Sermons on Psalm 119

Doctrine. II. Those that love the law shall have great peace: let me prove this,

First, They shall have Peace.

Secondly, Great Peace.

First, They shall have Peace.

I. Because the God of Peace is their God, they are assured of his love and favorable Acceptance; tranquillus deus tranquillat omnia; If God be with us, who can be against us? If he smileth on us, 'tis enough, though all the World should be against us; for 'tis God's Wrath that maketh us Miserable, and God's love that maketh us Happy.

II. Jesus Christ, who is the Prince of Peace, is their Savior; Isa. 9. 6. He hath made Articles of Peace between God the Father, and Us; and drawn them into a Covenant of Grace, called the Covenant of his Peace, Isa. 54. 10. And this founded upon his Blood, which is the price given to purchase our Peace, and to set all things at rights between God and Us. Col. 1. 20. Isa. 53. 5. Having made Peace between God and Us: No less would serve the turn, completely to satisfy the Justice of God for our wrong, and to purchase his Favor for us.

III. The Spirit who is a Spirit of Peace, Gal. 5. 22. 'tis one of his fruits; he worketh it in us as a Sanctifier, and as a Comforter.

1. As a Spirit of Sanctification, he doth dispossess Satan, and subdueth that Rebellious Disposition that is naturally in us against God, and maketh us accept the offer of Friendship and Reconciliation with God; and to yield up ourselves servants to righteousness, unto holiness; and then accordingly to walk, as People that are at amity with God.

(1.) Your first Resignation in Faith and Repentance, is a ground of Peace, and wrought in us by the Spirit; Rom. 15. 13. Now the God of peace fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. Together with our Faith, and in and by our Faith, the Holy Ghost worketh this Joy and Peace: When we come to sue out our Pardon in his Name, to receive the Atonement, and to resign up ourselves to God's use, then is the Foundation laid; Give the hand to the Lord, 2 Chron. 30. 8.

(2.) This Peace is confirmed by holy walking in the Spirit, or perfecting Holiness through the power of the Holy Ghost; Gal. 6. 16. As many as walk according to this rule, peace and mercy be upon them. Ier. 6. 16. Ask for the good old way, and walk therein, and you shall find peace to your souls. Keep close to God, and you will have peace; otherwise not. Peace with God and thine own Conscience, is a very tender thing; you had need be chary of it: if you grieve the Spirit, you will find it to your bitter Cost; when sinful dispositions are indulged and nourished, our peace is beclouded, and hangeth on uncertain terms.

2. As a Comforter, whose office it is to give us a sense of God's Love, and to help Conscience to judge of our state and actions; The Spirit representeth God as a Father, and showeth us what things are given us of God, and dissipateth and scattereth all the black thoughts that are in the Soul; Isa. 57. 19. I create the fruit of the lips to be peace. Peace is a Sovereign Plaister, God maketh it stick, and then all the World cannot deprive them of this peace. Creation and Annihilation belong to the same power, the World can never give, nor take; 'tis God's work, and he will maintain it.

Secondly, It shall be great Peace, as to the Nature and Degree of it; as was before explained.

1. For the Nature of it; 'tis not an ordinary peace, but of an higher Nature; John. 14. 27. My peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you. Let not your hearts be troubled. Wherein doth it differ from the Worlds peace? The Worlds peace is oftentimes in sin, a concord in Evil, a Lethargy, portending sadder Troubles; but this is an holy peace, Prov. 3. 17. That's a crasy peace, that is soon broken and distorted, depending on the uncertainty of present affairs and the mutable Affections of men, the more secure they are, the sadder trouble at hand: but this is an everlasting peace, which we have now in the way, and shall have in death, and then forever. The Worlds peace is outward, 'tis but at best a freedom from outward troubles, when they are at enmity with God; but this is a peace with God himself: Prov. 16. 7. The Worlds peace pleaseth the outward man, but this is a solid Soul-satisfying peace, a peace that guardeth Heart and Mind; Phil. 4. 7.

2. For the degree, 'tis many times in a great Measure enjoyed; it may be more or less, as our Interest in God's favor is more, or lessened in us: and 'tis not perfect in this Life: There may be Clouds and Interruptions; but as our holiness increaseth, so doth our peac •… a little holiness, a little peace: but they that love thy law, have great Peace.

Obj. How have God's Children great Peace? None seem more troubled and harrassed with outward Afflictions, nor walk more Mournfully then they do.

Ans. 'It is true, this Peace doth not exclude Trouble from carnal men in the World; they may have little outward Peace, yet they shall have as much of that as God seeth good for them; Job 5. 23, 24. but inward peace, which is peculiar to them: They have God for their Friend, are quieted with a true sense and apprehension of his love and favor to them. 'It is true as to this inward peace, God's Children may sometimes be without it; they that love the Law, have a greater sense of sin than others. Wicked men swallow sins without remorse; but they are very apprehensive of displeasing God. But we must distinguish between the time of settling this peace, and when 'tis settled▪ for a Time they may walk sadly, their peace is not grown up, light is sown for the Righteous; many times they sow in Tears, but reap in Joy: sometimes their love to the Law is intermitted, so their peace may be interrupted: But their worst condition, is better then a carnal man's best: as the darkest cloudy day, is brighter then the brightest night; there is some comfort and staying upon God in the worst Condition.

Use. I. Let us from hence see the sad condition of carnal Men, this Clause [love thy law] is exclusive, and confineth it to one sort of men. The unjustified, the unsanctified want this Peace; God saith of them, they should not enter into my Rest; Psal. 95. 11. The Rest is begun in this Life, in Reconciliation with God and Peace of Conscience, and perfected in an Everlasting Refreshment in that to come. Their sins are not pardoned, and therefore continually Fear; they have often refused God's peace, and therefore cannot enjoy comfort with any security, nor bear Troubles with any patience and quiet of Mind, nor come into God's presence with any cheerfulness, nor wait for eternal Rest with any certain hope: There is no peace, saith my God, to the wicked. Isa. 48. 22. Psal. 57. 20, 21. 'It is not allowed to wicked men, nor vouchsafed to them; 'tis true, they may have a peace, but 'tis either in sin, or from sin; they do not mind the condition of their Souls, a blind presumption that merely cometh from God's forbearance, or Worldly Happiness in Prosperity. Carnal Men seem to be in as great quietness as the Children of God; as the deep Sea in a Calm, which seemeth to be as quiet as other waters, until a storm and tempest doth arise, then troubled, and cannot rest:

Use. II. To persuade us to love the Law of God by this Argument, because we shall have great peace; for the Promise is made to this love.

But you will say, How must we show love to the Law of God, that we may obtain this Effect?

I Answer; Practice the Duties it calleth for in order to peace.

1. Accept the Articles of peace, that are proclaimed between God and Mankind in and through Christ. Eph. 2. 17. There is peace preached, not only to them that are afar off, but to them that are nigh; there is not only a price paid, but an offer made: Imbrace it, lay hold upon it by Faith, God is in good earnest with you. 2 Cor. 5. 20. Oh love this good Word, 'tis the gladest tidings that ever sounded in the ears of lost sinners: Now is your time, agree with your Adversary while he is in the way, before you be cast into Prison; Luk. 12. 58. If you lose this opportunity, and do not embrace the offered friendship, God will be exceeding Angry; Heb. 2. 3. How shall we escape, if we neglect so great salvation? 2 Chron. 30. 8. Therefore give the hand to the Lord.

2. Perform the duty of Thankfulness which God requires; Matth. 11. 29. Peace is the Fruit of Sanctification, as well as Justification; 'tis not to be found elsewhere: Isa. 32. 17.

3. Be much in Communion with God, and trading with Heaven; Acquaint thyself with God, Job 22. 21.

4. Be tender of your peace, when 'tis once settled; of doing anything that may cause War between God and the Soul: Psal. 58. 8. Take heed of venturing your peace for the Vanities of the World, those sinful and foolish Courses which will lay you open to God's Wrath and Displeasure. Psal. 37. 11. The meek shall inherit the earth, and shall delight themselves in the abundance of Peace.

Doctrine. That the Love of God's Law is a great means to carry a Believer straight on his way to Heaven, what ever Temptations he hath to the Contrary.

Here I shall inquire,

First, What scandals and offenses are.

Secondly, How a Believer is preserved.

First, What scandals and offenses are. I answer, Scandals literally signifieth Temptations, or Inducements to sin, any stumbling-block, or hindrance laid in a man's way, by which the passenger is detained or diverted: Or at which if he be not careful, he is apt to stumble or fall; spiritually it signifieth anything that may discourage, or divert us from our duty to God, or may occasion us to fall to the great loss, or ruin of our Souls.

Now concerning these scandals or offenses; I shall give you these distinctions, with respect to the subject, there are three sorts of scandals.

• 1. Taken, but not given.
• 2. Given, but not taken.
• 3. Both given, and taken.

1. There is offense taken where none is given; thus Christ himself in his Person, Sufferings, Doctrine, may be an offense to the carnal and unbelieving World: In his Person, as he is said to be in the 1 Pet. 2. 8. A stone of stumbling, and a rock of offense, to them that stumbled at the Word, being disobedient, whereunto they were also appointed. He that is to the Believer a Corner-stone, Elect and Precious; is to the obstinate, prejudiced unbeliever (with allusion to those that Travel by Land) a stone of stumbling, (to those that travel by Sea) a Rock of offense; his slender appearance was an offense to them. As to his sufferings, 'tis said, 1 Cor. 1. 23. That Christ Crucified is to the Jews a stumbling block, and to the Greeks foolishness. They had not a Messiah to their mind, though such an one as the Scriptures had before described. His Doctrine, Matth. 15. 12. His Disciples said to him, knowest thou not that the Pharisees were offended when they heard his saying? Again John 6. 61. When they murmured at his saying, except ye eat my Flesh; doth this offend you? Flesh and Blood are apt to stumble in God's plainest ways; at the Doctrine of God, which is strict and spiritual; the Worship of God, that is simple and without pomp; the Dispensations of God, in chastising and afflicting his People, they are all an offense to carnal and worldly men: And so through their sin prove an impediment to the success of the Gospel; but this offense is causeless and without any just ground; and without special Grace, when it prevaileth with men, will prove their eternal ruin and destruction; God never intended to satisfy men's lusts and humors, truth must be taught, whoever be displeased; therefore all our care must be, to avoid this kind of offense, Matth. 12. 6. Blessed is he that is not offended in me, that doth not stumble at Christ, because of the Cross, nor the holiness of his Doctrine, nor the simplicity of his worship, nor the despicableness of his followers, nor the troubles that attend his service.

2. Offence may be given, where none is taken; as when men Counsel others to Evil, or reproach the Holy ways of God; as when Peter dissuaded Christ from suffering, Matth. 16. 23. Get thee behind me Satan, for thou art, 〈 in non-Latin alphabet 〉 , an offense to me, 'twas scandalum in se, though not ration eventus, not that Christ was offended by it; when the heart is guarded against evil Counsel, or the infection of evil example. So for reproaches, they are a means of betraying the soul into sin, and prejudicing it against Godliness; but the Godly are well Fortified, they can see loveliness in such ways as are hated and discountenanced in the World. As David Psal. 119. 127. They have made void thy Law, therefore I love thy Commandments above Gold, above fine Gold. And Moses, Heb. 11. 26. Esteemed the reproach of Christ greater riches then the Treasures of Egypt. They are no more moved at the Worlds scorn, then a man that is straight and upright would be at the mocks of Cripples, because he doth not limp and walk after their fashion; they can see honor in disgrace, and beauty in God's despised ways.

3. Offences also may be both given, and taken; as when one provoketh, and another is provoked to evil; enticed by false doctrine, corrupt Counsel, or evil example. False doctrine, Matth. 15. 14. The blind lead the blind, and both fall into the Ditch. Not one, but both; the blind follower as well as the blind guide; or by corrupt Counsel, as Ahab was seduced by the False Prophets, 1 Kings 22. and Amnon by his Friend Jonadab, was drawn to incest, 2 Sam. 13. 6. he as readily obeyeth the others wicked Counsel, as he was to give it. So for evil example, it secretly tainteth us; the Prophet complaineth, Isaiah 6. 5. I am a man of polluted lips, and I dwell among people of polluted lips. 'It is hard to avoid the contagion of their iniquities with whom we do daily and familiarly converse; as to live in an infected Air, without taint; or to walk in the Sun, and not be insensibly tanned: We leaven one another by our coldness and deadness in Religion: 'tis hard to be fresh in salt Waters; to live among offenses, and not be offended.

Secondly, With respect to the object, or matter of it; a scandal may be given, dicto, aut facto.

• 1. In Word.
• 2. In Deed.

1, In Word, by evil Counsel, or carnal suggestion, Psal. 1. 1. Blessed is the man that walketh not in the Counsel of the ungodly: As carnal Friends and Parents that relish not the Word of Life themselves, out of prejudice against godliness, and holy zeal dissuade their Children and Servants from attending on the exercises of Religion; as Praying, Hearing, Meditation, lest they grow mopish and Melancholy; and lest a zealous minding God's interest, should hinder their preferment, had rather see them lewd then holy, but Luke 14. 26. If any man come to me, and hate not Father and Mother, &c. Or by Atheistical, or obscoene and carnal discourse, 1 Cor. 15. 53. Evil Communications corrupt good manners. Eph. 5. 4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient.

2. In Deed, and so three ways.

(1.) When they do things that are simply unlawful, and so propagate their sin to others by their example. Prov. 22. 24, Make no Friendship with an angry man, and with a furious man shalt thou not go, lest thou learn his ways, and get a snare to thy soul. The violences and furious passions of Anger are so uncomely, that a man would think they should rather affright, then allure to imitation; but these things unsensibly overcome us, and e're a man is aware, a man is tainted.

(2.) By the abuse of Christian Liberty to the wrong and hindrance of others in a way of godliness: As Rom. 14. 13, 14, 15. Let no Man put a stumbling block, or an occasion to fall in his brothers way; I know and am persuaded by the Lord Jesus, that there is nothing unclean of itself, but to him that esteemeth anything to be unclean, to him it is unclean: but if thy brother be grieved with thy meat, now walkest thou not charitably; destroy not him with thy meat for whom Christ died. 1 Cor. 8. 9, 10. But take keed, lest by any means this Liberty of yours, become a stumbling block to them that are weak: We must not commit a sin, or omit a duty to avoid offense, yet in indifferent things we may expect from others what is lawful to do, and forbear it, as conduceth to edification. For we must have a care of offending little ones, and therefore must drive according to their pace, using our Liberty as they are able bear.

3. By Persecution enforce others against their duty, Matth. 18. 6. But whoso shall offend one of these little ones which believe on me, it were better a Milstone were hanged about his neck, and that he were drowned in the Sea. Better he did suffer all extremity. Offending is persecuting; as receiving, is countenancing, cherishing, treating them kindly and tenderly. So Mattth. 13. 21. When persecution ariseth by reason of the Word, by and by they are offended, Matth. 24. 9. 10. This opposing, hating, vexing the people of God, is one way of offense, and very dangerous to those that practice it, how ever it succeedeth: For though they be little ones, little in their own eyes, little in the esteem of the World, little in regard of outward interest, and so lie open and liable to offenses; little in regard of their spiritual growth, and so apt to take offense; yet they are dear to the great God, who is their Patron, and will take their quarrel into his own hands: And it will be a thousand times better, they had been the persecuted ones than to be persecutors.

Thirdly, With respect to the double faculty the devil seeketh to work upon, which is our irrascible, or concupiscible faculty, our eschewing or pursuing power; the flesh with its 〈 in non-Latin alphabet 〉 , Gal. 5. 24. 'It is passions and lusts, what we render affections; and these are suited to the Temptations that most Men are usually overcome by, such are the Terrors and Allurements of the World; the Terrors of the World, that works upon our Passions; the Allurements of the World, that works upon our Lusts.

First, The Terrors of the World are apt to draw men to dislike God, and distaste the way of Godliness: Certainly, By these the Devil seeketh to get us into his Power and Reach: Therefore 'tis said 1 Pet. 5. 9. Whom resist, steadfast in the Faith, knowing that the same afflictions are accomplished in your Brethren, that are in the World. Satan's Temptations are conveyed to the Godly thorough Afflictions, hoping by these to prevail with them to make them quitt the Truth and their duty to Christ, and grow weary of the ways of God; and it doth the more prevail, when they think they are the only sufferers: This should not be; for the drift of Christianity, 'tis to take us off from the hopes and fears of the World, and a full third part of the Scriptures serveth to comfort us in Tribulations and Afflictions for the Gospels sake; and if we were not exposed to troubles, these would be as unsuitable and needless, as bladders and arts of swimming were to a man, that standeth on dry land, and never meaneth to go into the deep Waters: But yet they are an usual stumbling block, to those that have not overcome the sensual inclination, and are not dead to a worldly interest.

