moved away from the hope of the Gospel. An half light makes us very unsettled in our course; but when we grow judicious, have a fuller and clearer apprehension of Truths, we are the more confirmed against the error of the wicked: Whereas otherwise light chaff is carried about with every wind. Partly because the more we understand a Truth, the more dominion it hath over our Faith and Practice: For God beginneth with the understanding, and Grace is multiplied by Knowledge, 2 Pet. 1. 2. Grace and Peace be multiplied unto you, through the Knowledge of God, and of Jesus our Lord. A truth simply understood, hath not such operation and Force, as when it is soundly and thoroughly understood. Love aboundeth with Judgment, Phil. 1. 9. And this I pray, that your Love may abound yet more and more, in Knowledge and in all Judgment.

Secondly, There are first Principles and fundamental Doctrines that must be first taught in a plain and easy way: I say some things are initial and fundamental, others additional and perfective, we must regard both: the one in our entrance, the other in our growth: the one are called the first principles of the Oracles of God, Heb. 5. 12, &c. partly because they are first in order, and first to be taught and learned: partly because they are chief and fundamental Truths of the Gospel, upon which the rest depend, most conducing to salvation; the foundation laid well, the building will stand the stronger. They are reckoned up, Heb. 6. 1, 2. Therefore leaving the principles of the Doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith towards God, of the Doctrine of Baptisms, and of laying on of hands, and of the resurrection of the dead, and of eternal judgment. In the general he calls them the principles of the Doctrine of Christ. The Doctrine of Christ is the sum of Religion; he that hath learned it well, hath learned all. In particular, repentance from dead works is made the first, or that a sinful Creature must turn to God by Christ before he can be happy. The next is faith towards God, believing the promises and privileges of the Gospel, and depending on him till they be accomplished. Indeed in these two is the sum of Religion sometimes comprised, Acts 20. 21. Testifying both to the Jews, and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ. So Acts 5. 31. Him hath God raised up to be a Prince and a Savior, for to give repentance to Israel, and remission of sins. Doctrine of Baptism, it is the initiating Ordinance, what it signifieth, to what it obligeth. Laying on of hands, the way of Christ's Officers entering into the Church. Resurrection and last Judgment bindeth all. (2.) Because the prime truths are few and clear, ignorant and unlearned people may know them; they are milk, Babes and Ignorants may swallow them, as most easy of digestion, God's end in the Scripture being to guide his people to true happiness. Those truths that are necessary to this end are few and clear, and plainly set down, that he that runneth may read them. Though we reach not other Points, yet if we get but to this door, there is a great deal of profit.

Thirdly, They which do not first learn these, cannot profit much. Some confused knowledge they may acquire, but distinct, clear, and orderly understanding they never grow unto. When men run before they can go, they often get a knock. They that were never well grounded are always mutable; therefore before we are brought into the Chambers of knowledge, we must stay in the Porch, begin with most necessary things, which are most clear and plain, and thereby we are made capable of higher mysteries.

2. Though all Christians must come to this pitch, to know what is necessary to salvation, yet we must not stay here, nor always stay in the Porch, nor always keep to our milk, nor be always infants in understanding, 1 Cor. 14. 20. Brethren, be not Children in understanding. Other things must be regarded, or why hath God revealed them? No part of Scripture is expressed in vain, or at random, but all by Divine direction; though the first points are most necessary, yet the rest are not superfluous, but have their use, 2 Tim. 3. 16. All Scripture is given by inspiration, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; one part of Scripture as well as the other, and maketh much for the increase of spiritual knowledge, comfort and godliness. One part is milk, another stronger meat; but all is food for the soul. The grown are more ready to every good work, more strong in the resistance of sin, more steadfast in the truth; therefore we should improve our knowledge. If a man layeth the foundation, and doth not carry on the building, he loseth his cost; therefore let us up to go on to perfection.

Use 1. Let us bless God for this door and porch, that the Scriptures are so plain and clear in all things necessary to salvation. Many complain of the difficulty and obscurity of Religion, and the many Controversies that are about it, and they know not what to choose, nor where to find the truth, till the World be more of a mind. It is true, in some things there is difficulty, but not in the most necessary things, Pascimur apertis, exercemur obscuris; ibi fames pellitur, hîc fastidium. God has made his people's way clear and sure in necessaries, for which we have cause to bless his Name, for exercising our diligence and dependence. Something is difficult: If those that complain of this difficulty would enter into the Porch that standeth open, other things would soon be understood. Whatever differences there are in Christendom, all agree, That there is one God, Jesus Christ his only Son, who died for the world, and accordingly must be owned by his people; that a man must be converted to God, and become a new Creeture, and walk holily, or else shall never see God: all are agreed in this. Prepare thy heart for entertaining the light and power of these truths, and in due time God will show thee other things. In the mean time bless God, that whatever is necessary is plain to them that are docile, and heedful, and willing to do the will of God. As in the world, the most necessary things are at hand, the less necessary are hidden in the bowels of the Earth; so in Scripture, necessaries are facile and easy.

