Sermons on Psalm 119
Secondly, The danger and mischievous effects of apostasy and falling off, that's another reason why we should stick to his testimonies.
1. It is more dishonorable to God than a simple refusal; for you bring an ill report upon him, as if he were not a good Master. A wicked man that refuseth grace, doth not so much dishonor God, because his refusal is supposed to be the fruit of his prejudice; but now you that cast him off after trial, your apostasy is supposed to be the fruit of your experience, as if the Devil were a better Master (when you have tried both) you return to him again. Tertullian in his Book de Poenitentia, hath this saying, After you have tried God, you do as it were deliberately judge Satan's service to be better; or at least you do not find that in God you did expect. Therefore the honor of God is mightily concerned and lies at stake, when you fall off after you have seemed to begin with him with a great deal of accurateness: And God pleads for himself, and stands for his credit, which seems to be wronged by this apostasy, Ier. 2. 5. casting off his service for the Idols of the Nation, What iniquity have your fathers sound in me, that they are gone far from me? And Mic. 6. 3. O my people, what have I done unto thee, and wherein have I wearied thee? testify against me. What, can you complain of God? Is God hard to be pleased? backward to reward? What cause of distaste have you found in him? for implicitly you do as it were accuse him.
2. When you fall off after a taste of the sweetness and practice of godliness, your condition is worse than if you had never begun. There are two dreadful Scriptures which speak of the condition of total Apostates after some taste, and after they have had some savor of holy things, and some delight in the ways of God. One is Heb. 6. 4, 5, 6. For it is impossible, &c. Christians after they have had some taste, and some enlightening, and made a savoury profession of godliness, afterwards they split themselves; some fall forward to errors and preposterous zeal; others fall backward by an unfaithful heart; one breaks his face, the other breaks his neck, as old Eli. But a little to clear that place: Certainly all of us should stand in fear of this heavy judgment of being given up to perish by our apostasy, to an obstinate heart, never to reconcile ourselves by repentance, even the children of God; for he proposeth it to them, supposeth they are made partakers of the heavenly calling. The Apostle doth not speak there of every sin against knowledge, but of apostasy from the faith of Christ, and not of apostasy of general professors, that lightly come, and lightly go, as the loose sort of Christians here among us; but specially of those that had a taste, savoury experience of the sweetness of God's ways. Again, he doth not speak of apostasy for a fit, in some great temptation of fear, but of deliberate apostasy of those that were enlightened, feeling, tasting, so as to make some strict profession; afterward turn off, lose all, turn Atheists, Antiscripturists, Formalists, renouncing Christ and the World to come, in the hope of which they seemed before to be carried out with a great deal of delight, and strength, and affection. The Apostle saith, it is impossible they should be saved, because it is impossible they should repent. This is a fearful state; and yet as fearful as it is, it is not unusual; it is a thing we see often in some that have made a savoury profession of the name of God, and afterwards have been blasted, either given up to an injudicious mind, or to vile affections, and are fallen off, and it's impossible to renew them again unto repentance. O then! you that have begun, and have had a taste of the ways of God, and begun to walk closely with him, you should lay this to heart. Therefore this is propounded to believers, that they should keep at a very great distance from such a judgment, lest we grow to such an impenitent state, as to be given up to a reprobate mind, and vile affections.
The other place is, 2 Pet. 2. 21, 22. It had been better for them not to have known, &c. Mark, there are some that through the knowledge of Christ may upon some general assent to Gospel truths take up a strict profession of the name of Christ, may escape the pollution of the world, that is, outward and gross sins, being enrolled among God's children, and have the privileges of the members of his Church, and yet after this may fall off dreadfully: it were far better for such never to have been acquainted with God and Christ, than to return to their old bondage. A sin after knowledge and profession of the right way, is greater than a sin of bare ignorance; therefore their condition is far more deplorable than the condition of other sinners, for no men sin with such malice as they do; they have had greater conviction than others, not only external representations of the doctrine of Christ, but some taste, and have made some closure with it in their own souls; they are more given over by God than others, and so there are none persecute and hate profession and strictness so much as they that are fallen from it: and they are more oppressed and entangled by Satan, as the Jailor that hath recovered the prisoner which ran from him, loads him with irons. Therefore we had need betimes look to it, and continue and persevere in the practice of the ways of God, which we have owned and taken up upon experience.
USE 1. Get grace, then look after perseverance. Evil men must get grace: and God's children their business is to persevere in that state to which they have attained.
But what should we do to persevere?
First, Be fortified against what may shake you from without; beware of being led away by offenses and scandals. Three things are wont to give offense, and exceedingly shake the faith of some, viz. Errors, Persecutions, Scandals.