2. The Allurements of the World, or the baits of sense; present things have a strange infatuation upon us, 2 Tim. 4. 10. And Demas hath forsaken us, having loved the present World. The troubles of the World are not so dangerous, as the snares of the World; though many be discouraged by troubles, yet many times others are gained by the Patience, Courage and Constancy of God's Servants in Persecutions. The offense may be more easily disproved, as not justifiable; for men may have a secret liking of the Truth, and a purpose to own it in better times; but by the baits of sense, men are inveigled and tempted to dislike Religion itself, as contradicting their Lusts, and nourish a base Opinion of it in their hearts; in Troubles and Persecutions there is not a dislike of Religion itself, but of the hard Terms upon which it must be received and cherished. And besides the mischief is greater, they that cast off the Profession and Practice of Godliness, upon some great Earthly hopes, involve themselves in a more heinous sin, then they that shrink from it out of some great fear: for those things we fear, as Afflictions, Torments, and Death, they are in themselves destructive of our Felicity; and therefore it cannot be said how much nature abhorreth them: But those things which we hope for, and desire; are such that nature may easily, and without great inconveniency be without them: As great Riches, Splendour of Life, Noble Affinities and Marriages; for these things are not absolutely necessary to the Worldly life, but only conduce to the greater coveniency and felicity thereof: Not our Worldly Being, but our well-being is concerned in them. Our being may be kept up and supported in a far meaner Condition thence: It is, that great dangers when they are at hand, and difficulties sustained, and the fear of them doth often sway us against the Conscience of our Duty; but if we lose our great Worldly hopes, or be cut short in our Condition and Worldly expectations, 'tis no great matter: Wise and Gracious men may easily bear it, with a quiet and well-composed Mind. The sin of those that stumble at great and worldly hopes, is questionless the greater Transgression; for they are only enticed and drawn away by their Pleasures and Lusts; which all good Christians are obliged to deaden and mortify. But though to fall out of Fear, be not so heinous a sin, yet a great and heinous sin it is; for Grace should govern Fear, as well as hope. If the Coertion and bridling of it be difficult, it doth not excuse a toto, but a tanto only; and 'tis hard to set a Christian in joint again, that is fallen by Fear; witness those Terrors that do haunt men, when once they are gotten into the snare: As Peter, went out and wept bitterly; it cost him much sorrow at heart. Christ is fain to direct a special message to him, by name, Mark 16. 7. Though it doth not exclude all hopes of Repentance and Pardon, yet it needeth great Mercy on God's part, and Repentance on ours. Indeed the Church is bound to consider men's weaknesses, and to judge of the fault according to the violent shock and incursion of the Temptation; because we know not our own strength, and how soon we may be surprised in like kind, and need indulgence ourselves; Gal. 6. 1. But God is not in our Condition, nor obliged to recover all that lapse in this kind; and therefore useth his Mercy according to his own pleasure: Sometimes he recovereth them, and sometimes not; but for the other Temptations, what excuse is it capable of? Heb. 12. 16, 17.

Secondly, Let us consider how a Believer is preserved; Unsound Professors are turned by Scandal, from the ways of Godliness, which they seemed to walk in; but for the sincere Believer, there may be many stumbling blocks laid in his way, but he falleth not at them, escapeth those heinous sins into which others fall, through his love to God's Commandments. Observe here three things,

1. 'It is not Light, but Love that keepeth them from stumbling; the light of saving knowledge is a great matter, for it showeth us a sure rule to walk by, and sure Promises to build upon; but love must join with it, to assist us, that we may escape those snares; for many fail, because they receive not the Truth in the love of it; 2 Thes. 2. 10. Till light be turned into love, it hath not such a powerful influence upon us: Certainly a man is better held by the Heart, than by the Head. Rom. 8. 39. Nothing shall be able to separate us from the love of God which is in Christ Jesus our Lord. The love of God, is not principally taken there in a passive sense, for the love wherewith we are beloved of God; but in an active sense, for the love wherewith we love God. For Affliction and Persecution do expugne or assault God's love to us, but not our love to God. For this maketh us cleave to him, whatever Temptations we have to the Contrary. Do but consider what you are to love.

1. We are to love God, there it beginneth; love God once, and then you will take nothing ill at his hands; how smart soever his chastenings be, they come from a God that loveth you, and whom your Souls love: Rev. 3. 19. As many as I love, I rebuke and chasten. Now they will not stumble at God's dispensations, be they never so cross to their expectations and desires. But then

2. We must love the Law of God, be satisfied with our Duty whatever cometh of it: Next to a sincere love to God, there must be a sincere love to his holy Law, as the right way to eternal blessedness; and then Temptations will have but little force upon us, for they do not love their Duty for foreign Reasons, but for its own sake: So that whether it be befriended and countenanced in the World, or hated and despised, 'tis all one; they love the Law upon its own Evidence, as it is recommended by God, and is a sure direction to true happiness. Job. 17. 9. The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger. He meaneth notwithstanding all the Troubles and assaults which he endureth, they are not scandalized at God's dealings, or permitting them to be thus dealt with, but doth persevere in a course of Godliness, this is the way wherein he delighteth.

3. He loves the Brethren, 1 John. 2. 10. He that loveth his brother, abideth in the light, and there is none occasion of stumbling in him. They, together with us, uphold Christ's Interest in the World; the Coals by lying together, inkindle one another; and so are the better kept from having their Zeal quenched, or being ensnared by the manifold Temptations in the World.

4. By this love, the love of the World and its prosperity, is much abated; 1 John. 2. 15. Love not the world, nor the things which are in the world, for if any man love the world, the love of the Father is not in him. This man cannot part with all, when his Duty calleth for it: Till we despise Worldly things, we are still liable to take offense: All our disquiet cometh from too great love of the World, and too little love of the Word of God, all this is spoken to show you, that 'tis want of love wherefore men are so easily taken off, and this love beginneth with the love of God, then goeth on to his Word, and the Obedience it calleth for, and is strengthened by our love to the Saints, and is an higher love than that it can be controlled by the love of the World.

Secondly, This blessed peace hath an influence upon it, upon a twofold account;

1. This is an experience of the good of that way, which the World speaketh evil of; you cannot persuade a man against his Experience, that honey is bitter, when he has tasted the sweetness of it: 1 Pet. 2. 3. They know the Grace of God in Truth, they have found much comfort and peace in these ways. Most men know Religion and Godliness but by hear-say, or looking on; the Testimony of Christ was never confirmed in them; but these have tried it, and know the good of Religion by Experience, therefore they cannot be so easily offended as others are, who have only licked the Glass, but never tasted the honey. The pleasure they find in the Duties and Exercises of Godliness, will with them infinitely out-weigh all the transient Delights and Advantages that are propounded, or offer themselves as the bait to any unlawful practice.

2. The particular nature of this Experience, it is Peace which doth guard heart and mind; Phil. 4. 7. that they are not disturbed, or distracted by anything that befalleth them; but enjoy a Calm in their Souls, whatever storms overtake them, or befall them in the way of their Duty: Eph. 6. 15. Having our feet shod with the preparation of the Gospel of peace. This is the Gospel shoe, there is no going to heaven without it, and this is peace, that is, peace with God; when all is quiet within, and the quarrel is taken up between God and us, we can the better bear the frowns of the World; and he calleth it the Gospel of Peace, because it mainly dependeth on the Terms of Grace revealed to us in the Gospel; the law discovereth the enmity and the breach, but the Gospel discovereth how peace may be had. He calleth it also the preparation, 〈 in non-Latin alphabet 〉 , because this peace breedeth a firm and ready resolution to go through all difficulties, crosses and hardships: Acts 21. 13. I am ready not only to be bound, but to die at Jerusalem. Well then, this is the fruit of Peace and Friendship between God and sinners; it breedeth a resolution to hold on our way to heaven, notwithstanding crosses and continual hardships, and allayeth the bitterness of all Worldly Trouble.

Thirdly, There is God's Providence and Care over them, who is concerned in the Protection of all that love his law, and take care to love and please him. On the one side, God sometimes threateneth the wicked, that he will lay stumbling-blocks before them, Ier. 6. 21. that is, bring those things upon them, that shall be a means of ruin to them: On the other side, Ier. 31. 9. that he will lead the penitent believer in a strait way, that they shall not stumble; we must not omit God's Concurrence, for it is his Promise, that nothing shall offend them; His People are very near and dear to him. Our Lord telleth us, in his discourse against offending them, that their Angels do always behold the face of his father, which is in heaven, Matth. 18. 10. that is, though the Angels be appointed to be their Guardians on Earth, yet they have their continual returns and recourse to God's glorious presence, to make Requests or Complaints in their behalf, or to receive Commands concerning them: for as God seeth fit, they are employed in service for the benefit of those little ones. I remember Solomon saith, Prov. 12. 21. There shall no evil happen to the just; but the wicked shall be filled with mischief. We can easily understand, that the wicked shall be overwhelmed with God's judgments; but how shall no Evil happen to the Righteous, since their Troubles are many? The meaning of the place is, as Augustine well glosseth, non ut non eveniant, sed ut non noceant; they do not stumble at Afflictions, nor are they deserted by God, as others are: God moderateth the Evil, 1 Cor. 10. 13. or removeth it, Psal. 125. 3. or turneth it to good, Rom. 8. 28. Now by this gracious dealing of God, it cometh to pass that nothing doth offend them; those that depend on the favor of Men, and the uncertainties of a worldly condition, how many Troubles are they exposed unto! Therefore we should look to our Confidence, whether it be Faith, or Security; whether we rest upon a carnal Pillow, or the Corner-stone, which God hath laid in Zion.

Use. It concerneth us all to look to this, whether we love the law so, as to have gotten Peace of Conscience, and Assurance of God's Protection; because of the •… titude of Scandals, and the Trials and Exercises we are put upon by God's Correcting hand. The Prosperity of the Wicked; the Disgrace that is cast on the stricter ways of God; the World being so full of Snares and Temptations, that bring men to Sin and Ruin: Omnia timeo, saith Bernard, & quae placeant, & quae tristantur. I am afraid of everything, of those things that please us, and those that make us sad; What shall a poor Christian do that he may not Miscarry?

1. Be sure that your Resolutions for God and the World to come, be thoroughly fixed and settled; for you will be distracted with everything, if you be not at a point, and have not chosen the better part, and fully fixed your purpose. The Apostle telleth us, I am. 1. 8. The double minded man is unstable in all his ways: A wavering and inconstant Christian will not know which way to turn himself, being disquieted upon all occasions.

2. They never rightly begin with God, that do not sit down and count what it may cost them, to be holy Christians; Luk. 14. 26. If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea and his own life also, he cannot be my Disciple. If you have not a preparation of mind to suffer anything, rather than part with Christ, you are not fit for his turn; Like a man that sets on Building, and hath not a Stock to hold out; or designeth a War, and is not provided with all necessaries to go thorough with it. You must expect Temptations and Troubles, because they serve to try whether you will hold your integrity; and if God be not sufficient enough to be your portion, never serve him. Never pretend to Religion, if you do not resolve to renounce all that is precious to you in the World, rather than forsake it.

3. Consider the necessity of standing to God's Law, whatever persecutions and sufferings you meet with: There is no other way to be saved, John. 6. 68. Lord, whither shall we go? thou hast the words of eternal life. Such as have a mind to quit Christ, have need to consider, where they shall find a better master: Change where they will, they change for the worse. Obedience to the Word of God, is the only way to Eternal Life; and whatever Law you make to yourselves, God will judge you by his own Law.

4. Be established in the peace of God, and never break this peace to obtain your outward peace: What a wound will it be to thy Soul! and how shiftless and helpless wilt thou be, when to make thy peace with the World, thou hast broken thy peace with God! Therefore rise up against Temptations, as the Trees refused in Jotham's Parable to be Ruler over the rest; Shall I lose my fatness, another, my sweetness, to rule over the Trees? Shall I to please men, put my Conscience to a continual Torment and Anguish? sell the Birth-right for one Morsel of Meat? The remembrance will come into your minds, when you had joyful Communion with God and his People; whose Company you have abandoned; every day of solemn Assembly, will be a new Torment to you.

5. When troubles surprise you, consider, how unbeseeming it is, to take offense at God's Providence: 'It is an ill sign, to be so apt to pick quarrels with God and Godliness; it argueth little love, either to God or his Law, for love thinketh no ill of those whom we love; they are Murmurers that said the ways of the Lord are not equal, or what profit is there if we serve the Lord, Mal. 3. 14?

6. Consider, The greatest hurt Satan intendeth you, is not to hurt your Bodies, but your Souls. To bring you to be offended at the holy and righteous ways of the Lord; he would let you enjoy the pleasures of sin, to rob you of your delight in God, and Celestial pleasures; let you have all the World, if it were in his power: Matth. 4. 9.

7. Consider, How short is the Prosperity of the wicked and those that turn aside to the ways of sin; Psal. 17. 14. They shall be cut off, they are soon withered and dried up, and all their outward Glory perishes with them. 'It is a more prudent Course to adhere closely to God, Job 5. 3. I have seen the foolish taking root, but suddenly I cursed his habitation. 'It is a prediction he foretold that there was a Curse at the root of all his Prosperity.

Doctrine. Sound hope of Salvation is, and must be joined with a care of keeping God's Commandments.

First, I shall speak of the several branches of this Profession apart.

Secondly, Then of their Conjunction.

First, Separately; and there,

I. Of the Profession of his Hope; Lord, I have hoped for thy salvation.

1. The Object and thing hoped for, is Salvation; Salvation is Temporal, or Eternal; of the Body, or of the Soul. Rabbi David Kimchi understandeth it of the latter, but it seemeth rather to imply help and deliverance out of dangers and distresses. Indeed neither can be well excluded; not Eternal Salvation, for without that, Temporal Deliverance is but a reprieve for a time, not a total exemption from Evil: not Temporal Salvation, because before we come to look for our full and final deliverance, God will try us by the way, and train us up in the expectation of other things: As men learn to swim in the Rivers and shallow Waters, that afterwards they may swim in the Ocean and deep Waters. So by expecting lesser things, we learn to wait for greater; both must be hoped for, but with a difference; Eternal Salvation absolutely, but Temporal with submission to God's Will. We have not temporal things always in specie, in kind; but sometimes in value; for these things may be recompensed and made up another way, but no recompense can be given us for Eternal Life: The Apostle speaketh with submission as to his Temporal Case, but is peremptory as to his Eternal State: 2 Tim. 4. 17, 18. Notwithstanding, the Lord stood with me, and strengthened me, that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the Lion. And the Lord shall deliver me from every evil work, and preserve me to his heavenly Kingdom. Again, though we are not to neglect the meanest Promise, yet our hearts should run more upon the things of another World. A Christian honoreth God by his Faith about Temporal things, when he will not cast away his Hope in the deepest Calamities; but much more when the concernments of the World to come are of the greatest force with him, and his Heart is wholly taken up about them: Looking for the blessed hope, Titus 2. 13. there is the Character of a Christian. Peace and freedom from Trouble in the World, is not the main thing that we should look after; but perfect Conformity to God, and full Fruition of him. God is the Chief Good; and the fruition of him as Promised, is the utmost happiness of the Creature: a true Christian hath a greater indifferency to the things of this life, all his business is to get an assurance of a better; he can look through the troubles of the World, and see sun-shine behind the back of the storm; Psal. 42. 11. Why art thou cast down, O my Soul? why art thou disquieted within me? hope thou in God, for I shall yet praise him, who is the health of my Countenance, and my God: But chiefly his Hope is laid up for him in Heaven, Col. 1. 5. his portion is laid up for him, and kept safe for his use, in a sure place: Here he knoweth he must be exercised with temptations and crosses. In short, Temporal things are desired for the sake of Spiritual and Eternal; but Eternal for themselves: a Traveler desireth an horse not for himself, as for the conveniency of his journey; so he expecteth temporal things as helps in his way and passage to Heaven. Well then, Salvation is the object of this hope, temporal Salvation in order to eternal; that we may have opportunities to glorify God here, and may not faint and be overwhelmed with incident Crosses. This sentence is borrowed from good old Jacob, Gen. 49. 18. I have waited for thy Salvation, O Lord. 'It is notable, Jacob speaketh this when prophetically blessing his Children; and when he cometh to Dan, the good old man seemed to be carried beside his Purpose, breaking out this of a sudden, but in Spirit foreseeing the Miseries and Calamities which his Posterity should fall into for their Idolatry: for Dan was the first Tribe that made defection, therefore he opposeth his Hopes to his Fears. We are told in the General, Lam. 3. 26. It is good that a man should hope, and quietly wait for the salvation of God; that is, for deliverance out of Troubles; 'twill be of great use to us in our Troubles, to look to the issue of them. The Lord doth not wholly cast off his People, when he seemeth to break down the Hedge and Fence of his Providence, and leave them in their Enemies hands, he hath Salvation for a hoping People. But mark, 'tis thy Salvation; 'tis good to come out of trouble upon God's terms, in God's way, and in God's time; others break Prison, Psal. 62. 1. My soul hopeth in God, from him cometh my Salvation. Expect it from God, and him alone.

2. The Act of Grace, I have hoped; Hope in the general, is the expectation of some future good, as 'tis a grace, 'tis some good thing promised by God; Psal. 130. 5. I wait for the Lord, my soul doth wait, and in thy word do I hope. I am judged for the hope of the promise, saith Paul, Acts 26. 6. So that Hope is the expectation of Good things promised; Faith and Hope do both work upon the Promise, but yet they are distinct Graces, they differ in their Object: The object of Faith is larger, the whole Word of God is the object of Faith. We believe things past, present, and to come; but hope for things to come only; among things to come, we believe both Promises and Threatenings; but the object of hope, is only things desirable. We believe the torments of Hell, but do not hope for them; in the Promises, Faith believeth the promise, and hope looketh for the thing promised: Faith looketh to the Authority of the Promiser, and Hope to the goodness of the thing promised: Faith begets Hope, and then Hope strengthens Faith: Faith holdeth the Candle to the Soul, whereby we see things invisible, and to come; and Hope maketh this light comfortable and ravishing to us. We have comfort in Believing, because hopes of Injoying; to believe Eternal Life, if we had not hopes to attain it, were a comfortless thing. Faith is before hope, and leadeth us to the object; and Hope followeth as Faith leadeth. Faith assents to, and applieth the promise; and Hope waiteth for the Accomplishment. There are several sorts of Hope.

1. There is a Vain and Groundless Hope, the dream of a waking Man; As if a Beggar should hope for the Succession of a Crown; so there are some that dream of peace and safety, and sudden destruction cometh upon them, as travail upon a woman with child; 1 Thess. 5. 3. This is an irrational thing.

2. There is rational and probable hope, but yet not so firm and certain, it is likely it will be so, but we have no absolute certainty, 2 Cor. 9. 10. He that ploweth, ploweth in hope, and he that thresheth, is partaker of his hope: This is necessary for the carrying on of all human Actions, that a man should have probable hope of success, for without it there is no labor or rational attempt.

3. There is a firm and certain hope, when we have assurance of the things hoped for; so in the Commerce between us and God, he giveth us assurance in his Promises by his Word and Oath, that our Consolation might be the more strong, when we fly for refuge to the hope that is set before us, Heb. 6. 17. 18. There is a blessed and glorious Estate reserved to be enjoyed in the Heavens, this is set before us; propounded as a prize in the view of the World: Now when we take hold of this, gain a right and title to it; God would have our Consolation the more strong, by the Assurance he hath given us in the Covenant made with us in Christ. Well then, Christian hope is not a Conjecture, or Probability, but an Assurance; many times all kind of Probability is contrary to God's Assurance: Rom. 4. 18. Abraham believed in hope, against hope: Credidit in spe gratiae, contra spem naturae; God's Assurance prevailed above natural difficulties; there rational and human hope, and divine Hope are opposed.