2. Let us use this method in learning and teaching of others. In learning ourselves, First, Be sure to get a clear understanding of, and firm assent unto, the main plain truths of Scripture, That there is one God, Heb. 11. 6. He that cometh to God, must believe that he is; That Jesus Christ is the Son of God, John 17. 3. This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. It is a corner truth, that enliveneth all Religion, Matth. 16. 16. Thou art Christ, the Son of the living God; then, Upon this Rock will I build my Church; John 6. 69. We believe and are sure that thou art Christ, the Son of the living God. This is the great enlivening truth, that hath influence both on faith and obedience. We must believe that he is able to bring us to God, John 14. 6. Heb. 7. 25. and must be obeyed, Heb. 5. 9. that every man needeth this Christ to bring him to God, Acts 4. 12. There is a necessity of his merit, that God may be propitious; of his Spirit, as the foundation of a new life, that we may be reconciled to God; that we should live holily, because there is a day of account when everyone shall receive according to his works. We should bestow more cost upon the main truths, to get a clear distinct knowledge of them; there must be a removing of Rubbish, and digging, to lay the foundation of the knowledge of the principles of the Doctrine of Christ, before there can be any safe building or going on unto perfection, Heb. 6. and firm assent to them. For he is the best Christian, that doth most clearly understand and firmly believe these things. Not the Opinionist, the Disputer, he that best promotes the interest of his party or side, which are the distempers now afoot in Christendom. Those truths well accepted, would so purify the heart as we should sooner discern God's interest in other things, and be able to find out that. So for teaching our Children, God reckons on it from his people, Gen. 18. 19. For I know Abraham, that he will command his Children and his household after him, and they shall keep the way of the Lord, to do Justice and Judgment. Deut. 6. 6, 7. And these words that I command thee this day, shall •… e in thy heart, and thou shalt teach them diligently unto thy Children, and shalt talk of them, when thou sittest in thy house, and when thou walkest by the way, when thou liest down, and when thou risest up. Train them up in wholesome truths, in the nurture and admoni •… ion of the Lord, Ephes. 6. 4. how to carry themselves towards God in matters of Religion; how towards men, in righteousness, civility and good manners; chiefly that they may be instructed in the knowledge of Christ, and salvation by him.

3. Let the entertainment we have upon our first entrance into the study of Religion, encourage us to follow on to know the Lord, that we may see more into his mind and counsel concerning us. When we are first serious, we have notable experience of light and comfort and power; this is a bribe to draw us on further; more light, for it is a growing thing, Prov. 4. 18. The path of the Just is as the shining light, that shineth more and more to the perfect day; more taste, 1 Pet. 2. 3, 4. If so be that ye have tasted that the Lord is gracious, to whom coming as to a living stone, &c. It should sharpen and put an edge upon our desires; more power, James 1. 18, 19. Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creation; wherefore my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath. You saw the entrance and your first acquaintance with the word succeeded well.

Doctr. II. By the word of God we get light, or our understandings are enlightened. Prov. 6. 23. For the Commandment is a lamp, and the Law is light, and reproofs of instruction are the way of life.

1. Light is a great benefit. This is the perfection of the rational Nature, the benefit that we have above the Beasts, He teacheth us more than the Beasts of the field: They are guided by instinct, ruled by a Rod of Iron, we have Reason, and in it more resemble God, who is light, and in him is no darkness at all, 1 John 1. 5. we come nearest to our happiness in heaven, it is called, The inheritance of the Saints in light, Col. 1. 12. Our knowledge is perfected, and the vision of God is our happiness, 1 Cor. 13. 12. For now we see through a glass darkly, then face to face; now I know in part, then I shall know even as also I am known.

2. This light hath excellent properties.

First, It is lux manifestans, it manifesteth itself and all things else. How do I see the Sun, but by the Sun, by its own light? how do I know the Scripture to be the Word of God, but by the light that shineth in it, commending itself to my Conscience? So it manifests all things else. By this light a man may see everything in its own colors, it layeth open all the frauds and impostures of Satan, the vanity of worldly things, the deceits of the heart, the odiousness of sin, Ephes. 5. 8. 13. All things that be reproved are made manifest by light, for whatsoever doth make manifest is light. It sets out the odiousness of sin, as a breach of God's most holy Law, enmity against the Great God, the procurer of his eternal wrath. Nothing manifests things as this light doth.

Secondly, It is lux dirigens, a directing light, that we may see our way and work. As the Sun lighteth man to his labor, so doth this direct us in all conditions, Psal. 119. 105. Thy word is a lamp unto my feet, and a light unto my paths. It directs us how to manage ourselves in all conditions, in prosperity, adversity; in all affairs, paths, steps, in all the particular actions of our life; it filleth us with spiritual prudence; the wayfaring, the fool, a man of parts that is a stranger, the man of mean parts, all may meet with plain and clear directions hence to guide them in the way to Heaven.

Thirdly, It is lux vivificans, a quickening light, Lux est vehiculum influentiarum, Joh. 8. 12. I am the light of the world, he that followeth me shall not walk in darkness, but shall have the light of life. Ephes. 5. 14. Awake thou that sleepest, and arise from the dead, and Christ shall give thee light: that light was the life of men: so is this spiritual life, it not only discovereth the object, but helpeth the faculty, filleth the soul with life and strength.

Fourthly, It is lux exhilarans, a comforting, refreshing, cheering light, Eccl. 11. 7. Light is sweet, and it is a comfortable thing to behold the Sun. It is so in two respects.

First, It presents us with excellent grounds of comfort, not only against afflictions, but against distress of Conscience, which is the greatest trouble that can befall the Creature; such as the sense of God's love in Christ: so it rejoiceth the soul, Psal. 19. 8. The Statutes of the Lord are right, rejoying the heart; the Commandments of the Lord are pure, enlightening the eyes. It doth us good to the heart. Others tickle the senses, but are not affliction-proof, stead us not when God rebuketh us for sin. The light of God's Countenance is displayed in the Word, Psal. 4. 6, 7. There be many that say, Who will show us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their Corn and Wine increased.

Secondly, Because it is a soul-satisfying light, as light easeth of trouble and restlessness of mind, which we always lie under, till we find a safe way of salvation; which we never do till we give up ourselves to the conduct of the Word, Ier. 6. 16. Stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest to your souls. There we find enough to satisfy Conscience, though, it may be, not to satisfy curiosity, which is libido intellectûs; thirst of a sober man, and thirst of a Drunkard, the one satisfied, the other mortified.

Use 1. Information.