1. Errors: Be not troubled when differences fall out about the truths of God, nor shaken in mind; the winds of error are let loose upon the floor of the Church, to sever the chaff from the solid grain, 1 Cor. 11. 19. There must be heresies among you, that they which are approved may be made manifest. Take heed of taking offense at errors. I do not speak now of being led captive by error. Many question the ways of God, and give over all Religion, because there are so many differences and sects, therefore they think nothing certain. Certainly God saw this discipline to be fittest for his people; he hath told us there must be errors; he would not have us take up Religion upon trust, without the pains of study and prayer. Lazy men would fain give Laws to Heaven, and teach God how to govern the affairs of the world; they would have all things clear and plain, that there should be no doubt about it. But the Lord in his wise Providence saw it fit to permit these things, that they which are approved may be made manifest. Men to excuse the trouble of search, study, and prayer, would have all agreed, else they take offense at Religion, and think it to be but a fancy, that is one means to draw them off, even after some profession. What the Canonists say grossly, this was their blasphemy, that God were not discreet and wise, unless he had appointed one universal Test, and one infallible Interpreter; this is men's natural thoughts, they would have such a thing. The Jews say, certainly Christ was not the true Messiah: why? because if he had, he would not come in such a way, as to leave any of his Country-men in doubt: so, many think Religion is but a fancy, they fall off to Atheism and Scepticism at last, and irresolution in Religion, because there are so many Sects and Divisions, and all upholding it with plausible pretences. To excuse laziness, we pretend want of certainty. But God's word is plain to one that will do his will, John 7. 17. If we will use all the means God hath appointed, and unfeignedly, and with an unbiassed heart come to search out the mind of God.
2. Persecutions, they are an offense, Matt. 11. 6. Blessed is he whosoever shall not be offended in me. When the people of God are exposed to great troubles, when they are in the world they have but a mean outside; what, are these the Favorites of heaven? it makes men take offense. Christians, what Religion is it you are of? Is it not the Christian Religion, whose great interest and work it is to draw you off from the concernments of the present world, unto things to come? The whole drift and frame of the Christian Religion, is to draw men's hearts off from earthly things, and to comfort and support them under the troubles, inconveniences, and molestations of the flesh; therefore for a Christian to hope an exemption from them, is to make the doctrine of the Gospel as incongruous and useless, as to talk of bladders and the art of swimming, to a man that never goes to sea, nor intends to go off from the firm land.
3. A great occasion to shake the faith of many, is Scandals, the evil practices of those that profess the name of God: O! when they run into disorder, especially into all manner of unrighteousness, and iniquity, and cruel things, and make no conscience of the duties of their relations, as subjects, as children, and the like, it is a mighty offense; and we that have to do with persons and sinners of all sorts, find it a very hard matter to keep them from Atheism; such stumbling blocks having been laid in their way: Scandal's far more dangerous than Persecution. There are many that have been gained by the patience, courage, and constancy of the Martyrs; but never any were gained by the scandalous falls of professors. Persecutions do only work upon our fear, which may be allayed by proposal of the Crown of life: but by scandalous actions, how many settle into a resolved hardness of heart! In crosses and persecutions a man may have secret likings of truth, and a purpose to own it; but by scandal She dislikes the way of God, of Religion itself; it begets a base and vile esteem thereof in the hearts of men, so they are loose and fall off. And this mischief doth not only prevail with the lighter sort of Christians, but many times those which have had some taste, it makes them fly off exceedingly, Matt. 18. 7. There will be offenses, but woe be unto them by whom they come. Christ hath told us, all will not walk up to the Religion they own: therefore we must stand out against this temptation.
Secondly, Be fortified within, by taking heed to the causes of apostasy, and falling off from the truth either in judgment or practice. What is there will make men apostates?
1. Ungrounded assents. A choice lightly made, is lightly altered. When we do not resolve upon evidence, and have not taken up the ways of God upon clear light, we shall turn and wind to and fro as the posture of our interest is changed. First we must try all things, then hold fast, 1 Thes. 5. 21. Men waver hither and thither for want of solid rooting in truth: they take up things hand over head, and then like light chaff they are driven about with every wind of doctrine, Eph. 4. 14. Half conviction leaveth us open to changes, James 1. 8. A double-minded man is unstable in all his ways. A man that seems to have a faith concerning such a thing, then seems to have a doubt concerning such a thing; sometimes led by his faith, at other times carried away by his doubts. If we have not a clear and full persuasion of the ways of God in our own minds, we shall never be constant.
2. Want of solid rooting in grace, that is, rooted in faith, Col. 2. 7. or rooted and grounded in Love, Eph. 3. 17. as to both it is said, Heb. 13. 9. It is a good thing that the heart be established with grace; that is, by a sound sense of the love of God in Christ. A sweet superficial taste may be lost, but a sound sense of the love of God in Christ will engage us to him: O! we have felt so much sweetness, and have had such real proof of the goodness of Christ, that all the world cannot take us off. The more experience you have, and the deeper it is, the more you will be confirmed. The most of us content ourselves but in a superficial taste. When we hear of the doctrine of salvation by Christ, we are somewhat pleased and tickled with it; but this is not that which doth establish us; but a deep sense of God's grace, or feeling the blood of Christ pacifying our Consciences; this is that which establisheth our heart, and settleth us against apostasy.