4. This Assurance admits of Degrees, for it may be full, or not full; Heb. 6. 11. And we desire that everyone of you do show the same diligence, to the full assurance of hope to the end. The full Assurance is that which removeth all Doubts and Fears; and this it may do at some time, and not at another; it may be interrupted, or continue to the end: now we must give all diligence that it may do so. By slothfulness and negligence, it will be lost: Presumption and carnal Hope costs a man nothing to keep it, it groweth upon us we know not how, but this certain hope is not kept lively and upon the wing without great Zeal and Diligence in the Spiritual Life. Oh but it concerneth us much so to do; This Hope is necessary for us;

1. To Quicken and Enliven our Duties: Hope of Reward is one of the bands of a man, the weight that inclineth us to all Actions; much more doth this great Reward which the Christian Faith propounds. Acts 26. 6, 7. And now I stand, and am judged for the hope of the promise made of God unto our Fathers: Unto which promise our twelve Tribes, instantly serving God day and night, hope to come; for which hopes sake, King Agrippa, I am accused of the Jews. And Acts 24. 15, 16. And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. And herein do I exercise myself, to have always a Conscience void of offense towards God and towards men. I run not as one that is uncertain, 1 Cor. 9. 26. not by guess, but sure grounds, Phil 3. 14. I press towards the mark for the prize of the high calling of God in Christ Jesus. 'It is great and sure, here's excellency and certainty; a man that hopeth for anything, will be engaged in the thorough pursuit of it.

2. It sharpeneth our Affections after heavenly things; when we look for them, we will also long for them: Rom. 8. 23. And not only they, but ourselves also, which have the first fruits of the spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the redemption of our bodies. Hope stirreth up serious thoughts of Heaven and Blessedness to come, and hearty Groans after it; and so sets both mind and heart a-work. It sets the mind a-work, a man cannot hope for a thing, but he will be thinking of it: as the Scripture speaketh of the Labourer, that he lifts up his Soul to the hire, which he expects; Thoughts will be sent as spies into the Land of Promise, to bring us tidings thence. And it sets the heart a longing and groaning, that we were at home; Rom. 8. 19. For the earnest expectation of the Creature, 〈 in non-Latin alphabet 〉 , stretcheth out the head, to see if it can spy it a-coming: as when Sisera 's Mother expected him, she looked through the Lattice; there will be strong desires, as well as serious thoughts: not glances and hasty wishes, such as Worldly Persons may have in their serious Moods and sober Fits; these vanish and leave the heart never the better: but earnest longings, such as settle into an heavenly Frame; that taste which they have already, maketh them groan for what is behind.

3. It sets the heart at rest, and allayeth our Disquiets, and Fears, and Cares, and Sorrows, that so we may go on cheerfully in God's service: 'tis the pleasure of God that the heirs of promise should for a while shine as lights in a corrupt World, and be exercised with all kind of Temptations, that his power may be manifested in their weakness: Now that we may ride out the storm, he gave us hope: not only veniam sperandi, leave to hope for his Mercy, but virtutem sperandi, the Grace of hope, strength so to do: and what is the use of it, but to Calm the heart under all distempers? therefore 'tis compared to an Helmet, and an Anchor. To an Helmet, 1 Thes. 4. 8. Take to you the helmet of salvation which is hope. An Helmet is to cover the head; this maketh a Believer hold up head in all his straits and troubles: The policy of the Devil is to weaken or darken the hopes of Eternal Life, and then he knoweth he shall the sooner overcome us: therefore the life of a Christian should be to keep on his Helmet, to keep his hopes of heaven lively and fresh, and then he will not be dejected. Again, 'tis compared to an Anchor, Heb. 6. 19. Which hope we have, as an Anchor, both sure and steadfast, which entereth into that which is within the veil. As the Anchor holdeth the Ship in a Tempest, so doth hope keep the Mind in a constant temper in the midst of the stormy gusts of Temptation, that we dash not against the Rocks; that would break our Confidence and Profession: It strengthens, and quiets the floating heart of Man, Things will end well at last, how blustering and stormy soever the weather be at the present. The floods of Temptation, and the Tribulations of this present Life are permitted to invade us, but that God hath given us an Anchor, that they shall not drive us from the haven of eternal happiness. Whatever our Cross be, Immoderate Grief for the Death of near and dear Relations; 1 Thes. 4. 13. Mourn not as those without hope. Cur enim doleas si periisse non credis? Cur impatienter ferres subductum, quem iterum credis reversurum esse? pro festo est quam put •… s mortem; saith Tertullian: de patientia. If for loss of Goods and Estate, Heb. 10. 34. And took joyfully the spoiling of your goods, knowing in yourselves that in heaven ye have a better and enduring substance. If a Poor Man that had all his Wealth about him, should fall into the hands of Thieves and Robbers, and be rifled by them, he must needs cry and take on pitifully; for alas he is altogether undone, and hath nothing left him wherewithal to succor himself and his Family. But a Rich Man that hath store of Money at home, and sure locked up in his Chest, will never complain and be much disquieted, when he hath twenty or forty Shillings taken from him: for Worldlings to rage, and take on, when they must lose their Estates, 'tis no Marvel; those whose portion is in this Life, and know no better; alas! for when these things are gone, they have nothing left, and are quite undone! But those that are heirs according to the hope of eternal Life, they know they have a better and a more enduring substance; they consider what they are born to, what they shall enjoy, when they come home to God, therefore their hearts are calmed and quieted. So if it be the oppression of wicked Men, and hard Sufferings and Persecutions for the Gospel; 2 Cor. 4. 17, 18. For our light Affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory; while we look not at the things which are seen, but at the things which are not seen; for the things which are seen, are temporal: but the things which are not seen, are eternal. He that hopeth for nothing from God, will soon fall off from him, and yield to fainting discouragements, their hearts are turned off and perverted; but when we hope, we do with Patience submit to the Cross: What troubles will not they undergo that expect undoubtedly their speedy ending in everlasting and endless Bliss and Happiness? If God hideth his Face, that raiseth a storm; Psal. 43. 5. Why art thou so disquieted, O my Soul? still hope in God. Casting Anchor upon the Rock, as the crying Child falls asleep with the Teat in his mouth; or when God delayeth the performance of what is promised, Prov. 13. 12. Hope deferred maketh the heart sick. Expectation is a tedious thing, as smoke to the eyes, and vinegar to the teeth, an ordinary messenger sent on a trifling Errand. Now Rom. 8. 15. If we hope for that we see not, then do we with patience wait for it. 1 Thes. 1. 3. And patience of hope in our Lord Jesus Christ. Is a Title nothing before Possession? 'It is not a matter of debt. Or is it the fear of approaching death, which is the King of Terrors? Prov. 14. 32. The wicked shall be driven away in his wickedness, but the righteous hath hope in his death. The Wicked being arrested by Death, is hurried away into Hell: but the Righteous dismisseth his Soul into his Redeemers hands. Never more cheerful, than when our confidence in God's Mercy is most put to Trial.

Secondly, Here is the Profession of his Obedience, I have done thy Commandments.

Here is,

• I. The Object, [thy Commandments.]
• II. The Act of Duty, [done.]

I. The Object, thy Commandments, quia tua; therefore kept them, because they are thine; things thou hast given in charge: Men were ready to persuade, or threaten him out of his Duty.

II. The Act of Duty, done thy Commandments: The Act of Duty, to Do, noteth, the substance of the Act, or Omission: The doing things Commanded, by eschewing things Fordidden.

3. The Manner of doing, out of knowledge of God's Command, and Conscience of obeying it, to his Glory and our Salvation. Now, saith David, I have done it; Implyeth, I have not only Care and Conscience, but Strength and Ability, in some measure to do thy Will.

But is not this Plea a proud Word for a Creature, to say, I have done thy Commandments? Who can thus say, and aver it to the face of God?

Ans. There is a Twofold keeping or doing of the Commandments; Legal and Evangelical.

(1.) Legal, When we do them so exactly, as is answerable to the Rigor of the Law, and the Rule of strict Justice doth require; which exactness is, when our Obedience is Universal in every Point; when everything Commanded by God, is done by us, without failing in one point: Gal. 3. 10. Cursed is everyone that continueth not in all things, written in the book of the law to do them.

• 1. In all things; and that,
• 2. Continually, in respect of time; from the first minute of our birth till our dissoution; one failing in thought at any time casteth off our Plea.
• 3. Full and Compleat in respect of the degrees and measure of Obedience, with the utmost Intention and Affection of the heart, which the Scripture expresseth by all the Heart, and all the Soul. In this sense, never man was able to keep the Law, save only the first Adam in innocence, and the second Adam Jesus Christ; and therefore according to this Rigor, there is no hope for us, one sin once committed, would undo us forever, as it did the Apostate Angels.

(2.) Evangelical, according to the 〈 in non-Latin alphabet 〉 and moderation of the Gospel, that is, when we do the Commandments according to those terms of Grace, which God offereth to us in Christ; that doth, as to Obedience mitigate the Rigor of the Law in two things.

• 1. It granteth a Pardon of Course, to some kind of sins.
• 2. Accepteth of Repentance, after any the most heinous sin committed.

1. It granteth a Pardon of Course to some kind of sins, as sins of infirmity, either of Ignorance, which if we had known we would not have committed; or sins of sudden surreption, which escape without our observing of them; or sins of violent Temptation, which by sudden assault, sway against the right Rule before we have time to weigh both it and ourselves, or in cool Blood to think what we are a-doing. Such as do not arise out of any evil purpose of the Mind, but out of human Frailty, and from which we shall never be free as long as we live in this Body of Corruption: Rom. 7. 24. Paul groaneth under these relics; when what we have done is not out of deliberate consent, giving way to the growth and reign of Sin. Rom. 6. 14. For sin shall not have dominion over you; non dixit, non sit, sed non regnet; inest peccatum cum perpetras, regnat cum consenseris; saith Austin. When we give Obedience to it, freely, willingly yield up ourselves to be Servants of it, then Sin Reigns: Therefore he doth not say, let not Sin be in you, or Tempt you, or please you; but let it not Reign in you. 'It is a misery to be Tempted, a snare to be delighted, and a forfeiture or renouncing the Grace of the Covenant, to give up ourselves to the full sway of it.

2. The Gospel doth herein moderate the Rigor of the Law, because it leaveth a Sinner a way and means of Recovery; Namely, by Repentance and Faith in Jesus Christ; and upon Repentance giveth him a Pardon. Matth. 9. 13. Remission or Forgiveness, is a Privilege of the New Covenant; the Law knoweth no such matter. Ezekiel 18. 21. 22. But if the wicked shall turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right; he shall sur •… lie •… ive, and not die: all his transgressions that he hath committed they shall not be mentioned unto him. Well then, this is to be understood in the Gospel sense, 'tis the Plea of a Man Justified freely by God's Grace, and one that is Sincere and Upright for the Main: One that had received Grace to be Faithful, though not without his Infirmities, and did not make a practice to live in any known sin against Conscience.

Secondly, We now come to show the Connection between these two.

• I. None can and do rightly hope for Salvation, but they that keep the Commandments.
• II. None do and can keep the Commandments, but they that hope for Salvation.

I. None can and do rightly hope for Salvation, but they that keep the Commandments: that will appear to you,

1. Partly, Because God hath by a wise Ordination, conjoined Means and End, and offered the Promises with a qualification; Rom. 2. 7. To them who by patient continuance in well-doing seek for glory, honor, and immortality, eternal life. God hath not simply promised Blessedness, but the Promise requireth a qualification, and a performance of Duty, in the Person to whom the Promise is made: and therefore before we can have a certainty of Hope, we must not only look upon the Assurance on God's part, but make out our qualification. So Psal. 1. 1, 2. Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful: But his delight is in the law of the Lord, and in his law doth he meditate day and night. So Psal. 119. 1, 2. Blessed are the undefiled in the way, who walk in the law of the Lord: Blessed are they that keep his testimonies, and seek him with the whole heart; and many such places, which intimate that blessedness belongeth to such as are of an holy Heart, and entirely give up themselves to an holy Course; that doing the Commandments uprightly, and in a Gospel Sense, is a necessary Condition to qualify those Persons which shall be saved. And therefore they that live in any sin against Conscience, may take notice how fearful their Estate is for the present, and how needful it is to begin a good course, before they can have any hope toward God.

2. And Partly, Because true hope is operative, and hath an influence this way; There are two parts in Sanctification; Mortification, and Vivification: and true Hope hath an influence upon both. Mortification, 1 John. 3. 3. And every man that hath this hope in him, purisieth himself, as he is pure; that when we see God, we shall be like him; he that hopeth for such a pure and sinless Estate, either to see God, will he appear before him in his filthy Rags? Joseph washed himself when he was to come before Pharaoh; so when to appear before God, what! with this wanton, vain, unclean heart? We are to be like him; is this to be like Christ, where there is such a disproportion between Head and Members? And if this hope be fixed in our hearts, it will set us a purifying more and more. So for Vivification, it urgeth and encourageth to Obedience; Tit. 2. 12, 13. For the grace of God, that bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present world. Look backward or forward it urgeth the heart to Obedience. Why backward to the duties of Holiness? shall we be Lazy in his work, when we expect such a great Reward?

3. Because there is no such thing to damp Hope, and weaken our Confidence as Sin. We cannot trust him whom we have offended freely, and without restraint: and therefore while we please the flesh, we break our Confidence: Sin will breed shame and fear, and 'tis impossible to hope in God, unless we serve him in love, and seek to please him: if we feel it not presently, we shall feel it: sin that now weakeneth the Faith which we have in the Commandments, will in time weaken the Faith that we have in the Promises. Every part of God's revealed Will, cometh to be tried one time or another: our Confidence in God's Mercy, is not earnestly and directly assaulted till the hour of Death, or the time of extraordinary Trial: When the evil day cometh, then the Consciousness of my own sin, whereunto we have been indulgent, will be of like force to withdraw our assent from God's Mercies: as the delight and pleasure we took, was to cause us to Transgress his Commandments: 1 Cor. 15. 56. The sting of death is sin, and the strength of sin is the law.

4. Because our hope is increased by our diligence in the holy life. This fostereth and augments it, Heb. 6. 11. And we desire that everyone of you doth show the same diligence to the full assurance of hope unto the end. It must needs be so, for since there is a qualification, the more clear our qualification is, the more full is our assurance of hope; and so far as a man neglects his duty, and abateth in his Qualification, so far doth his Assurance abate. To look on one side of the Covenant is a groundless presumption.

2. None do and can keep the Commandments, but they that hope for Salvation. This is plain from the order of the words in the Text; first, I hoped for thy Salvation, therefore done the Commandments; implying, that thereby he kept the Commandments: without this, none can have an heart nor hand to do anything for God. Peccator (saith Bernard) nihil expectat indique peccator est quod bonis presentibus. Non modo delectus, sed etiam contentus, nihil in futurum expectat. He that looketh for nothing from God, can never be diligent in his service, nor faithful and true to him. Hope, 'tis our strength; Lam. 3. 18. And I said, my strength and my hope is perished from the Lord: we first begin, continue, and go on with God, upon the hope he offereth to us.

Use. I. It reproveth those that hope well, but take no care to do anything for God: Everyone will say, they must hope in God, but none looketh after this lively and operative hope: their hope is barren and unfruitful, who are they that can make Application of the Promises, 2 Tim. 4. 8.

Use. II. Is to persuade us to the coupling of these two; when this Conjunction is founded, then are we in a right frame: if we would keep the Commandments, we must hope for the Salvation of God; if we would hope for the Salvation of God, we must keep the Commandments. This is most acceptable to the Lord; Psal. 147. 11. The Lord taketh pleasure in them that fear him, and hope in his mercy. Such as believe, and fear to offend him, they have acceptable Communion with him. 'It is for your Comfort, Acts 9. 31. 'tis for the honor of Religion; on the one side to avoid the carnal Confidence of Papists, on the other the cold Profession of Protestants; if you hope for temporal Deliverance. They that make no Conscience of obeying God, cannot hope for Deliverance from him; for his Salvation must be expected in the way of his Precepts. Psal. 37. 3. Trust in the Lord, and do Good; so shalt thou dwell in the land. So Wait on the Lord, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see it. Then we may commend ourselves and all our Affairs to God's care and trust: it becometh them that look for Salvation, and to be helped out of their troubles, to be more earnest than others in keeping his Law. If you would enjoy the comfortable Assurance that you shall be saved at length, live so, as you may never mar your Confidence: 1 Pet. 1. 13. Be sober, and hope to the end. Live answerable to your hope; 1 Thes. 2. 12. On the other side, Hope; study Promises, Rom. 15. 4. The God of hope fill you with joy in believing; he is not only the Object, but the Author of it.

Doctrine, God must be served with our Souls as well as our Bodies. David saith, My soul hath kept thy Testimonies.

1. Because he hath a right to both, as he made both, and therefore hath required that both should serve him; he that organized the body, and framed it out of the dust of the ground, did also breath into us the breath of Life, and framed the spirit of man within him; therefore since God may challenge all, 'tis fit he should have the best; my son, give me thy heart, Prov. 23. 26. Look upon it, whose Image and superscription doth it bear? Give unto Caesar the things that are Caesar's; and to God the things that are God's, he hath redeemed both, 1 Cor. 6. 20. Ye are bought with a price, therefore glorify God both in your body and spirits, which are God's. Shall we rob God of his purchase so dearly bought? We would not rob a man of his Goods, and will you rob God? He challengeth a peculiar right in Souls, all Souls are mine, and therefore they should be used and exercised for his glory: If we use them for ourselves only, and not according to his direction; we do as Reuben did, that went up into his Fathers bed. To withhold the Heart from God, is Robbery; nay, Sacrilege, which is the worst kind of Robbery: For God's right in Redemption is confirmed and owned by our Personal dedication in Baptism. Once more, God hath right to the Service of both body and soul, because he offereth to Glorify both, and Reward both in the Heavenly Inheritance; the Body and the Soul are Sisters and Co-heirs, as Tertullian speaketh: If we expect wages for both, we must do work with both; if God should make such a division at Death, as men do all their Life to him, can they be happy, if any part of them be excluded Heaven? If the Body and lifeless trunck were taken into Heaven, and the Soul left in Torments, what were you the better? But that cannot be, God will have all, or no part; therefore your whole Spirit, and Soul, and Body, must be kept blameless, unto the coming of the Lord Jesus Christ, 1 Thess. 5. 23. Otherwise your souls cannot be joined to God in Heaven, if they be divided from him on Earth.

