Sermons on Psalm 119

Doct. That a sound and saving knowledge of the Truths of the Gospel, is such a blessing as the children and people of God think they can never enough ask of him.

We have abundant proof of it in so much of this Psalm as we have already gone over.

1. What is a sound saving knowledge? 1. Such as doth establish the heart against all delusions, and keepeth us on Truth's side. Many have some scraps of knowledge, loose and uncertain motions, but they are not settled and grounded in the Truth, and therefore the unlearned and unstable are joined together, 2 Pet. 3. 16. Which they that are unlearned and unstable wrest, as they do also the other Scriptures, to their own destruction. Unskilful and unsettled Christians lie open to every fancy, they have not such a stock of Truth as may keep them savoury and sound in the faith. To be able to prattle a little in Religion, is not sound knowledge; but we must be grounded and settled in the faith, Col. 1. 23. That is, have not only some floating opinion, but well grounded persuasion of the Truth, so as we know we are upon firm ground, and dare venture our souls upon it, and may build surely and safely upon such principles. He calleth it elsewhere, Col. 2. 2. the riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ. When men rest contented with obvious Truths, or a slight knowledge of the common and easy principles of Christianity, there is not such an awe upon their practice, nor any establishment of their judgments, but like light chaff they are soon carried with the blasts of temptation, and the wind of errors. And therefore we need to ask again and again, Give me an understanding of the way of thy precepts.

2. A sound saving knowledge is such as causeth the soul to lie under the dominion, life, and power of the Truth, and aweth and commandeth the heart into obedience. Joh. 8. 32. Ye shall know the truth, and the truth shall make you free. When our knowledge freeth us from the slavery of sin. In others that content themselves with a naked knowledge, Truth is held captive, and cannot break out with any sovereignty in their conversations. Rom. 1. 18. Holding the truth in unrighteousness. Lust beareth sway, but Truth lieth under fetters and restraint; it may talk its fill, like a man in bonds, but it can do nothing.

3. When it giveth us prudence how to practice. This is that which David beggeth of God, to understand the way of his precepts; that is, to be taught how to walk in each duty and point of conversation, after what sort he may live and direct his life. 'It is not sufficient to know the meaning of the Word in general, to have a notional understanding of it; but to reduce it to practice, where, and when, and how we ought to perform each action. Some have a naked module of Truth, are wise in generals, but fail in the application of the Rule, and are to seek in the ordering of their steps, and all particular cases. 1 Pet. 3. 7. Husbands, dwell with your wives as men of knowledge. Then is a man a man of knowledge, when he knoweth how to order the passages of his life in every relation according to the will of God. The narrow way of obedience is hardly found, hardly kept, and easily mistaken, especially where prejudices, lusts, and interests, are apt to pervert us. Therefore prudence to apply the Rule is necessary, Psal. 119. 33. Teach me, O Lord, the way of thy statutes, that I may keep it to the end. Not only in the general points of faith and godliness, but that it may season all our actions, that we may be made partakers of the sweet refreshments that flow from it; such a knowledge as endeth in a taste, 1 Pet. 3. 2, 3. As new born babes desire the sincere milk of the word, that ye may grow thereby, if so be ye have tasted &c. So Psal. 19. 8. The statutes of the Lord are right, rejoicing the heart: when we do so approve and follow the Lord's directions, that we experiment the sweetness, and are acquainted with the Peace and Joy in the Holy Ghost. Such an understanding as begets judgment and feeling, or maketh us to find power and comfort in the word.

2. The Children of God think this can never be enough asked of God. Why?

1. Because of the excellency of Knowledge. Light is comfortable, and it is a pleasant thing to behold the Sun, much more the light of the Gospel shining in upon our minds; Oh what a pleasant thing is that, when all Clouds vanish, and the Truths of God are fully cleared up to the soul! None knoweth the sweetness of it but he that hath experimented it, Prov. 24. 13, 14. My son eat thou honey because it is good, and the honey-comb which is sweet to thy taste: so shall the knowledge of wisdom be unto thy soul, when thou hast found it. The more perfect the operation of any faculty of the soul is, the greater contentment: the Conscience in the feeling of God's love, the heart when it findeth liberty in the ways of God, and the understanding upon the sight of the truth, cause all doubts and scruples to vanish. Therefore certainly they that know anything of God, will be pressing to know more of his Nature and Will; one degree draweth on another. Moses desireth God; Tell me thy name, Exod. 3. 13, 14. Then show me thy glory, Exod. 33. 18. And he said, I beseech thee show me thy glory. And Hosea 6. 3. Then shall we know, if we follow on to know the Lord. They are not cloyed, but desire more. The more men know the things of God, the more they admire them; the more they admire them, the more they love them; and the more they love them, the more they desire to know of them. And therefore do they insist so much upon this request, Make me to understand the way of thy precepts.

2. Because of the vastness and latitude of it. Knowledge is a growing thing, Religion cannot be taken up all at once; we receive a little now, and a little anon; as narrow-mouthed Vessels take in things drop by drop. We read of Jesus Christ, that he grew in knowledge. We do not read that he grew in grace, Luke 2. 52. He increased in wisdom and stature; as his body increased in stature, so his soul in wisdom. And still Christians are growing in knowledge, and understand more of the mysteries of the Gospel. Though speculative knowledge may be at a stand, and a man may see round about the compass of revealed Truths, yet practical knowledge is never at a stand. Directive, affective, operative knowledge is never at a stand, but increaseth daily. And therefore the Apostle saith, He that thinketh he knoweth anything, knoweth nothing as he ought to know, 1 Cor. 8. 2. Many think they know as much as can be taught them; surely they have no experience.

3. Natural Blindness is an obstinate disease, and hardly cured: therefore again and again we had need to pray, Open mine eyes, Teach me thy statutes, Make me to understand the way of thy precepts. Our ignorance is great when it is cured in part. The clouds of temptation and carnal affection cause it to return upon us, so that we know not what we know. Therefore open my eyes, cause me to understand. Yea, the more we know, the more is our ignorance discovered to us. Prov. 30. 2, 3. Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the Holy. Job 42. 5. I have heard of thee by the hearing of the ear, but now mine eye seeth thee. Alas, a poor little hearsay Knowledge availeth not. They abhor themselves when they have more intimate acquaintance, none so confident as a young Professor that knoweth a few Truths, but in a weak and imperfect manner: the more we know indeed, the more sensible we are of our ignorance, how liable to this mistake and that, that we dare not trust ourselves for an hour.

4. Because of the profit that cometh by knowledge. All grace from first to last, cometh in by the understanding. God in the work of grace, followeth the order which he hath established in Nature. Reason and Judgment is to go before the will; and therefore when the work of Grace is first begun in us, it beginneth in the Understanding. Renewed in knowledge, Col. 3. 10. So the increase of grace, 2 Pet. 1. 12. Grace be multiplied unto you through the knowledge of God, and of Jesus Christ our Lord. As the beginning is by light, so is all the gradual progress of the spiritual life; strength to bear afflictions, strength in conflicts, is by powerful reasons; yea, the perfect change that is made in us in glory, is by the vision of God, We shall see him as he is, and shall be like him. If we had more knowledge of God and his ways, we should trust him more, fear him more, love him more: Trust him, Psal. 9. 10. And they that know thy name, will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee. If God were more known, he would be better trusted, 2 Tim. 1. 12. I know whom I have believed, I dare trust him with my soul. More feared, 3 Joh. 11. Beloved, follow not that which is evil, but that which is good. He that doth good is of God, he that doth evil hath not seen God. Right thoughts of God would not let us sin so freely; one Truth or other would fall upon us, and give check to the temptation: as feared so loved more. The more explicit thoughts we have of his excellency, the more are our hearts drawn out to him, Joh. 4. 10. If thou knewest the gift, &c. Christ would not lie by as a neglected thing if he were more known in all his worth and excellency.

USE. The first Use is, to press you to get Knowledge, and look upon it as a singular Grace, if the Lord will give you to understand and apply the comfort and direction of his Holy Word, Joh. 15. 15. Henceforth I call you not servants, for the servant knoweth not what his Lord doth; but I have called you friends, for all things that I have heard of my Father I have made known unto you. To be taught the mind of God, is a greater act of friendship, than if God should give a man all the treasures of the world. To make himself known so as you may love him, fear him, trust him. When we can apply this for our comfort, O then, cry for knowledge, lift up thy voice for understanding; seek her as silver, and search for her as for hidden treasures. Prov. 2. 3, 4. Go to God, and be earnest with him, Lord, make me to understand the way of thy precepts. We can walk in the ways of sin without a Teacher; but we cannot walk in the ways of God. And cry, lift up thy voice. We are earnest for quickening and enlargement; but be earnest also for understanding. Now a large prayer without endeavors, is nothing worth. Dig in the Mines of knowledge, search into the Scripture, do not gather up a few scattered notions, but look into the bowels. Silver doth not lie in the surface of the earth, but deep, in the bottom of it, and will cost much labor and digging to come at it. If we would have any good stock of knowledge, which will prevent vain thoughts, carnal discourse, abundance of heart-perplexing scruples and doubts, and much darkness and uncomfortableness of spirit; it will cost us some labor and pains. The more knowledge we have, the more are we established against error. 2 Pet. 3. 17. Ye therefore, beloved, seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own stedfastness. The more you have of this divine saving knowledge, the greater check upon sin. Psal. 119. 11. I have hid thy word in my heart, that I might not sin against thee. One Truth or another will rise up in defiance of the Temptation. The greater impulsion to duty, the more of the Law of God, the more it urgeth the conscience, Prov. 6. 22. It maketh us more useful in all our Relations, 1 Pet. 3. 7. Husbands, Dwell with them according to knowledge, &c. Parents, Eph. 6. 4. Fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord. Friends, Rom. 15. 14. And I myself also am persuaded of you my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. Magistrates, that they may discern Christ's Interest, Psal. 2. 10. Be wise now therefore, O Kings, be instructed ye Judges of the earth. When Solomon asked Wisdom, the thing pleased the Lord. And lastly, More comfortable in ourselves; that they may comfort and build up one another whenever they meet together.

USE 2. To press you to grow in knowledge. None have such confidence and rejoicing in God, as those that have a clear sight and understanding of his will revealed in his word. Let your knowledge, (1.) Be more comprehensive. At first our thoughts run in a narrow channel. There are certain general Truths absolutely necessary to salvation, as concerning our misery by sin, and the sufficiency of Christ to help us; but if we might rest in these, why hath God given us so copious a Rule? The general sort of Christians content themselves to see with others eyes, get the knowledge of a few truths, and look no farther; why then hath God given so large a Rule? Fundamentals are few, believe them, live well, and you shall be saved. This is the Religion of most. This is, as if a man in building should only be careful to lay a good foundation, no matter for roof, windows, walls. If a man should untile your house, and tell you the foundation standeth, the main butteresses are safe, you would not like of it. A man is bound, according to his capacity and opportunity, to know all Scripture, the consequences of every Truth. God may and doth accept of our imperfect knowledge, but not when men are negligent, and do not use the means. To be willingly ignorant of the lesser ways of God, is a sin. We should labor to know all that God hath revealed. (2.) More distinct: why? Truths are best known in their frame and dependence; as God's works of Creation when viewed singly and apart, every days work was good; but when viewed altogether in their correspondence and mutual proportion to each other, were very good, Gen. 1. 31. So all Truths of God, take them singly, are good; but when you have them in their frame, and see how one suits with the other, and what a sweet harmony there is between all the parts of Religion, then they are very good. (3.) More experimental, that you may taste the sweetness and power of the Truths that you know, Phil. 3. 10. That I may know him, and the power of his resurrection and the fellowship of his sufferings, being made conformable unto his death. When we feel what we know, that is a mighty confirmation. The senses give the best demonstration. It is a disparagement to know Christ and be never the better for him; to have a knowledge of all the Excellency of Christ, and how suitable he is to the soul; yet to feel nothing of comfort and quickening in our consciences. (4.) More Practical. 1 Joh. 2. 3, 4. And hereby we do know that we know him, if we keep his commandments: He that faith I know him, and keepeth not his commandments is a liar, and the truth is not in him. Otherwise it is but a talking by rote, a man savingly knoweth no more than he practiseth. He that doth but speak after others, it is a rehearsal rather than a knowledge. What is practical light? It is directive and persuasive. (1.) It is directive. A man grows more prudent, and more able to guide his course according to the rules of Religion, Faith is opposed not only to ignorance but to folly; O ye fools and flow of heart to believe. A man may be a knowing man, yet a very fool in Spirituals, if he hath not a knowledge how to guide him to trust in God, fear God, love God, and serve God, Hosea 14. 7. (2.) That is practical knowledge when it is persuasive, when it hath a lively force and efficacy upon the heart.

2. Point. Those whom God maketh to understand the way of his precepts, see wondrous things therein.

Psal. 119. 18. Open thou mine eyes, that I may behold wondrous things out of thy Law. Wonders are such things as do transcend our capacity: so all things about God are above the sphere of men, as the things of men are above the capacity of Beasts. Now the more understanding and insight we have in these things, the more we wonder: Wonder usually is the fruit of ignorance; how then can knowledge breed wonder. The word discovers the 〈 in non-Latin alphabet 〉 that it is so; but the manner how it is, and the wisdom of the contrivance, is that which begets reverence and admiration in a gracious soul, as Nazianzen saith of the eternal generation of Christ, Let the eternal generation of God be adored in silence. It is a marvelous thing to know that there are Three in One, The Son from Eternity, begotten before all the World, &c. So when we look into these things, our knowledge doth only show that they are; but what they are, and how great they are, that exceeds our capacity, and therefore we wonder.

1. The Doctrines of the Scripture are wonderful concerning God and his Works. The nature of God is a depth which we cannot fathom, no more than a Nutshel can empty the Ocean. Psal. 139. 6. Such knowledge is too wonderful for me: it is high, I cannot attain unto it. It is above our capacity; for a finite thing cannot comprehend an Infinite.

The Creation of all things out of nothing, we believe it upon the testimony of the Word, but it is too wonderful for us to search it to the bottom: yea, the framing of the body in the Womb, so many different things out of the same Seed, as flesh, and bones, and muscles; and in such an order and proportion: Psal. 139. 14. I will praise thee, for I am fearfully and wonderfully made: marvelous are thy works, and that my soul knoweth right well. If the commonness did not abate our observation, we would wonder at it! So his Providence in governing every creature to their proper ends, especially his care over us, and conduct of us Many, O Lord, are thy wondrous works which thou hast done, and thy thoughts which are to us-ward. They cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered, Psal. 40. 5. But especially the redemption of mankind is wonderful, 1 Tim. 3. 16. And without controversy great is the mystery of godliness: God was manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory. The mysteries of the Gospel, every time we think of them, should strike admiration into our hearts. It could not sink into the head of any creature how to satisfy Justice, and to make up the breach between God and us: That a Virgin should conceive, the Word be made flesh; That Justice and Mercy should so sweetly be brought together, and conspire in the salvation of a lost sinner; all these are wonders; and when we come to believe them indeed, to draw forth comfort from them, these are wonderful to us!

The Law of God is wonderful. Look to the Precept or the Sanction. Look to the Precept. A wonderful purity there; I have seen an end of all perfection; but thy Law is exceeding bread, Ver. 96. of this Psalm. When a child of God sees how the Law reacheth every thought, every motion, every operation of his soul; What wonderful purity is here! So a marvelous Equity: The law is holy, just, and good; and the commandment is good, Rom. 7. 4. God hath given us such a Law, if a man were free, yet to ennoble his nature, and live happily, he would choose such a Rule. Then to see such wise precepts so ordered, that in Ten words God should comprise the whole duty of man, Deut. 4. 6. Keep therefore and do them, for this is your wisdom, and your understanding in the sight of the Nations. First, God hath provided in his Law respects to himself. First, The Law provides for God, then for the Creature. In the first Commandment, Thou shalt have no other God's before me, there's the Object of Worship. In the second, Thou shalt not make to thyself a graven Image, &c. the means of Worship. Then the manner of Worship in the third, Thou shalt not take the name of God in vain. Then the time of Worship in the fourth, Remember to keep holy the Sabbath-day. See how the Lord hath built up his Law. Then as to men, see first God provides for those Vice-Roys that do represent the great God, as our Parents natural and civil, Honor thy father and thy mother, &c. then our ordinary Neighbor; and there, first for his life, and then for his relations, Thou shalt not kill, shalt not commit adultery; then for his goods, Thou shalt not steal; then for his good name. When a man sees the Law of God in all its explications; when he considers the harmony and correspondence that is between all the parts of the Law, then he will cry out, O wonderful! Come to the Sanction by which the Law is established and confirmed, by Promises and Rewards, such a far more exceeding and eternal weight of glory; that a clod of earth should shine above the Stars, and God provide such a happiness for us that we should be like the Angels! Then Threatenings, that God hath appointed such a punishment to hold the world in awe, as a worm that never dies, and the fire that never goes out; the worm of conscience that shall vex us with the remembrance of our past folly, and the wrath of God that shall punish us for disobedience, and torment us for evermore; still, O wonderful! So for the Gospel, every Article of Faith is a mystery to be wondered at, Quot Articuli tot miracula. The Disciples wondered when they saw the Structure of the Temple; O how may we wonder when we see the spiritual Temple, that is Jesus Christ in the fullness of his Godhead! God dwelt symbolically by outward representations in the Temple; but here he dwells bodily. When David had provided such a mass of money, 1 Chron. 29. 7, 8, 9. they fell a wondering: O! but when the soul comes to view the unsearchable riches of grace in Christ Jesus, then it may cry out, O wonderful! When we see some rare plot, all things suit harmoniously, we cry out, O wonderful! This great mystery of godliness, the more we look into it, the more will we wonder at the wisdom of God discovered in and through Christ Jesus. For external Providences, to see how God answers prayers, how he brings about our mercies according to our wants in a way we know not, Psal. 17. 7. Shew thy marvelous loving-kindness, O thou that savest by thy right hand them which put their trust in thee. In the very common favors that God vouchsafeth to us, there is something may be observed that may make us wonder, either for the time, manner, or measure. Also in the internal effects of his grace upon the heart, when a man is convinced, and his own heart is ripped up to him by the power of the word, 1 Cor. 15. 25. Heb. 4. 12. and John. 4. 29. As when Christ had convinced the woman of Samaria, and ripped up her life, she says, come see a man that hath told me all that ever I did. When God comes in with such convictive evidence, and rips up our privy thoughts, O wonderful! But especially in changing and renewing the heart; when a Lyon shall be turned into a Lamb, a Dunghill become a bed of Spices, a Swine become a Saint, a Persecutor an Apostle; we that had such bolts and restraints of sin upon us, when we get out; when we that were so wedded to sensual delights and worldly vanities, are brought to delight in God, this is truly admirable! 2 Pet. 1. 9. He hath called us out of darkness into his marvelous light. And then the comfort we have by the word of God, and the marvelous sweetness the practice of it diffuseth through the soul, it's unspeakable and glorious, 1 Pet. 1. 8. So Phil. 4. 7. The peace of God that passes understanding shall guard your hearts, &c. When a man hath settling and composure of spirit in the midst of tempests and storms, the heart is guarded against all fears and sorrows; when we consider what God hath done for our souls, every grace is a wonder: To depend upon what we see not, to be safe in the midst of a storm, to die, yet live; to be poor, yet make many rich; to have nothing, yet possess all things; these operations of grace are all wonders.