1. That without the Word men lie in darkness, whatever learning they have, if they want the Gospel. As the Ephesians, before it came to them, though given to curious Arts, the Apostle telleth them they were sometimes darkness, Ephes. 5. 8. The wisest Heathens could only grope and feel about for happiness. If they neglect the light, though it be among them, 'tis not excusable, John 1. 5. And the light shineth in darkness, but the darkness comprehendeth it not. But if they refuse the light, and this carelessness groweth obstinate, their condition is the worse, John 3. 19. This is the condemnation, that light is come, and men love darkness rather than light, because their deeds are evil.

2. If we get not understanding of the mysteries of salvation, we may blame ourselves, 2 Cor. 4. 3, 4. But 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, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. If thou miss the way to Heaven, accuse thine own blindness, thou canst not accuse the Gospel, plead its darkness. The true cause of their non-proficiency is unbelief, they believe not; the superadded cause is spiritual blindness.

Use 2. Is exhortation, to look after this light, without which we shall be in the dark as to comfort, Isai. 50. 10. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and seeth no light? either under actual horrors, or doubtfulness and uncertainty. Every wicked man is troubled, as the leaves of the Trees of the Wood are shaken with the Wind. Now who would live in such a condition, to be at the mercy of the Tempter? You are in the dark, as to Duty, our own reason, the counsels and examples of others, will mislead us; and we shall be unsteady, carried away with every deceit of sin, at least unsatisfied whether in God's way or no, 1 John 2. 11. 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. Oh study the Word. But who have this light?

1. He that heartily desireth knowledge, Prov. 2. 3. If thou criest after Wisdom, and liftest up thy voice for understanding; he that diligently labors for it, Psal. 1. 2. His delight is in the Law of the Lord, and in his Law doth he meditate day and night. That propoundeth a right end, to be Christ's Disciple, to do God's will, John 7. 17. If any man will do his will, he shall know of the Doctrine whether it be of God, or whether I speak of myself. That humbleth himself for his ignorance, John got open the Book with weeping, Rev. 5. 5. And one of the Elders said unto me, Weep not, behold the Lion of the Tribe of Judah, the root of David, hath prevailed to open the Book. Those Bereans were 〈 in non-Latin alphabet 〉 , Act •… 17. 11. They received the word with all readiness of mind, 〈 in non-Latin alphabet 〉 , James 3. 17. Easie to be entreated. The opposite on the one side is slowness of heart, Luke 24. 25. O fools, and slow of heart, to believe all that the Prophets have spoken! Or obstinacy on the other, a sluggish easiness, when light of belief, to believe anything without searching into the reason of it, or given up to a foolish credulity, Ephes. 4. 14. That ye be not as Children tossed to and fro, and carried about with every wind of Doctrine and cunning craftiness, whereby they lie in wait to deceive; like a Reed, shaken with every Wind. But he that is endued with this light, is one that doth not depend on his own wit, but submits his reason to God, Prov. 3. 5, 6. Trust in the Lord with all thine heart, and lean not to thine own understanding: in all thy ways acknowledge him, and he shall direct thy paths. Well then, this earnest desire in the next Verse, I opened my mouth and panted: I longed for thy Commandments. This painful Seeker will find out this Treasure, this humble trusting Soul will have it.

Doctr. III. That the Scriptures are written so, that plain and private men may get this light and spiritual understanding by them. Psal. 19. 7. The Law of the Lord is perfect converting the soul; the testimony of the Lord is sure, making wise the simple.

1. From the Author, God, who is the fountain of light; and surely he was able andwilling conveniently to express his mind to his Creatures. Cannot God speak plainly? Deus & mentis, & linguae, & vocis artifex, as Lactantius calleth him. He that is so wise, so loving of mankind, our supreme Judge and King, would he hide this light under a bushel? would he conceal his mind, and leave thee in the dark? Mic. 6. 8. He hath shown thee, O man, what is good, and what doth the Lord thy God require of thee, but to do justice, to love mercy, and to walk humbly with thy God?

2. For whom the Scriptures were written; not for Ministers or professed Students, God speaketh to all sorts of men in the Scripture, and therefore would have all understand them. He wrote the Scripture that it might be read of all, young and old, Deut. 30. 11, 12. This Commandment which I command thee this day, is not hidden from thee, neither is it far off: It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it to us, that we may hear it and do it, &c. Rich and poor, the King was to read in it all the days of his life, Deut. 17. 18, 19. It shall be, that when he sitteth upon the Throne of his Kingdom, he shall write him a Copy in a Book out of that which is before the Priests, the Levites, and it shall be with him, and he shall read therein all the days of his life. Every good man is to meditate in it, Psal. 1. 2. His delight is in the Law of the Lord, and in his Law doth he meditate day and night. Deut. 6. 6, 7. These words which I command thee this day, shall be in thy heart, and thou shalt teach them diligently unto thy Children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. The Apostles wrote Epistles to the whole Church, spake to old men, youth, little Children, 1 John 2. 13. I write unto you Fathers, because ye have known him that is from the beginning; I write unto you young men, because ye have overcome the wicked one; I write unto you little Children, because ye have known the Father. To Kings, Judges, Men, Women, Husbands, Wives, Fathers, Children, Masters, Servants, was it written, for their use; nor must it be taken out of their hands, nor is it above their reach.

3. The end why it was written, to be a sure and infallible direction, to guide us to eternal life, and make us wise unto salvation, 2 Tim. 3. 15. And that from a Child thou hast known the holy Scriptures, which are able to make thee wise unto salvation, through faith, which is in Christ Jesus. Not only so, but it is our food and means of growth, 1 Pet. 2. 2. As new born Babes, desire the sincere milk of the Word, that ye may grow thereby. Every life hath food convenient for it. It is our weapon in temptation, Ephes. 6. 17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God. To be read by all in this spiritual warfare they are all engaged in. It is God's testament, therefore should be viewed by his Children; the Epistle of the Creator to his Creatures, therefore to be read by them to whom it is sent. God's Letter must not be intercepted upon all these reasons. There is enough to make wise the simple in Scriptures.