2. Because this is service suitable to his nature, when we serve him and obey him with our souls. God is an All-seeing Spirit, and therefore will be worshipped in Spirit and Truth, John 4. 23, 24. 'It is agreeable to his spiritual Nature, therefore shows and fashions have little respect with him, but reality and substance; for he searcheth the Heart, and trieth the Reins; 'tis not the bowing the body, so much as the humble affectionate reverence and submission of the soul. God hath appointed service for the Body, and so far as God hath appointed it, we must submit to it; but chiefly for the soul, our Worship must be chiefly inward, flowing from Grace engaging the Heart in God's service: Bodily exercise is of little profit, that Worship which is most agreeable to God's nature, is most pleasing to him; he hath not eyes of Flesh, and seeth not as man seeth, Job 10. 4. Therefore external duties, without the inward exercise of the Spirit, is scarce worthy the name of Worship to God: He is not taken with the pomp of Ceremonies, and external Observances, 1 Sam. 16. 7. For man looketh on the outward appearance, but the Lord looketh on the Heart. Men are taken with external pomp and formalities; they suit with their fleshly natures, but the more spiritual, the more suitable to God: That which you do, be it in Worship, 'tis not done unto God, but unto men, when the Heart is not in it, Col. 3. 23. And whatsoever ye do, do it heartily as to the Lord, and not unto men: Without the Heart, all that we do is but a mocking of God, giving him the shell without the kernel.

3. Because the soul is the principal thing, that swayeth the body, and stirreth it up to all that it doth; it being of itself a senseless block, it followeth the disposition and inclination of the Heart: I shall make it good in two Considerations. First, 'It is Fons actionum ad extra. And Secondly, 'It is Terminus actionum ad intra. 'It is the Fountain of all actions that go outward, from man towards God; and the subduing the Heart to God's Will, is the end of all operations inward, from God towards man.

First, Fons actionum ad extra, The Fountain of all actions that go outward from Man towards God, all natural actions proceed from the Soul or Heart; 'It is not the Eye that seeth, nor the Ear that heareth, nor the Hand that toucheth, nor the Feet that walketh; 'tis the Soul seeth by the Eye, and heareth by the Ears, and toucheth by the hands, and walketh by the Feet. So in all moral actions, the heart is all, Prov. 4. 23. Keep thy Heart with all diligence, for out of it are the issues of Life. All our actions proceed thence, all the evil that we do, cometh from the Heart, Matth. 15. 19. Out of the Heart proceed evil Thoughts, Murthers, Adulteries, Fornications, Thefts, False Witness, Blaspemies; all that we speak, and think, and do, followeth the frame of the Heart: This is the burning furnace from whence the sparks fly, the occasion of sin may be without, but the cause of it is ever from the Heart: 'It is the Heart that filleth the Eyes with Wantonness, Pride, and Fury; and the Tongue with Blasphemy, Slanders, and Detraction; the hands with blood. So for good Actions, Thoughts they come out of the good Treasury of the heart, Matth. 12. 35. A good man out of the good treasure of the heart bringeth forth good things. The tapp runneth according to the Liquor, wherewith the vessel is filled; that a man hath laid up in his heart, that he layeth out in his Thoughts, and Speeches, and Actions; 'tis the heart that enliveneth all our duties, and we act ever according to the constitution of our Souls.

2dly, 'It is Terminus actionum ad intra, all Actions inward; the aim of it is to come to the heart: The senses report things to the fantasy, the fantasy represents them to the mind, that counsels the heart; so in God's operations upon us, his business is to come at the soul: Wherefore doth he speak, and reason, and plead, but that we may hear? And wherefore do we hear? But that Truth may be lodged in the heart, or Soul. Prov. 4. 4. Let thy Heart keep my Precepts, let thy heart receive my Words: Ay, then God's Word hath its effect upon us; we are never subdued to God, till the heart be subdued; the Word for a while may stay in the memory, and 'tis good when the memory is planted with the seeds of knowledge, as Children receive the Principles of Religion in Catechisms, but the end is not there, at length they exercise their Understandings about them when they begin to conceive of what they learned by rote, and afterwards they begin to have a Judgment and a Conscience: These Truths begin to stir and awaken them, but it must not rest there neither, it soaketh further, and wisdom entereth upon the heart, Prov. 2. 10. Ay, that was God's aim, to bring the work thither, and then the cure is wrought with man, Rom. 6. 17. Ye have obeyed from the heart, that form of Doctrine which was delivered to you. So this is the end of all the operations of Grace that the soul and heart may keep God's Testimonies; so where is it that Christ would dwell, when he taketh up his abode and residence in us? the Apostle will tell you, Eph. 3. 17. That he may dwell in your hearts by faith. Till he get possession of the heart, all is as nothing; he will not dwell in the body only, that is the Temple of the Holy Ghost at large, there is an Holy of Holies, a more inward place where he will dwell; he will not dwell in the Tongue, or in the Brain, Memories, or Understandings, unless by common gifts. But the Heart, the Will, and Affections of Man, are the chief place of his residence; there he dwelleth as in his strong Cittadel, and from thence Commandeth other Faculties, and Members: So that the heart is the beginning and ending of the whole work of Religion, from thence come all holy actions, and thither tend all holy gracious operations.

4. 'It is thy hearty Soul-service that will only bear weight in the balance of the Gospel; there may be many defects in the action, yet if the heart be right, God will accept the Will for the Deed, and you will find Comfort in that another day, when you most need it. Isa. 38. 3. Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart. Hezekiah had his infirmities and failings, but his heart was upright: Heb. 13. 18. Willing in all things to live honestly, that's a Gospel good Conscience, and will yield comfort to you. God accepts the Will without the Deed, but never the Deed without the Will, Infirmities may overtake the action but when the heart is unfeignedly set to serve God, we shall be accepted. We allow grains to true, but not to counterfeit Gold: the Church pleadeth, Isa. 26. 8. The desire of our soul is to thy name, and to the remembrance of thee. When we follow in rugged ways, though we oftentimes stumble, yet if our soul be with him, we may have comfort.

Use. I. This is for the Conviction of divers Persons, that they do no more serve God in their Souls, do not keep his Testimonies.

1. There are some that neither serve God with body or soul, as all loose Persons, who do not so much as make a show of his service; they are all for their brutish Pleasures, their souls to hunt them out, and their bodies to pursue and follow them: Their Souls is a cage of unclean Birds, and a stye of all filthiness; and their Bodies only a strainer for Meats and Drinks to pass thorough, or a Channel for Lust to run in; so that they have nothing at all to spare for God. The Soul is an ill guide, suggesting all manner of evil, and the body a ready instrument to accomplish it: These are those that yield up their Members to Uncleanness, and to iniquity unto iniquity; Rom. 6. 19. Oh! time will come, when God will tear them in pieces, and rend the guilty Soul from the embraces of the unwilling body. A sad time 'twill be for these, the Soul will curse the Body, as an ill Instrument; the Body the Soul, as a corrupt Guide: and curse the day of their first union, when they cannot expect but to meet again in flames.

2. Some that give their Bodies to God, but withhold their Souls from him. How may this be done?

Answ. 1. Generally; When Men content themselves with a naked Profession of Christianity, and some external Conformity thereunto. 'It is a stupid Religion that consists in outward Actions; Judas was externally a Disciple, but Satan entered into his heart. Luk. 22. 3. Ananias joined himself to the People of God, but Satan filled his heart; Acts 5. 3. Simon Magus was Baptized, but his heart was not right with God; Acts 8. 22. Many Men may not only make Profession, but perform many good Actions: Be as to external conformity blameless, yet till their hearts are subdued to God, they should not be satisfied with their Condition. Though you pray with the Pharisee, Luk. 18. Pay thy Vowes with the Harlot, Prov. 7. Offer Sacrifice with Cain; Fast with Jezebel; sell thine Inheritance to give to the Poor, with Ananias and Sapphira; 'tis all in vain without the heart. Many Hypocrites are all Ear, to Hear; all Tongue, to Talk; all Face, to Appear; but not an Heart to Obey. Something must be done for Religion for Fashion sake, and shame of the World: yea, though thou dost not dissemble, do many things; yet if your hearts be not renewed and changed, all is nothing, you do not keep the Testimonies of the Lord with your Souls.

2. And more Particularly; When Men make conscience of Ceremonies, and outsides, rather then sincere Obedience.

As the Pharisees; Matth. 23. 25, 26. They make clean the outside of the cup and platter, but within are full of extortion and excess. Pretend great purity in eating their Meat, but care not with how great Iniquity they purchase it. Papists think they have done enough, if they mutter over a few idle Words, without Spirit and Life; the most part of their service, 'tis but that of the body, without the soul: they Worship in a strange Language, not knowing what they do or say; and nearer home draw nigh with their Lips, when their Hearts is far from him, Matth. 5. 8. These leave their Hearts at home, the Devil findeth them other work, that suffer their Hearts to straggle, and to be like the Fools Eyes in the corners of the Earth, when with their Bodies they are engaged in serious and solemn Duties of God's Worship.

Use. II. Is to press you to serve God with your hearts and souls, as well as your bodies.

1. This is the Character of true Worshippers; Rom. 1. 9. My God, whom I serve in the spirit. And 2 Tim. 1. 3. God whom I serve with a pure conscience. This was peculiar to Paul alone; 'tis the description of the spiritual Circumcision; Phil. 3. 3. For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. These are such as are true Worshippers.

2. God will accept of no other, for he looketh for the heart, and knoweth whether we give it him, yea or no: Men care not for fawning and the obsequiousness of empty Courtships; but look for reality, if they could discern it: 2 Kings 10. 15. Is thy heart right, as my heart is with thy heart? 'twas Jehu's question to Jonadab, the Son of Rechab; Dost thou as really affect me, as I do thee? And Men do not look to the Matter of the Gift, but the Mind of the Giver; and will God, think you, who can infallibly Judge, and will one day bring the hidden thoughts of the heart to Light, 1 Cor. 4. 5. will he be put off with shows and empty formalities? Well then, see that your Souls be in it; otherwise he will not accept of Rivers of Oil, and thousands of Rams; All your Pomp and Cost upon outside services is lost. But 'tis not every soul that will keep God's Testimonies; when the People said, all that the Lord hath spoken, we will do it, Deut. 5. 29. Oh that they had such an heart! It must be such an heart, for man is naturally averse from God, sin sets up its Throne in the Heart, and thence diffuseth its Venom into his Actions. Gen. 6. 5. It must be,

• 1. A Broken Heart.
• 2. A Renewed Heart.
• 3. An Heart purified by Faith.
• 4. And Acted by Love.

1. A Broken Heart it must be; Psal. 51. 11. for before that, all that we do is forced and superficial. We are never serious, till acquainted with brokenness of heart; but serve God in a slight careless fashion. That bruising, is to cast into a new Mould; 'tis a preparative to the New Heart: Wheat is not Bread till it be Grinded; and a cracked Vessel cannot be renewed, till it be melted in the Furnace; Nor we formed anew, till we be first melted, humbled, and broken for sin.

2. The Heart must be Renewed by Grace, for 'tis a Renewed Soul only, that keepeth the Commandments; Ezek. 36. 26. A new heart also will I give unto you, and a new spirit will I put into you; and then I will cause you to walk in my statutes, and ye shall keep my Iudgments to do them. The Hearts of the Sons of men are fully set in them to do evil, till God change them, and renew a right Spirit within them. Prov. 10. 20. The heart of the wicked is nothing worth. A vain, sottish, sensual, careless heart will never do God any service; there must be Life, before there can be Action: A supernatural Principle, before there can be supernatural operation; for all things act according to their form: All that we do else, is but like Adulterating Coin, Guilding over Copper or Brass.

3. An Heart purified by Faith; Acts 15. 9. There are fleshly Lusts in us which must be mortified more and more, and deadened to the Pleasures, and Profits, and Honors of this World, by remembering our great Obligations, and Expectations from Christ's death, and Eternal Life. For while any fleshly or Worldly Lust prevaileth with us, and is the chief Principle in our hearts, we cannot heartily serve God.

4. An Heart Acted by Love; 2 Cor. 5. 14, 15. For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live, should not henceforth live to themselves, but unto him which died for them, and rose again. This is the active Principle which sets us a-work with cheerfulness: Christ often intimateth that keeping the Commandments, is the fruit of Love; John. 14. 15. all the expression of our Love to him, is turned into that Channel.

Secondly, I come now to the second Evidence and Testimony of his sincerity, his Love to the Word; I have loved them exceedingly. Mark,

First, His Affection, I love thy Testimonies.

Secondly, The Degree, in the word Exceedingly.

First, From his Affection; Note,

Doctrine. That 'tis not enough to keep the Commandments, but we must love them, and that obedience they require from us.

This Love to the Law, is often spoken of in this Psalm; therefore there needeth the less to be said now. Paul speaketh of this Love, as well as David; Rom. 7. 22. I delight in the law of God after the inward man.

The Reasons of the Point.

I. We can never thoroughly and constantly keep the Law, without Love to it; 'It is no easy thing to keep the Law of God, there needeth much labor and striving. Now where there is a sincere Love of the Law of God planted in the heart, there will be this striving, and endeavoring to Perform it. None so sensible of the weight of sin, none so active for God's Glory; there is nothing so difficult, but Love maketh easy; nihil amarum. In a Word, Labor and Toil proves a Pleasure, and pain a matter of Delight, where we Love: the careful Mother bringeth forth the Child with Pain, and Nurseth it up with Toil and Trouble; is well enough pleased with her work, and cheerful in it, because of the Love she hath to the fruit of her Womb; and her Child is dear to her. Jacob 's seven years Labor seemed to be a few days, for the Love he had to Rachel; Gen. 29. 29. So God will have us serve him out of Love, because nothing is grievous to Love; 1 John. 5. 3. It beareth all things, suffereth all things, (Poverty, Nakedness, Bonds, Injuries, Labors,) never tyreth, or groweth weary; 2 Cor. 13. 7.

II. Except we Obey because we Love, our Obedience is not sincere and acceptatible; 1 Cor 13. 1, 2. Though I speak with the tongue of Men and of Angels, and have not charity, I am become as a sounding brass, or a tinkling cymbal: and though I have the gift of prophesy and understand all mysteries, and all knowledge, and though I have all faith, so that I could remove mountains, and have not charity I am nothing: 〈 in non-Latin alphabet 〉 Many are frighted into a course of Religion, and go on from Duty to Duty, out of a Fear of being Damned: This is not true Obedience, that is done servilely and by constraint: These unwilling services which we perform to Christ, out of urging of Conscience, and fear of Wrath: Ier. 2. 27. Which have turned the back unto me, and not their face; but in the time of their trouble they will say, arise, and save us. They come to God, not out of delight and choice, but out of necessity, and only then: Hos. 5. 6. They that did not care for God at other times, will then come with their Flocks and their Herds. The Spirit of Bondage is clamourous for Duty, as the Spirit of Adoption sweetly inclineth to it. Many obey God no further than they are forced; as Slaves, whom nothing but Fear induceth to perform their Masters Command; and so do not love the work, nor do it for the Works sake.

III. The next Object to God, fit for our Love, is God's Law: 'tis clear that God is primum amabile, the first thing that is to be loved; but what is the second? surely that which hath most of God in it; next after God, his Word. There is vestigium in the Creature, there is Imago in his Testimonies: 2 Cor. 3. 18. For we all with open face, beholding as in a glass, the glory of the Lord: The fairest draught and print of God that can be taken; his People have his Image, but 'tis overshadowed with weakness; 'tis but the 〈 in non-Latin alphabet 〉 , the off-set of his Word: 'It is the Word that maketh Saints. There is the liveliest stamp and print of God; his Testimonies lead not only to the knowledge of God, but also the Fruition of him. Whatsoever leadeth us to the Fruition of God, is incomparably better, than any other thing; therefore if we Love God, we must Love his Precepts; Love them so, as to keep them: 'It is the greatest Testification of that Love, we can show to God.

Use. I. Is to show us the Reason why so many Miscarry in the Profession of Godliness. Many walk in the ways of God for a while, but have no sound Love to them; either By-ends, or slavish Fears forced them into some Profession, but they did not love Godliness, as Godliness; and therefore cannot hold out with God: When a Man is Byassed and Poised by his heart to a thing, you cannot easily divert and break his inclination, that's a rooted thing; others were but forced, and forced subjection will not always hold. Men are hoping they shall shake of an unpleasing task, and where they obey from constraint, and the Iron Yoke of Terror, they will not long obey.

Use. II. To press us not only to keep God Testimonies, but to love them.

Let me use some Arguments.

1. From its Excellency; to Love, is more than to Do; as to love sin, is a greater Evil than to Commit it. Gravius est peccatum diligere, quam facere. A Man may commit sin out of infirmity, but he that loveth it, sin reigneth in him: Practice may be over-ruled, a man may do evil that hateth it, being overborn by the Violence of a Temptation: as Paul saith of himself, the evil that I hate, that I do. So a man may do good, that hateth it, being influenced by By-ends: but our love is our own, the genuine offspring of the Soul.

2. The Necessity of it; unless we love our work, we shall never be the more earnest in the performance of it: Nature of its self is unwilling, the heart hangeth off, till it be poised by Love; Reasons and Motives will not do it, Rom. 8. 7. The carnal mind is enmity against God; for it is not subject to the Law. The Commandments of God Cross our Will, Profit, and Pleasure; therefore we need not only Reasons with us, but a strong inclination of heart to hold us to it, else we shall be off and on with God, Neh. 4. 6. The building went on, because the people had a mind to the work. Nothing else will do it but this.