USE 1. It inform thus, That a man must be carried above his own sense, reason and light, to understand such wonderful things. 'It is the Apostle's argument, 1 Cor. 2. 9, 10. Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him. But God hath revealed them to us by his Spirit; for the Spirit searcheth all things, yea the deep things of God. All things are seen by a suitable light, spiritual things are spiritually discerned, divine things by a divine light. Non loquendum de Deo sine lumine. If Beasts would judge of human affairs, they must have the reason of men; if men of divine things, they must have divine illumination. There is a cognation between the faculty and the object.

2. It informeth us what reason we have to respect the word of God. Many curious Wits despise it as a mean knowledge in comparison of Aristotle, Plato, &c. All the Doctrines of it are a continued mystery; there is nothing vulgar and of small moment there. If there be some rudiments, something common with other Writings, there are greater things than these, even the deep things of God. Never was there such a Revelation made to the World as this! You despise that which Angels wonder at, Eph 3. 10. And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God, who created all things in Jesus Christ: To the intent that now unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God. And 1 Pet. 1. 12. Which things the Angels desire to look into. David saith, Thy testimonies are wonderful, therefore doth my soul keep them. Oh! let this Book of God be more dear to us! Oh! what trifles are all worldly riches to the unsearchable riches of the Lord's Grace! Oh! how stupid are they that are not taken with such great things as these!

3. Examine your profiting. It is one degree of profit to see so much in the word of God, as to admire at it. Admire God's transcendent goodness in the pardon of sins. God giveth us such admirable precepts, assisting us in the performance of them, accepting our imperfect obedience; this giveth wonderful comfort in all our afflictions.

III. Observe,

• 1. It will be so.
• 2. It should be so.

1. It will be so. When the heart is deeply affected, the tongue cannot hold, but will run out in expressions of it; for out of the abundance of the heart the mouth speaketh, when cheered and revived in their afflictions. They are transported with the thought, with the excellency of God, Psal. 66. 15. Come, and I will tell you what God hath done for my soul. The woman when she had found the lost groat, calleth her neighbors to rejoice with her. He that hath but a cold knowledge, will not be so full of good discourse.

2. It should be so in a threefold respect: For the honor of God, The edification of others, And for our own profit.

1. For the Honor of God, to whom we are so much indebted, to bring him into request with those about us; experience deserveth praise; when you have found the Messiah, call one another to him, Joh. 1. 41, 45. Andrew calleth Peter, and saith unto him, We have found the Messias: and Philip called Nathanael and saiah unto him, We have found him of whom Moses in the Law, and the Prophets did write, Jesus of Nazareth the son of Joseph.

2. For the edification of others. Luke 22. 32. And thou being converted, strengthen thy brethren. True grace is communicative as fire, &c.

3. For our own profit. He that useth his knowledge, shall have more. Whereas on the contrary, full breasts, if not sucked, become dry. In the dividing, the loaves increased. All gifts, but much more spiritual, which are the best, are improved by exercise.

Well then, 1. Get a sense and experience of God's Truths, and then speak of it to others. That which we have seen, we are best able to report of. God giveth us experiences to this end, that we may be able to speak of it to others. None can speak with such confidence as those that have felt what they speak. Christ saith, those that come to him shall not only have a spring of comfort themselves, but flow forth to others. Joh. 7. 38. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.

IV. Point:

As David here beggeth understanding, that he might see and discover to others what he had found in God's Law. To know that we may know, is foolish curiosity; to know that we may be known, is vanity and ostentation; to see that we may sell our knowledge, is baseness and covetousness. To edify others, this is charity; to be edified ourselves, this is wisdom. Good things must be sought to a good end. Ye ask and receive not, because ye ask amiss, to consume it upon your lusts, Jam. 4. 3. All things must be sought for to holy ends, to glorify God; much more spiritual gifts. The only good end is God's glory. Open thou my lips, that I may show forth thy praise, Psal. 51. 15. We are to desire knowledge, that we may the more enjoy God, and the more glorify him.

There is a natural desire of knowledge, even of Divine knowledge; but we must look to our ends, that we may grow in grace, 1 Pet. 2. 3. that we may be more useful for God; not merely to store the head with notions, or to vaunt it over others, as having attained more than they; no, it should be only to do good to our own souls, and to save others, Rom. 15. 14. I am persuaded that ye are filled with all knowledge, and able to admonish one another. But now to make a market of our knowledge, or to use it for our vile ends, that's naught. Not for boasting, ostentation, curiosity, and vain speculation, but for practice, should be our end. When we improve our stock well, we please God, and shall have eternal profit ourselves.

Doct. That God's children oftentimes lie under the exercise of such deep and pressing sorrow as is not incident to other men.

David expresseth himself here as in a languishing condition, which is not ordinary, My soul droppeth or melteth away for heaviness.

The Reasons of the point are three:

• 1. Their burdens are greater.
• 2. They have a greater sense than others.
• 3. Their exercise is greater, because their reward and comfort is so great.

First, Their burdens are greater than others, as temptation, desertion, trouble for sin. The good and evil of the spiritual life, is greater than the good and evil of any other life whatsoever. As their joys are unspeakable and glorious, so their sorrows are sometimes above expression: A wounded spirit who can bear? Prov. 18. 14. Common natural Courage will carry a man through other afflictions, O! but when the arrows of the Almighty stick in their heart, Job 6. 3. that's an unsupportable burden. According to the excellency of any life, so are the annoyances, and the benefits of that life. Man, that hath a higher life than the beasts, is more capable of delights and sorrows, than Beasts are of pain and pleasure; and so a Christian that lives the life of faith, he is more capable of a higher burden. Consider, they that live a spiritual life, have immediately to do with the Infinite and Eternal God; and therefore when he creates joy in the heart, O what a joy is that! and when God doth but lay his hand upon them, how great is their trouble! Sin is a heavier burden than affliction; and the wrath of God, than the displeasure of man. Coelestis •… ra quos premit miseros facit, humana nullos. Evils of an eternal influence, are more than temporal, therefore must needs be greater and more burdensome.

Secondly, They have a greater sense than others, their hearts being intendered by Religion. None have so quick a feeling as the children of God; why, because they have a clearer understanding, and more tender and delicate affections.

1. Because they have a clearer understanding, and see more into the nature of things than those that are drowned in present delights and contentments. The loss of God's favor carnal men know not how to value; but the Saints prefer it above life: the favor of God is better than life, Psal. 63. 3. therefore if the Lord do but suspend the wonted manifestations of his grace and favor, how are their hearts troubled! Thou didst hide thy face, and I was troubled, Psal. 30. 7. A child of God that lives by his favor, cannot brook his absence; therefore when they lose the sweet sense of his favor and reconciliation with him, O what a trouble is this to their souls! Other men make no reckoning of it at all. And so for sin, common spirits value it only by the damage that it doth to their worldly interests; when it costs them dear, they may hang the head, Jer. 2. 9. Now know what an evil and bitter thing it is to forsake the Lord. A worldly man may know something of the evil of sin, in the effects of it; but a child of God seeth into the nature of it; they value it by the wrong, by the offense that is done to God, and so are humbled more for the evil in sin, than for the evil after sin. So for the wrath of God, carnal men have gross thoughts of it, and may howl upon their beds when their pleasant things are taken from them; but God's children are humbled because their Father is angry; they observe more the displeasure of God in afflicting Providences, than others do; and one spark of God's wrath lighting into their consciences, O what sad effects doth it work! more than all other straits whatsoever. Thus they have a clearer understanding, they see more into the dreadfulness of God's wrath, into the evil of sin, and they know how to prize and value his favor more than others.

2. They have delicate and tender affections. Grace, that gives us a new heart, doth also give us a soft heart, Ezek. 36. 26. I will put a new heart into them; what kind of heart? a heart of flesh, as the old heart that is taken out, is a heart of stone. A new soft heart doth sooner receive the impression of divine terror, than another heart doth. A stamp is more easily left upon wax, or a soft thing, than upon a stone. Or thus, a slave hath a thicker skin than one nobly born, tenderly brought up; therefore he is not so sensible of stripes. A wicked man hath more cause to be troubled than a godly man; but he is not a man of sense, he hath a heart of stone, and therefore is not so affected either with God's dealings with him, or his dealings with God. Look as the weight of the blows must not only be considered, but the delicateness of the constitution; so, because their hearts are of a softer and more tender constitution, being hearts of flesh, and receptive of a deeper impression, therefore their sorrows exceed the sorrows of other men.

Thirdly, The good that they expect is exceeding great, and their exercise is accordingly: for after the rate of our comforts, so are our afflictions. Wicked men that have nothing to expect in the World to come, but horrors and pains, they wallow now in ease and plenty, Luk. 16. 25. Son, in thy life-time thou receivedst thy good things. God will be behind-hand with none of his creatures; those that do him common service, have common blessings in a larger measure than his own people have; they have their good things, that is, such as their hearts choose and affect. But now good men that expect another happiness, they must be content to be harras'd and exercised, that they may be fitted and prepared for the enjoyment of this happiness. As the stones that were to be set in the Temple, were to be hewn and squar'd; so are they to be hewn, squar'd, and exercised with bitter and sharp things, that they may be prepared for the more glory.

USE 1. Then carnal men are not fit to judge of the Saints when they report their experiences, if it be with them above the rate of other men. When afflicted consciences speak of their wounds, or revived hearts of their comforts, their joys are supernatural, and so are their sorrows; and therefore a natural man thinks all to be but fancy; all those joys of the Spirit, that they are but Fanatick delusions: and he doth not understand the weight of their sorrows. When a man is well to see to, and hath health, strength, and wealth, they marvel what should make such a man heavy; all their care is to eat, drink, and be merry; and therefore because they are not acquainted with the exercises of a feeling conscience, they think all this trouble is but a little mopishness and melancholy. Poor contrite sinners, who are ready to weep out their hearts at their eyes, can only understand such expressions as these, My soul melteth away for heaviness. There's another manner of thing in trouble of conscience, than the carnal world doth imagine; and many that have all well about them, great Estates, much befriended and esteemed in the world, yea, for the best things; yet when God hides his face, poor souls! how are they troubled! If he do but let a spark of his wrath into conscience, and hide his face from them, it's a greater burden to them than all the miseries of the world.

David was a man valiant, that had a heart as the heart of a Lyon, 2 Sam. 17. 10. He was a man cheerful, called the sweet Singer of Israel, 2 Sam. 23. 1. of a ruddy sanguine complexion, and a great Master of Music. He was no fool, but a man wise as the Angel of God; and yet you see what a bitter sense he had of his spiritual condition: And when a man so stout and valiant, so cheerful, so wise, complains so heavily, will you count this mopishness and foolish melancholy? But alas! men that never knew the weight of sin, cannot otherwise conceive of it; they were never acquainted with the infiniteness of God, nor power of his anger, and have not a due sense of Eternity; therefore they think so slightly of these matters of the spiritual life.

USE 2. Be not too secure of spiritual joys. We warn you often of security, or falling asleep in temporal comforts, and we must warn you of this kind of security also in spiritual. All things change. You may find David in this Psalm in a different posture of spirit; sometimes rejoicing in the Word of God above all riches; and at other times his soul melteth away for very heaviness. God's own people are liable to great trouble of spirit; therefore you should not be secure as to these spiritual enjoyments, which come and go according to God's pleasure. Men that build too much upon spiritual suavities, or sensible consolations, occasion a snare to their own souls; partly as they are less watchful for the present (like Mariners which have been at Sea, when they get into the Haven, take down their tackling, and make merry, and think never to see storm more) and so lose that which they are so confident of keeping; by their negligence and carelessness their spiritual comfort is gone. And there's another mischief, the loss is more heavy, because it was never thought of. And therefore in preparation of heart we should be ready to lose our inward comforts, as well as Estates and outward conveniences. In Heaven alone we have continual day without cloudings or night; but here there will be changes.

USE 3. Let us not judge of our condition, if this should be our case, that is, if we should lie under pressing troubles, such as do even break our spirits. This was the case of the Son of God, his soul was troubled, and he knew not what to say, Joh. 12. 30. My soul is troubled, what shall I say? And many of his choicest servants have been sorely exercised. Heman, an heir of Heaven, and yet compassed about with the pains of hell. Job, not only spoiled of all his goods, but for a time shut out from the comforts of God's Spirit. Our business in such a case is not to examine and judge, but to trust. Neither to determine of our condition one side or other, but to stay our hearts upon God, and so to make use of offers and inviting promises, when we cannot make use of conditional and assuring promises. So Isa. 50. 10. He that walketh in darkness, and seeth no light, is directed, let him trust in the name of the Lord. That's our business in such a case of deep distress, to make a new title, rather than dispute the old one; and stay our hearts on God's mercy.

Thus much concerning David 's case; which because it often comes under consideration in this Psalm, I would pass over more briefly.

II. I come from David 's Case to his Petition or Request to God, Strengthen thou me according to thy word. Where you have,

• 1. The Request itself.
• 2. An Argument to enforce it.

First, The Request itself, Strengthen me, that's the benefit asked.

Doct. 1. Observe this in the general, He doth but now and then drop out a request for temporal safety; but all along his main desire is for grace, and for support, rather than deliverance.

The children of God, the main thing that their hearts run upon, is sustentation and spiritual support, rather than outward deliverance. Psal. 138. 3. I called upon the Lord, and he heard me, and strengthened me with strength in my soul. Mark, David judgeth that to be an audience, to be a hearing of prayer; though he had not deliverance, yet he had experience of inward comfort, that was it which supported him. The children of God value themselves by the inward man, rather than the outward. What David here prays for himself, Paul prays for others, Eph. 3. 16. That he would grant you according to the riches of his glory, to be strengthened with might by his spirit in the inner man. Yea, they are contented with the decays of the outward man, so that the inward man may increase in strength, 2 Cor. 4. 16. Though our outward man perish, yet the inward man is renewed day by day. The outward man in Paul 's dialect is the body, with the conveniencies and all the appurtenances thereof, as Health, Beauty, Strength, Wealth, all this is the outward man. Now this is not a Christian's desire, to increase in the world, or to make a fair show in the flesh; no, but his heart is set upon this, to grow stronger in the Spirit, that the soul as furnished with the graces of the Spirit, may thrive; this is the inner man. To insist upon this a little.

1. It is the inward man that is esteemed with God, and therefore that's it the Saints mainly look after. God doth not look upon men according to their outward condition, pomp, and appearances in the world, but according to the inward endowments of the heart, 1 Sam. 16. 7. Mans eye is upon the outward appearance, but God regards the heart; and the hidden man of the heart, that is said to be an ornament of great price with God, 1 Pet. 3. 4. Intellectual beauty is that which is esteemed in heaven, and Spiritual wealth is only currant in the other world. Poor creatures that are led by sense, they esteem one another by these outward things; but God esteems men by grace, by the soul, how that is cherished and strengthened: and though we are otherwise never so well accomplished, we are hated if we have not his Image stamped upon us.

2. The everlasting welfare of the whole person depends upon the flourishing of the inward man; when we come to put off the upper garment of the flesh, the poor soul will be destitute, naked, and harborless, if we have made no provision for it, 2 Cor. 5. 3. and then both body and soul are undone forever; when the soul is to be thrown out of doors, whither will it go, if it hath not an eternal building in heaven to receive it? The soul is the man: the body follows the state of the soul, but the soul doth not follow the state of the body. The life of God which he doth begin in the soul, does in time renew and perfect the body too. The Apostle saith Rom. 6. 11. The spirit that now dwelleth in us will raise up our mortal bodies. But now those that seek to preserve the outward man with the neglect of the inner, in time ruin both body and soul. Well then here's their care.

3. The loss of the outward man may be recompensed and made up by the strength of grace that is put into the inner man: but the loss of the inner man cannot be made up by the perfections of the outward man. A man that is afflicted in his outward estate, God makes it up in grace; if he makes him rich in faith, in the experiences of his favor, the loss is made up and supplied more abundantly; and the children of God can comfort themselves in this, that their inward man is strengthened and renewed day by day, 2 Cor. 4. 16. So that a man may be happy not withstanding breaches made upon the outward man. But when there's a wounded spirit, and God breaks into the inward man, then what good will riches, estate, and all these things do? they are as unsavory things as the white of an egg.

4. The outward man may fit us for converse with men, but the inward man with God. We need bodies, and Organs of speech, and reason and present supplies which fit us to converse with men; but we converse with God by thoughts, and by grace, and by the perfections of the inward man; this fits us for communion with him.