But is there nothing difficult in Scriptures? Answ. Yes, to subdue the pride of man's wit, to quicken us to wait and depend upon him for knowledge, to prevent contempt, to exercise our industry and diligence, and to fasten truths on our minds. There is some difficulty, but not such difficulty, as that the people neither can nor ought to read them with profit; which is the dispute between us and Papists. There is no difficulty, but what is conquerable by that Grace that God ordinarily dispenseth, and the means of explaining or applying; not a whole loaf, but a dimensum, his share; for it distributes to every man his portion.

Use 1. For the confutation of them that forbid the simple the use of the word. The Papists say, God's Word is dark, and hard to be understood; therefore they lock it up from the people in an unknown tongue, as if none could profit by it but the learned sort. Yea, many among us are ready to say, What should simple men do with Scripture? and think all the confusions and troubles of the world come from giving people this liberty. Answ. Though in the word there are mysteries to exercise the greatest Wits, yet there are plain truths to edify the simple. This Text is a notable proof against them. It is good to have a Text against every error of theirs. They are injurious to God; as if he had revealed his mind so darkly, or his word, that it were so doubtful and harmful that there were danger in reading it: injurious to the Scriptures, while they tax them with obscurity; injurious to the people of God, while they despise those, whom the Lord inviteth, with their Pharisaical pride, John 7. 49. But this people who know not the Law, are cursed; hinder them of their comfort. The simple have souls to save, therefore have need to see with their own eyes, to consider God's Charter. They pretend they do it in mercy to the people, lest by their mistakes they should ruin themselves, and introduce confusion into the world. They should as well say, All must be starved; and deny meat and drink, because some surfeit. But certainly they do it for their own interest; they have false Wares to vend, and to keep the people from discovering the errors they impose upon them, they would conceal the Scriptures from them. Ignorance is a friend to the Devils Kingdom. The blind go as they are led. They are afraid of the Scriptures, as a Thief of a Candle or the light, which would discover his villainy, and hinder his design, John 3. 20.

Use 2. Of encouragement to poor Christians that have a sense of weakness. Before Plato 's School was written, Let none but the learned come in hither; but Christ inviteth the simple; that none might be discouraged, he speaketh to all sorts, Prov. 8. 4, 5. Unto you, O men, I call, and my voice is to the sons of men: O ye simple, understand wisdom; and ye fools, be of an understanding heart. That which is spoken to all, is thought to be spoken for none. Christ speaketh to men under their several distinctions, noble, base, young or old, rich or poor. If any earthly profit be offered to any that will take it, who will exempt themselves? None are so modest. But in spiritual things, persons are more stupid. Let none be discouraged by weakness of parts; all are invited to learn, and here they may be taught of any capacity. Oh! but how many will say, I am so weak of understanding, that I shall make no work of such deep mysteries as are contained in the Scriptures? Answ.

1. Many times this objection cometh from a sluggish heart, to ease themselves of the trouble of a duty, as meditation or prayer, they pretend weakness, they would have a rule that would make knowledge.

2. If it be serious, God is able to interpret his own Book unto thee. He must indeed open the door, or we cannot get into the knowledge of truths there. If you had better parts, you would be but groping about the door. He that hath not the right Key, is as far from entering the house as he that hath none. If the Spirit of God be thy master, thou shalt learn though never so blockish.

3. Wisdom stands upon the Threshold, or at the Door of God's Word, as ready to open the treasures of knowledge, The entrance of thy word giveth light. No sooner is a Soul entered into the Spirits School, but he becometh a Proficient, on first acquaintance with Scriptures he seeth great light. Yea, she sendeth abroad to invite Comers, Prov. 9. 3, 4, 5. She hath sent forth her maidens, she crieth upon the highest places of the City, Whoso is simple, let him come in hither; as for him that wanteth understanding, she saith to him, Come eat of my Bread, and drink of the Wine, which I have mingled. Therefore go on with thy Duty. He that sent an Interpreter to the Eunuch to guide him, when reading part of Isaiah 's Prophecy which he understood not, will direct and guide thee in the knowledge of all necessary truths, Psal. 25. 8, 9. Prov. 2. 2, 3, 4, 5.

4. It is a good advantage to be sensible of our blindness, Rev. 3. 17, 18. Because thou sayest, I am rich, and increased with goods, and stand in need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me Gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see. The first thing a man seeth, is his own blindness, nakedness and wretchedness, John 9. 39. And Jesus said, For judgment I am come into the world, that they which see not might see, and that they which see might be made blind. Many times they which conceitedly think they see, are made blind. Those that are ignorant, and humbled under the sense thereof, Christ will open their eyes; but they that are conceited of their own parts and knowledge, their hearts are darkened more and more, and they are given up to follow their own fancies. The simple may see further than others, because they swell not with the presumption of their own wit, Surgunt indocti, & rapiunt Coelum, cùm nos Doctrinâ nostrâ detrudimur in Gehennam. Sometimes simple people are more forward and earnest than others, and men of weak parts and small breeding may have strong affections. A blunt Iron, when heated, may enter deeper into a board than a sharp Tool, when cold. Great Doctors and Rabbies are proud and careless, and poor broken-hearted sinners are warm and serious. Your labor will not be in vain.

Doctr. That God's Children have strong and vehement affections and desires after the comfort and benefit of the word of God.

Here is,

• 1. Opening the mouth, and
• 2. Panting, as for fresh Air, and
• 3. Longing for the Commandments.