3. The Utility, We shall have more comfort in the sincerity of our Affections, than we can ever have in the perfection of our Actions. The People of God that cannot plead, the perfection of what they do, plead the reality of their Love. John 21. 17. Lord thou knowest all things, and knowest that I love thee.

4. Ex debito, We owe so much love to God, that everything that he requireth should be welcome to us for God's sake; they are his Testimonies, therefore your souls should love them, and bind them upon your hearts, and the rather, because we are to do our Duty not as Servants but as Friends. John. 15. 14. Ye are my friends, if ye do whatsoever I command you, not ye are my Servants: Between Friends, there is a perfect harmony and agreement in Mind and Will; to do a thing for loves sake to his Friend, this is an Act of Friendship. Not by servile constraint, but to keep them as they are his; we are to do what Christ commandeth, because he commandeth it; and that is to do it in love: Otherwise we break the Commands, when we keep them. Besides the outward Act, there must be a ready inclination, and delight in our Work. Carnal Men, the good they do, they would not do; that obedience is not worthy the name of obedience, that is extorted from us; men had rather live ungodly, if they durst for fear of Punishment. 'It is but a slight kind of Religion, when Fear prevaileth more than Love; they do somewhat God willeth, but they had rather leave it undone: a man is never firmly gained to God, till he prefer Service before Liberty, and loveth holiness as holiness.

But how must we show this Love? By two things; by being Aweful and Cheerful: Grieved when we offend him, Glad when we please him: Aweful in avoiding what he forbiddeth, and Cheerful in performing what he requireth.

1. Aweful; you dare not break with God in any one point, but are very chary and tender of the Commandments, keep them as the Apple of his Eye, Prov. 7. 2. that's offended with the least dust: or keeping of Jewels; Prov. 6. 24. Bind them continually upon thy heart, tie them about thy neck as Jewels. Choice of them.

2. By being Cheerful, Ready and Forward to every good Work: Psal. 110. 3. A willing People. You need not stand urging and pressing, the inclination of their hearts swayeth them. A Man is hardly kept from that he loveth. 1 John. 2. 5. He that keepeth my word, in him is the love of God perfected.

Secondly, The Degree; I love them exceedingly.

Doctrine. Our Love to the Law must be an exceeding Love.

First, In the General, It noteth the height and intensiveness of our Love; not a cold Love, as Children love things, but are soon put out of the humor: but an high strong Love, that will not easily be broken or diverted; such as doth deeply affect the heart. Psalm 119. 97. Oh how I love thy Law! 'tis my meditation all the day. We that are so coldly affected to spiritual things, do not understand the force of these Expressions. An high and strong Love, will break forth into Meditation, Operation; make us sedulous and serious in obeying God. Psal. 119. 48. My hands will I lift up to thy Commandments, which I have loved. 1 John. 2. 5. He that keepeth my Word, in him is the love of God perfected. Lift up our Eyes to the receiving, our Ears to the hearing, our Hands to the doing of thy Commandments; this argueth Love.

Secondly, The Prevalency; Not only high and strong, but to a prevailing Degree.

1. Such as prevaileth over things without us; This is such a Love, as is greater than our Love to all other things, Wealth, Honor, Credit, Estate; yea, Life itself: For if anything be loved above out duty to God, it will soon prove a snare to us; Matth. 13. 44. Sold all to buy the field wherein the treasure was hid. All for the Pearl of price; a Believer seeth such a treasure in the Word of God, that he maketh no reckoning of any Wordly thing in comparison of it. But will part with whatever is pleasant and profitable to him to enjoy it, rather than be deprived of his Grace; if any fleshly sensitive Good, or Interest lieth closer to the heart than the Word of God, it will in time prevail so, as to make God's Will and Glory stoop to it, rather than this Interest shall be Renounced, or Contradicted. There is no talking of serving God, till you have this prevailing Love; and hate all things in comparison of your Duty to God. Luk. 14. 26. If any man hate not Father and Mother.

2. Such as doth prevail over Carnal Desires, and evil Affections within us; if it be not a Love that doth eat up and devour our Lusts within us, if the bent of your hearts be not more God than for Sin; See Baxter, page 273, 274, 275, to 279. in his directions about Conversion. There will be Evil in the best, and some Good in the worst: the critical difference lieth in the prevalent bent of the heart, when your dislike of sin is greater than your love, then you may say, Rom. 7. 20. It is not I, but sin that dwelleth in me. There must be a renewed self that prevaileth above corrupt self.

Well then, Rest not in some General approbation of the ways of God, or inclination to Good, but this prevailing Affection that Justleth Sin out of the Soul.

Doctrine. That walking as in the sight of God is a note of sincerity, and a good means to make us keep his precepts.

In those few Words which God spake to Abraham, all Godliness is comprehended; Gen. 17. 1. Walk before me, and be thou upright. Walk before me as in the sense of my Eye, and the Confidence of my All-sufficiency; behave thyself as in my sight and Presence. Let me give you a note or two, concerning this walking as in the sight of God.

1. All men are in God's sight, but few think of it; they forget God's Eye that is upon them: As Jacob saith in another Case, Gen. 26. 16. Surely God is in this place, and I knew it not. God is in them, though they do not see God; and therefore act as if God did not see them. The Apostle telleth us plainly, Acts 17. 27. He is not far from everyone of us. Though God be not far from us, yet we may be far from him; at a great distance in our Minds and Affections: God is near us in the effects of his Power and Providence; but the Elongation and Distance is on our parts. We do not consider his Eye that is upon us; for many dare do that in the sight of God and Angels, which they dare not do in the sight of a little Child.

2. This walking as in the sight of God, implieth a looking upon God as Witness, and Judge; as one that seeth for the present, and will hereafter call you to an account. And so it works upon those two great Articles of present Providence, and last Judgment; the one Consideration puts an Edge upon the other, and maketh it more operative. God is to be looked on as one sitting upon his Throne; and Solomon telleth us, A King sitting upon the throne of Judgment, scattereth away all evil with his eyes. Prov. 20. 8. Would a Subject break the Laws in his Sovereigns sight? so when God looketh on, shall we affront him to his Face? the great Judge of all the Earth? Job 11. 11. He seeth wickedness also, will he not then consider it? As Ahasuarus said, Esth. 7. 8. Will he force the Queen also before me. The greatest Malefactors will carry it demurely in the presence of their Judge; Psal. 10. 14. Thou hast seen it, thou beholdest mischief and spite, to requit it with thine hand.

3. We are not only to remember God's Eye in the Duties of Piety which we perform directly to God, but also in the Duties of Righteousness which we owe to men; Luk. 1. 75. In holiness and righteousness before him all the days of our lives. Holiness hath relation to God, and Righteousness to men; in both we must act as before him, as in his eye and presence: Not only in praying, and hearing; then we are before him immediately speaking to him: but before him as to men, all our respects there, must be done as in and to the Lord: performing duties we owe to men, as in the sight and presence of the Lord, as 'tis often said; so as to approve ourselves to God, who seeth the heart, do it unto the Lord heartily. Psal. 25. 15. Mine eyes are ever towards the Lord.

4. God doth not only behold our Actions, but our Principles and Aims, and the secret motions of our hearts: He is neither ignorant of man, nor anything in man; Men may judge of Actions, but not of Principles, no further than they are discovered; but God judges of Principles, when the Action is fair; 1 Chron 28. 9. And thou Solomon my son, know thou the God of thy fathers, and serve him with a perfect heart, and willing mind; for the Lord searcheth all hearts, and understandeth all the imagination of the thoughts. Words that imply an accurate search. God looketh to the bottom and spring of Actions▪ not only the matter, but the Principle. A man that standeth by a River in a low place, can only see that part of the stream that passeth by; but he that is aloof in the Air in an higher place, may see the whole course, where it riseth and how it runneth. So God at one view seeth the beginning, rise and ending of actions; whatever we think, speak, or do, he seeth it altogether. He knoweth our thoughts, before we can think them, Psal. 139. 2. Thou knowest my down sitting, and my up rising, thou understandest my thoughts afar off. Before we can conclude anything, a Gardener knoweth what roots are in the ground, long before they appear, and what fruits they will produce.

Secondly, This is a good means to make us keep his Precepts.

1. It maketh for the restraint of Evil; the sight of God is a Bridle to us. Gen. 39. 9. How shall I do this great wickedness, and sin against God? Shall we break God's Laws before his Face? we take heed what we say and do before informers, and should we not much more before the Judge himself: if we be not thus affected, tis a sign we never had a sight and sense of God's Eye. 3 John. 11. He that doth evil, hath not seen God. God taught his People this by the Type of covering their Excrements, Deut. 23. 13, 14. For the Lord walketh in the midst of the Camp, therefore let thy Camp be holy, that he see no unclean thing in thee, and turn away from thee. The Flesh will soon seduce us, were it not for the awe of God's Eye. Inferiors, when they are in the sight and presence of their Superiors, are very careful of their behavior: he were an unhappy Son, or a lewd Servant that would misdemean himself in the sight and presence of his Father or Master. Children at School, all is whist when the Master cometh; she were a Lewd and Impudent Wife, that in the sight and presence of her husband, would Prostitute herself to another Man. This is our Case; God is Father, and Lord, and we are always in his sight, if we believe it, and can remember it; would we be so shameless, as to sin he looking upon us? The wise Heathens were sensible that such a thought would be a curb to us, therefore admonished their Disciples that they should always set before them, some Cato, ar Coelius, some Grave and Reverend Person, that they might behave themselves as in their presence: for saith Seneca, M •… pars peccatorum to •… tur, si peccatoris testis ad fuit; a great part of sins would be prevented, if when we are about to sin, some witness were present with us: They thought this Fiction would be a restraint, and the Fiction of Grave Men. But we speak now of the Eyes of God; and that not as a fiction and supposition, but as a certain and undoubted truth: no less certain than that there is a God, which of all truths is most certain. Therefore should not the Eye of God restrain, who is with us always, and in all places?

2. For the encouragement to every good work, and so 'tis a spur to us; God looketh on, he that is thy Judge and Rewarder, he knoweth how faithfully we keep his Law. All the Labors, Miseries, Slanders which thou endurest for his sake, are known to him. Rev. 2. 3. I know thy works, and thy labor, and thy patience; he taketh notice of thy Faithfulness. Do not think only that God doth spy out our sailings, Prov. 15. 3. The eyes of the Lord are in every place, beholding the evil, and the good. He taketh notice of both, both as Rewarder and Avenger: Now Cowards will adventure much in the presence of their General; and idle Servants will work while their Master looketh on; and shall not we do the Lord's work, since he taketh notice. He knoweth our work and our discouragements, and will help accordingly; Rev. 2. 13. I know thy works and where thou dwellest, even where Satan's seat is: and thou holdest fast my name. See Basil regulis Brevioribus, Quest. 34.

Secondly, More Particularly. 1. 'It is a great means to make us serious in all our Addresses to God, that we may behave ourselves with that Reverence and Awefulness that will become the Divine Majesty: What's the reason men are so slight and customary in their Prayers, and other Acts of Religion? they do not see the Invisible God, and think of him to whom they speak: From practical Atheism and Unbelief, we have little sense of things unseen; in speaking to a man, we behave ourselves with that Gravity and Reverence that his Quality deserveth; but in speaking to God, our thoughts wander, our hearts are dead and vain, because we see not him with whom we have to do. Make us gods to go before us, Exod. 32. 1. Aye, that we would have; a Visible God, whom we may see and hear: but the true God being a Spirit, and an invisible Power, all the service we do him is a task; performed more out of Custom, than Affection; in a slight, perfunctory manner. Now when we believe God's Eye, and are sensible of his Presence; that maketh us more serious: He telleth man his thought; Thoughts speak louder in his Ears, than our Words. Oh with what Reverence should we creep into his presence, before whom all things are naked and open! 'Twas a direction 〈◊〉 gave to his friend Lucilius, Epist. 10th. Sic vive cum hominibus, tanquam Deus videat; sic loquere cum Deo, tanquam homines videunt. So live with men, as if God saw; so speak with God, as if men saw: Shall such a speech come out of the mouth of an Heathen, and shall not Christians remember God, and set themselves as in his sight when they come before him: We would be ashamed if our hearts were turned in and out in any Duty, and men did know all our light, foolish, sinful thoughts that take up our Minds; and doth not God see, and hate these things more than men. So that 'tis a powerful Consideration to make us come with Humility and Reverence into God's Presence.

2. It maketh us sincere in our whole course: for this is sincerity, to do all things in order to God; sincerity lieth in the Universality of Obedience, and Purity of Intention.

1. For Universallity of Obedience, we have an Instance here in the Text; David by keeping himself as in God's All-seeing Presence, performed an uniform, acceptable obedience to him. So will all do that habituate this thought, and make it familiar to them; this is that that maketh them obey in Presence, and Absence; to perform secret Duties, Matth. 6. 6. Therefore a Christian is as Religious, if not more, alone and in secret, as before others: the Hypocrite walketh before men, who see the outward man only, seeketh chiefly to approve himself to men, and therefore is more Religious before others, than alone; but 'tis otherwise with an heart deeply possessed with a sense of God's Omnisciency, and Omnipresence. So to avoid secret sins, which are only liable to God's Cognisance; he that knoweth all the workings of his heart lie open before God, maketh it his business to abstain from fleshly Lusts, as from sinful Practices, which would betray him to shame before the World, and dareth not allow himself to sin anywhere, but there where God cannot see, that is nowhere. Yea, when God's Children forget themselves to be in their Fathers presence, and Corruption gets the start of Grace, they afterwards come to be ashamed, and grieved for those sins, for which the World cannot tax them. Psal. 19. 12. Who can understand his errors? cleanse me Lord from secret sins. All our Actions are seen by the Lord, some of them may be known to men, but others may escape their eye: therefore if we look to men only, we are partial: but if to God, universal in our Obedience: if this be all our aim that men may not impeach us of any Crime, but if this be our aim to approve ourselves to God, 'tis a sign we are sincere.

2. As to Purity of Intention, the proper reason of that is, because God seeth our Aims, as well as our Actions; and knoweth all the deceits and tricks of a false heart: our business is not with men, but with God, the searcher of hearts; who can distinguish between the motions of the Flesh, and those inspired by his spirit: certainly if we make him Paymaster, we must intend his work. Rom. 2. 29. For he is not a Jew, who is one outwardly; but he is a Jew, which is one inwardly; whose praise is not of men, but of God. He that maketh God his Witness, Approver, and Judge, must chiefly mind what God looketh after; Prov. 16. 2. All the ways of a man are clean in his own sight, but the Lord weigheth the spirit. That which he chiefly regardeth, are Men's Principles and Ends.

3. It maketh us Faithful in our Relations, by considering he appoints them to us, and seeth how we improve them for his Glory. Magistrates, there is a special presence of God, not only to direct and protect, but also to note and observe them: 2 Chron. 19. 6. The Lord is with you in the Judgment. Psal. 82. 1. God standeth in the Congregation of the mighty, and judgeth among the gods, when they are for the Execution of his Office, God is there; and therefore they above all must be men fearing God; have a Reverend regard to his eye and presence. Diadorus Siculus telleth us of some Heathens, that had several empty Chairs advanced aloof near their Tribunals, as for their God's; to show they were present, and had an Inspection over all Acts of Judicature. So for Ministers, they must not only give an Account at last, but are observed for the present. God hath a watchful eye over them, as they have and should have over the Flock: He observeth how we discharge our trust, and what are our Aims; whether to promote our own interest or his. 2 Cor. 2. 17. But as of God, in the sight of God, speak we in Christ. Our Doctrines must not only be sound, but our Aims and Principles: 'It is not enough to speak of God, in his Name, his Truth; but sincerely approve our hearts to him, in the faithful discharge of our Duty. So 1 Thes. 2. 4. We speak not as pleasing men, but God, which trieth our hearts. In all singleness and sincerity of heart discharging our trust. So Masters of Families, are to walk in their houses with a perfect heart; Psal. 101. 2. though they are shut up in their Families, from the Observation of others, yet at home as well as abroad, they must be careful to walk with God in their Domestical Converse, where men are wont most to discover themselves; and should behave themselves prudently, and holily, and faithfully there. The Apostle mindeth Masters of their Master in Heaven; Eph. 6. 9. one who noteth and observeth your dealings, and will call you to an account for all your Carriage: Your Sins and Graces are not hid from him. So for Servants, Col. 3. 21, 22, 23. Servants, obey in all things your masters according to the flesh; not with eye-service, as men-pleasures; but in singleness of heart, fearing God: and whatsoever ye do, do it heartily as to the Lord, and not unto men. Still the Consideration of God's Eye is suggested to them, they must be careful of their Masters Concernments, whether their Master be present or absent, or whether the things they do will come to his knowledge, yea or no: for though the eye of men will not find them out, yet the eye of God must be regarded: therefore with respect to God, they must be Careful and Faithful. So again, Eph. 6. 5, 6. Servants, be obedient to them which are your masters according to the flesh, with fear and trembling, in singleness of your heart as unto Christ; with good will doing service as to the Lord, and not to men. They should be Cheerful, Laborious, Painful; showing all Faithfulness in things committed to their Trust, even to a Pin, or the smallest matter; (not Saucy, Stubborn, and Malipert,) because the Lord looketh upon them, and if they so do, will own them and bless them. Thus you see we should have better Magistrates, better Ministers, better Masters, better Servants, better Fathers, better Children, if this Principle were once deeply imprinted upon their hearts, that all their ways are before the Lord, and he still observeth what they do in all their Actions.

Use. Is to press us to walk as in the sight of God, and to foresee him before you, in all your ways. To press you hereunto, Consider these things.

1. You are in the sight of God, whether you think so or no: We can no more be removed from the Presence of God, than from our own Beings; for he is in everything that subsists, and it subsists by him. The Apostle telleth us, Eph. 4. 6. There is one God, and Father of all, who is above all, and through all, and in you all. The Sun is some Representation of God's Eye, nothing is hid from its sight; if the Sun were an Eye, it would see all things that it shineth upon. So doth God; only with this difference, the Sun cannot pierce thorough dark and thick Bodies, but God is over all, and through all, and in all; upholding and over-ruling all by his powerful Providence. Therefore you cannot lie hid from God; only this sight is not comfortable and profitable to you, unless you see him as he seeth you. They say of the Panther when it hideth the head, it thinketh it is not seen, because it seeth not, and so is taken by the hunters: this is an Emblem of wretched sinners; they see not God, and therefore think they are not seen by him, and so go on doing evil till their Iniquities find them out.