5. The life and strength of the inward man is a more noble thing than the strength of the outward man, or the bodily life, for it draws nearer to the life of God, as the life and strength of the body draws nearer to the life, pleasure and happiness of a beast. By the bodily life, we eat, drink, labor, sleep, and so do the beasts, yea many of the beasts excel us in the perfection of that kind of life. Lions excel in strength, Roes in swiftness, Eagles in long age; none of their pleasures are soured with remorse of conscience. But the inward Spiritual life is called the life of God, Ephes. 4. 18.

6. The inward life is the beginning of our life in heaven. A glorified Saint, and a Saint militant upon earth, they both live the life of God; and the life of grace is the same life for kind, though not for degree; and one that is glorified, and one here upon earth differ but as a child and a man. But now the life of sense, and the life of grace, differ as a Toad and a man, not only in degree but also in kind.

7. Yet further, this is that great thing which God hath been at such great expense about, to raise the being of the new creature, John 6. 51. This is my flesh which I give for the life of the world. The supports, the strength of the inward man cost dearer than all other comforts whatsoever: it must have nobler supports, it must have the blood of Christ, daily supplies from heaven: but the other life is called the life of our hands, Isa. 57. 10. We patch up to ourselves some conveniencies for the sensible life by labor and service here in the world. Well then this is that which the children of God do mostly look after, that the inward life may be kept free from annoyance, and fit for the purposes of grace.

USE. The Use of this, is to chek our carnal and preposterous care for the outward man, to the neglect of the inward. How much are we for the outward man, that it may be well fed and well clothed, well at ease as for the present life? there's all our care; but not so careful to get the soul furnished with grace, and strengthened, and renewed by continued influences from Christ. Certainly if men did look after soul strength, they would be more careful to wait upon God for his blessing. You may know the disproportion of your care for outward things, and for the inward man, by these Questions.

1. How much do you prize God's day, the means of grace, opportunities of worship, that are for the inward man? The Sabbath day is a feast day for souls. Now when men are weary of it, it's the most burdensome day of all the week round, Amos 8. 5. When will the Sabbath be gone that we may set forth wheat? It is a sign they are carnal, when men count that day the only lost day: as Seneca saith of the Jews, they lost the full seventh of their lives, speaking of the Sabbath day; so carnal men think it is a lost day to them, they look upon the Sabbath as a melancholy interruption of their affairs and business. The Apostle James saith of those that are begotten by God, Chap. 1. 9. that they are swift to hear: certainly they that have an inward man to maintain, another life than an outward and animal life, must have the supply and will look after the comforts of it.

2. Consider how differently we are concerned with bodily and soul concernments. If the body be but a little diseased, if we want an appetite to a meal, or a little sleep in the night, we complain of it presently, we inquire what's the cause, and look for a remedy: but what a wonderful disproportion is there as to the soul? 'It is a strange expression that 3 Epist. John 2. I wish that thy body prosper as thy soul prospers. Alas! we may say of the most, O that their souls did prosper as their bodies; as they flourish in the conveniencies of the outward man.

3. What care have you for the inward man, to adorn the soul, to beautify it with grace, that it may be of price and esteem with God, or to fortify it with grace? Now when all our strength and travel is laid out for that which doth not conduce to the inward life, Isa. 55. 2. and we lay out our money for that which is not bread, it is a sign we are wholly carnal. We read in Ecclesiastical story of one that wept when he saw a wanton woman decking herself with a great deal of care to please her lovers: saith he, Have I been so careful to deck my soul for Christ Jesus?

4. Do you take in spiritual refreshments, even when afflictions abound? 2 Cor. 1. 5. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ: then you are affected as the children of God, whose heart and care runs out mainly for the inward man. This in general.

Doct. 2. Secondly more especially observe, He goes to God for strength. Let me show,

• 1. What is this Spiritual strength.
• 2. How it is given out.
• 3. How God is concerned in it. David goes to God, Lord strengthen me.

First, What Spiritual strength is? It is God's perfecting of his work. Strength supposeth life, therefore in general it is God's renewed influence, when he hath planted habits of grace, he comes and strengthens. There is gratia praeveniens, operans, & co-operans; there is preventing-grace, working-grace, and co-working-grace. Preventing- grace (that is) when God converts us, when the Lord turns us to himself, and doth plant grace in the soul at first. Working grace (that is) when God strengthens the habit. Co-working grace, when God stirs up the act, and helps us in the exercise of the grace we have. First, He plants grace into the heart, then there's a constant influence, as the two Olive-trees in Zechariah were always dropping into the Lamps; and then by excitation and co-operation he stirs it up. Saith Austin, Unless God gives us the faculties, and unless he gives us the will, we can do nothing; and unless he concurs with the exercise of these faculties, still we cannot work in the spiritual life as we ought to do; and therefore first God infuseth grace, and then strengthens grace: first he worketh in us, then by us. First we are objects of his work, then instruments. To show wherein the strength of the soul lies.

1. There are planted in the soul habits of grace. There are not only high operations of grace, but permanent and fixed habits, the seed of God that remaineth within us, 1 John. 3. 9. which cannot be the in-dwelling of the Spirit; for this seed of God is some created thing, Psal. 51. 10. Create in me a clean heart, O God: and it is something that grows, 2 Pet. 3. 6. Grow in grace: And therefore 'tis evident there are habits of grace planted in the soul, a good stock that we have from God at first, called the good treasure of the heart, Matth. 12. these habits of grace are called armor of God, the shield of faith, the helmet of salvation. This is the strength of the soul.

2. But besides this, there's a continuance and an increase of these graces, when the Lord confirms his work, and perfects what he hath begun, Phil. 1. 16. The Apostle most notably sets it forth, 1 Pet. 5. 10. The God of all grace make you perfect, stablish, strengthen, settle you. All these words concern the habit, or the seed of grace in the soul; and to show God's concurrence towards our preservation in the spiritual state, he useth these words, Make you perfect; that notes the addition of degrees that are yet wanting; stablish you, that notes defending that grace which is already planted in the heart, from temptation and dangers; and strengthen you, that is, give you power for action, or ability for working: and settle you, that is, to fasten the root more and more. All may be represented in a Tree; look as a Tree grown downward in the root, is defended from the nipping of the weather, and stablished and strengthened against injuries from beasts, and being filled with sap, springs forth, and becomes fruitful; so the Lord settle you, &c.

3. There's a concurrence of God to the act. Grace in habit is not enough, but it must be actuated and directed. About the act there are two things: The Holy Spirit actuates the grace that is implanted, draws it forth into exercise; so it is said, Phil. 2. 13. It is God that worketh in you both to will and to do, that is, he does apply that grace in our heart, set it awork; and then there's a directing or regulation of the soul to action, 2 Thes. 3. 5. The Lord direct your hearts into the love of God, &c. Thus God plants grace in the heart by preventing us with his mercy and loving-kindness, taking us into favor; then he doth stablish us, and perfect it, root it in the soul more and more. Then as to the act, he doth excite and strengthen us.

Secondly, The uses for which we have this strength from God. It serves for three Uses, for doing, for suffering, and for conflicting, to bear us out in conflict; as our necessities are many, so must our strength be.

1. Strength to perform duties. Weariness and uncomfortableness will soon fall upon our hearts, and we shall hang off from God, if the Lord doth not put forth a new force, and a new quickening upon our hearts; therefore the Spouse saith, Cant. 1. 4. Draw me, and we will run after thee. And here in this Psalm, When the Lord shall enlarge my heart, I will run the ways of his commandments. If we would be carried on with any fervor and motion towards God, we must go forth in the strength of God. The soul is a tender thing, and soon discomposed. When we think to go forth and shake ourselves, as at other times, as Sampson, we shall find fetters and restraints upon our soul. Therefore God's work must ever be done in God's strength.

2. Strength for bearing of burdens with patience, that we may not faint under them, Col. 1. 11. Strengthned with all might, according to his glorious power, unto all patience and longsuffering with joyfulness. That we may not faint under our affliction, Prov. 24. 10. If thou faint in the day of adversity, thy strength is small. God's children before they go to Heaven, will have their trials, they will have many burdens upon them, Heb. 6. 12. Be ye followers of them who through faith and patience inherit the promises. There needs not only faith, but patience. There will be trouble. Now a heavy burden need have good shoulders. We pray for strength, that we may break through difficulties and afflictions that we meet in our passage to heaven.

3. Strength for conflicts, that we may break through temptations. A Christian is not only to use the Trowel, but the Sword. We cannot think to discharge duties, or bear afflictions, without a battle and conflict; therefore we need the strength of the Lord's grace, to carry us through. Satan is the great enemy with whom we conflict, he is the manager of the temptation. This is the course of it, the World is the bait; the Flesh is the Traitor that works within men, which gives advantage to Satan; the Devil lieth hidden, and by worldly things seeks to draw off our hearts from God. Now we are assaulted on every side, sometimes by the pleasures of the world, sometimes by the frowns and crosses of it; so that a Christian needs to be fit for all conditions, Phil. 4. 13. I can do all things through Christ that strengtheneth me; for every way will the Devil be enticing us to sin. Now these Conflicts are either solicitations to sin, or tend to weaken our comfort; and in both respects we must have strength from God. Satan's first temptation is to draw us to sin; if he cannot weaken grace, then to disturb our comfort; if not to deny God, yet that we may suspect our own estate; and therefore he follows us with blasphemies and other temptations, until he hath made our lives wearisome, till we call our condition into question; and therefore as grace is strengthened, so is comfort, Neh. 8. 11. The joy of the Lord is your strength.

Thus I have showed what is this spiritual strength, and what we beg of God when we say, Strengthen me. And how this is given out, in what manner God conveyeth this strength to the soul, how suitable to our nature, to our temper, to our employment.

Thirdly, How God is concerned in it. David goes to God for this benefit, Lord strengthen me. From first to last he doth all. We do not stand by the stability of our own resolutions, nor stand by the stability of gracious habits in ourselves, unless the Lord supply new strength. Not by the stability of our own resolutions, for these will soon fail; for David was under a resolution to keep close to God; yet he saith, My feet had well nigh slipped; what upheld him? Thy right hand upheld me. I was mightily shaken, all purposes of holding on of godliness were even gone; but I am continually with thee. Neither is it the stability of gracious habits in themselves; for of themselves they are poor vanishing things: faith, love, and fear of God of themselves will soon vanish, Rev. 3. 2. Be watchful, strengthen the things which remain that are ready to die. These are ready to die, therefore are only maintained by a renewed strength from God. It is the power of God that is engaged in our preservation. I might show in what order we have this from God; we are not only kept in general by the power of God through faith unto salvation, 1 Pet. 1. 5. but all the persons work. The Father, his act is Judicial, Eph. 3. 14. I bow my knees unto the Father of our Lord Jesus Christ, that he would grant you to be strengthened with might in the inner man. He issueth the grant, that such souls coming in Christ's name, and petitioning relief, should obtain it. And God the Son hath bought this strength for us, and he intercedes for constant supply; and therefore it is said, Phil. 4. 13. I can do all things through Christ. Christ puts in strength, that is, he observes all our temptations, our conflicts how weak we are; and he intercedes with God night and day; he stands at God's right hand, to get out this strength; and the Holy Ghost applies it to our heart in the Ordinances, for so it is said, Eph. 3. 16. To be strengthened with might by his Spirit in the inner man.

USE. To press us to be dealing with God for this strength; what shall we do?

1. Be weak in your own sense and feeling. The way to be strong, is to be weak. 2 Cor. 12. 10. When I am weak, then am I strong. The Bucket, if we would have it filled with the Ocean, must first be empty. Saith Austin, Nemo erit à Deo firmus nisi qui seipsum sentit infirmum. God strengtheneth those that are weak in their own feeling, and sense of their own nothingness, Heb. 11. 34. Out of weakness they were made strong; out of weakness felt and apprehended.

2. There must be a full reliance upon God's strength alone, Psal. 71. 16. I will go forth in the strength of the Lord God. And Eph. 6. 10. Be strong in the Lord, and in the power of his might. And 2 Tim. 2. 5. Be strong in the grace that is in Christ Jesus. Whatever is in God, and in Christ is for our use, it is forth-coming for our encouragement and help. We have firm grounds for this reliance; the infinite power of God, and the merit of Christ, which is of infinite value. What cannot the power of God do? the strength of God is engaged for our relief and succor.

3. Use the power that you have, and then it will be increased upon you. The right arm is bigger than the left, why? because of Exercise, it's fuller of spirits, and strength: To him that hath shall be given, Mat. 13. 12. and he shall have abundance. The more we exercise grace, the more we shall have of it, Prov. 10. 29. The way of the Lord is strength to the upright. The more we walk with God, the more strength.

4. Use the means, for they that wait upon the Lord shall renew their strength, Isa. 40. 31. Because God doth all, O it's the greatest engagement that can be to wait upon God in the use of means, that we may draw out treasures of grace in God's way, Phil. 2. 12. Work out your salvation, for it is God that worketh in you, &c. See that you keep not off from God, why? for he doth all.

5. Avoid sin, that lets out your strength, as bleeding lets out the spirits of the body. When you grieve the Spirit of Christ which is to strengthen you, you cast away your strength from you. Let us then wait upon God for help, for when all things fail, God faileth not.

II. I now come to the Argument, Strengthen me according to thy word. God's word binds him to relieve his people in distress. There are two promises, one is 1 Cor. 10. 13. God will not suffer you to be tempted above that ye are able. A good man would not over-burden his beast; certainly the gracious God will not suffer temptations to lie upon us above measure. Another promise is in Isa. 57. 15, 16, 17. To revive the spirit of the humble, and to revive the heart of the contrite ones. He hath promised comfort and relief to poor broken-hearted sinners, you are called by name in the promise, it is spoken to people in your case. Again, Upon such a word and promise of God is David's prayer grounded. A Prayer grounded upon a promise is like to prevail; you may put an humble challenge upon God, plead his Word to him. It is strange fire▪ else you put in the censer, when you beg that which God never undertook to grant. David often saith according to thy word. Again, The word of God is the only cure and relief for a fainting soul. When David was languishing away under deep sorrow, then Lord thy word did bring strength. (1.) This is the proper cure. Natural means cannot be a remedy to a spiritual distemper, no more than a fine suit of apparel to a sick man, or a posy of flowers to a condemned man. Natural comforts carry no proportion with a spiritual disease; nothing but grace, pardon, strength, and acceptance from God can remove it: They that seek to quench their sorrows in excess and merry company, take a brutish remedy for soul-diseases. Oh foolish creatures, that think to sport away, or drink down their troubles; it is as foolish a course, as to think that to sew up a rent in the garment will cure a wound in their body. And (2.) it is an universal cure; we have from the word, life, comfort, strength. It is the word that must guide us, and keep us from fainting; quicken us and keep us from dying. This is a full remedy in conjunction with the power of God, and makes the sore joyful in the midst of outward troubles, Psal. 56. 10. I will rejoice in God because of his word.

Lastly, This word must be applied to the conscience by God himself, Strengthen thou me according to thy word: He goes to God that he would apply his word, that it might be for his strength; for we can neither apprehend nor apply it further than we receive grace from God. The word is God's instrument, and worketh not without the principal Agent.

Doct. That lying, especially a way or course of lying should be far from God's people.

David begs the removal of it, as most inconsistent with the temper and sincerity of a Child of God. Examine,

• 1. What is lying.
• 2. Upon what grounds this should be far from a Child of God.

First, What is lying? Answ. Lying is when men wittingly, and willingly, and with purpose to deceive, signify that which is false by gestures, actions, but especially by words. The matter of a lie is a falsehood; but the formality of it is with an intention to deceive; therefore a falsehood is one thing, a lie another; then we lie, when we not only do or speak falsely, but knowingly, and with purpose to deceive. Now this may be done by gestures, as when a scorner counterfeiteth the posture of one that is praying, or as when David feigned himself to be distracted, scrabling upon the doors of the gate, spitting upon his beard, 1 Kings 21. 1. and in the Pagan story Junius Brutus was taxed for reigning himself a fool, to save himself from Tarquin. Aquinas saith, Gestures are a sign by which we discover our minds. But because these are but imperfect signs, and speech is the usual instrument of Commerce; therefore in words do we usually vent this sin. Now in our words we are said to lie two ways, Assertorily or Promissorily.

(1.) Assertorily in a matter past or present, when one speaketh that as false which he knoweth to be true; and that as true which he knoweth to be false; which is called speaking with a double heart in Scripture, Psal. 12. 2. with a heart, and a heart (that is) when we have one heart to furnish the tongue with what is false; and another heart to conceive of the matter as it is. An instance of this falsehood in our assertions, or untrue relating of things done is Ananias and Sapphira, who brought part of the money for which he sold his pos •… ion instead of the whole, therefore Acts 5. 3. Why hath Satan filled thy heart to lie unto the Holy Ghost, in keeping back part of the price? It was a lie, because there was a false assertion in saying that it was the whole; and it was a lie to the Holy Ghost, partly as being pretended to be done by his motion when they were acted by Satan, counterfeiting spiritual actions; or a lie against the Holy Ghost, because the Holy Ghost being last in order of the persons, is fitly represented as conscious to our ways, and the workings of our hearts; it is in condescension to us, because it is most conceivable to us to reflect upon him as knowing our hearts, and all the workings of our souls, Rom. 9. 1. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost: and when the Psalmist speaks of hiding himself from God, he saith, Whither shall I flee from thy spirit? Psal. 139. 7. Or else a lie to the Holy Ghost, because of his presidency and superintendency over Church-affairs, Acts 13. 2. The Holy Ghost said, Separate me Barnabas and Saul, for the work whereunto I have called them: and Acts 20. 28. Take heed to the flock over which the holy Ghost hath made you overseers. Now because this was an Ecclesiastical or Church-case, therefore they are said to lie to the Holy Ghost, as one that is to supply Christ's place. It was not the sin against the Holy Ghost, but a lie against the Holy Ghost.