All three expressions imply an intensiveness of affection. Surely David prized holiness at a greater rate than we do, or else he would not use expressions so strange to us! See the like, Psal. 119. 20. My soul breaketh for the longing it hath unto thy judgments at all times. Desire is the stretching forth of the soul to the thing desired: Now his soul did so stretch towards these spiritual comforts, that it did even break and crack again in the stretching. So Psal. 42. 1. As the Hart panteth after the water-brooks, so panteth my soul after thee, O God. Harts are thirsty Creatures, especially when chased, or having eaten Serpents.

Considerations.

First, The soul never worketh better, than in the strength of some eminent affection. In all things that we take in hand we do but so so, act but chilly and weakly, while we have a listless and remiss will; but when the force of affection is upon us, the soul is carried on strongly, either in abomination or prosecution: for affections are the forcible and vigorous motions of the will. Now the soul never doth well but under such an affection. Were it not for affections our Nature would be sluggish and idle, as Plutarch, 〈 in non-Latin alphabet 〉 , like a Pilot at Sea without a Wind. The Ship moveth slowly when there are no Winds stirring to fill the Sails. Or like a Chariot without Wheels or Horses, or a Bird when her Wings are clipped. They spur us on to what we affect. Men are heavy and lazy, because they have no affection, Exod. 36. 2. And Moses called Bezaleel and Aholiab and every wise-hearted man, in whose heart the Lord had put wisdom, even everyone whose heart stirred him up to come unto the work to do it. Man findeth a force within himself, his heart maketh him willing; the stronger the affections, the better the man acteth, with greater strength and vivacity; for they are the vigorous motions of the will.

Secondly, Of all affections, desires are most earnest and vehement; for they are the vigorous bent of the heart to that which is good, the motion and endeavor of the soul after it. As to good, the will chooseth it, and the heart affects an union with it, or desires to obtain it. This affection of union, simply considered, is love, which is an inclination of the soul to good, it presseth the heart to it; but as it is an absent good, it is desire, which exciteth to pursue it earnestly. Desire doth all that is done in the world, for it lifteth up the soul to action, that we may possess those things that we desire; I desire it, and therefore I labor for it. Therefore the main thing that God craveth is the desire, Prov. 23. 26. My Son, give me thy heart, which is the soul of desires; and therefore the people of God plead their sincerity, Isai. 26. 8, 9. The desire of our soul is to thy name, and to the remembrance of thee; with my soul have I desired thee in the night, yea with my spirit within me will I seek thee early. Get but a desire to good things, to God, to his Word, and it will be a great help to you in spiritual things, Prov. 11. 23. The desire of the righteous is only good. It is well when the soul is set right, this is a strong, active commanding faculty.

Thirdly, Of all desires, those which carry us out to holy things should bear sway, and be the greatest. For affections are not rationally exercised, unless they bear proportion to the objects they are conversant about. Now the Word, and things contained therein, are the most noble objects, and so most suitable for our desires, if we would act rationally; that appears upon these accounts.

First, Spiritual things are more noble; partly because they concern the soul, whereas carnal things concern only the outward man. Our liveliest affections should be exercised about the weightiest things. Can we desire riches and honors and pleasures, which only concern the body, and shall we not desire comforts and graces which are necessary for the soul? It is irrational: for by this means we grow brutish and sensual. If our appetite desire only food and good pastures, and propagation of our kind, these desires soon exceed, and grow tempestuous and hurtful to the soul, Rom. 13. 14. Make not provision for the flesh to fulfil the lusts thereof. There is a lawful care for the Body; but this desire should not be chief, because the Body is not the chief part of a man, Matth. 6. 33. Seek ye first the Kingdom of God and the righteousness thereof, and all these things shall be added unto you. The ennobling of the soul with Grace, the settling of our Conscience, the assuring of our everlasting estate, these things deserve our chiefest care. Partly, because these things are only useful to us in our passage, and so for a time; they are not useful to us in our home, and so forever, Deut. 23. 24. When thou comest into thy neighbors vineyard, thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel. We have these things for our use when here, but we carry nothing with us when we go hence. They who did occasionally pass through their Neighbors Vineyard, might take for their necessity, but they must carry none home; and therefore as to these things all our acts must be non-acts, 1 Cor. 7. 30, 31. Rejoice as if we rejoiced not, desire as if we desired not. Affections here need a great deal of guiding, and a great deal of curbing, lest we sin in these less-noble things; but in spiritual, heavenly things we can never do enough.

Secondly, Common and ordinary affection will not become God, or anything that cometh from God, or concerneth our enjoyment of him, or our Communion with him. Surely we are to love the Lord our God with all our hearts, and with all our might, and with all our souls, Deut. 6. 5. And as we are to love God, so in proportion his Word, which is the means to enjoy him; therefore here we should stretch our desire to the utmost.

Thirdly, An earnest bent will only do us good, and make us hold out in the pursuit of heavenly wisdom. It doth us good for the present, as it fits us to improve the Word, as an appetite to our food. To eat with a stomach maketh way for digestion, 1 Pet. 2. 2. As new-born babes, desire the sincere milk of the word, that ye may grow thereby. And it is zeal will only bear us out. Besides the difficulties and oppositions from without, our hearts are full of contrary qualities and desires, The flesh lusteth against the spirit: so that nothing but a strong affection is for our turn. The greatest vehemency is but enough to bear us up in the prosecution of what is good; a weak desire will be soon chilled. Herod had some good desire, so have many, but not strong desires. He that affects Grace, should affect nothing so much as Grace. A carnal man may be affected with what is good, but there is something that he affects more, vanities, profits, pleasures. Well then, spiritual desires should be drawn out to the utmost, because the object is more noble. These desires cannot degenerate, nor this affection be corrupted, and a common and ordinary affection doth not become these things. Nothing else will serve the turn.