2. What a noble thing it is, always to live in the sight of God: for by this exercise, in some measure, and as this mortal state will permit, you enjoy the happiness of the blessed Angels; for this is the privilege of the blessed Angels. Matth. 18. 10. That they always behold the face of our Father which is in Heaven. So when you live in the thought of God in some measure, you are doing their work, and your minds become as it were another heaven: For Heaven is where God is, and there God is in that heart that thinketh of him; not only there by the powerful effects of his Providence, and the Impressions of his Grace, but there by the workings of our hearts.

3. The Profit is exceeding great; by conversing with God often, ye become like him. As musing of Vanity, maketh us Vain; Heavenly and Holy Thoughts, produce an Heavenly Mind; and frequent Remembrance is one means to introduce the Divine Nature. Moses in that extraordinary Converse with God, his face shone, he carried away some Strictures and Rayes of the Divine Majesty in his Countenance. We cannot look for that effect upon our Bodies, but serious and ponderous Thoughts leave some change upon the Soul; there is the luster of Grace, and the beauty of the Divine Nature, which is a greater thing left upon us. The Apostle saith, 2 Cor. 3. 19. For we all with open face, beholding as in a glass the glory of the Lord, are changed into the same Image, from glory to glory, as by the spirit of the Lord. By seeing him in the Word, considering him as always present with us; the heart is Coloured and Dyed, by the Object it often thinketh upon: Oh! therefore be persuaded to set the Lord before you.

For Means.

1. To see God aright, we need Faith; for God is Invisible, and invisible things are only seen by Faith: Heb. 11. 1. and the Instance is in Moses, Verse 27. By faith he saw him that was invisible. Many have an opinion that God knoweth all things, but they have not a sound belief of it: 'tis what is owned by the Tongue, rather than the heart. Cold and dead opinions are easily taken up, but a lifely Faith is God's gift, this is a sight not easily gotten.

2. We must often revive this Thought, for the oftener we think of it, the more deeply it is impressed upon the Soul; Psal. 9. 17. The wicked shall be turned into hell, and all the nations that forget God. 'It is not said, that deny him, but forget him. On the other side, there is a book of Remembrance for those that thought upon his Name: Mal. 3. 16. God takes it kindly, when our minds are set a work upon him, and upon his Attributes. We have every moment, Life and Breath, and all things from him; he thinketh of us, and therefore out of a necessary gratitude, we should oftener think of God. Nazianzen saith twice, Naz. Orat. de cura Pauperum Orat. 10. and Orat. de Theol. Orat. 11. We should as often think of God as breathe, for we cannot breathe without him, and without his continual providential influence we fall into nothing; as Sun-beams vanish, when the Sun is gone: Therefore the Apostle telleth the Ephesians they were in their natural Estate, 〈 in non-Latin alphabet 〉 . Eph. 2. 12. There are two sorts of Atheists, they that deny God, and they that wholly forget God: The latter are more common, and the latter sort are described, Psal. 10. 4. God is not in all their thoughts. Oh what is Misery is this, that we have thoughts more than we can tell what to do with all, and yet we will not afford God the least share in them. He was a cruel man that would cast his provisions and superfluities into the street, and deny them to the poor; that should let his drink run into the Kennel, rather than they should taste a drop of it. Such are we to God; we know not what to employ our thoughts upon, and yet we will not think of his Name: We go musing of Vanity all the day long, and be grinding of Chaff, rather than take in good Corn into the Mill.

3. There are certain Seasons when we are bound not only habitually, but actually to think of God.

1. In a time of Temptation, when the flesh being enticed by profit or pleasure, or feared by Fears, tempts us to do anything contrary to the Will of God: Thus did Joseph, when he might have sinned securely, and with advantage; Gen. 39. 9. The thoughts of God's Eye and Presence dashed the Temptation. We forget him that seeth in secret, and therefore take the liberty to indulge our Lusts: can I consider that God looketh on, and can do thus unworthily? 'tis a daring him to his face, to go on with these thoughts; therefore God seeth what I will now do, 'tis a seasonable relief to the Soul.

2. We should actually revive this thought in Solemn Duties, when we come to Act the part of Angels, and to look God in the Face. Surely God is greatly to be had in fear of all that are round about him, it would prevent a great deal of Carelessness in Worship, to remember who is the Party with whom we have to do: who is speaking to us in the Word, and to whom we speak in prayer. Heb. 4. 13. All things are naked and open unto the eyes of him with whom we have to do. He knoweth how we hear, what Thoughts and Affections are stirring in our hearts. Acts 10. 33. We are all here present before the Lord, to hear all things that are commanded thee of God. We come not hither to see, and to be seen of men, but to see God: We are here before God, as if God himself were speaking to us. God is everywhere with us, but we are not always everywhere with God; but when we lift up our hearts, and set him before our Eyes. So in prayer when we speak to God, we should think of him, who is an eternal Being, to whom belongeth Kingdom, Power and Glory. Prayer is called a coming to God; we beg, his Eyes be open, Neh. 1. 6. to behold us as well as hear us: Now what an awing Thought is this in Prayer, that our Preparations, Motions, Affections, Dispositions, Aims, are all naked and open to his Eyes.

3. When God findeth us out in our secret sins by his Word, Spirit, and Providence; or the Wrings and Pinches of our own Consciences, by his Word, 1 Cor. 14. 25. And thus are the secrets of his heart made manifest: and so falling down upon his face will worship God, and report that God is in you of a truth. And Heb. 4. 12, 13. For the word of God is quick and powerful, and sharper then any two-edged sword, pierceing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any Creature that is not manifest in his sight, for all things are naked and open unto the eyes of him with whom we have to do. So by his Spirit setting Conscience a-work: Job. 13. 26. Thou makest me possess the sins of my youth. Old forgotten sins come to remembrance; own God and his Omnisciency in the dispensation: When God sets our sins in order before us, as if a new Committed. So Providence, Gen. 42. 21. We are verily guilty concerning our brother, &c. Afflictions openeth the eyes, 'tis his Rack to extort Confessions from us.

4. Consider upon what good reason God's knowing all things is built; his Creation, and Providence. If he made all things, and sustaineth all things, surely he knoweth all things in particular; for every wise Man knoweth what he doth: A Father cannot forget how many Children he hath: He that leadeth us by the hand wherever we go, knoweth where and how we go: Christ knew when virtue passed from him in a Crowd, he said, some-body toucheth me, for I perceive that virtue is passed out from me; Luk. 8. 45, 46. Certainly God knoweth there is such a Creature as thou art; such a Man or Woman of the World: knoweth thy uprising, and down-lying; Psal. 139. 2. Thou understandest my thoughts afar off. He knoweth whether we are Laughing, Mourning or Praying: He that will Judge thee, knoweth thee, or else he were an incompetent Judge.

5. Humble thyself for walking so unanswerably: it would trouble us to have our Thoughts, Counsels, Actions, all we think and speak divulged, and published; All is naked and open to God: If we did not think God's Eye a Fancy, and fond Conceit, we would at least walk more humbly. It would trouble us exceedingly, if men had a Window into our Hearts, in a time of Prayer; why not because God seeth? How watchful are we not to incur the penalty of man's Law, but offenses against God are lightly passed over! With what Copiousness and flowings of Language, will men enlarge themselves in Prayer, when in Company, and how sleight and overly in Closet Duties, if not wholly neglective of them! which is in effect to say, our heavenly Father seeth not in secret.

Doctrine. Divine Illumination is so great a gift, that all who are made partakers of it, are especially obliged to praise and thanksgiving.

This will appear by these Considerations.

I. That upon the receipt of every Mercy we should Praise God; there is an equity in it, for this is God's pact and agreement with us. Psal. 50. 15. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. We are forward in supplications, but backward in gratulations; all the Lepers could beg health, but one returned to give glory to God, Luk. 17. 18. Self-love puts us upon Prayers, but the love of God upon Praises. Now we should be as much affected, or rather more, in the receiving mercies, as we were in asking mercies: because before we knew it only by guess and imagination; but then by actual feeling, and experience of the Comfort of it. Therefore to seek, and not to praise, is to be loving to ourselves.

II. Those that have received most from God, are most bound to honor him, and praise him; for the Return must carry some proportion with the Receipt: 2 Chron. 32. 25. Hezekiah rendered not according to the benefit done unto him: Not according to the kind, only good, and not evil for good, but according to the degree. Great Mercies, require great Acknowledgements; she loved much to whom much was forgiven her, and she loved little to whom little. Luk. 7. 47. More sins pardoned, more mercies received; God expecteth more Love, more Praise, more Thanksgiving. And Luk. 12. 48. For unto whomsoever much is given, of him much shall be required; and to whom men commit much, of him will they ask the more. Christ pleadeth the equity from the practice of men; the more helps, the more work and service we expect: he should come sooner who rideth on horseback, than he that cometh on foot; so the more light and knowledge God vouchsafeth, the more Honor and Glory he expecteth from us.

III. That we should praise God especially for spiritual benefits: Usually those are overlooked, but they deserve the greatest acknowledgment; these are discriminating, and come from special Love: Corn, Wine and Oil are bestowed upon the World; but Knowledge and Grace upon his Saints: these are the favor of his peculiar People. Psal. 106. 4. Remember me, O Lord, with the favor that thou bearest to thy people; O visit me with thy Salvation. To have the Favorites Mercy, is more than to have a common Mercy. Protection is the benefit of every subject, but intimate and near admission is the privilege of special Favorites: Love and Hatred cannot be known by the things before us; Eccl. 9. 1, 2, 3. Christ gave his Spirit to the good Disciples, the keeping of the purse to Judas.

1. Partly, Because these concern the better part, the inward man: 2 Cor. 4. 16. He doth us more favor that healeth a wound in the Body, than he that soweth up a rent in the Garment; is not the body more than Raiment? the Soul more than the Body? and the Soul as furnished with Grace, more than the Soul only as furnished with natural gifts and endowments?

2. And partly, Because these are brought about with more ado than temporal favors; God as a Creator and merciful upholder of all his Creatures, doth bestow temporal Blessings upon the ungodly World, even upon heathens, who never heard of Christ; yet saving Grace he bestoweth only as the God and Father of our Lord Jesus Christ, Eph. 1. 3. with respect to the Merit of Christ, who was to purchase these blessings, before he could obtain them.

3. And partly, Because they are pledges of Eternal Blessings, and the beginning of our Eternal Well-being; John. 6. 27. These and eternal Blessedness are so linked together that they cannot be separated. Rom. 8. 29, 30. For whom he did foreknow, he also did predestinate to be conformable to the Image of his Son: that he might be the first fruits among many brethren. Moreover whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. And Phil. 1. 6. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.

4. Partly, Because these incline, and fit the heart for Praise and Thanksgiving; the one giveth occasion to Praise God, the other an heart to Praise God: outward mercies give the occasion to praise God, these the diisposition; other mercies the motives, these the preparations: these dispose the heart to it, Psal. 119. 7. I will praise thee with uprightness of heart, when I have learned thy righteous Iudgments; here they dispose the Lip, and open the Mouth; Psal. 51. 15. O Lord open thou my lips, and my mouth shall show forth thy praise. The work of grace doth set our lips wide open in the magnifying and praising of God; Grace is the matter of God's praise, and also giveth a ready Will to praise God, yea the very Deed of praising him.

5. Partly, Because temporal favors may be given in Anger, but the graces of the Spirit are never given in Anger: God may give an Estate in Judgment, and indulge large pastures to Beasts fitted for destruction: but he giveth not an enlightened Mind, and a renewed Heart in Anger, 'tis a token of his special love. To you 'tis given to know the mysteries of the Kingdom of God; Mat. 13. 11. Well then, for all these things should we praise God: We have a quick sense in bodily Mercies, but in Soul concernments we are not alike affected.

IV. That among spiritual Blessings, Divine Illumination is a very great gift, and accordingly should be acknowledged by us. To make this evident, I shall

• 1. Open the nature of this Divine Illumination.
• 2. Shew you the worth of it, and how much it should be valued by us.

1. For the Nature of it. There is a twofold Wisdom and Knowledge of Divine Mysteries;

(1. ) One which is only a gift: 1 Cor. 8. 1. We know that we all have knowledge: knowledge puffeth up, but charity edifieth. This is an excellent gift, but yet it floweth from the common influence of the Spirit, and puffeth up the party, because 'tis apprehended only such an excellency as conduceth to the Interests of the flesh, and to attain esteem in the World; and because he hath not thereby a deep and piercing knowledge of his Misery, but is cold and weak, and doth not warm the heart with love to the thing known: therefore we should see to it, what kind of knowledge we have, whether it be a gift, or a grace? whether we use it to exalt God, or ourselves? the bare gift puffeth us up with a lofty Conceit of ourselves, and a disclain of others; but grace keepeth us humble, for the more we know that way, the more we see our defects, and what little reason we have to glory in our knowledge, or any other grace: and besides, by it we are suitably affected to what we know.

(2. ) There is a special knowledge of Divine Mysteries, wrought in us by the special and sanctifying work of the Holy-Ghost; this is the wisdom which cometh from above, which is first pure, and then peaceable, I am. 3. 17. which humbleth the man, that hath it; for the more he knoweth of God, the more his own opinion and estimation of himself is lessened: Job 42. 5, 6. I have heard of thee by the hearing of the ear, but now mine eye seeth thee; therefore I abhor myself and repent in dust and ashes; I have spoken unadvisedly of God. This knowledge also maketh him serious, and is operative upon the heart, and worketh love to the thing known; John. 4. 10. If thou knewest the gift, &c. and maketh us to know God in Christ, so as to acknowledge him, and give him due Honor, Respect, and Reverence. 'It is a knowledge joined with oblectation and affection. This knowledge is considerable as to its beginning, and increase.

(1) Its beginning, the first removing of the natural blindness and darkness of our understandings, so that we have a clear discerning of the things of God, when the Scales fall from our eyes. Naturally we were ignorant of God, and the way to heaven; but now brought to the saving knowledge of God in Christ, we are acquainted with both. The first Creature which God made was light; so in the new Creation, the new Creature is illuminated with an heavenly light, and cured of its former blindness, that we see things in another manner, than ever we saw them before. 1 Pet. 2. 9. Called out of darkness into his marvelous light; as a man brought out of a dark Dungeon, into an open Light. And Acts 26. 18. To open their eyes, and turn them from darkness to light, and from the power of Satan to God. So Eph. 5. 8. Ye were sometimes darkness, but now light in the Lord. To be seeing is better than to be blind; to be in light than to be in darkness: This is God's first work, and it is marvelous in our eves; 'tis double, when we first begin to have a clear knowledge of our own misery, Rev. 3. 18. Whereas before we lived in gross ignorance of our own condition. So when we begin to see the remedy, as well as our Misery, 2 Cor. 4. 6. 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: The first thing that God convinceth us off, is our own Sin, Guilt, and Misery. So that those things that either we knew not, or did swim loose in the Brain, we begin now to be affected with them: We talked before of sin as a thing of course, and were wont to marvel why men-kept such a deal ado about sin, but now the case is altered: God hath opened his eyes, and therefore he complaineth of it as the greatest burden, and fain would be rid of it at any rate. He beginneth to seek after Christ, as his only remedy, and nothing will satisfy him but Christ; and all things are but dung and dross in comparison of the excellency of Christ: and that he may be found in him. He lamenteth his case, and can trust himself nowhere but in Christ's hands; a natural man slippeth into an heedless credulity, and either doth not look upon the Gospel as a real truth, or else is not affected with it, so as to venture his Salvation in that bottom.

(2) As to the increase and progress, and so those that are taught of God need to be taught of God again, and to seek a further increase of spiritual Wisdom, or a further degree of the saving knowledge of Divine Mysteries; As the Apostle prayeth for the Ephesians, towards whom he acknowledgeth God had abounded in all Wisdom, and Prudence; yet prayeth that God would give them the Spirit of Wisdom and Revelation, that the eyes of their Understandings might be opened; Eph. 1. 17, 18. with the 8th. verse, we are yet ignorant in many things, for we know but in part, not fully rooted in the knowledge of these things which we know: they need to be refreshed with new illumination from God, that our knowledge may be active and lively, and stand out against new and daily Temptations: And that oblivion and forgetfulness, which is a kind of ignorance, and is apt ever and anon to creep upon us, may be prevented; and Truths may be ready at hand for our use: I am. 1. 5. And this is that which David beggeth an increase of knowledge for, he being an holy man and a Prophet, needed not the first illumination; and every degree is a great favor to be acknowledged with praise.

Secondly, Let me speak of the worth of this Divine Illumination in its self; the worth of it appeareth in four things.

I. Its Author; God by his efficacious teaching doth cure the blindness of our minds and doth open and incline our hearts towards spiritual and heavenly things; John. 6 45. They shall all be taught of God. 1 Thes. 4. 10. Ye yourselves are taught of God to love one another. 1 John. 2. 27. The anointing teacheth you all things. As the Heathen Cato, would have none to teach his Son but himself; for he said, that Instruction was such a benefit, that he would not have his Son beholding to none for it, but himself. Oh 'tis a blessed privilege to be taught of God! to be made wise to Salvation! and not only to get an ear to hear, but an heart to understand! and learn by hearing, not only the power to Believe, but the very Act of Faith itself! God's teaching is always effectual, not only directive but persuasive, enlightening the mind to know, and inclining the Will and Affections to embrace what we know; he writeth the truth upon the heart, and puts it into the mind. Heb. 8. 10. He sufficiently propoundeth the Object, and rectifieth the Faculty, imprints the Truth upon the very Soul. But how doth God teach? in the very place where Christ speaketh of our being taught of God, he presently addeth, John. 6. 46. Not that any man hath seen the Father: God's teaching doth not import that any man must see God, and immediately Converse with him, and talk with God, and so be taught by him; no, God teacheth externally by his Word, and internally by the Spirit; but yet so powerfully and effectually that the Lesson is learned, and deeply imprinted upon our Souls: this teaching is often expressed by seeing, now to a clear sight three things concur; an Object conspicuous, a perspicuous Medium, and a well disposed Organ, or clear Eye; in God's teaching there is all these: The Object to be seen plainly in the Scriptures, are the things of God, not Fancies but Realities; and by the light of the Spirit represented to us, and the Eye of the Mind opened. A blind man cannot see at mid-day, nor the most clearsighted at midnight; when objects lie hidden under a veil of darkness: the object must be revealed and brought nigh to us in a due light, and God secretly openeth the eye of the Soul, that we see heavenly things with Life and Affection. The Author then showeth the Mercy, when God will not only teach us by Men, but by his Spirit.