(2.) Promissorily we lie, when we promise things we mean not to perform. This is a great sin. Paul spent the great part of a Chapter to excuse himself, because he was necessitated by Providence to break promise of coming to Corinth, 1 Cor. 5. 16, 17, 18. It was grievous to him that he should seem to use lightness, and not make good his word, though he were hindered by the Providence of God; vain and empty promises wherein we make a great show of kindness to others, without any intent to perform, is a great sin, Prov. 19. 22. The desire of a man is his kindness: and a poor man is better than a liar. What's the meaning? some read it, that which is desired of a man is kindness; you come to a man in power and great place, and beg his favor in such a business and request, and they are too apt to promise you; I but a poor man is better than a liar, you shall find among these great men very little faith. The desire of a man is his kindness, or that which a man should do in a great and high condition, is to show you kindness. But now many that covet the praise and reputation of it, are very forward in promises, but fail in performance? therefore a poor man that loves you, and is an honest neighbor, and will do his best, is a surer friend, and a thousand times better than such lying great men, that only give you good words, and sprinkle you with Court holy Water. Now there's a lying to men, and a lying to God.

First, A lying to God, which is the worst sort, because it argues Unbelief and Atheism, low thoughts of God, as if he were not Omniscient, did not know the heart, and try the reins. How do we lie to God? Partly when we put him off with a false appearance, and make a show of what is not in the heart, as if he would be deceived with outsides, and vain pretences. So Hosea 11. 12. it is said, Ephraim compasseth me about with lies, and the house of Judah with deceit. God can see through and through all fair shows, and will not be mocked. We are said to lie to God when we perform not those professions and promises which we made in a time of trouble. O when chastenings are upon us, then the vows of God are upon us. Men think they mean as they speak, they are not conscious of the secrecy of their hearts, Psal. 78. 36. They flattered me with their mouth: and they lied unto me with their tongues: Their hearts were not sincerely set against sin, whatever professions of repentance they made. When there's a restraint upon our corruptions, then we think ourselves hearty and serious, because moved a little towards God. Moral integrity is when we intend not to deceive, but there was no supernatural sincerity to perform, as the event shown. They were only the fruit of the present pang, therefore it was said they lied unto him with their tongue. So Ezek. 24. 12. She hath wearied herself with lies, and her scum went not forth out of her, speaking of her promises, when the pot was over the fire there seemed to be offers to throw off the scum, but she hath wearied herself with lies. And in this sense it is said Hosea 7. 16. They return, but not to the most high: they are like a deceitful bow; that is, they did not seriously intend when they did promise. As a man that shoots, if he do not level right, and take care to direct the arrow to the mark, it will never hit: So they shoot, that is, they cast out promises to flatter God till they get out of trouble, but they do not seriously set their hearts to accomplish it.

Secondly, As to men, there are three sorts of lies; Mendacium jocosum, officiosum, & perniciosum: there's the sporting lie, tending to our recreation and delight; there's the officious lie, tending to our own and others profit; and there's the pernicious and hurtful lie, tending to our neighbors prejudice.

1. The sporting lie, when an untruth is devised for merriment. We have no instance of this in Scripture; but it is a sin to speak untruth, and we must not make a jest of sin, Prov. 26. 19. As a mad-man that casteth firebrands, arrows, and death: so is the man that deceiveth his neighbor, and saith, Am not I in sport? Have we nothing wherewith to refresh our neighbor, but with the breach of God's Law? If a Christian will be merry, let him sing Psalms, Jam. 1. 13. let him give thanks, Eph. 5. 4. Not filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks; that is, let him remember the sweet loves of God in Jesus Christ, and that's spiritual refreshment to a gracious heart. Let him not speak things against the sense of his own mind, let him use honest recreation. Certainly we that are to give an account for every idle word, should not allow the sporting lie. Now to this sporting lie, a Fable, or Parable is not to be reduced, for that's only an artificial way of representing the truth with the more advantage, and putting of it into sensible terms which most are apt to apprehend. As Jotham brings in the trees that went forth to anoint a King over them, Judge. 9. 8. Neither such sharp and piercing Ironies as we find used by holy men in Scripture, 1 Kings 18. 27. As Elijah mocked them, and said, Cry aloud: for he is a God, either he is talking, &c. For this is a notable way to make truth strike upon the heart with some force; and therefore this must not be reduced to this sporting lie.

2. The officious lie, for the help and relief of others. Many instances of this we have in Scripture: Thus Rebekah teacheth Jacob to lie that he might gain the blessing, Gen. 27. and the Egyptian Midwives saved the male-children of the Israelites, by feigning they were delivered before they came to them, Exod. 1. 21. yet it is said they feared God, and it is rewarded by God; Non remunerata est fallacia sed benevolentia, not their lie, but their mercy is rewarded: their mercy is commended as proceeding from the fear of God, and their infirmities are pardoned. So Rahab spared the lives of the spies, by telling the men of her City that they were gone, when she had hid them under the stalks of flax, Joshua 2. 4, 5, 6. Thus Michal to save David from the fury of her Father, feigned him sick, 1 Sam. 19. 14. and David advised Jonathan to an officious lie, 1 Sam. 20. 6, 7. so 26, 28, 29, verses. Thus Hushai by temporizing with Absalom preserved David, 2 Sam. 16. 17, 18, 19. to divide his counsels pretendeth hearty affection to him.

3. There's a pernicious lie, that is to the hurt and prejudice of another. Of this nature was the first lie by which all mankind was ruined, the Devils lie to our first Parents, Ye shall be as God's, Gen. 3. 4, 5. And of this nature was the Patriarchs lie concerning Joseph, when they spake to his Father, Gen. 37. 31, 32. This have we found, and know not whether it be thy sons coat, or no; yet they knew well enough. And that of the Jewish Elders that said, Mat. 28. 12, 13. Say ye, his Disciples came and stole him away while we slept. All these are severely forbidden, but especially in point of witnessing in Courts of Judicature, Exod. 23. 1. Put not thine hand with the wicked to be an unrighteous witness: and verse 7. Keep thee far from a false matter, &c. Now some question whether all these lies be sins or no, sporting or officious lies? All these sorts of lies are sins: For,

1. The Scripture condemns all without restriction, Eph. 4. 25. Wherefore putting away lying, speak every man truth with his neighbor. Rev. 21. 8. all liars are shut out of the new Jerusalem, And all liars shall have their part in the lake which burneth with fire and brimstone: and Rev. 22. 15. Whosoever loveth and maketh a lie.

2. They all violate the natural Order and Conformity which God hath appointed between the heart and the tongue; and though officious lies are not for the hurt, but the good of others; yet it is to the hurt and prejudice of truth; a man is not to lie for the glory of God, therefore certainly not for the good of another man; you hurt your own soul more by sin, than you can do him good. Augustine treating of officious lies, he tells of one Firmus, who was Firmus nomine, & firmior voluntate; Firm by name, but more firm and fixed by will and resolved purpose; therefore when one was pursued for casual homicide, he concealed him; and being asked for him, answered, Nec mentire se posse nec hominem prodere; He could neither lie, nor betray him. So much for the first thing, namely what is a lie, and lying.

Secondly, For the Reasons, why the Children of God should be far from it.

1. In regard of outward Commerce. That which is contrary to human society, that should be odious to the Children of God, who as they are in a peculiar sense members one of another; so are also of the same Political body, and therefore should speak truth one to another, Eph. 4. 25. Human society is mostly upheld by truth. Where there is no truth, there can be no trust; where there is no trust, there can be no commerce, it makes men unfit to be trusted: When a man hath much counterfeit money offered to him in payment, though there may be some true gold and silver, yet he casts it away, and suspecteth it all. Men that are given to lying, can have no credit nor faith with man, so they are unfit for human commerce; therefore it should be far from men. Nay, it is the right of our neighbor, that we should speak truth, for speech is a kind of traffic and commerce; and therefore it is a kind of theft to defraud your neighbor of his right, if you give him false words for true. Now because it is the band and foundation of human society, therefore it should be far from the children of God.

2. It is a perversion of the Order of Nature. The tongue is the Interpreter of the mind, and therefore if the Interpreter of another man speak contrary to what he pronounceth, there were a manifest wrong and disorder; so when the tongue speaks otherwise than the man thinks, there's a great disturbance and deordination.

3. We resemble Satan in nothing so much as in Lying; and we resemble God in nothing so much as in Truth. Falsehood is the Devil's character, Joh. 8. 44. He was a liar from the beginning; that is, the first inventor of lies, as Iubal was the father of them that played upon the Harp, the first Inventor; and herein we most resemble Satan. On the contrary, there is nothing wherein a man resembleth God so much as in Truth. Truth is no small part of the Image of God, for he is called the God of Truth; and it is said of him, Tit. 1. 2. That he cannot lie. It is contrary to the perfection of his Nature. Nor command us to lie. God hath commanded many other things, which otherwise were sinful, as to kill another man, as Abraham to slay his Son; to take away the Goods of others, as Lord of all, as when the Israelites spoiled the Egyptians of their Jewels; but God cannot lie, 'tis against his nature, Eph. 4. 24, 25. Put off the old man which is corrupt, according to the deceitful lusts: and put on the new man, which after God is created in righteousness and true holiness. Then presently, Wherefore put away lying, speak every man truth with his neighbor. Wherefore, that is, from your regeneration, when the Image of God is planted in you. So the same, Col. 3. 9. Lye not one to another, seeing that ye have put off the old man with his deeds. There may be sin in the children of God, but there should be no guile in them; habituated guile is the old man that is deceitful; the new man is framed to truth and according to the will of God.

4. This is a consideration, that God never dispensed with this Precept. He hath upon special occasion dispensed with other Commands, but never with the ninth. With the seventh Commandment in the Polygamy of the Patriarchs; and with the second in Hezekiah 's Passover; but a man must not lie for God, Job 13. 7, 8, 9. because this Commandment hath more in it of the Justice and Immutable Perfection of God, than others.

5. By the light of Nature nothing is more odious. We love a just and true man, one that is without guile; we acknowledge it as a Moral perfection; but a Lye is counted the greatest disgrace; we revenge the charge of it. It is counted a base thing to lie; why? because it comes from fear, and it tends to deceit; both which argue baseness of spirit, and are contrary to the gallantry of a man: therefore it is shameful in the eyes of Nature, and those that are most guilty of it, cannot endure to be charged with it. When the Prophet Micaiah told Zedekiah of his lying spirit, he smote him on the cheek 1 King. 22. 23. So men take it ill to be charged with a lie. We count it a shameful sin among men. The old Persians had such a great respect to Truth, that he that was three times taken with a lie, was never more to speak in public upon penalty of death.

6. It is a sin that is most hateful to God, therefore it should be far from the children of God. We hate that most which is contrary to our nature; so it is contrary to God's nature. There are six things God hates, and a lying tongue is one of them; twice it is mentioned, Prov. 6. 17. 19. and Prov. 12. 22. Lying lips are an abomination to the Lord: but they that deal truly are his delight. Now certainly because God hates it, therefore we should hate it. To will and nill the same thing, that's true friendship. God hates it, therefore a righteous man hates it. Prov. 13. 5. A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame.

7. It's a sin which God hath expressly threatened to punish in this life, and in the life to come. In this life, Psal. 5. 6. Thou shalt destroy them that speak leasing. And Prov. 19. 5. He that speaketh lies shall not escape. God will cut them off, as not being fit for human society. The first remarkable instance we have in the New Testament, of God's vengeance, was for a lie, Acts 5. 5. yea, it is one of the sins that draws down public and national Judgments; and therefore it is said Hosea 4. 2. By swearing and lying therefore doth the Land mourn. And when God gives advice to his people how they should prevent his Judgments, Zech. 8. 16, 17. These are the things that ye shall do, speak ye every man the truth to his neighbor, execute the judgment of truth, love no false Oath: for all these are the things that I hate, saith the Lord. When men have no care of their speeches, when a people bind themselves by Oaths to do that which they mind not to perform, or willfully do not perform, they are ripe for a Judgment. And so in the life to come, Rev. 21. 27. And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination or maketh a lie. And Rev. 21. 8. All liars shall have their part in the lake which burneth with fire and brimstone: and Rev. 22. 15. For without are dogs and sorcerers, and whoremongers, and Idolaters, and whosoever loveth and maketh a lie.

USE. O then let us beware of all lying and dissimulation with respect to God and men. Let our words consent with our minds, and our minds agree with the thing itself. A lie is most odious to God, a proud look, and a lying tongue; and therefore a Christian that loves God, shall he do that which God so expressly hates? will you rush upon the pikes? kick against the pricks? and run against the Judgments of God? a lying tongue shall not escape. Nay God reckons upon his Children, Isa. 63. 8. Surely they are my people, children that will not lie. Disappointment, that's the worst vexation. God reckons upon it, surely you will make Conscience of truth, not only in your Oaths (certainly that's a barbarous thing to break the most sacred engagements that are among mankind, therefore you will be careful to perform what you have sworn to the Lord with your hands lift up to the most high God), but also in your promises and ordinary speeches. Good men have been foiled by it, (David begs, Keep me from a way of lying), and it is a sin more common than we imagine, it's very natural to us, Isa. 58. 3. As soon as we are born we speak lies; before we could go we went astray, and before we were able to speak we spake lies, the seed of it was in our nature. It is a sin most natural, for it was the occasion of the first sin, and therefore we had need be cautioned against it.

Consider, there is a lying to God in public and private worship. In public worship, How often do you compass him about with lies? We show love with our mouths, when our heart is at a great distance from God. O how odious should we be to ourselves if our heart were turned inside outward in the best duty, and all our thoughts were turned into words! for in our worship many times we draw near to God with our mouths, when our heart is at a great distance. As when their bodies were in the Wilderness, their hearts were in Egypt: so we prattle words without sense and spiritual affection. Nay in our private worship, we confess sin without shame, we pray as if we cared not to be heard. Conscience tells us what we should pray for, but our hearts do not go out in the matter: and we throw away our prayers, as children shoot away their arrows, which is a sign we are not so hearty as we should be. We give thanks, but without meltings of heart. Custom and natural light tells us something must be done in this kind, but how hard a matter is it to draw near God with truth of heart?

Again, Would we not be accounted better than we are? who would be thought as ill as he hath cause to think of himself? We storm if others but speak of us half of what we speak of ourselves to God; therefore all had need look to it to be kept from a way of lying. And for gross lying, how far are we from being willing that should be accomplished which the Lord speaks of, Zeph. 3. 13. The remnant of Israel shall not do iniquity, nor speak lies: neither shall a deceitful tongue be found in their mouth, rather we may take up David's complaint, Psal. 12. 1, 2. The godly man ceaseth, the faithful fail from among the children of men: they speak vanity everyone with his neighbor: with flattering lips, and with a double heart do they speak. Promises, Oaths, Covenants all broken; and therefore so many jealousies, because so much lying; all trust is lost among us. This lying is always ill, but especially in Magistrates, men of public place, Prov. 17. 7. Lying lips become not a Prince. So Ministers, Rom. 9. 1. I say the truth in Christ, I lie not. 2 Cor. 11. 31. The God and Father of our Lord Jesus Christ knoweth that I lie not. Among private Christians, are we not too rash in our suspicions, and speak worse of others than they deserve? do we not take up and vent reports without search? it may be out of envy at the brightness of their profession: Do not unwary Expressions drop from us? much talk cannot be justified. Are there not rash promises, we make noconscience to mind and look after? Many ways may we trace ourselves in this sin of lying. Therefore look to the prevention of it, what remedies are there against it?

1. Hate it, do not think it to be a venial matter, Psal. 119. 163. I hate and abhor lying; not only hate it, nor simply I abhor it, but hate and abhor, to strengthen and increase the sense, and make it more vehement. Where the enmity is not great against the sin, the matter may be compounded and taken up; O but I hate and abhor it, and hate it with a deadly hatred. Slight hatred of a sinful course is not sufficient to guard us against it.

2. Love to the Law of God, if that be dear to you, you will not break it upon any light occasion. In the Text, Grant me thy law graciously. If a man prize the Laws of God, and would fain have them printed in the heart, he will not so easily break them.

3. Remember your spiritual conflict, you never give Satan so great an advantage as by falsehood and guile of spirit. The Devil assaults by wiles, but your strength lieth in down-right honesty, Eph. 6. 11. That ye may be able to stand against the wiles of the devil. Satan's strength lies in wiles, but you must beat him down in sincerity. The first piece of the spiritual armor is the girdle of truth, that is, the grace of sincerity, whereby a man is to God and men what he gives out himself to be, or seems to be. This is that which will give you strength and courage in sore trials. O when Satan shall accuse and challenge you for your base hypocrisy, then how will you hold up your heads in the day of spiritual conflict, if you have not the girdle of truth? But now uprightness gives us courage, strength, and stands by us in the very agonies of death.

4. Heedfulness, and a watch upon the tongue, Psal. 39. 1. I said I will take heed to my ways, that I sin not with my tongue. Let us speak of what we think, and think of what we speak, that the mind may conform itself with the nature of truth.

5. Avoid the causes of lying. There are three of them. (1.) Boasting, or speaking too much of ourselves. When men are given to boasting, whatever thing of weight is done, they were privy to it, their hand was in the work, in contriving and prosecuting the business, their counsel was for it. Nothing can be acted without their knowledge and approbation. This spirit of vain-glory is the Mother of vain talking, therefore of a lying tongue, Psal. 12. 3. Flattering lips, and the tongue that speaketh proud things are joined together. (2.) Flattery, or desiring of ingratiating themselves with those that are great and mighty in the world, when they have men's persons in admiration, Psal. 12. 2. With flattering lips, and with a double heart do they speak. So Hosea 7. 3. They make the king glad with their lies. To please their Rulers, they sooth them up with flattering applause, and fawning upon them. (3.) Carnal fear and distrust. This was that which put David to his shifts in his dangers, he was apt to fail, and deal a little deceitfully in time of temptation and danger. We had need pray to God to be kept from all ways and counsels that are contrary to God's word. The Scripture speaks, Deut. 33. 29. of Counterfeit submissions to higher powers, Thine enemies shall be found liars unto thee, thou shalt tread upon their high places: the meaning is, shall be subdued by thee. So Psal. 18. 44. Strangers shall submit themselves to me. Psal. 66. 3. 81. 15. and many other places. The word implieth feigned submission.