Fourthly, Wherever these desires bear sway, it will be sensibly discovered by the effects, both to ourselves and others. A man may have a little joy, or a little grief, or a little anger, and nobody see it; but none of these affections can be in any strength and vigor, but we shall feel it, and others will observe it: for strong affections cannot be hid. Can a man carry fire in his bosom, and hide it? So there will be some expression of what thy heart affects: Can a man be under terrors, and not show it in his face? A concealed affection is no affection. Men may hide their hatred, but cannot hide their love, Prov. 27. 5. Open rebuke is better than secret love. These things tie body and soul together, move the spirits. So desire will show itself, yea spiritual desire. What desire doth in other things, it will do in this. If there be longing, there will be fainting, gaping breathing; for strong desires are hasty and impatient of satisfaction. Ahab 's eager desire of Naboth 's Vineyard cast him upon his Bed. The Spouse was sick of love, Cant. 5. 8. I charge ye, O ye Daughters of Jerusalem, if ye find my beloved, that ye tell him that I am sick of love. What! desire, and nobody see it? What! desire, and you never feel such a strong urging affection? Surely there will be secret, deep and frequent sighs, there will be striving with God in prayer, and constant attendance upon God. Such an active affection cannot be hid. Most men desire so little, it cannot be known whether it be desire or no.

Fifthly, God's Children have these desires, because they see more in the Word than others do, or can do. Spiritual discerning is an help to spiritual affections. They whose eyes are anointed with spiritual eye-salve, see wonders in the Law, and so are wondrously affected with them. But why should God's Children see more?

1. They look through the Spectacles of Faith, they believe the Commands to be the Commands of the great God, the promises to be the promises of God, and therefore as good as performance; and so what to others seems fancies and fine dreams, to them are the chiefest realities, Heb. 11. 13. These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them. Who would, having the promises, be so strangely transported, but they that are strongly persuaded? Faith, that looketh upon the things promised as sure and near, maketh them more active and lively. They that have not Faith, or do not exercise Faith, have but cold affections; but they who believe these wonderful felicities which the Word of God speaketh of, long to enjoy what they are sure is true.

2. They look into it with an eye of love; and love sets a price on things: They see more of the loveliness of spiritual things than others do. Men's affections are according to the constitution of their souls, or the end they propound to themselves. They that are carnally disposed know all things after the Flesh, and value them by the interests of the flesh, as that is gratified; and they that are spiritually disposed are affected accordingly as men's Genius lieth. And that is the reason why eminent Grace hath strong affections, which carnal men are not competent Judges of: It seemeth improbable to them, that a man should have such fervent desires of holiness, and be able to speak thus to God, I opened my mouth, and panted; for I longed for thy Commandments. The constitution of their souls is quite otherwise, and their hearts hang world-ward, they have not such a sense of their duty, and do not make it their business to please God; and so having no deep sense and Conscience of their Duty, they do not see such a need of the Word as their Guide and Help. They have no love to these things, therefore no passionate desire; for this is the order, the will chooseth, love desireth the union, desire presseth to endeavors after it; but now a godly man, that maketh it his business to please God, the principal desires and choice of his will is, to be what God would have him to be, and to do what God would have him to do.

3. Because they have experience. Two things quicken our affection to anything that is good, viz. The knowledge of the worth and use of things, and our want of them. And the Children of God know both of these by experience, in the course of that life wherein they are engaged; and nothing is known so intimately and pressingly, as what is known by experience. By experience they see the want of the Word of God, and in comforts and helps; not only when God first touched their hearts with care of saving their souls, and they were humble, and parched with a sense of sin and wrath, all things were then unsavory, as the White of an Egg; then they longed, they panted for one comfortable word from God, one passage of Scripture to give them ease; and the Word becometh as necessary as meat to the hungry, and drink to the thirsty, and cool Air to the weary, Matth. 11. 28. Come unto me all ye that are weary and heavy laden, and ye shall find rest to your souls. But still they are sensible of their spiritual necessities, so as they cannot breathe without it, nor thrive without it, they find such a necessity of it. It is the food of their souls, the seed and principle of their Being, the rule of their lives, the means of their growth, the Charter of their hopes, their defense and strength in temptations and assaults; Christ himself guarded himself with the Word when he was assaulted. Now being practically convinced of this, they must needs have vehement longings after it, and after a more full understanding of it. They find by experience that the Soul is apt to faint as well as the Body, Heb. 12. 3. Lest ye be weary, and faint in your minds; and that in all these things nothing relieveth them, but the comfort and direction God giveth them in his Word.

Sixthly, The more godly any are, the more they feel these strong affections. All that have life, their Pulses do not beat alike strongly: some are weak, others more robust. So it is in Grace, some have larger souls than others, and so as they are more in action for God, they must have more supplies, and a greater measure of Spirit and Grace, these long and pant. In others there is a greater sluggishness and narrowness of mind, and they rest satisfied with what they have, their spiritual affections are not so raised; and therefore everyone that is godly is not acquainted with this panting and breathing and longing, they have so much appetite as is necessary to maintain the new Creature, but not these enlarged desires. I confess you are to judge by your willingness, rather than the passionate stirrings of your affections. It is the heart which God requireth, and if he hath the will he hath the heart. But yet affectionate workings of the soul towards spiritual and heavenly things, are very sweet, and such as all Christians should strive for, but not the best marks by which to judge of our estate. There may be a solid and sincere intention and choice, when there is little stirring perceived in the affections. If the will be fixedly set for God, the man is upright. Yet you are to endeavor to raise your affections to that height which is suitable to the excellency of the object; especially when it is movingly represented to us, our desires should be upon the wing. It is a Duty; as far as we can reach it, we should. The more the soul is refined from the dregs of carnal longings, and worldly lusts, the more are they enlarged towards God; and as their passionate desires of earthly things are abated, so their spiritual desires are enlarged. David saith, Psal. 119. 36. Incline my heart unto thy testimonies, and not to covetousness. And the Apostle, Col. 3. 2. Set your affections on things above, and not on things on earth. The more the heart is given to the one, the more it is taken off from the other. Riches, honors and pleasures, as these are loved, they hinder this noble working of the soul, this breaking, longing, panting for better things. Worldly things have a great advantage over our affections, because they are sensible and near us, and our knowledge of them is clear, and by the senses obtrude and thrust themselves upon the soul. Therefore use them with a guard and restraint.