II. The Objects known, the highest and most important matters in the World, the gracious Soul is savingly acquainted with; 'tis more to have the knowledge of the profoundest Sciences, then of some poor and low employment; as Themistocles said, to know a little of true Philosophy, is more than to know how to play upon a fiddle. But now to have the saving knowledge of God, and of the life to come, is more than to have the most admired Wisdom of the Flesh, than all the Common Learning in the World: and therefore how much are we bound to praise God, if he will teach us his Statutes, more than if we knew how to govern Kingdoms and Common-wealths, and to do the greatest business upon Earth. Two things do commend the object of this knowledge.

• 1. It is conversant about the most high and excellent things.
• 2. The most necessary and useful things.

1. Things of so high a nature as to know God, who is the cause of all things; and Jesus Christ, who is the restorer of all things; and the Spirit, who cherisheth and preserveth all things: especially to know his heavenly operations, and the nature, and acting of his several Graces. Ier. 9. 24. Let him that glorieth, glory in this, that he knoweth me, saith the Lord. There is the excellency of a man to know God, to conceive aright of his Nature, Attributes, and Works; so as to Love, Trust, Reverence, and Serve him: Alas all other knowledge is a poor low thing to this! God hath written a book to us of himself, (as Caesar wrote his own Commentaries) and by Histories and Prophesies hath set forth himself to us to be the Creatures Creator, Preserver, Deliverer, and Glorifier. This is the Knowledge we should seek after; common Craft teach us how to get bread, but this book teacheth us how to get the Kingdom of heaven, to get the bread of Life, the meat that perisheth not. Law preserveth the Estates, and Testaments of Men, but this the Testament of God, the Charter of our eternal Inheritance. Physic cureth the Diseases of the Body; this, afflicted Minds, and distempered Hearts: Natural Philosophy raiseth up men to the contemplation of Nature; this, of the Maker of all things, and Author of Nature: History; the Rise and Ruin of Kingdoms, States, and Cities; this, the Creation, and Consummation of the World: Rhetoric, to stir the Affection; this, to inkindle Divine Love: Poetry moveth natural delight; here Psalms, that we may delight in God. These are the only true and sublime things; as Light is pleasant to the Eye, so is Knowledge to the Mind: but where have you the knowledge of such high things? what are the mysteries of Nature to the mysteries of Godliness? to know the Almighty, living God, and to behold his Wisdom, Goodness, and Power in all his Works: surely this is a sweet and pleasant thing to a gracious soul, but especially to know him in Christ, to know the Mistery of the Incarnation, Person, Natures, and Mediation of Christ. 1 Tim. 3. 16. Great is the mistery of Godliness. This is a mistery without Controversy great, to know the Law and Covenant of God. Deut. 4. 6. This is your wisdom and understanding in the sight of the nations, who shall hear these statutes. And the sanctifying work of the Holy-Ghost, by which we are wrought and prepared for everlasting Life.

2. So necessary and useful to know the way of Salvation, the Disease and Remedy of our Souls; our Danger and the Cure; our Work, and our Wages; the business of Life, and our End; what is to be believed and practiced, what we are to enjoy and do; these are the things which concern us, all other knowledge is but curious and speculative, and hath more of pleasure than of Profit: To know our own Affairs, our greatest and most necessary Affairs; these are the things we should busy ourselves about. 〈 in non-Latin alphabet 〉 , One thing is necessary, Luk. 10. 42. Other things we may well spare. Now what is necessary but to know our Misery, that we may prevent it; our Remedy, that we may look after it in time; our Work and Business, that we may perform it; our End, that we intend it, and be encouraged by it: What course we must take that we may be everlastingly happy. Well then, if God will show us what is good, Mich. 6. 8. and teach us what is good, that we may know whither we are a going, and which way we must go; if he will give us Counsel in our reins, to choose him for our portion; Psal. 16. 5. We ought to bless his name. So the 11th. Verse, Thou wilt show me the path of Life; though ignorant of other things, we are highly obliged for this discovery, 'tis the work of God to give us Counsel, and should be matter of perpetual Thanksgiving to us.

III. The Use for which this knowledge serveth.

1. To entertain Communion with God for the present; for by knowing him; we come to enjoy him. Psal. 17. 15. As for me I will behold thy face in rightcousness; I shall be satisfied when I awake, with thy likeness; that's more than to have a portion in this World. And 1 John. 1. 3. That which we have seen and heard; declare we unto you: that ye also may have fellowship with us, and truly our fellowship is with the father, and his son Jesus Christ. By Communion or Fellowship, is not meant a society of Equals, but the dutiful, yet cheerful, attendance of an Inferior on his Superior: the Creature on his Creator: but yet so, as that there is an holy intimacy and familiarity in it, because we both love, and are beloved of God: in every Ordinance they draw nearer to God, than others do; for 1 John. 1. 7. If we walk in the light, as he is in the light: we have fellowship one with another. All our Duties are the Converse of a sanctified Creature, with an holy God: and an humble Creature dealing with the blessed God, for a supply of all their wants. They pour out their Souls to him, and he openeth his Ear and Bosom unto them; he teacheth them his way, and they walk in his paths, Isa. 2. 3. They walk in the Fear of his Name, and the Comforts of his Spirit; Acts 9. 31. they seek his Glory as their great End, and live in the sense of his dearest love.

2. To enjoy him forever, this is life eternal that they may know thee the only true God, and Jesus Christ whom thou hast sent; John. 17. 3. Alas! what is the knowing how to get Riches, and Pleasures, and the Vain-glory of the World, to this? Surely you that are taught of God, your business is above other Men's: while they drive on no greater Trade than providing for the Flesh, or feathering a Nest that will quickly be pulled down; they are providing for Everlasting Glory and Happiness. They aim at nothing beyond this Life, all their Cares are confined within the narrow bounds of Time, and the compass of this World: but these look higher, and begin a life which shall be perfected in Heaven; they are laying up treasure in Heaven.

IV. The manner of knowing things, when taught of God; they see things with greater Clearness, and Certainty, and Efficacy, and Power.

1. With greater Clearness: Others know Words, but they know Things; and therefore know as they ought to know them. They know the Grace of God in Truth, Col. 1. 6. They have the spiritual discerning, and that is a quite different thing from a literal discerning: 1 Cor. 2. 14. He hath an experimental and sweeter knowledge, than learned men that are ungodly. He hath tasted that the Lord is Gracious; the sweetness of his Love, and the riches of his Grace in Christ. The Theory of Divine Knowledge, though never so exact, giveth us not this: they have more of the Words and Notions, but less of the thing itself; they have the sign, the other the thing signified; they break the shell, and the other eats the kernel; they dress the meat, but the others feed upon and digest it; dig in the Mines of knowledge as Negroes, but others have the Gold: A rotten post may support a living Tree.

2. With more Certainty. There is a great deal of difference between taking up Religion out of Inspiration, and out of Opinion or Tradition. Faith is the gift of God, but Credulity is received by the Report of Men. Men may guess at the truth by their own Wit, they may talk of it by rote, and according to what they read, and hear from others; but Divine Knowledge is the fruit of the Spirit: Matth. 16. 17. Flesh and blood hath not revealed these things unto thee, but my Father which is in heaven. John. 4. 42. Now we believe, not because of thy saying, but we have heard him ourselves, and know indeed that this is the Christ, the Savior of the World. And 1 Thes. 1. 5. For our Gospel came to you, not in word only, but in power, and the Holy Ghost, and in much assurance. We never apprehend the Truth with any certainty, nor can we discern God's Impress on the Word, but in the light of the Spirit. God's Illumination maketh our knowledge of things certain and infallible; Know 〈 in non-Latin alphabet 〉 assuredly, Acts 2. 36. John. 17. 8. 〈 in non-Latin alphabet 〉 . 'It is not a may be, a bare possibility, or likely to be a probability; but it is sure to be, and will be so, a certainty that belongeth to Faith.

3. For Efficacy and Power; 1 Thes. 1. 5. For our Gospel came to you not in word only, but in power and in the Holy Ghost. Stephen, a man full of faith and of the Holy Ghost; Acts 6. 5. We are affected with the Truths we know, yea, transformed and changed by them; 2 Cor. 3. 18. Changed into a Divine Nature, 1 Pet. 1. 4. Our hearts are molded and fitted for God, and for every good work: So that this is a benefit should be much acknowledged.

Use. I. Is to Inform us how the Saints do and should esteem this benefit of Divine Illumination: In this Psalm they esteem it more, than if God should bestow a great deal of wealth upon them; See Psal. 119. 14. I rejoice in the way of thy Testimonies more than in all riches. And 72 Verse More than thousands of gold and silver: Once more they think themselves well a paid, if they get it by sharp Afflictions, though by loss of Health or Wealth: Verse 71. Its good for me, that I have been afflicted, that I might learn thy statutes. The reason is, because they value it as a Mercy, for which they can never enough be thankful. Phil. 3. 8. Yea doubtless, and I count all things to be loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ: The People of God have no reason to envy others that live in the Pomp of the World, and the splendor of outward accommodations; if he give them the saving knowledge of himself: Prov. 3. 31, 32. Envy not the oppressor, and choose none of his ways: for the froward is an abomination to the Lord, but his secret is with the righteous. If God will teach us his Statutes, though he keepeth us low; 'tis more to be one of God's Disciples, to be owned by him in an Ordinance, than to live a Life of Pomp and Ease.

Secondly, None are fit to praise God, but those whom God hath taught: Psal. 50. 16. What hast thou to do to declare my statutes, or that thou shouldest take my covenant into thy mouth? The new song, and the old heart do ill agree together; but when God hath framed our hearts to Obedience, then is praise comely in our Mouths.

Use. II. Is to direct us,

1. How to pray for spiritual Grace, if we would obtain it; the Glory of God is the end of all Grace vouchsafed to us, with this end must pray to God for it. The end of our Petitions and Requests to God should be, that we may be enabled to praise God; then we seek God for God, much more when we ask spiritual grace. To ask temporal benefits to consume upon our Lusts, is very bad, and the ready way to bespeak ourselves a denial; James 4. 3. Ye ask, and receive not; because you ask amiss, that you may consume it upon your lusts: much more to ask spiritual gifts, for our Lusts sake; to beg God to open our Mouths, to show forth our own praises rather than his; or knowledge to advance ourselves: as 'tis a greater indignity to void our Excrements in a Cup of Gold, for a Princes own drinking, than in a Common Utensil. Besides it showeth our value of the Benefit to think of praise, before we have obtained is: Eph. 1. 6. To the praise of his glorious grace, wherein he hath made as accepted in the beloved.

2. It must be used and improved to that end; when we have obtained, we must not be proud of any spiritual gift, but lay our Crown at God's Feet; 1 Cor. 4. 7. Who made thee to differ? and what hast thou, that thou hast not received? We pervert the end of the end, when we are puffed up; and give shrewd suspicion that 'tis a common gift, not saving grace, when we are puffed up with it.

Use. III. Is Exhortation; to press you to glorify God and praise him, if he hath given you any knowledge of himself, and of the way of Salvation.

1. This is God's end in bestowing his Grace that in word and deed, we should be to the praise of his glorious grace; 1 Pet. 2. 9. That ye should show forth the praises of him who hath called you out of darkness into his marvelous light.

2. You were as indocile and unteachable as others, only God made the difference; Job 11. 12. For vain man would be wise, though man be born like the wild asses colt. Ier. 31. 18. Like a bullock unaccustomed to the yoke: And therefore the Glory must entirely redound to him. You might have perished as a witless Fool, and gone to Hell as others do, but that God gave you Counsel.

3. 'It is the way to increase it; Col. 2. 7. Rooted, and built up in him, and established in the faith as ye have been taught, abounding therein with thanksgiving: Thanksgiving for what we have received, is an effectual means to make us constant, grow and abound in every grace: Let the people praise thee, O God, yea let all the people praise thee: Psal. 67. 3. Look as the Vapours go up, so the showers come down. Experiences of former Mercies thankfully acknowledged, draweth down more Mercy.

4. Prayer necessarily inferreth praise; Phil. 4. 6. In everything by prayer, and supplication with thanksgiving, let your requests be made known to God. Blessing God for Favors already received, is necessary to be joined with Prayer; 'tis disingenuous to be always Craving, and never give Thanks; be thankful and depend for more; not always pore upon wants, but take a survey of your Mercies, and that will not only enlarge your hearts in thankfulness, but even invite God to bestow further Mercies.

Doctrine. The Subject of a Believers ordinary Discourse should be the Word, and those spiritual and heavenly matters contained therein.

I. Not that they are always talking of these things, there is a time for all things; the business of our Calling will sometimes take us up, and sometimes our Recreations, but yet there should be generally a difference between us and others: the People of God should be observantly different as to their words and discourse, from other People: Cant. 4. 11. Thy lips, O my Spouse, drop as the honycomb. The Lips of Christ's Spouse should flow with matter, savory and useful. So Prov. 10. 20, 21. The tongue of the just is as choice Silver: but the heart of the wicked is little worth. The lips of the righteous feed many; but fools die for want of wisdom. Where the speech of the righteous is compared to silver; of the wicked, to Dross. For because their heart is little worth, their Discourse will be accordingly; and then the good man is compared to one that keepeth open house, that feedeth all those that resort to him: but Fools do not only not feed others, but perish themselves by their own folly. So Prov. 15. 7. The lips of the wise disperse knowledge: but the heart of the foolish doth not so. Men usually Discourse as their hearts are; a man of a frothy spirit, will bring forth nothing but vain and frothy Discourse; but a gracious man, will utter holy and gracious things: for the Tap runneth according to the Liquor with which the Vessel is filled. One place more, Psal. 37. 30, 31. The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment: the law of God is in his heart, none of his steps shall slide. All men's Discourses are vented according as their hearts are busied and affected. A man that hath the Word of God rooted in his heart, and maketh it his work to suit his Actions thereunto, will also suit his Words thereunto, and will edify those that he speaketh unto. Thoughts, Words and Actions, are the genuine Products and Issues of the Heart: Grace in the Heart, discovereth itself uniformly in all holy Thoughts, holy Words, and holy Actions; otherwise their Conversation is not all of a piece: All these places show, that a Christians Discourse will differ from other men's, but alas! our Conference is little different from ordinary men's.

II. More Particularly, I shall show you that we are not left to run at random in our ordinary discourse, as if our Tongues were our own, to speak what we please: This I shall show, 1. Negatively. 2. Positively.

1. Negatively; no Profane, no Idle Discourse.

1. No Profane Discourse; Eph. 4. 29. Let no corrupt communication proceed out of your mouth. Christians are accountable for their Words, as well as Actions.

Quest. But what is corrupt Communication?

Answ. (1.) Obscene, Scurrilous Discourse: When the Heart is filled with such corrupt Stuff, the Mouth will be apt to vent it. So Col. 3. 8. Put away filthy communication out of your mouth. Sins of the Tongue and outward Man, must be abstained from, as well as Sins out of the Heart. That 〈 in non-Latin alphabet 〉 , that filthy speaking, rotten speech, is one of the great sins of the Tongue. When we speak of those things which belong to Uncleanness, this is quite unbeseeming the purity and cleanness of Christians; the heart of Man being as powder to the fire, easily taken with such Temptations.

(2.) Calumnious and Censorious Discourses, when we cannot meet together but we must be speaking of others; suggesting evil against them, blemishing their Graces, or carping at their Weaknesses, or aggravating their Sins, or divulging their secret Miscarriages, beyond what Christianity requireth: This sin the Scripture brandeth as mischievous to ourselves, and others. Our selves, I am. 1. 26. If any man seemeth to be religious, and bridleth not his tongue, this man's religion is in vain. Censuring is a pleasing sin, very suitable with corrupt Nature, but yet it is a bad sign; 'tis made to be the Hypocrites sin, who being acquainted with the Guile of their own Spirits, are apt to suspect others, and deprave their best Actions; and upon the ruin of other men's Credit, build their own Reputation for Religion. And 'tis mischievous to others, and against that Justice and Charity which we owe to them; Prov. 20. 22. The words of a talebearer are as wounds and they go down into the innermost parts of the belly. They wound men's Reputation unperceivably, and secretly striketh them with a blow that smarts not for the present, but destroyeth their service, at least to such as receive these privy defamations and whisperings; and 'tis more craftily carried when they Wound, while they pretend to Kiss: and make their Praise but a preface to their reproach; and as an Archer draweth back his hand that the Arrow may fly with the more force. They say he is this, and that, [but] &c.

3. Proud and Arrogant speaking, when all our Discourse is a Self-boasting; the Pride of the heart sometimes shooteth out by the Eyes, and therefore we read of haughty Eyes and a proud Look; but usually 'tis displayed in our Speech, in a proud Ostentation of our own worth and Excellency; 1 Sam. 2. 3. Talk no more so exceeding proudly, let not arrogancy come out of your mouth. When I, cometh in at every sentence, 〈 in non-Latin alphabet 〉 wanteth not its vanity; Prov. 25. 27. For men to search their own Glory, is not Glory. All their Discourses is to set off themselves, and to Usher in something of themselves; and if Religion be talked off, 'tis to commend their own knowledge, and their own Notions, or their own endeavors for Christ, or to blemish others, that they may shine alone.