Obj. But are we openly to profess our mind in all things in time of danger? I answer, Prudent concealment may be without fault, but a professed subjection should be sincere, for open and free dealing doth best become God's Children. It is true, we are not bound to speak all the truth at all times to every person. In some cases we may conceal something, Luk. 9. 21. Our Savior straitly charged them, and commanded them to tell nobody that he was the Christ. 1 Sam. 16. 2. When the Lord sent Samuel to anoint David, Samuel said, How can I go? if Saul hear it, he will kill me. And the Lord said, Take an heifer with thee, and say, I am come to sacrifice to the Lord: That was a truth, but not the whole truth.

Obj. But you will say, Will not this justify Mental reservation, and Jesuitical Equivocation? I answer, There are two sorts of Reservations, I may reserve part of the truth in my mind. But the mental reservations the Jesuits plead for, is this; When that which is spoken is a lie, if abstracted from that which is in the mind (for instance), If a Magistrate say, Art thou a Priest? no, meaning not after the order of Baal. So that which is spoken is a lie. But if it be spoken with truth, we may reserve part of it. That in Samuel was not an untruth, but concealing some part of the truth not fit to be discovered. So Ier. 38. 24. to 27. Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die. But if the Princes hear that I have talked with thee, and they shall come unto thee, and say unto thee, Declare unto us now what thou hast said unto the King: hide it not from us, and we will not put thee to death; also what the King said unto thee: Then thou shalt say unto them, I presented my supplication before the King, that he would not cause me to return to Jonathan's house to die there. Then came all the Princes unto Jeremiah, and asked him, and he told them according to all these words, that the King had commanded: so they left off speaking with him, for the matter was not perceived.

2dly, We now come to the Blessing asked, Grant me thy law graciously. Where first the benefit itself, Grant me thy law. Secondly, The terms upon which it is asked, implied in the word Graciously.

1. The benefit asked, Grant me thy law. David had the book of the Law already, every King was to have a copy of it written before him; but he understandeth it not of the law written in a book, but of the law written upon his heart; which is a privilege of the Covenant of grace, Heb. 8. 10. For this is the Covenant which I will make with the house of Israel in those days, saith the Lord: I will put my laws in their minds, and write them in their hearts, &c.

Doct. 1. Then is the Law granted to us when it is written upon our minds and hearts; that is, when we understand it, and our hearts are framed to the love and obedience of it; otherwise it is only granted to the Church in general, but it is not granted to us in particular. We may have some common privilege of being trained up in the knowledge of God's Will, but we have not the personal and particular benefits of the Covenant of Grace, till we find it imprinted upon our hearts. Well then,

1. Press God about this, not only to grant his Word unto the Church, but to grant it unto you, unto your persons; To reveal his Son in me, Gal. 1. 16. There is a general benefit, He hath shown his word unto Jacob, and his statutes unto Israel, Psal. 147. 19. And there is a particular benefit, Grant me thy law graciously. The whole Church may be under a Covenant of grace, and some particular members of it may be all that while under a Covenant of Works, if they have only an external Law without to show them what is good, but not a Law within to urge and enable them to do it, Lex jubet, gratia juvat; literal instruction belongeth only to the first Covenant; but when the word is made ours, that's a privilege of the second Covenant, The engrafted word that is able to save our souls, Jam. 1. 21. When it is received in our hearts, and doth prosper there, and fructify unto holiness, when it is written over again by the finger of the Spirit.

2. See if this effect be accomplished, if the law be granted to you. It is so, 1. When you have a sense and conscience of it, and you own it as your rule for the governing of your own heart and life, Psal. 37. 37. The law of God is in his heart, none of his steps shall slide. It is not in his book only, but in his heart to guide all his actions. 2dly, It is so, when you have some ability and strength to perform it. Their hearts carry them to it: as Psal. 40. 8. I delight to do thy will, O God, yea thy law is in my heart. They have not only a sense and conscience of their rule, but a ready spirit to perform it, and set about this work cheerfully and heartily. A ready and cheerful obedience to God's Will is the surest note that the Law is given to us, when the study and practice of it is the great employment and pleasure of our lives.

Doct. 2. The Law that is odious to the flesh, is acceptable to a gracious heart. What others count a restraint, they count a great benefit and favor, Rom. 8. 7. The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. They shun all means of searching and knowing themselves, wishing such things were not sins, or not desiring to know them to be so; therefore hate the law, and will not come to the light, 3 Joh. 20. For everyone that doth evil, hateth the light; neither cometh to the light, lest his deeds should be reproved. As a man that hath light ware, is loath to come to the balance, or Counterfeit-coin to the touch-stone: or as a bankrupt, is loath to cast up his estate. They hate the directions and injunctions of the word as contrary to their lusts, 1 King. 22. 8. He doth not prophesy good concerning me, but evil, said wicked Ahab; and therefore would not hear him, and yet he was the Prophet of the Lord: They are loath to understand their duty, are willingly ignorant, 2 Pet. 3. 5. For this they are willingly ignorant of, &c. But now a gracious heart desireth nothing more than the knowledge of God's Will, how contrary soever to their lusts they approve it, Rom. 7. 12. Wherefore the law is holy, and the Commandment holy, and just and good. The Law and Commandment, that which wrought such tragical effects in his heart. Therefore they desire the knowledge of it above all things, Psal. 119. 72. The law of thy mouth is better to me than thousands of gold and silver, more than all earthly riches whatsoever; it is the best thing they can enjoy to have a full direction in obedience. 2dly, The practice is welcome to their souls, 1 John 5. 3. His commandments are not grievous. They are to others, not to them, because of the suitableness of their hearts: to a galled shoulder, the least burden is irksome, but to a sound back it is nothing; love sweetens all.

USE. Do you count the Law an enemy or a friend? The Law is an enemy to them that count it an enemy, and a friend to them that count it a friend. 'It is a rule of life to them that delight in it, and count it a great mercy to know it, and to be subdued to the practice of it: But it is a Covenant of Works to them that withdraw the shoulder, count it an heavy burden not to be born. Well then, which do you complain of, the Law or your Corruptions? What are you troubled with, light or lusts? A gracious heart groaneth not under the strictness of the Law, but under the body of death; not because God hath required so much, but because they can do no more.

Doct. 3. That the Law is granted to us, or written upon our hearts out of God's mere grace; Grant it graciously, saith David. I will do it, saith God, and God will do it upon his own reasons. The Conditions of the Covenant, are conditions in the Covenant; and the Articles that bind us are also promises wherein God is bound to bestow so great a benefit upon poor creatures, which doth encourage us to wait for this work with the more confidence. We are sensible we have not the law so intimately, so closely applied as we should have, Lord grant it graciously: It is his work to give us a greater sense and care of it.

Doct. 1. That there being many crooked paths in the world, it concerns us to choose the way of Truth.

I shall give you the sense of it in these Eight Propositions or Considerations.

Prop. 1. The Lord in his holy Providence hath so permitted it, that there ever have been, and are, and (for ought we can see) will be controversies about the way of truth and right worship. There was such a disease introduced into the World by the full, that most of the remedies which men choose, do but show the strength and malign •… of the disease; they choose out false ways of coming to God, and returning to him, Micah 4. 5. All people will walk everyone in the name of his God; and we will walk in the name of the Lord our God forever and ever. Mark, there is his God, and our God, and then all people, noting their common agreement in error: all people will, every man, noting their diversity as to the particular false way of Religion and worship, which they take up to themselves; when they turn their back upon the true God, and the knowledge of him, then they are endless in seeking out false God's, Jonah 1. 5. They cried every man to his God. Among Pagans even in one Ship there were many false God's worshipped.

The controversy about Religion mainly lay at first between the Jews and the Pagans; the Pagans had their God's; and the Jews had the Lord God of Israel, the only true God. Yea among the Pagans themselves, there was a great diversity (every man will walk), and sometimes a hot contention; and many times there were hot contests which was the better God, the Leek, or the Garlic. When Religion which restrains our passions, is made the fuel of them; and instead of a Judge becomes a party; men give themselves up headlong to all manner of bitter zeal and strife: and persuasion of truth and right, which doth calm men in other differences, are here inflamed by that bitter zeal everyone hath for his God, his service and party; and the difference is greater especially between the two dissenting parties that come nearest to one another.

We read afterward, when this difference •… y more closely between the Jews and the Samaritans, and Christ decides, that Salvation was of the Jews. The Jews were certainly the better party, John 4. 20. Our fathers worshipped in this mountain, and ye say that in Jerusalem is the place where men ought to worship. Mount Zion, or Mount Gerizim, which was the Temple of the true God, one or the other. Then we read afterward among the Jews themselves in their private sects, who were very keen against each other, Pharisees and Sadducees; and Paul though an Enemy to them both, and was looked upon as a common adversary, yet they had rather join with him than among themselves, Acts 23. 8, 9. Afterward you find the scene of Contention lay between the Jews and Christians, Acts 14. 4. But the multitude of the city was divided; and part held with the Jews, and part with the Apostles. There it grew into an open contest and quarrel.

And then between the Christians and the Pagans, which was the occasion of that uproar at Ephesus, Acts 19. I and after Religion had gotten ground, and the way of truth had prevailed in the world, then the difference lay betwixt Christians themselves; yea, while Religion was but getting up, between the followers of the Apostles, and the School and Sect of Simon Magus, those impure Libertines and Gnostics, who went out of them, because they were not of them, 1 John 2. 19. And afterwards in the Church-story, we read of the Contentions between the Catholics and the Arians; the Catholics and the Pelagians; the Catholics and the Donatists, and other Sects.

And now last of all in the dregs of time between the Protestants and the Papists, that settled party with whom the Church of God is now in suit. As the rod of Aaron did devour the rods of the Enchanters; so the word of God, which is the rod of his strength, doth and will in time eat up and consume all untruths whatsoever; but for a great while the contests may be very hot and sharp. Yea, among those that profess a reformed Christianity, there are the Lutherans and the Calvinists.

And nearer to us, I will not so much as mention those invidious names and flags of defiance which are set up, under which different parties do encamp at home. Thus there ever have been, and will be contests about Religion, and disputes about the way of truth: yea, different opinions in the Church, and among Christians themselves about divine truths revealed in the Scripture.

The Lord permits this in his holy and righteous Providence, that the godly may be stirred up more to embrace truth upon Evidence, with more affection; that they may more encourage, and strengthen themselves and resolve for God; for when all people will walk everyone in the name of his God, we will walk in the name of our God forever, Micah 4. 5. And the Lord doth it that he may manifest the sincere; that when Christ calls, who is on my side, who that are willing to stick to him whatever hazards and losses they may incur, 1 Cor. 11. 19. There must be heresies among you, that they which are approved may be made manifest among you. I and that there may be a ready plague of strong delusion and lies for them that receive not the truth in the love of it, 2 Thes. 2. 11, 12. for damnable Errors are the dungeons in which God holds carnal souls that play the wantons, and trifle with his truth, and never admitted the love and power of it to come into their hearts.

Prop. 2. True Religion is but one; and all other ways are false, noxious, and pestilent, Eph. 4. 5. One Lord, one faith, one baptism. There are many ways in the world, but there's but one good and certain way that leads to salvation. So much the Apostle intimates, when he saith, He will have all men to be saved. How would he have them saved? 1 Tim. 2. 4. For there is one God, and one Mediator between God and men, the man Christ Jesus; which text implies that salvation is by the knowledge of the truth, or knowledge of the true way, others tend to destruction. And so God promiseth, Jer. 32. 39. That he will give all the elect one heart, and one way. Though there be differences even in the Church of God about lesser truths, yet there's but one true Religion in the essence and substance of it; I mean as to those truths which are absolutely necessary to salvation. To make many doors to heaven, is to set wide open the gates of hell. Many men think that men of all Religions shall be saved, provided they be of a good life, and walk according to their light.

In these later times divers unsober Questionists are grown weary of the Christian Religion, and by an excess of charity would betray their faith; and while they plead for the salvation of Turks and Heathens, scarce show themselves good Christians. The Christian Religion is not only the most compendious way to true happiness, but it's the only way, John 17. 3. This is life eternal to know thee the only true God, and Jesus Christ whom thou hast sent: There's the sum of what is necessary to life eternal; that there is one God, Father, Son, and Holy Ghost, to be known, loved, obeyed, worshipped, and enjoyed; and the Lord Jesus Christ to be owned as our Redeemer and Savior, to bring us home to God, and to procure for us the gifts of pardon and life; and this life to be begun here by the spirit, and to be perfected in heaven. This is the sum of all that can be said that is necessary to salvation; certainly none can be saved without Christ; for there is no other name under heaven whereby we can be saved but by Jesus Christ, Acts 4. 12. and none can be saved by Christ but they that know him, and believe in him.

If God hath extraordinary ways to reveal Christ to men, we know not: this is our Rule, no Adults, no grown persons can be saved but they that know him and believe in him. And now Christ hath been so long owned in the world, and his knowledge so far propagated, why should we dream of any other way of salvation: To us there is but one God, and one faith. The good-fellow-gods of the Heathen could brook company and partnership: but the true God will be alone acknowledged. As the Sun drowns the light of all the Stars; so Godwill shine alone. No man can be saved without these two things; without a fixed intention of God as our last end; and a choice of Jesus Christ as the only way and means of attaining thereunto.

These things are set down in Scripture as of infallible necessity to salvation; and therefore though there be several apprehensions and contentions about ways of salvation and righteousness; yet there's but one true Religion, and all other ways are false.

Prop. 3. As soon as any begin to be serious, they begin to have a conscience about the finding out this one only true way wherein they may be saved. Alas! before, men take up that Religion which the chance of their education offers, without examination, or any serious reason of their choice; they walk (in the language of the Prophet) according to the trade of Israel; they live as they are born and bred, and take up truth and error as their faction leads them; or else pass from one Religion to another, as a man changeth his room or bed; and make a slight thing of opinions, and float up and down like light chaff in a various uncertainty, according as their company, or the posture of their interest is changed. But a serious, and an awakened conscience, will be careful to lay the ground-work of Religion sure; they build for Eternity, therefore the foundation needs to be well laid. The woman of Samaria, as soon as she was touched at heart, and began to have a conscience, she began also to have doubtful thoughts about her estate and Religion. Christ had convinced her of living in Adultery, by that means to bring her to God; but now she would fain know the true way of Worship, Joh. 4. 20. Our fathers worshipped in this mountain, and ye say that in Jerusalem is the place where men ought to worship. They that have a sense of Eternity upon them, will be diligent to know the right way. The same errand brought Nicodemus to Christ, Joh. 3. 2. Master, we know that thou art a teacher come from God. He would fain know how he might come to God. So the young Nobleman in the Gospel, Matt. 19. 16. Good Master, what good thing shall I do, that I might have eternal life? Though he disliked the bargain afterwards, yet he cheapens it, and asks what way he must take. For a great while persons have only a memorative knowledge, some apprehension which doth furnish their talk about Religion; and after their memory is planted with notions, then they are without judgment and conscience; but when they begin to have a judgment and a conscience, then it is their business to make Religion sure, and to be upon stable terms with God.

Prop. 4. When we begin to have a conscience about the true way, we must inquire into the grounds and reasons of it, that we may resolve upon evidence, not take it up because it is commonly believed, but because it is certainly true; not take it up by chance, but by choice; not because we know no other, but because we know no better. It is not enough to stumble upon Truth blindly, but we must receive it knowingly, and upon solid conviction of the excellency of it, comparing doctrine with doctrine, and thing with thing; and the weak grounds the adversaries of the truth have to build upon. The precepts of the word are direct and plain for this, 1 Thes. 5. 22. Prove all things, hold fast that which is good. And 1 Joh. 4. 1. Try the spirits whether they are of God. There must be trying and searching, and not taking up our Religion merely by the dictates of another. The Papists are against this, which argueth a distrust of their own doctrine; they will not come to the waters of Jealousy, lest their belly should swell, and their thigh rot: They dare not admit people to trial and choice, and give them liberty to search the Scriptures; whereas Truth is not afraid of contradiction: they first put out the light, then would have men shut their eyes. But what do they allege? (since we are bidden to prove all things, and to try the spirits) That these places belong to the Doctors of the Church, and not to the people. But that exception is frivolous, because the Apostolical Epistles were directed to the body of the people; and they who are advised to prove all things, are such as are charged to respect those that are over them in the Lord, v. 12. and not to despise prophecies, v. 20. and then prove all things, v. 21. and in another place, those that he calls 〈 in non-Latin alphabet 〉 , little children, them he adviseth to try the spirits; all that have a care of their salvation, should thus do. Eusebius doth mention it as one of the errors of Apelles, that what he had taught them, they should not pry into, and examine, but take it and swallow it. And Mahomet forbids his followers to inquire into their Religion.

Object. But is every private Christian bound to study Controversy, so as to be able to answer all the adversaries of the Truth?

I answer: No; it is a special gift, bestowed and required of some that have leisure and abilities; and it it a duty required of Ministers and Church guides, to convince gain-sayers, and stop their mouths; Ministers must be able to hold fast the truth; the word is, Tit. 1. 9. 〈 in non-Latin alphabet 〉 , holding fast the faithful word, it signifies, holding fast a thing which another would wrest from us; we should be good at holding and drawing, to preserve the Truth when others would take it out of our hands; otherwise he tells us, Rom. 14. 1. Him that is weak in faith, receive; but not to doubtful disputations. Yet every true Christian is so far to be settled in the true Religion, and study the grounds of it, that he may be fully persuaded in his own mind, Rom. 14. 5. and may not be like chaff, but may be at a certainty in the way of truth. Surely the business is worthy our serious care. Eternal life and death are not trifles; therefore be not rash in this, but go upon sure evidence.