Seventhly, Though this desire should always continue in some degree, yet there are some seasons when it is more vehement, and more notably stirred and raised. In some degree it should always continue, for our necessities and work are ever the same; and if it be only a Qualm or Fit, it is not right, Psal. 119. 20. My soul breaketh for the longing it hath unto thy Iudgments at all times. Appetite followeth life; but at special times it is more notably raised, as when we are to meet with God in solemn Duties; it is whetted when disappointed, and stirred upon some restraint or delay, when we meet not with what we expected, that light and comfort and strength that we looked for, but are kept off from satisfaction. When some deep distress makes spiritual comforts more seasonable, or in some great affair or temptation we need more than ordinary strength, or in some doubt we need light and direction; in all these Cases spiritual desire is more stirring, and a strong affection is kindled in us. David panted as an Hart, Psal. 42. 1. As the Hart panteth after the water-brooks, so panteth my soul after thee, O God. It was when he was in some distress. So Psal. 63. 1. O God, thou art my God, early will I seek thee; my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land, where no water is. Oh the sighs and groans that are sent up at such a time! Troubles will sharpen our appetite, and rouse us out of security. We cannot always subsist under strong affections; they are very mutable, yet something of them should continue.

Use 1. For reproof.

1. Many are acquainted with the passionateness of sin, but know little of the passionateness of spiritual desire, 1 Thess. 4. 5. 〈 in non-Latin alphabet 〉 , not in the lust of concupiscence. Some think it should rather be rendered thus, Not in the passion of lust. Many times lust groweth to violence, men neigh like fed Horses after their Neighbors Wives; they feel an ardency and a burning heat in their evil passions and lusts, but none of this gasping and panting for spiritual refreshings, and the comforts of the soul. They are acquainted with passionate wrath and fury, passionate envy and spightfulness, passionate lust and filthy desires, passionate covetousness, as Ahab after Naboth 's Vineyard; the boilings of sin they know, but were never acquainted with these gaspings after Grace, as Amnon lusted for Tamar. Rom. 1. 27. They burned in lust one towards another. When any sin groweth so headstrong, as to admit of no restraint, but men are wedded to their own inclination; That is the passionateness of sin.

2. Some that have affectionate desires for worldly things, and their souls are pained and grieved, and are sick within them if they have them not. These differ from the former, for there the object was sinful, but here the object is lawful, but the desire is irregular; they are sick of pleasures, their hearts run on them, and they cannot refrain, As the fool's heart is in the house of mirth, Eccl. 7. 4. All their longings are for Balls and Dancings and Plays and merry meetings, these are suitable entertainments to the hearts of Fools, vain and sottish Epicures, that know no higher delights than the tickling of the senses, their love runneth that way, and their hearts are wholly estranged from God. So some sick of riches and wealth, they gape and gasp for them with an impatient longing, 1 Tim. 6. 9. They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, that drown men in destruction and perdition. The more they have, the more they covet, as the laying on of more Fuel increaseth the Flame; they are impatient, making hast to be rich, run themselves, yea their Consciences, out of breath, to overtake the Prey. The World is their Element, out of which they cannot live, but spend their time, wit, strength of their souls upon it. They are sick for honor, credit, esteem, as Mordecai 's stiff Knee cast Haman upon his Bed, Esth. 3. 5. And when Haman saw that Mordecai bowed not the knee, nor gave him reverence, then was Haman full of wrath. Chap. 6. 12. Mordecai came again to the Kings Gate, but Haman hasted to his house mourning, and having his head covered. How do men tire their spirits, waste their strength, to compass honor and esteem in the world; and if they find it not, how are they troubled! Ambition is a restless thing, how doth Absalom court the people, sick for Rule and Government!

3. It reproveth them that have only a cold approbation, but no earnest affection to the things of God. Oh how this instance should shame us, that we have no more affection! David speaketh of longing and panting, we thirst not, we pant not; their fervency reproveth our lukewarmness, we are indifferent whether we have this light, comfort and Grace yea or no. God's Children thirst for it as dry Ground for Rain. We have some loose and straggling thoughts about holy things, or weak and ineffectual glances of desire, some lukewarm motions; but for these strong affections, admire them we may, feel them we do not. Wicked men may have sleight apprehensions of spiritual things, which may produce some sleight desires and wishes, which yet are so feeble and weak, that every carnal desire overcometh them.

Use 2. Information, why the people of God press through so many difficulties to enjoy his Word. They are urged and pricked on by a strong desire, they would fain enjoy more of God, and therefore press after the means, where it is most clearly and powerfully revealed, John 11. 12. From the days of John the Baptist until now, the Kingdom of Heaven suffereth violence, and the violent take it by force. Where the Gates of Heaven stand open they will break through hindrances to get in.

Use 3. It should quicken our dullness, and exhort us to get this affection. If the heart were as it should be, a little bidding would serve the turn.