4. When Anger sets us a discoursing, therefore the Apostle saith; Eph. 4. 31. Let bitterness, and wrath, and anger, and evil speaking, be put away from you, with all Malice. Where there is bitterness, or a secret smothered displeasure, or alienation of affection, it soon breaketh out into rage; which if an impetuous rage, or passionate commotion, that produceth Anger, or a desire of Revenge; Anger produceth Clamour, or boisterous Words, loud Minaces, and Brawlings, or inordinate Speechs, which are the black smoke whereby Anger and Wrath within doth first manifest its self; then Clamour produceth evil speaking, which are disgraceful and contumelious speeches; therewith, the Party incensed, doth stain the Reputation of him with whom he is Angry; and then Malice is rooted Anger, and continued Wrath: Now all these should be put away. Christians should have nothing to do with them; but that we have in hand is disgraceful and Contumelious speaking, as it is the result of Anger, Wrath, and Malice; either by open railing, or derision, and jeering at their sins and infirmities to shame them; or by Imprecation and Cursing, and wishing Evil to them: All which is contrary to that meekness, and love which should prevail in the hearts of Christians. As Saul in his Anger called Jonathan, 1 Sam. 20. 3. Thou son of the perverse and rebellious woman; in his raging fit he blemisheth his own Wife, of whom we hear elsewhere no such Imputation; Thou art more likely to be a Bastard, than my own Son: Frantick words, all Interpreters think them to be.

This is a taste of that Profane discourse which is forbidden to Christians, Now the Reasons of it are these.

1. Because this allowed and habituated, argueth a rotten and unrenewed Heart; Matth. 12. 34. Out of the abundance of the heart the mouth speaketh. Words much discover the temper of the Heart, there being a quick intercourse between the Heart and the Tongue.

2. Because 'tis noisome and offensive to honest Ears; 'tis not a speech that hath any Grace or Comliness in it: Col. 4. 6. Let your speech be always with grace.

3. 'It is contagious and infectious to ordinary Hearers; especially to Children, and weak ones; 1 Cor. 15. 33. Evil Words corrupt good manners: We convey our Taint.

4. Sinful, Vain, and Frothy Discourse, doth make the Heart more Vain, Perverse and Wicked; while the Corruption that is in it doth strengthen itself by getting vent: when the sparks fly abroad of the fire kindled in our Bosoms, a man waxeth worse and worse; his Reverence of God is lessened and weakened, as he hath dared to give vent to his Sin and Folly, and is more imboldened to sin again; Matth. 15. 19, 20. For out of the heart proceed evil Thoughts, Murthers, Adulteries, Fornications, Thefts, False-witness, Blasphemies; these are the things which defile the man. Evil-speaking is one thing mentioned, and it layeth men open to Satan: therefore as the Heart should be kept from framing such Conceptions, so the Tongue from uttering them: for so they prove more dishonorable to God, hurtful to ourselves, and offensive to others.

5. I will venture at one Reason more against Profane Discourse; it grieveth the Spirit: Eph. 5. 29, 30. Many by their obscene, putrid and carnal Discourse, intend no further than to make themselves merry, jovial, and glad; Hos. 7. 3. They make the King glad with their wickedness, and the Princes with their lies; saith the Prophet: Yet alas 'tis but a poor sport, and will prove so in the end; for it draweth God to be against them, the Holy-Ghost is displeased and grieved with it; these things being against his Light, Motions and Directions, and so an offense to him, which a tender Conscience is soon sensible of.

2. Not Idle Discourse, which tendeth not to the Glory of God, and the Edification of our Neighbor. We should have an eye to the good of those with whom we speak, so as to edisie them with our speech; for Christ telleth us that we must give on account to God, not only for Words, but even for idle Words: Matth. 12. 36. I say unto you, that for every idle word that men speak, they shall give an account thereof in the Judgment. Men esteem little of their Words, yet when they are put into God's Ballance they may weigh heavy; not only wicked Words, but even idle Words, such as serve for no good purpose, or for no lawful end; and in your account they will come in as so many sins, and sit heavy upon you, if you have not received Pardon before it is a strict Sentence. But what is this Idle Discourse? such as wanteth the solidity and substance of truth; such as tend to no use, and benefit: de jure God may Condemn you for these, though de facto upon Repentance he pardoneth greater sins. Or possibly such are idle Words, as come from a vain idle frame of heart: for he had spoken before in the 35 Verse, that a Good Man out of the good Treasure of his heart, bringeth forth good things; and an Evil Man evil things: Now such idle words are a Note of the wickedness of the man, of the evil Treasure that is in his heart, for these he is responsible at the Day of Judgment; as for a vain Conversation, and the unfruitful works of Darkness: However we must not open a gap to Licentiousness; as when the Apostle forbiddeth Profane discourse, he enjoineth Profitable discourse, as the only remedy. Eph. 4. 29. Let no corrupt communication come out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers. As much as may be, holy Conference should be mixed with all our Discourses and Converses; otherwise they are accountable to God. And 'tis very notable, the Apostle forbiddeth 〈 in non-Latin alphabet 〉 , foolish jesting: Eph. 5. 4. Neither filthiness, nor foolish talking, nor jesting, which is not convenient, but rather giving of thanks. As he condemneth filthiness, or words contrary to Christian Gravity, Decency, or Modesty; so he condemneth foolish Talking, which is impertinent, superfluous, and vain Discourse: And then jesting; not all honest Mirth, or use of Wit, but an intemperate Use; when men give up themselves to a frothy Vanity, that they cannot be serious; or too tart Reflections upon the personal Imperfections of others; or to impious justs, by wresting the Scripture, to express the conceptions of a vain and wanton Wit. In the General, there must be a great guard on all jesting, lest it degenerate; and that we entertain one another with Thanksgiving, and discourses of the Love of God, and his manifold Mercies to us; for 'tis not an easy matter to keep within bounds of cheerful and allowed mirth. Hearts that are kept sensible of God's goodness, are desirous to express it to others whenever occasion offereth, and vain and idle Communication is nothing so pleasing to them.

2. Positively; We are to edify one another, as David professeth here, that his Tongue should speak of God's Word, his Conferences and Discourses should be filled up of no other matter.

1. Because our Tongue is our Glory; Psal. 10. 9. My heart is glad, and my Glory rejoiceth. Compare Acts 2. 26. My heart rejoiceth, and my tongue was glad. Now why is our Tongue our Glory? not only as 'twas given us for the use of tasting meat and drink; so the Tongues of the brute Beasts serve them; but because thereby we must express the Conceptions of our Minds. So Speech is the excellency of man above the Beasts; but Christianity giveth us an higher Reason, because thereby we may express the Conceptions of our Minds to the Glory of God, and the good of others. I am. 3. 9. Therewith we bless God even the Father. That's our Glory, that we cannot only think of God, but speak of God, his Word and Works.

2. Because Conference and edifying Discourse, is one means of spiritual Growth, and spiritual improvement to ourselves and others. To ourselves, Prov. 16. 21. The wise in heart shall be called prudent, and the sweetness of his lips increaseth learning. The more he venteth what he knoweth, the wiser himself groweth, and learneth by teaching others; for the more he draweth forth his knowledge, the more 'tis impressed upon his own heart. 'It is a Truth, he that watereth shall be watered, and our gifts as the Loaves, are increased in the breaking; or as the Widows giving Oil to the Prophet, was enriched by it: not only as we occasion others to draw forth their knowledge, but as our own is confirmed and strengthened by using it, as to him that hath shall be given, Matth. 25. 29. As venting of sin and folly, increaseth sin and folly; so doth venting spiritual knowledge still increase it. (2) Others, 'tis a great benefit to them when we communicate our experiences to them; Luk. 22. 32. When •… ou art c •… verted strengthen thy Brethren. When he was Converted by Repentance, he should be more careful to convert and strengthen others, that they fall not in like manner: or help them to recover out of the Mire of Sin. And the Apostle saith, 2. Cer. 1. 4. That God comforteth us, that we may be able to comfort others in trouble, by the comfort wherewith we are comforted of God. The Lord Comforts one, that another may be Comforted; as in the Celestial Bodies, whatever light and influence the Moon and Stars receive, they bestow it on these inferior Bodies: they have their light from the Sun, and they reflect it again on the Creatures below. Or as the Official part in the Body; as the Heart and Liver receive, and convey, and derive the Blood and Spirits to all the other parts; so a Christian, when he is strengthened in himself, ought to convey his Comfort and strength to others. 'It is mighty edifying, when we have found the usefulness of the Word, to speak of it to God's Praise; if we have gotten direction in doubtful Cases, or benefit by it in the Mastery of our Lusts, and the Promises have afforded any support, and deliverance in our distresses, we are debtors of the Comfort and Experiences we have, and are stewards to dispence it to others. Many take a glory that they have Cordials, Strong-waters, and Medicines in their Closets and Repositories, that may be a relief to the Bodies of others: So should we delight to refresh their Souls, with what hath done us good. The Humiliation and brokenness of Heart which thou hast found, may be powerful to persuade others of the bitterness of Sin. David when he had smarted for sin, saith, Ps. 51. 13. I will teach transgressors thy ways and sinners shall be converted into thee. He had found it, how bitter a thing it was to provoke God by Sin, and he could tell them such stories of it as would make their hearts to wake, and cause them to hate it. The Faith and Knowledge which God hath given thee, may direct and preserve others; thy Temptations may conduce to the succouring of others who are Tempted.

3. 'It is a mighty comfortable Duty, that hath much sweetness in it, to Confer together of holy things; Rom. 1. 12. That I may be comforted by the mutual faith of you and me. Holy discourse doth refresh more than vain and foolish jesting; 'tis a far sweeter thing to talk of the Word of God, and those spiritual and heavenly things, which are contained therein, than to spend the time in vain and foolish jesting, or discoursing about mere Worldly matters: should anything be more delightful to a Christian, than Christ and Heaven, and the Promises of the World to come, and the way that leadeth thither? and should it be burdensome to talk of these things, which we profess to be our only hope and joy? certainly our Relish and Appetite is mightily depraved, if we think so; judge our-selves in a Prison, when we are in good Company who remember God; and when they invite you to remember him with them, will you frown upon the motion, because 'tis some check and interruption to your Carnal Vanity.

4. The well ordering of our Words is a great point of Christianity, and argueth a good degree of Grace; He that bridleth his tongue, is a perfect man, I am. 3. 2. Death and Life are in the power of the Tongue; (saith Solomon, Prov. 18. 21.) upon the good or ill use of it, a man's safety doth depend. Not only temporal safety, but eternal; Matth. 12. 37. By thy words shalt thou be justified, and by thy words shalt thou be condemned. These Evidences are brought into Judgment, therefore it concerneth us to see what our Discourses are, as well as our actions: Solomon often describeth the righteous by his good Tongue, Prov. 10. 13. The mouth of the righteous bringeth forth wisdom. And Prov. 12. 18. The tongue of the wise is health.

Use. I. Is Reproof; It reproveth us for being so dumb and tongue-tied in holy things; We can speak liberally of any subject, only we are dumb in spiritual matters, which concern our Edification: we show so little Grace in our Conferences, because we have so little grace in our hearts: Alas! many that profess Religion, their talk is little different from other men's; as if they were ashamed to speak of God, or had nothing to say of him, and for him: I do not always bind you to talk of religious things, but sometimes it bindeth: Now, when is it your Tongues speak of the Word in a serious and affectionate manner? Can you love God, and never put in a word for him? Can you see or hear God dishonored and suffer your mouths to be sealed up with a sinful •… nce, that you should not have a word to speak in the cause of God?

Use. II. Is to Exhort us to be frequent and serious in our discourses of God, and spiritual heavenly things.

For means to help us.

1. Divine Illumination to teach others the way of God, requireth that we ourselves should be taught of God; then it cometh the warmer, and fresher, when we speak not by here-say only, but experience; as heart answereth to heart, so the renewed heart in him that heareth, to the renewed heart in him that speaketh; and we show others, what God by his illuminating grace hath first shown us; it savoreth of that Spirit that worketh in both; he will easily kindle others, who is once on fire himself. The word passeth through others as water through an empty Trunk, without feeling; they may speak very good things, but they do but personate and act a part: but when we have been in the deep waters, and God hath bound up our wounds, we can more feelingly speak to others.

2. A sight of the excellency of the Word and a value and esteem thereof: the reason in the Text, for all thy Commandments are righteousness. We are apt to speak oftenest of those things, which we most affect. Did not your Souls grow out of relish with these Holy, Spiritual and Excellent things, your speeches about them would be more frequent, lively, serious, and savoury; for we cannot conceal our Affections: Our coldness in speaking to others of these spiritual and heavenly things, cometh from want of this persuasion, that all his commandments are righteousness. For they who are persuaded of the excellency of the Word, will be talking of the sweetness of its Promises continually.

3. A Stock of Spiritual Knowledge; Matth. 12. 35. A good man out of the good treasure of his heart bringeth forth good things. Every man entertaineth his Guests with such Provisions as he hath. 'It is the Word which enableth us to edify ourselves and others, with holy Conference: the more store, the more we have to bring forth upon all occasions; Col. 3. 16. Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another. A plentiful measure of Gospel Knowledge, enableth us to direct and instruct others; there all Wisdom is made plain; things revealed, which cannot be found else-where: that which may by long search be found else-where, is made ready to our hands, and brought down to the meanest Capacity. The Heart is the Fountain, from whence the Tongue doth run and flow: and when the Heart is well furnished, the Tongue will be employed and exercised.

4. Zeal for the Glory of God, and Love to others Souls; we should communicate to others, what we have learned ourselves. David would not reserve his knowledge to himself; Teach me, and my tongue shall speak of thy word. Fire turneth all about it into Fire: Mules, and all Creatures of a Bastard Race, do not Procreate. David's Maschil, Psal. 32. Title, is to instruct others. True good is diffusive in itself: our Candle enlightened, should enlighten others. When Philip was called, he inviteth Nathaniel to come to Christ; John 1. 45. Andrew calleth Simon. True Grace showeth itself in Zeal to promote the Kingdom of Christ, and the good of our Neighbors Souls; and the new Nature seeketh to multiply the kind, and such as are brought to Christ, will be careful to invite others.

5. Wisdom is necessary; Col. 4. 6. Let your speech be always with grace, seasoned with salt, that you may know how to answer every man: that is, seasoned with the salt of Holy and Divine Wisdom, that it may be savoury and acceptable to the Hearers; and both Delight and Edify. Without this Holy Skil and Wisdom, how often is Conference turned into Jangling, or mere Babling.

6. Watchfulness and heed, otherwise Corruption will break out in Pride, in a vain ostentation of parts; Passion in some heat of Words; Worldliness and Sensuality, in diverting from Holy Conference, to that which is Carnal and Worldly; Discontent in some; unseemly Expressions of God's dealings with us; Indiscretion and Folly in a multitude of impertinent Talk. Psal. 141. 3. Set a watch O Lord before my mouth, keep the door of my lips. The Tongue must be watched, as well as the Heart; all Watching will be to little purpose, unless God bridle and direct our Tongue, that nothing break out to his Dishonor: There must be a constant Guard, that nothing break from us that is unseemly.

Secondly, We come to the Reason, For all thy Commandments are Righteousness.

The Doctrine is,

Doctrine. There is Righteousness, nothing but Righteousness, all Righteousness to be found in the Word of God.

1. There is a perfect Uprightness in all God's Promises: They are sure Principles of Trust, and Dependance upon God; Psal. 18. 30. The word of the Lord is tried; he is a buckler to all those that trust in him. He is most Just, and Faithful; and his Promises without all deceit, or possibility of failing; and will certainly protect all those that rely and depend upon him.

2. As to his Precepts, nothing is approved in them, or recommended to us, but what is Holy, Just and Good: There is no Virtue which it Commendeth not, no Duty which it Commandeth not, no Vice which is not Condemned therein, nor Sin which is not Forbidden.

I shall prove the Doctrine by three things.

I. By the sufficient Provision that is made for man's Duty, in a Moral Consideration there are but three Beings, God, Neighbors, and Self; Paul's three Adverbs are suited to these, Tit. 2. 12. Soberly, Righteously, Godly.

1. For Self-Government, or living Soberly in the present World: nothing conduceth to that more than God's Precepts; the whole drift of his Word is to check Self-pleasing, and Sense-pleasing, and to condemn all excess of Meat, Drink, or Apparel; left our Hearts be besotted and overcharged, and by indulging Sensuality, diverted from spiritual and heavenly things.

2. For Carriage to our Neighbor; What Religion provideth so amply as the Word of God doth, against all fraud and Violence: requireth us in all things to do as as we would be done by? yea, it not only enforceth Justice, but Charity, and to love our Neighbor as ourselves; and to account his welfare our own; and rejoice in his good, and mourn for his evil, as for our own.

3. For the third, Godliness; God is nowhere represented and discovered, so much as in his Word; nor a way of Commerce between him and us, anywhere else so clearly Established; nor what kind of Worship we should give unto him, both for Matter and Manner. In short, the Scripture is written to teach us how to love him, and entertain Communion with him; and to serve him in Holiness and Righteousness all our days; and maketh our daily Converse with God in Holiness, our great work and business.

II. It appeareth by the Connaturallity and Suitableness which they have to the best and holiest; Psal. 119. 140. Thy word is very pure, therefore thy servant loveth it. 'It is written in our hearts, as well as in God's Book; and there is something in the one akin to the other: Heb. 8. 10. I will write my law in their hearts and minds. On the contrary, so far a man is depraved, so far he hateth it; Rom. 8. 7. yea, the more he feareth it: John 3. 20, 21. He that dothevil, hateth the light, neither cometh to the light, lest his deeds should be reproved.

III. The Event showeth it; for the more the Word of God is preached, the more is Righteousness spread in the World, and men grow wiser and better. Banish the Word of God, or discourage the Preachers of it, and there followeth nothing but Confusion of Manners, and Corruption in Religion. The Word then is the only means of Reforming the World, and curing the Ungodliness and Unrighteousness of Men: Where either the Word hath not been received, as among the Pagans; or where it hath been restrained, as in Popery, Scriptures locked up in an unknown Tongue; or where neglected or sleepily urged, as in Churches that have left their first Love; there is a greater overflow of Wickedness: Their Ignorance hath caused a great part of them to degenerate into a more sensual, sottish sort of People.

Quest.