1. The Providence of God doth necessitate us to such a course. Because there are different ways propounded to man, therefore he must follow all, or take up one upon evidence. Not only in point of practice, as life and death is set before us, Deut. 30. 15. and the broad way and the narrow, Mat. 7. 13, 14. not only to counterwork the rebellions of the flesh, and the way of wisdom and folly, Prov. 9. No, but in matters of opinion, and controversy about Religion, there will meet us several ways, Ier. 6. 16. and all pretending to God.

Therefore what should we do but search, pray, resolve to be thus with God, and take the way God will direct us. As the King of Babylon stood at the parting of the way, or at the head of the ways to make divination, Ezek. 21. 21. So you meet with partings of ways that you need deliberate to make a wise choice; therefore the Providence of God doth put you upon trial. Think, there are false teachers; I and the most holy and upright men are but in part enlightened, and they may lead you into a crooked path, and a by-way; they may mis-lead us; therefore we ought to see with our own eyes.

2. Consider the sad consequence of erring. There are damnable Errors and Heresies, 2 Pet. 2. 1. Vice is not only destructive and damnable to the soul, but Error: now eternal damnation and salvation are no small matters. A man cannot please God in a false belief, how laudable soever his life be; and they cannot put the fault upon others that they are misled by them; for if the blind lead the blind, both fall into the ditch; not only the blind guide, but the blind follower.

3. If we light upon a good way without search and choice, it is but a happy mistake when we have not sufficient evidence. You may have the advantage ground, by chance may light upon a better way, and it is God's Providence you are born there where it may be so: A Turk hath the same ground for his respect to Mahomet, that many have for their owning of Christ, it is that Religion he was born and bred in; this will not be counted faith, but simple credulity; The simple believeth every word. It is almost as dangerous to love a truth ignorantly, as to broach an error knowingly. Temere creditor, &c. saith Tertullian, That is believed in vain, which is believed without the grounds whereupon it is propounded; the faith of Christians should not be conjectural, or traditional. If a man should not have reasons to sway his choice, he will never be able to check temptations even in practical things. If men have not received Religion upon true grounds; and as Cyprian saith, when they do not look into the reason of these things, and when the Christian Religion is represented to them without evidence and certainty, they have but a probable faith, that is always weak against temptation, either against lusts within, or errors and seductions without: therefore we had need look to the grounds of these things.

4. The profit is exceeding great; for truth will have a greater force upon the heart when we see the grounds and reasons of it. We are exposed here in this lower world to great difficulties and temptations: Now when we do not lay up the Supreme Truths of Religion with certainty and assurance; alas, these temptations will prevail over us and carry us away. Atheism lies at the root; therefore are there such doubtings in the heart in point of Comfort, such defects in the life and conversation, because Truth was never soundly laid in the soul, it was not chosen. If we were soundly settled in the belief of the Unity of the divine Essence, and the verity of Salvation by Christ, and the divine Authority of the Scriptures, and the certainty of the promises therein, certainly we would be more firmly engaged to God; Comfort would sooner follow us, and we would have better success in the heavenly life. If the fire were well kindled, it would of itself break out into a flame. If we did believe indeed that Jesus the Son of God hath done so much for us, and had this firmly settled in our hearts, this would be a real ground of comfort and constancy, 2 Pet. 3. 11. Beware lest ye also being led away with the error of the wicked, fall from your own stedfastness: It is put in opposition to one that stands by the stedfastness of another, he might be carried away by the error of the wicked; no, but he must have somewhat to say, to engage his own heart, otherwise he is led thereby with every fond suggestion, and simple credulity, and easily abused. But when men have chosen, and are well fixed, they are not easily shaken. When men take up Religion upon trust, without a satisfying argument, they are like light chaff, carried through the whole compass of the winds. As Mariners dispose of several winds which blow in the corners of the world into a circle and compass (the Apostles word alludes to that), We are carried all round the points of the compass, Eph. 4. 14. When the chain of consent is broken, they are in continual danger to be seduced; and the greatest adversaries of truth are able to use such reasons as have in them great probability to captivate the affections of a weak understanding, by their sophistical arguments and insinuating persuasions.

Prop. 5. After this enquiry into the grounds and reasons of the way of truth, then we must resolve and choose it, I have chosen the way of truth, as the way wherein we are to walk, Jer. 6. 16. Ask where is the good way, and walk therein, and then ye shall find rest for your souls; you must not only so understand and form your Opinions aright; not only see what's the good way, but walk therein; keep that way which you find to be the way of truth, renouncing all others. We should not lie under a floating uncertainty or skeptical irresolution, as those that keep themselves in a wary reservation, that are ever learning, but never come to the knowledge of the truth, 2 Tim. 3. 7. 〈 in non-Latin alphabet 〉 , the word is, they do not come to the acknowledgment of the truth; always examining, but never resolve? you are to prove all things, but not in order to unsettlement, but settlement, 1 Thess. 5. 21. Consider, inquire, where is God's presence most, where is the Son like to be glorified, and souls better to be satisfied, and built up in the faith of Jesus Christ, and resolve and stick there.

Prop. 6. That no Religion will be found fit to be chosen upon sound evidence but the Christian. How shall I be persuaded of this? Why that Religion which God hath revealed; that Religion which suits with the ends of a Religion (that is) with the inward necessities of mankind, and most commodiously provides for man, that's the true Religion. Surely the necessities of mankind are to be relieved thereby. The great ends of a Religion are God's glory and our happiness: God is glorified by a return of the Obedience of the Creature, and man is made happy by the enjoyment of God. All these ends are advanced by this way of Truth.

First, That's the only Religion which is revealed by God, for certainly so must a Religion be if it be true; for that which pleaseth him must be according to his Will; and who can know his will, but by his own Revelation, by some sign whereby God hath discovered it to us. Alas, if men were to sit brooding a Religion themselves, what a strange business would they hatch, and bring forth! if they were to carve out the worship of God, they might please themselves, but could never please God. Vain men indeed are ready to frame God like themselves; and foolishly imagine what pleaseth them, pleaseth him also; they still conceive of God according to their own fancy. And this was the reason why the wisest Heathens, having no revelation, no sense of God's will but what offered itself by the light of nature; they would employ their wits to devise a Religion: but what a monstrous Chimera and strange fancy did they bring forth! Professing themselves wise they became fools, Rom. 1. 22. Though they knew there was a great and eternal being by the light of nature, yet the Apostle saith they became vain 〈 in non-Latin alphabet 〉 , in their imaginations, how this infinite being should be worshipped; therefore what they carved out was not an honor, but a disgrace; they devised God's and Goddesses that were Patrons of murder, theft, and all manner of filthiness, and brought out Bacchus the God of riot and good-fellowship, or the Patron of boon companions. And Venus the Patroness of love and wantonness. But now God hath shown us his will, he hath shown us what is good, and what he doth require of us, Micah 6. 8. Now that the Gospel is a revelation from God, it appears by the matter, which is so suitable to the nature of God; it hath such an impress of God's Wisdom, Goodness, Power upon it, that plainly it hath past God; it is like such an infinite and eternal being as God is, in the worship and duties prescribed; it is far above the wisdom of mere man, though very agreeable to those relics of wisdom which are left in us: So that this is that true Religion which surely will please God, because it came from him at first, and could come from no other. And also besides the evidence it carrieth with it, and the impress and stamp of God upon it, we have the word of those that brought this Doctrine to us; and if we had nothing else, if they say, Thus saith the Lord, &c. we are bound to believe them, they being persons of a valuable credit, that sought not themselves, but the glory of him that sent them. When the first messengers of it were men of such an unquestionable credit, that had no ends of their own, but ran all the extreme hazards and displeasures, surely it cannot incline us to think they did seek God's glory by a lie. Yea, they did evidence their mission from God by miracles that God sent them; surely this doctrine is from heaven. I, and still God in his Providence shows it from heaven, both in his Internal government of the world, he blesseth it to the comfort of the conscience, or to the terrifying of the conscience (for it works both ways). Wicked men are afraid of the light, lest their deeds should be made manifest, John 3. 20. and also to the comforting and settling the conscience, that we may have great joy by believing in Christ. This for his Internal government. And then his External government, by answering of prayers, fulfilling promises, accomplishing prophecies, Psal. 18. 30. As for God, his way is perfect, the word of the Lord is tried: he is a buckler to all that trust in him. Put God to the trial by a regular confidence in an humble walking, and he will make good his promises, I, and make good his threatenings. When people are ripe for judgment, God will fulfil the threatenings of his word, and will accomplish what is spoken by the Prophets and Apostles; and God will reveal his wrath from Heaven against all unrighteousness of men, Rom. 1. 18. So that here are plain signs that this is a doctrine revealed from God, and God can best tell us how he is to be worshipped and pleased.

Secondly, Besides God's revelation, it notably performs all that which a man would expect in a Religion; and so suits the necessities of man, as well as the honor of God. Why,

1. That is the true Religion which doth most draw off the minds of men from things temporal and earthly, to things coelestial and eternal, that we may think of them, and prosecute them. The sense of another world, an estate to come, is the great foundation upon which all Religion is grounded. All its precepts and promises, which are like to gain upon the heart of man, they receive their force from the promise of an unseen glory, and eternal punishments, which are provided for the wicked and contemners of the Gospel. The whole design of this Religion, is to take us off from the pleasures of the flesh, and the baits of this world, that we may see things to come. It's the excellency of the Christian faith, that it reveals the doctrines of eternal life clearly, which all other Religions in the world only could guess at. There were some guesses, but still great uncertainty; but obscure thoughts and apprehensions of such an estate. But here life and immortality is brought to light through the Gospel, 2 Tim. 1. 10. Alas! there's a mist upon it in all other representations; they seem to see it, yet see it not; but this is brought to light in the Gospel; it makes a free offer of it, upon condition of faith in Christ, John 3. 16. it quickens us to look after it; all its design is to breed in man this noble spirit, by looking upon things that are above, and not upon things on earth, Col. 3. 1, 2. and it endeavors with great power and perswasiveness, that we may make it our scope, that we may neglect all present advantages, rather than miss of this; and make it our great design, that we may look not to the things which are seen, but to the things unseen, 2 Cor. 4. 17, 18. This is the way of truth, because we believe it will make the worshippers of it everlastingly happy, which all men by nature have inquired about. Now it is but reason, that a man's work be ended before he receive his wages; and if God will reward the virtuous, that it should be in the other world; for our work is not ended until we die; and we have a presagiency of another world: there is another world which the soul of man thinks of. Now this is that which Christianity drives at, that we may look after our reward with God, and escape that tribulation, wrath, and anguish, which shall come upon every soul that doth evil.

2. That doctrine which establisheth purity of heart and life, as the only means to attain this blessedness, certainly that's the way of truth, Psal. 24 3, 4. Who shall ascend into the hill of the Lord? and who shall stand in his holy place? he that hath clean hands, and a pure heart, who hath not lift up his soul unto vanity. There is no true holiness, no subjection of heart to God, but by the Christian doctrine, Joh. 17. 17. Sanctify them by thy truth, thy word is truth. Hereby we know the word of God is truth, because it is so powerful to sanctification. Psal. 119. 140. Thy word is very pure, therefore thy servant loveth it All Religions endeavor some kind of excellency; but now the holiness that is recommended in other Religions, is a mere outside holiness in comparison of what Christianity calls for. We have a strict Rule, high Patterns, blessed encouragement; it promiseth a powerful Spirit, even the Spirit of the holy God, to work our heart to this holiness that is required. The aim of that Religion is to remedy the disease introduced by the fall. All other Religions do but make up a part of the disease; and the Gospel is the only remedy and cure: Therefore this is the way of truth you should choose.

3. That doctrine which provideth for peace of conscience, and freedom from perplexing fears which are wont to haunt us by reason of God's Justice and wrath for our former misdeeds, that doctrine hath the true effect of a Religion. Man easily apprehends himself as God's creature; and being God's creature, he is his subject, bound to obey him; and having exceedingly failed in his obedience (as experience shows) he is much haunted with fears and doubts. Now that's the Religion that in a kindly manner doth dispossess us of these dreads and fears, and comes in upon the soul, to deliver us from our bondage, and those guilty fears which are so natural to us by reason of sin. And therefore in a consultation about Religion, if I were to choose (and had not by the grace of God been baptized into the Christian faith) and had the advantage to look abroad and consider, then I would bethink myself, Where shall I find rest for my soul, and from those fears which lie at the bottom of conscience, and are easily stir'd in us, and sometimes are very raging? there's a fire smothering within, and many times it is blown up into a flame; Where shall I get remedy for these fears? I rather pitch upon this, because the Holy Ghost doth, Ier. 6. 16. &c. as if he had said, If you will know what is the good way, take that way where you may find rest for your souls; not a false rest, that's easily disturbed; not a carnal security, but where you may find true solid peace; that when you are most serious, and mind your great errand and business, you may comfort yourselves, and rejoice in the God that made you. In a false way of Religion, there is no establishment of heart and sound peace. Heb. 9. 9. They could not make him that did the service, perfect as pertaining to the conscience. That certainly is the true Religion which makes the worshipper perfect as to the conscience; which gives him a well tempered peace in his soul; not a sinful security, but a holy solid peace; that when he hath a great sense of his duty upon him, yet he can comfortably wait upon God. And you know our Lord himself useth this very motive to invite men, Matt. 11. 29. Come unto me all ye that are weary and heavy-laden, and I will give you rest. That is, take the Christian Religion, that easy yoke upon you, and you shall find rest for your souls. The Lord Jesus is our peace, and the ground of our peace; but we never find rest, until we come under his yoke. Christians, search where you will, there is no serious answer to that grand question, which is the great scruple of the fallen creature, Mic. 6. 7. how to appease angry Justice. And we are told of those Locusts who are seducing spirits which come out of the bottomless pit, Rev. 9. they had stings in their tails; their doctrine is not soundly comfortable to the conscience. Among others, this is designed by those Locusts, that half Christianity which is taken up by the light-skirted people, which reflect upon privileges only; therefore there are such scruples and intricate debates. But some advantage there is, and some progress they may make in the spiritual life, that cry up them without duties; but they never have sound peace upon their souls unless the Lord pardon their mistakes, and doth sanctify their reflections upon those spiritual and unseen privileges, so as to check their opposite desires and inclinations. It is best to be settled in God's way, by Justification and Sanctification. There is a wound wherein no plaster will serve for the cure, but the way the Gospel doth take. Consider altogether Christ's renewing and reconciling grace, the whole Evangelical truth, this Gospel which was founded in the blood of Christ, his new Covenant, and sealed with God's Authority, and doth so fitly state duties and privileges, and lead a man by the one to the other. This is that which will appease the Lord. There is no settling of the conscience without it; and therefore whatever you would expect in a Religion, here you find it in that blessed Religion which is recommended to us in the Gospel or new Covenant; there is such holiness and true sense of the other world, which breeds an excellency and choiceness of spirit in men.

Prop. 7. Of all Sects and sorts among Christians, the Protestant Reformed Religion will be found to be the way of truth; why? because there's the greatest suitableness to the great ends, the greatest agreement and harmony with God's revelation, which they profess to be their only rule. I say, as to God's Worship there is most simplicity, without that Theatrical pomp which makes the Worship of God a dead thing, and so most suitable to a spiritual being, and conducible to spiritual ends, to God who is a Spirit, and who will be worshipped in spirit and truth; for there God is our reward, and to be served by faith, love, obedience, trust, prayers, praises, and a holy administration of the Word and Seals; more suitable to the genius of the Scripture, without the Pageantry of numerous idle Ceremonies, like flourishes about a great letter, which do rather hide Religion, than any way discover it; yea, betray it to contempt and scorn to a considering man. Besides, the great design of this Religion is to draw men from earth to heaven, by calling them to a serious profession of saving truth. Popery is nothing but Christianity abused, and is a doctrine suited to Policy and temporal ends; and it is supported by worldly greatness. And then as to Holiness (which is the genuine product of a Religion) the true genuine holiness is to be found, or should be found according to their principles, among Protestants and Reformed; not external mortification, but in purging the heart. And here is the true peace of conscience, while men are directed to look to Christ's reconciling and renewing grace, and not to seek their acceptance in the merit of their own works, and voluntary penance and satisfactions, and many other doctrines which put the conscience upon the rack. And then all this is submitted to be tried by the Scriptures, which apparently are acknowledged by them to be the Word, without running to unwritten traditions, and the authority of men. Again, all this is recommended with the special presence of God, as to gifts and graces, blessing these Churches continually more and more. Therefore if ever a man will find rest for his soul, and be soundly quiet within himself, here he must fix, and choose, and take up the way of truth. Popery is but Heathenism disguised with a Christian name; their penal satisfactions are like the gashing and lancing of Baal 's Priests: their Mediators of Intercession, are like the doctrines of Demons among the Gentiles, for they had their middle Powers, glorified Heroes; their Holy water suits with the Heathen Lustrations; their costly offerings to their Images, answer to the Sacrifices and Oblations to appease their gods, which the Idolaters would give for the sin of their souls: adoring their Relics is like the respects the heathens had to their departed Heroes. And as they had their Tutelar gods for every City, so these their Saints for every City and Nation; their S. Sebastian for the Pestilence, their Apollonia for their Tooth-ach, and the like. It is easy to rake in this dirt. It was not for the Devil's interest, when the Ensign of the Gospel was lifted up, to draw men to downright Heathenism; therefore he did more secretly mingle the Customs and Superstitions of the Gentiles with the food of life (like poison conveyed in perfume) that the souls of men might be more infected, alienated, and drawn from God. Popery doth not only add to the true Religion, but destroys it, and is contrary to it. Let any considering man that is not prejudiced, compare the face of the Roman Synagogue with the beauty of the Reformed Churches, and they will see where Christianity lies; there you will find another Sacrifice for expiation of sin, than the death of Christ; the Communion of the Cup (so expressly commanded in the word of God) taken away from the people; reading the Scriptures forbidden to Laics, as if the word of God were a dangerous book; Prayers in an unknown language; Images set up, and so they are guilty, if not of primitive Idolatry (which all the water in the Sea cannot wash them clear of) yet certainly of secondary Idolatry, which is the setting up an Idol in God's Worship, contrary to the Second Commandment, the Image of the Invisible God represented by stones and pictures: Invocation of Saints and Angels allowed: the doctrine of Transubstantiation contrary to the end of the Sacrament: works of Supererogation: Popes pardons: Purgatory for faults already committed, as if Christ had not already satisfied: Papal Infallibility, not only contrary to faith, but sense and reason: their ridiculous Mass and Ceremonies; and many such human inventions, besides the word, and against it. But the Protestants are contented with the simplicity of the Scriptures, the word of God, and the true Sacraments of Christ. Therefore you see what is the way of truth we should stick to.