1: These good desires discover a good f •… ame; for a man is as his desires are. Such motions, when they are in their strength and liveliness, are Signs of heroical Grace, when your hearts are sick of love; yea in a more temperate degree, where there are strong and prevailing desires, they show truth of Grace, where there is such an affection as is industrious and unwearied, and keepeth us hard at work, Acts 26. 7. Unto which promise the twelve Tribes instantly serving God day and night, hope to come. Such an affection as is troubled when we are interrupted in our main design of bringing the heart into complete subjection to God, or being capable of the fruition of him, Prov. 13. 12. Hope deferred makes the heart sick, but when the desire cometh it is a tree of life. If you come for Grace and are troubled and grieved when you are interrupted, if you are refreshed when you have tasted anything of God's Graciousness, any increase of light and Grace is as welcome to you as bodily refreshment to a weary, panting Traveler, or water to one that is in a great thirst; This is that the heart mindeth most, studieth most, remembereth most, that you never have enough of it, and are longing for more: If there be such an affection it is a good sign, for sensitive stirring is not so great an evidence as a settled constitution of Spirit.

3. These holy desires as they have something of burden, so something of pleasure in them. Though the absence of the thing desired be a trouble, yet the exercise of holy desire is a pleasure to us because it is an act of love, the more our hearts are enlarged in them, the greater it is, even before satisfaction. While we are hungering and thirsting we are blessed. It is a blessed thing to be a Desirer, Matth. 5. 6. Blessed are those that hunger and thirst after righteousness, for they shall be filled.

3. This is a desire which God will satisfy, Psal. 81. 10. Open thy mouth wide, and I will fill it. Isai. 44. 3. I will pour water upon him that is thirsty, and floods upon the dry ground. This insatiate thirst of Grace and comfort shall be satisfied, John 7. 37, 38. In the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst; let him come unto me and drink. He that believeth on me, as the Scripture saith, out of his Belly shall flow Rivers of living water. The soul is prepared by it for fruition, Isai. 55. 1. Hoe everyone that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come, buy wine and milk without money and without price.

If we would get it,

First, We must get a new heart, which is the soul of these desires, and is God's promised gift in the Covenant, Ezek. 36. 26. A new heart will I give you, and a new Spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.

Secondly, Mortify and moderate your affections to the World and worldly things, and meddle sparingly with the comforts thereof; otherwise your hearts will be apt immoderately to leak out after them, to the interruption of the spiritual life.

Doctr. The Children of God apprehend it as a great favor, if he will but look upon them.

So saith David, Look thou upon me. Which request expresseth his modesty; one short glimpse of God's favor, a look of kindness, would be a great matter to him in this vale of tears. A look is welcome to a broken and contrite heart; they are thankfully affected with the least discoveries and manifestations of God's love to the soul. If they could have but the least glimpse of his love, it would be very reviving, Psal. 86. 17. Shew me a token for good. The returning Prodigal could go no higher than, Make me as one of thy hired servants, Luke 15. 19. any place in the family, so he might be no more absent from his father. God's people would have a nail in his holy place. This shows,

1. His necessity. God seemed to look from him, no sign of his favor appeared. Thus it is often with God's Children here in the World, the sense of his love is gone and lost, we sometimes have not so much as a look from him, Isai 50. 2. Your sins have hid his face from you. In Heaven our Communion is more full, and it is uninterrupted, 1 Cor. 13. 12. For now we see through a Glass darkly, then face to face; here God often hideth his face, and we walk in darkness, and see no light. Psal. 104. 29. Thou hidest thy face, they are troubled; thou takest away their breath, they die, and return to their dust.

2. His value and esteem of God's favor, Psal. 4. 6, 7. There be many that say, Who will show us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their Corn and their Wine increased. Esteem of spiritual privileges is a great means to continue them to us. We feel no more of God's love, because we are not thankful for the enjoyment of it. It must be a practical esteem, such as moveth us to seek it earnestly, as David professeth here, it would satisfy him, if God would look upon him. We count ourselves most miserable in the want of it; but if we have it, it allayeth all worldly discontents, abateth our desires of worldly comforts.

3. His confidence. One look from God is enough, it is all he beggeth; as the Saints in like cases, if their God would but look upon them, Deut. 26. 15. Look down from thy holy habitation, from heaven, and bless thy people Israel. So Isai. 63. 11. Look down from heaven, and behold from the habitation of thy holiness, and of thy glory. Without any labor, only by this look thou canst help all our evils, and will not God cast a look upon us, especially when we call him by his name?

Reasons.

1. Because in our distresses the main thing we should look on, is not so much the removal of God's anger, and the removal of the evil, as the renewed sense of his love, to be reconciled to them, 2 Chron. 7. 14. If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wickedness; then will I hear from heaven, and forgive their sins, and will heal their land. It is a part of the prescribed remedy, to seek the face of God, or a favorable look from him, that is put in among the conditions, otherwise we are not affected with our true misery, and the cause of all our trouble, though we may seriously enough desire to be rid of the trouble, or the effects and the strokes of God's anger. The brute Creatures can feel pain as well as we, and howl when they find anything inconvenient to that nature which they have, as well as we cry to God, Hos. 7. 14. And they have not cried unto me with their hearts, when they howled upon their Beds. God accounts it as howling, when we do not seek God's favor and Grace, as well as the supply of our outward necessities. It is an easy matter to be sensible of the evil of trouble, Nature will teach us that.

2. Because that bringeth other things along with it. If God look upon us he will help us, his love and power are set awork for us; for his eye affecteth his heart. When his heart is affected, he will stir up his strength, and come and save us. So that, go to the Fountain-head of all mercies, when you beg a favor look for it from God, for God's favor is the Fountain of all blessings, and without it all your other comforts will do you no good, Psal. 80. 19. Turn us again, O Lord of Hosts, cause thy face to shine and we shall be saved. When God once showeth the evidences of his favor and reconciliation to them, other mercies come of their own accord. O then be assured of the favor of God.

3. If we continue in our misery, a look from God will sweeten all, We glory in tribulation also, because of the love of God shed abroad in our hearts, by his Spirit given to us, Rom.