Prop. 8. That in the private differences among the professors of the Reformed Protestant Religion, a man is to choose the best way, but to hold charity towards Dissenters. In the true Church in matters of lesser moment, there may be sundry differences. For until men have the same degree of light, it cannot be expected they should be all of a mind. Babes will think one thing, grown persons will have other apprehensions; sick persons will have their frenzies and doubtings, which the sound cannot like. The Apostle's rule is, Phil. 3. 15, 16. Let us therefore as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you, &c. There are two parts of that Rule; the perfect must be thus minded; they that are fully instructed in the mind of God, they must practice as they believe: strings in tune must not be brought down to those that are out of tune. But if others tainted with error, do not give a through assent to all divine truth, yet let us walk together, saith the Apostle, so far as we are agreed. God that hath begun to enlighten them in other things, will in time discover their mistakes. Thus far the true Christian Charity takes place. This should be our Rule. Here we are agreed in the Christian Reformed Religion, and in all the points of it; let us walk together so far, and in lesser differences let us bear with, and forbear one another in love; I speak now of Christian toleration (for the Magistrates toleration and forbearance, how far he is to interpose, that's another case. Eph. 4. 2. With all lowliness and meekness, with longsuffering forbearing one another in love. What is bearing with one another? not conniving at their sin, or neglecting ways to reclaim them; or forbear our profession when God calls us to it (they are great cases how far profession may be suspended, and how far it may be carried on) but to restore them with meekness; to own them in those things wherein they are owned by God; not to practice that Antichristian humor which is now gotten into Protestantism, of unchurching, unministring, unchristianing one another, but to own one another in all those things wherein we are agreed without imposing or censuring; not rending into factions, not endeavoring to destroy all, that we may promote the particular interest of one party, to the prejudice of the whole; but walking under one common Rule; and if others shall prove peevish, and if angry brethren shall call us bastards, and disclaim us, as not belonging to the same Father; we ought not to reject them, but still call them brethren; if they will not join with us, we cannot help it, yet they are brethren notwithstanding that disclaim; and how pettishly and frowardly soever they carry themselves in their differences, a good Christian should take up this resolution (their tongue is not Christ's fan to purge his floor) though they may condemn things which Christ will own, to bear their reproofs, and love them still: for the iniquity of their carriage doth not take away our obligation to them. As in the relation of Inferiors, we are bound to be obedient to the froward as well as to the gentle Parents and Masters: so in the duties that are to pass between equals, we are to bear with the froward and to overcome their inclinations. For though we have corruptions that are apt to alienate us and will put us upon furious passions, uncomely heats and divisions; yet God forbid we should omit any part of our duty to them; for uncharitable brethren are brethren still.

Obj. But if you be so earnest to maintain unity among your own Sects, why do you separate from the Papists, who are Christians as well as you, and own many things of Christianity wherein you may agree with them?

I answer: In the general, certainly the separation of one Christian from another, is a great evil which should be carefully avoided; and if walls of separation be set up by others, yet we must do what in us lies to demolish them. They do no service to Christ that make separations needlessly, when as much as is possible there should be a union and coalition between Christians. Now what shall we say to this Separation from Rome, who were in the possession of a Christianity? I tell you, this Bug-bear needs not fright us out of the good way, if we can but clear three things to you.

• 1. That as to the rise, it was neither unjust, nor unnecessary.
• 2. As to the manner of it, it was not made rashly and lightly, but as became them that had a serious sense of the Interest of Christ and of his Church in the world
• 3. As to the continuance of this Separation, that if it were made upon good grounds, and the same grounds still continue, certainly we have no cause to revert and return back; the Roman Synagogue not being grown better, but much worse since the first breach.

If all these can be proved, there is no reason to complain of our Separation.

First, That this Separation was neither unjust nor unnecessary. It is unjust, if it be made without a cause: it is unnecessary if it be made without a sufficient cause, or such a cause as may warrant so great a breach in the Christian world. Certain it is, that the Schism lieth not in the Separation, but the Cause; and so is not chargeable on those that make the Separation, but on those that give the cause: So that if we would examine whether the Separation be good, I think we must examine the causes of it; therefore let us a little consider this very thing. Certainly the cause was not unjust, there was a cause (I shall show that by and by). And that it was not unnecessary, without a sufficient cause, and so no way culpable.

The business is, Whether the Controversies be of such moment, as that there should be such a breach among Christians, that we and they should keep such a distance (I speak only to the sufficiency of the cause, the justness we shall see by and by). Of what moment soever the Controversies were, if the things that are taken to be errors, be imposed as a condition of Communion, a Christian cannot join himself with them. Certainly it is no sin to abstain from the communion of any Church upon earth, where the conditions of its communion are apparently unlawful, and against conscience, though it may be the matters in debate be not of great moment. I only speak provisionally, be they, or be they not of moment, yet if these be propounded as conditions of its communion; for no man is necessitated to sin. In some cases it is lawful to withdraw out of a place for fear of danger and infection; as if a house or town be infected with the Pestilence, it is but a necessary caution to look to ourselves be-times, and withdraw out of that house or town.

But now when no men are permitted to tarry, but those that are infected with the disease, the case is out of dispute, the sound must be gone, and withdraw from them by all the means they can. Now such are the corruptions of Popery, and the danger of seducement so manifest, that little children are by all means to keep themselves from idols, 1 Joh. 5. 21. We should be very cautious and wary of that communion wherein there is so much hazard of salvation; if possibly, we should keep ourselves untainted; but when we are bound to the belief, practice, profession of those errors, there needs no more debate, a Christian must be gone, else he will sin against conscience. Now this is the case clearly between them and us. Suppose the corruptions were not great, nor the errors damnable; yet when the profession of them is required, and the belief of them as certain truths is imposed, we are to endure all manner of extremity, rather than yield to them. Therefore much more when it is easy to be proved, that they are manifest and momentous corruptions. Therefore certainly to leave the communion of the Popish Faction, is but to return to our union and communion with Christ; it can be no fault to leave them that left Christ, and the ancient faith and Church. The innocent husband that leaves the Adulterous wife, is not to be blamed; for she had first broken the bonds, and violated the rights of the Conjugal relation. Or a good Citizen and Soldier are not to be blamed in forsaking their Governor and Captain who first revolted from his allegiance to his Prince; I, and when he would engage them in the same Rebellion too.

Secondly, As to the management of it, or the manner how it was carried on. It was not made rashly, and lightly, without trying all good means, and offering to have their complaints debated in a free Council. In the mean time continuing in their station, and managing the cause of Christ with meek, but yet zealous defences, until they were driven thence by Antichristian fury, for blowing the Trumpet, and warning the Church of her danger from that corrupt party; until persecuted by censures not only Ecclesiastical but Civil; cast out of the Church, put to death, some for witnessing against, others merely for not owning and practicing these corruptions; and hunted out from their corners (where they were willing to hide, and worship God in secret) with all rigor and tyranny; driven first out of the Church, then out of the world by fire and sword, unless they would communicate with them in their sin; thus were they used. So that the Romanist cannot charge the Protestants for Schism for leaving their communion, anymore than a man that thrusteth another out of doors, can be offended at his departure. Yea, when the Reformed did set up other Churches, it was after all hopes of Reformation were lost and defeated. And the Princes, Magistrates, Pastors and people, were grown into a multitude, and did in great numbers run to the banner which God had displayed because of his Truth, and so could not in conscience and spiritual safety live without the means of grace, and the benefit of Ordinances and Church-Societies, lest they should be scattered as sheep without a shepherd, and become a ready prey to Satan.

And then this Separation which was so necessary, was carried on with love and pity, and with great distinction between the corruptions from which they separated, and the persons from whom they separated; and they had the same affection to them, and carried it all along just as those that are freed from Turkish slavery, and have broke prison, and invited the other Christian captives to second them; it may be they have not the heart and courage to venture with them; though they leave them fast in their enemies chains, and will not return to their company, they cease not to love and pity them, though it were long of their fear they did not enjoy the like liberty themselves.

Thirdly, As to the continuance of this Separation: It was made upon good grounds, and it is still to be continued upon the same grounds. The Roman Church is not grown better, but worse; and that which was before but mere practice and custom, is since established by Law and Canon; and they have ratified and owned their errors in the Council of Trent. And now Antichrist is more discovered, and God hath multiplied and reformed the Churches, and blessed them with his gifts and graces, and the conversion of many souls; surely we should not now grow weary of our Profession, as if Novelty only led us to make this opposition. If we shall think so slightly of all the truths of God, and blood of the Martyrs, and all this a-do to bring things to this pass, that Christ may gain ground, and we should tamely give up our cause at last, as some have done implicitly, and others shrink, and let the Papists carry it quietly; it is such wickedness as will be the brand and eternal infamy of this generation. If Hagar the bond woman that hath been cast out, should return again, and vaunt it over Sarah the lawful wife, the mischiefs that would follow are unspeakable. God permitted it to be so for a while in Queen Mary's days, and what precious blood was shed during that time, we all know; and shall we again return to the Garlic and Onions of Egypt, as being weary of the distractions of the Wilderness, and expose the Interest of Christ merely for our temporal good, which we cannot be secured of neither? Therefore since this Separation was not unjust, without cause; nor unnecessary, without sufficient cause; and since it was carried on with so much meekness and Christian lenity, and since Rome is not grown better, but worse rather; surely we have no reason to be stumbled at for our departure from that Apostatical Church.

In short: This Separation was not culpable, it came not from error of mind; they went out from us, but they were not of us, 1 Joh. 2. 19. Not from corruption in manners; These are those that separate themselves, sensual, not having the spirit, Jude v. 19. Not from strife and contention, like those Separations at Corinth, where one was of Paul, another of Apollo, &c. 1 Cor. 1. 12. Not from pride and censoriousness, like those that said, Stand further off, I am holier than thou, Isa. 65. 5. Not from coldness and tergiversation, as those that forsook the assembling of themselves together, because they were in danger of this kind of Christianity, Heb. 10. 25. but from Conscience; and this not so much from the Christians, as from the Errors of Christians; from the corruptions, rather than the corrupted: there is no reason we should be frighted with this suggestion.

But now because that Separation is good or evil according to the causes of it; let us a little consider the state of Rome when God first summoned his people to come out of this Spiritual Babylon; and if it be the same still, there is no cause to retract the change.

The state of it may be considered, either as to its Government, Doctrine, or Worship; the Tyranny of their Discipline and Government, the Heresy of their Doctrine, and the Idolatry of their Worship. And if our fathers could not, and if we cannot have communion with them without partaking of their sin, it is certain the Separation was and is still justifiable.

First, As to their Government. Three things are matter of just offense to the Reformed Churches.

• 1. The Universality or vast Extent and Largeness of that Dominion and Empire which they arrogate.
• 2. The Supremacy and absolute Authority which they challenge.
• 3. The Infallibility which they pretend unto.

And if there were nothing else but a requiring a submission to these things, so false, so contrary to the tenor and interest of Christianity, this were ground enough of Separation.

1. The Universality of Headship over all other Churches; this the people of God neither could, nor ought to endure.

Suppose the Roman Church were sound in Faith, in Manners, in Discipline; yet being but a particular Church, that it should challenge such a right to itself, in giving Laws to all other Churches at its own pleasure; and that every particular Society which doth not depend upon her beck in all things, should be excluded from hope of salvation, or not counted a fellow-Church in the communion of the Christian Faith, this is a thing that cannot be endured.

That the Pope, as to the extent of his Government and Administration, should be Universal Bishop, whose Empire should reach far and near throughout the world, as far as the Church of Christ reacheth; this, as to matter of fact is impossible, as to matter of right is sacrilegious. As to matter of fact it is impossible, because of the variety of Governments, and different Interests, under covert of which the particular Churches of Christ find shelter and protection in all the places of their dispersion; and therefore to establish such an Empire that shall be so pernicious to the Churches of Christ which are harboured abroad, it is very grievous; and partly by reason of the multitude and diversity of those things that belong to Governments, which is a Power too great for any created understanding to wield. As to matter of right, it is sacrilegious: for Christ never instituted any such Universal Vicar, as necessary to the unity of his Church. But here was one Lord Jesus, and one God, and one Faith, but never in union under one Pope. And therefore we see in Temporal Government, God hath distributed it into many hands, because he would not subject the whole world into one, as neither able to manage the affairs thereof, or brook the Majesty of so large an Empire with that meekness and moderation as becomes a creature. It is too much for mere man to bear. Now Religious concernments are more difficult than Civil, by reason of the imperfection of light about them; and it would easily degenerate into superstition and idolatry: therefore certainly none but a God is able to be head of the Church.

2. The Authority of making Laws; consider it either as to matter or form; the matter about which it is exercised; or the authority itself: their intolerable boldness, and proud ambition, is discovered in either. As to the matter about which this Power is exercised, for temporal things, God hath committed them to the care of the Magistrate; and it is an intrusion of his right, for the Pope to take upon himself to interpose in Civil things, to dispose of States and Kingdoms; a power which Christ refused, Man, who made me a judge over you? Luk. 12. 14. As to matter of Religion, some things are in their own nature good, and some evil; some things of a middle nature, and indifferent. As to the first, God hath established them by his Laws; as to the other, they are left to arbitrement, to abstain and use for edification, according to the various postures and circumstances of times, places, and persons; but so, that we should never take from any believer, or suffer to be taken from him, that liberty which Christ hath purchased for us by his blood. It is a licentious abuse of Power, not to be endured. We are to stand fast in that liberty wherewith Christ hath made us free, Gal. 5. 1. the Apostle mainly intends it of the observance of the ceremonial Law, which was a bondage, because of the trouble and expense. O but then the price wherewith Christ bought our freedom, should make us more chary of it, and stand in the defense of it with greater courage and constancy, whatever it cost us. The Captain told Paul, that his liberty as a Roman was obtained with a great sum, Acts 22. 28. Now the Court of Rome doth challenge such a power, that it commandeth and forbiddeth those things which God hath left free, as distinction of days, meats, marriage, according to their own pleasure, 1 Tim. 4. 3. Nay, sometimes dispenseth with that which God hath expressly commanded or forbidden; and then what doth it but make him equal with God, yea superior to him? That Physician possibly may be born with, that doth only burden his Patient with some needless prescriptions, if for the main he be out faithful; but if he should mingle poison with his Medicaments, and also still tire out his Patient with new prescriptions, that are altogether troublesome, and costly, and nauseous, and for the number of them dangerous to life, it behooveth his Patient to look to his health. And this is the very case: The Pope doth sometimes make bold with dispensing with God's Laws, and doth extinguish and choke Christian Religion by thousands of Impositions of indifferent things, which is not to be endured.

And then as to the Authority itself; according to the eminency of the Lawgiver, so is his Authority more or less absolute. Therefore when a mortal man shall challenge an Authority so absolute, as to be above control, and to give no account of his actions, and it is not lawful to say to him, What dost thou? or inquire into the reason, or complain of the injury, this is that which the Churches of Christ cannot endure; therefore they had just ground and cause of withdrawing, and making up a body by themselves, rather than yield to so great encroachments upon Christian liberty; to receive the Decrees of one Church, and that so erroneous and imposing, without examination, or leave of complaint.

3. That which grieveth, and did grieve, and cause this withdrawing, is both Papal Infallibility and freedom from error. That any Church which is made up of fallible men, should arrogate this to themselves (especially the Roman, which of all Churches that ever Christ had upon earth, is most corrupt) that they should fasten this Infallibility to the Papal chair, which is the fountain of those corruptions, this they look upon as a great contradiction, not only to faith, but to sense; and as hard a condition, as if I were bound when I saw a man sick of the Plague, and the swelling and tokens of death upon him, yet to say he is immortal, nay that that part wherein the disease is seated, is immortal. This was the burden that was imposed upon the people of God, that they should yield to this.

Secondly, Come to their Heresy in Doctrine. To rake in this filth, would take up more time than will comport with your patience. It is almost everywhere corrupt; the only sound part in the whole frame, is the Doctrine of the Trinity, which yet the Schoolmen have entangled with many nice and unprofitable disputes, which render that glorious and blessed mystery less venerable. We must do them right also in this, that they grant the doctrine of Christ's Satisfaction, and that he not only died for our good, but in our stead, and bore our punishment; they grant the truth of it, but deny the sufficiency of it: so mightily weaken, if not destroy it, while they think it must be pieced up by the sacrifice of the Mass, human satisfaction, by the merit of works, Purgatory, and Indulgences; but in all other points of Religion, how corrupt are they. That which most offends the Reformed Churches, is their equalling Traditions with the Scripture; yea, their decrying and taxing the Scriptures as obscure, insufficient, and as a nose of wax, pliable to several purposes. Their mangling the doctrine of Justification, which we own to consist in the imputation of Christ's righteousness received by faith; and they plead, in the works of righteousness which we have done; and so, if the Apostle may be Judge, make void the grace of God, Gal. 2. 21. And then the merit of works, not expecting the reward of them from God's mercy, which becometh Christian humility; but from the condignity of the work itself, which bewrayeth their Pharisaical pride. We say that sins are remitted by God alone, exercising his mercy in Christ through the Gospel, towards those that believe and repent. But the Papists say, pardon may be had by virtue of Indulgences, if a man give such a price, do this or that, say so many Ave-maries and Pater-nosters, though far enough from true faith and repentance: The one savors of the Gospel, the other of the Tyranny of the Pope of Rome, that hath set himself in the place of God, and substituted his Laws instead of the Laws of Christ. So their portentous doctrine of Transubstantiation, that a Priest should make his Maker, and a people eat their God. I could represent the difference of both Churches, both in excess and defect. In excess, what they believe over and above the Christian faith. The true Church believes (with the Scripture, and with the primitive Churches) that there is but one God, Father, Son, and Holy Ghost, to be religiously invocated and worshipped: They plead, the Creature, Angels and Saints, are to be both religiously invocated and worshipped. The Scripture shows, that there is but one Surety and Mediator between God and man, he that was both God and man, Jesus Christ. They say, that the Saints are Mediators of intercession with God, by whose merits and prayers we obtain the grace and audience of our supplications. The Scripture saith, that Christ's Propitiatory Sacrifice offered on the Cross, is sufficient for the plenary remission of all our sins. They say, the Sacrifice of the Mass, which the Priest under the species of bread and wine substantially (that is, by consecration into the body and blood of Christ offered to God) that this is available for the remission of sins both of quick and dead. That the remission of sins obtained by Christ, and offered in the Gospel to the penitent believer, is bestowed and applied by faith, this is the opinion of the Scripture. They say, remission of sins is obtained and applied by their own satisfactions and Papal Indulgences. That true repentance consists in confession of sin with grief, and desire of the grace of Christ, with a serious purpose of newness of life, this is the doctrine of the Scripture. They think, that to the essence of true Repentance, there is required Auricular confession, penal satisfactions, and the absolvence of the Priest, without which true faith profiteth nothing to salvation. Again, the Scripture teacheth this doctrine, That the Ordinances confer grace by virtue only of God's promises, and the Sacraments are signs and seals of the Covenant of Grace to them that believe: And they would teach us, that they deserve and confer grace from the work wrought. The Scripture teacheth, that good works are such as are done in obedience to God, and conformity to his Law, and are completed in love to God and our neighbor. They teach us, that there are works of supererogation, which neither the Law nor the Gospel requireth of us; and that the chief of these are Monastical Vows, several Orders and Rules of Monks and Friers. The Scripture teacheth us, That God the Father, Son, and Holy Ghost, is only to be worshipped, both with natural and instituted worship, in spirit and in truth: and they teach both the making and worshipping of an Image, and that the Images of Saints are to be worshipped. The Scripture teacheth, That there is but one holy Apostolical Catholic Church, joined together in one faith, and one spirit, whose Head, Husband, and Foundation, is the Lord Jesus Christ, out of which Church there is no salvation: And they teach us, the Church of Rome is the center, the right Mother of all Churches, under one head the Pope, infallible and supreme Judge of all truth; and out of communion of this Church, there is nothing but Heresy, Schism, and everlasting condemnation. Instead of that lively Faith by which we are justified by Christ, they cry up a dead assent. Instead of sound knowledge, they cry up an implicit faith, believing as the Church believes. Instead of Affiance, they cry up wavering, conjectural uncertainty.

Thirdly, Come to their worship. Their adoration of the Host, their invocation of Saints and Angels, their giving to the Virgin Mary and other Saints departed, the titles of Mediator, Redeemer, and Savior, in their public Liturgies and Hymns; their bowing to and before Images; their Communion in one kind, and that decreed by their Councils, with a non obstante Christi instituto, notwithstanding Christ's express Institution to the contrary; their service in an unknown Tongue (and the like) are just causes of our separation from them. But it is tedious to rake in these things. So that unless we would be treacherous to Christ, and not only deny the faith, but forfeit sense and reason, and give up all to the lusts and wills of those that have corrupted the truth of Christianity, we ought to withdraw, and our Separation is justifiable notwithstanding this plea.

The USE. Here is Reproof to divers sorts: 1. To those that think they may be of any Sect among Christians: as if all the differences in the Christian world, were about trifles and matters of small concernment, and so change their Religion as they do their clothes, and are turned about with every puff of new doctrine. If it were to turn to Heathenism, Turcism, or Judaism, they would rather suffer banishment or death, than yield to such a change; but to be this day of this Sect, and tomorrow of another, they think it is no great matter; as the wind of Interest bloweth, so are they carried, and do not think it a matter of such moment to venture anything upon that account. You do not know the deceitfulness of your hearts; he that can digest a lesser error, will digest a greater. God trieth you in the present truth. He that is not faithful in a little, will not be faithful in much. As he that giveth entertainment to a small temptation, will also to a greater, if put upon it. Where there is not a sincere purpose to obey God in all things, God is not obeyed in anything. Every Truth is precious. The dust of Gold and Pearls is esteemed. Every truth is to be owned in its season with full consent. To do anything against conscience, is damnable. You are to choose the way of truth impartially, to search and find out the paths thereof.

2. It reproves those that will be of no Religion till all differences among the learned and godly are reconciled, and therefore willingly remain unsettled in Religion, and live out of the communion of any Church upon this pretence, that there is so much difference, such show of reason on each side, and such faults in all, that they doubt of all, and therefore will not trouble themselves to know which side hath the truth. You are to choose the way of truth. And this is such a fond conceit, as if a man desperately sick, should resolve to take no physic till all Doctors were of one opinion: or as if a traveler when he seeth many ways before him, should lie down and refuse to go any farther. You may know the truth, if you will search after it with humble minds, Joh. 7. 17. If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself. The meek he will teach the way. If you be diligent, you may come to a certainty notwithstanding this difference.

3. It reproves those that take up what comes next to hand, are loath to be at the pains of study, and searching, and prayer, that they may resolve upon evidence; that commonly set themselves to advance that faction into which they are entered. Alas! you should mind Religion seriously; though not lightly leave the Religion you are bred in, yet not hold it upon unsound grounds. As Antiquity, Joh. 4. 20. Our fathers worshipped in this mountain: Or custom of the times and places where you live, Eph. 2. 2. According to the course of the world, the general and corrupt custom or example of those where we live; nor be led by affection to, o •… admiration of some persons, Gal. 2. 12. Holy men may lead you into error. Nor by multitude, to do as the most do; follow not a multitude to do evil; but get a true and sound conscience of things; for by all these things opinions are rather imposed upon us, than chosen by us.

4. It reproves those that abstain from fixing out of a fear of troubles; as the King of Navarre would so far put forth to sea, as that he might soon get to shore again. You must make God a good allowance when you imbark with him; though called not only to dispute, but to die for Religion, you must willingly submit. If any man come to me, and hate not his own life, he cannot be my disciple, Luke 14. 26. How soon the fire may be kindled, we cannot tell; times tend to Popery; though there be few left to stick by us, the favor of the times run another way; we ought to resolve for God, whatever it cost us.

5. It reproves those that think to reserve their hearts, notwithstanding outward compliance; the way of truth being chosen, is to be owned, 2 Cor. 7. 1. the outward profession is required as well as the inward belief, Rom. 10. 10. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. A man that should list himself among the enemies of his country, and fight with them, and say, I reserve my heart for my country, this is a mockage. As if a Wife that prostitutes her body to another, should tell her Husband, she reserveth her heart for him. Satan would have outward prostration; he did not ask the heart, but fall down and worship me.

USE 2. To press us to choose the way of truth: Take it up upon evidence, and cleave to it with all the heart.

First, Take it up upon evidence; the evidence of Reason, Scripture, and the Spirit. Reason will lead us to the Scripture, the Scripture will lead us to the Spirit; so we come to have a knowledge of the truth.

1. Reason; that's preparative light, and will lead the soul thus far; It's a thousand to one but Christianity is the way of God; it will see much of God in this representation: and if you should go on carnally, carelessly, neglecting Heaven and Christ, Reason will tell you, you run upon a thousand hazards; that there are far more against you than for you in your sinful courses. Stand upon the way; Where may you find such likelihood of satisfaction, or probability of salvation, as in the Religion we have? Either this is true, or there is none: That you should venture your souls rather here than elsewhere; and at least, that you should profess the Christian Religion as men go to a Lottery (Reason will tell you thus): A man that comes to a Lottery, it is uncertain whether he shall have a Prize or no; but it is but venturing a shilling, possibly he may have a prize: so Reason will tell you, if it be uncertain whether there be a Heaven or a Hell, yet it is a thousand to one there are both: I may have a Prize; and it's but venturing the quitting of a few lusts that are not worth the keeping. There are some Truths above reason, but none contrary to it; for grace is not contrary to nature, but perfects it; therefore there is nothing in the Gospel but what is agreeable to sound reason. Reason will tell us, there is no doctrine agreeth so much with the wisdom, power, goodness, justice, truth, and the honor of God, as that doctrine revealed in the Scripture.

2. When Reason hath thus brought you to the Scripture, there's the great warrant of faith. John 17. 20. They that believe in me through their word. And Isa. 8. 20. To the law, and to the testimony, else there is no light in them. That's the sacred standard by which we should measure all doctrines, and these will make wise the simple, Psal. 19. The plainest, meanest, simplest man, may find out the right way to heaven; if he will consult with God's book diligently, there he may become wise to salvation; the veriest fool, and simple man, may be taught how to walk directly and safely; this is the clue which brings us through all the labyrinths and perplexing debates in the world; to consult with the word of God, that we may not receive the truth upon man's credit, but see the grounds of it with our own eyes. He that finds the pearl of price, must dig for it, Matt. 13. 44. he must read the Scriptures, be much in the study of God's book.

3. The Scripture leads us to the Spirit, because there are many mysteries in the Gospel difficultly known, that will not be taken up by a sure faith, without illumination from above. Besides, there are so many various artifices used by men to disguise the truth, Eph. 4. 14. And besides, there's a connate blindness and hatred of truth, which is natural to men, and therefore it's the Spirit of God must help us to make a wise choice. Look as in practical things, we shall never choose the way of truth in opposition to the falsity of worldly enjoyments, without the light of the Spirit; therefore it is said, Prov. 23. 4. Labor not to be rich, cease from thine own wisdom. If a man be guided by his own understanding, he will choose riches: so also in matter of opinion, when we lean to our own understanding, we shall choose amiss: John 16. 13. It is the Spirit of God that must guide us into all truth; therefore you must beg his direction: for if we that are so blind of heart, be left to our own mistakes, or the deceits of others, left to the direction of ourselves, how easily shall we err? Say, Lord, send out thy light and thy truth, to lead me to thy holy hill.

Secondly, As we should choose the way of truth, so cleave to it with all firmness and perseverance, without seeking out any other way, John 6. 67, 68. If you turn away from Christ, where will you get a better Master? change where you will, you will change for the worse; you will turn your back upon true comfort, and true happiness, for he hath all this. So much for the first part, the rightness of David's choice, I have chosen the way of truth.

In the latter clause, there you have his diligence and accuracy in walking according to the tenor of the true Religion, Thy judgments have I laid before me. By judgments is meant the precepts and directions of the word, as invested with threatenings and promises; for so the word contains every man's doom: Not only the execution of God's Providence, but the word shows what will become of a man. Now these I have laid before me; that is, propounded them as the Rule of my life; as the King was to have the Book of the Law always before him, Deut. 17. 19.

Doct. 2. When we have chosen the way of truth, or taken up the profession of the true Religion, the rules of it should be ever before us.

Three Reasons for this:

1. To have a holy Rule, and not a holy Life, is altogether inconsistent. A Christian should be a lively transcript of that Religion he doth profess. A Christian should be Christ's Epistle, 2 Cor. 3. a walking-Bible, 2 Cor. 15. 16. shining as lights, holding forth the word of life. How? not in doctrine, but in practice. A suitable practice joined with profession, puts a majesty and splendor upon the truth. If there are many doubts about the true Religion, why they are occasioned by the scandalous lives of professors; we reason from the Artist to the Art itself. Look as there is a correspondence between the stamp and the impress, the seal and the thing sealed; so should there be between a Christian's life, and a Christian's belief; the stamp should be upon his own heart, upon his life and actions; his action should discover his opinion, otherwise he loseth the glory and the benefit of his Religion; he is but a Pagan in God's account, Ier. 9. 25. he makes his Religion to be called in question; and therefore he that walks unsuitably, he is said to deny the Faith, 1 Tim. 5. 8. To be a Christian in doctrine, and a Pagan in life, is a temptation to Atheism to others; when the one destroys the other, practice confutes their profession, and profession confutes their practice; therefore both these must be matched together. Thus the way of truth must be the rule, and a holy life must be suited.

2. As to this holy life, a general good intention sufficeth not, but there must be accurate walking; why? for God doth not judge of us by the lump, or by a general intention. It is not enough to plead at the day of judgment, you had a good scope, and a good meaning; for every action must be brought to judgment, whether it be good or evil, Eccles. 12. 14. When we reckon with our servants, we do not expect an account by heap, but by parcels; so a general good meaning, giving our account by heap, will not suffice, but we must be strict in all our ways, and keep close to the rule in every action, in your eating, trading, worship, Eph. 5. 15. See that you walk circumspectly, &c. see that you do not turn aside from the line and narrow ridg that you are to walk upon.

3. Accurate walking will never be, unless our Rule be diligently regarded and set before us; why?

1. So accurate and exact is the Rule in itself, that you may easily swerve from it; therefore it must always be heeded and kept in your eye. Psal. 19. David admired the perfections of the Law for the purity of it, and for the dominion of it over conscience; what was the issue of that contemplation? see v. 12. Who can understand his errors? cleanse thou me from secret faults. Thus the best man, when he compares himself with the Law, will be forced to blush, and acknowledge more faults than ever he took notice of before: When we see the Law reacheth not only to the act, but the aim; not only to the words, but the thoughts, and secret motions of the heart; Lord! then who knows his errors! The Law of God sometimes is said to be broad, and sometimes narrow; a broad Law, Psal. 119. 96. Thy commandment is exceeding broad; why broad? because it reacheth to every motion, every human action; the words, the thoughts, the desires are under a Law: nay (yet more) the imperfect and indeliberate motions of the soul are under a Law; therefore the commandment is exceeding broad. On the other side it is said to be narrow, a strait gate, and a narrow way, Mat. 7. 14. why? because it gives no allowance to corrupt nature; we have but a straight line to go by. So that we need regard our Rule.

2. We are so ignorant in many particulars relating to faith and manners, that we need often consult with our Rule. The children of light have too much darkness in them; therefore they are bidden to look to their Rule, Eph. 5. 17. Be ye not unwise, but understanding what the will of the Lord is. Blind consciences will easily carry us wrong; and we have some new things still to learn from the word of God, for knowledge is but in part; therefore our Rule should be ever before us.

3. So many and subtle are those temptations which Satan sets on foot to make us transgress this Rule. The Devil assaults us two ways, by fiery darts, and by cunning wiles, Eph. 6. 11. he hath not only violent temptations, burning lusts, or raging despair; but he hath ensnaring temptations by his wiles, such as most take with a person tempted; and he transforms himself into an Angel of light, 2 Cor. 11. 14. covers his foul designs with plausible pretences; therefore we need have our Rule, and the word of God, ever before us.

4. We are weak, and easily over-born, and therefore should bear our Rule always in mind. God's people their greatest sins have been out of incogitancy; they sin oftenest, because they are heedless, and forgetful, and unattentive. Therefore as a Carpenter tries his work by his Rule and Square, so should a Christian measure his conversation by the rod of the Sanctuary. God, whose act is his Rule, cannot miscarry. So the School-men, when they set out God's holiness, say, God's hand is his Rule: but we that are creatures, are apt to swerve aside, therefore need a Rule. We should always have our rule before us. We are to walk according to rule, Gal. 6. and Josh. 1. 7, 8. The book of the Law shall not depart from thee, &c. If we would have our Rule before our eyes, we should not so often swerve. Christians, though you be right in opinion, that will not bring you to Heaven, but you must have the Rules of this holy profession before you.

USE. O! then let the word of God be ever in sight, as your Comforter and Counselor; the more we do so, the more shall we walk in the fear of God: You are not to walk according to the course of this world, but according to Rule, and therefore you are not to walk rashly and indeliberately, and as you are led and carried on by force of present affections; but to walk circumspectly, considering what principle you are acted by, and what ends, and the nature and quality of our actions are always to be considered. Remember you are under the eye of the Holy and Jealous God, Josh. 24. 9. and eyed by wicked men, who watch for your halting, Ier. 20. and eyed by weak Christians, who may suffer for your careless and slight walking, who look to the lives of men rather than their principles. You are the lights of the world, Matt. 5. 14. and light draws eyes after it; you are as a city upon a hill. You that pretend to be in the right way, the way of truth, will you walk carelessly and inordinately? You are compassed about with snares; there's a snare in your refreshments, Psal. 69. your estates may become a snare, 1 Tim. 6. 9. your duties may become a snare, Be not a novice, lest you come into the condemnation of the devil, 1 Tim. 3. Therefore take heed to your Rule, be exact and watchful over your hearts and ways.

Doct. Those that have chosen the way of God, and begin to conform their practice thereunto, ought with all constancy to persevere therein.

First, We have the same reasons to continue, that we had to begin at first; there's the same loveliness in God's ways; Christ is as sweet as ever; Heaven is as good as ever: if there be any difference, there is more reason to continue, than there was to begin; why? because we have more experience of the sweetness of Christ: you knew him heretofore only by report and hearsay; but now when you have walked in the way of holiness, then you know him by experience; and if you have tasted,