3. Unmortified lusts, which must have some error to countenance them. By an inordinate respect to worldly interests, we are sure to miscarry. A man governed by lusts, will be at uncertainty, according as he is swayed by the fear or favor of men, or his carnal hopes, 2 Tim. 4. 10. Demas hath forsaken us, having loved this present world. If a man hath love to present things, if that be not subdued and purged out of his heart, he will never be stable, never upright with God. It may be he may stand when put upon some little self-denial for Christ; he may endure some petty loss, or some tender assault; I, but at length the man will be carried away as Joab, that turned after Adonijah, though he turned not after Absalom, 1 King. 2. 28. there will some temptation come that will carry them away, though at first they seem to stand their ground, as long as lust remains unmortified in the heart.
4. Sometimes a faulty-easiness. As there is an ingenuous facility, The wisdom that is from above is gentle, and easy to be entreated, Jam. 3. 17. so there's a faulty easiness, when men cannot say nay; when they change their Religion with their company, out of a desire to please all, and Chameleon- like they change color with every object. Some are of such a facile easy nature, soon persuaded into great inconvenience. This faulty-easiness always makes bold with God and conscience to please men, when we are of this temper, Jer. 38. 5. The King is not he that can do anything against you. It is not a good disposition, but baseness and pusillanimity. It is observed of Chrysostom, though a good man in the main, yet he ran into many inconveniences; why? because he was through simplicity, and plainness of his nature, easily to be wrought upon. Therefore though a good man (in regard of the sweetness of his temper and converse) should be as a Load-stone; yet he should be also resolute and severe in the things of God. Paul, though they did even break his heart, they could not break his purpose.
5. Self-confidence, when we think to bear it out with natural courage and resolution, as Peter did, Though all men forsake thee, yet will not I. We are soon over-born, and a light temptation will do it. God gives men over that trust in themselves. For the Lord takes it to be his honor to be the Saints Guardian, to keep the feet of his Saints, 1 Sam. 2. 9. He will be owned and depended upon.
6. There's an itch of Novelty, when men are weary of old truths, and only rejoice in things for a season, John 6. 35. There are many that look for all their virtue, and their experience from their notions in Religion. Thus they run from doctrine to doctrine, from way to way, so remain unmortified.
Thirdly, Take heed of the first decays, and look often into the state of your hearts. A man that never casts up his estate, is undone insensibly; therefore look often into the state of your hearts, whether you increase in your affections to God, in the power of holiness, or whether you go backward. It is the Devil's policy when once we are declining, to humble us further and further still, as a stone that runs down the hill; therefore take heed, look to the first declinings. A gap once made in the conscience, grows wider and wider every day; and the first declinings are the cause of all the rest. Evil is best stopped in the beginning. And therefore when you begin to be cold, careless in the profession of godliness, and not to have the like savor as you were wont to have, take heed. A heavy body moving downward, still gets more strength, it goes down and moves faster still. O therefore stay at first. The first remitting of your watch, and spiritual fervor, is that which is the cause of all the mischief that comes upon many; so that they are given up to vile affections, and lying errors. It is easier to crush the egg than kill the serpent. He that keeps his house in constant repair, prevents the fall of it, therefore look to your hearts still. Our first declinings, though never so small, are very dangerous. Pliny speaks of the Lioness, lib. 8. cap. 16. first she brings forth five Lions, then four, then three, then two, then one, and forever afterward is barren: Thus we first begin to remit of our diligence in holy things, and are not so frequent in acts of communion, then this and that goes off, till we have but little left us, and then all is gone, and men grow worse and worse. I may resemble it to Nebuchadnezzar 's Image, the head of gold, the breasts of silver, the thighs of brass, the feet of iron and clay, still worse and worse. So men are imbasing by degrees, and fall off from God, and their savor of the ways of God.
Fourthly, Often review your first grounds, and compare them with your after-experiences, and what fresh tastes you had then of the love of God to your souls, Heb. 3. 14. We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end. The first rejoicing of faith, the sweet sense that you had, O how precious was Christ to you then, when first you came out of your fears! Revive this upon your heart, this will stir you up to be faithful to God. When the love of Christ was fresh upon your hearts, your motions were earnest. Many begin like a Tree full of blossoms, give great hope of fruit. We should labor to keep up this affection, and that a cursed satiety may not creep upon us.
USE 2. If those that have chosen the way of God, and begin to conform their practice, ought with all constancy to persevere; then it reproveth,
1. Those that take up Religion only by way of essay, to try how it will suit with them; they do not entirely, and by a resolute fixed purpose, give up themselves to the Lord. You should resolve upon all hazards. Not take up Religion for a walk, but for a journey: Not like going to sea for pleasure, if they see a storm coming, presently to shore again; but for a voyage to ride out all weathers. Thus you should do, stick to the ways of God, and at first make God a good allowance, that neither tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, nor anything, may separate you from Christ, Rom. 8. 35. We should count all charges, and resolve upon the worst.
2. It reproves Aguish Christians, whose purity and devotion comes upon them by fits, Hos. 6. 4. Their righteousness is as the morning-dew. The morning-dew that cannot endure the rising sun, it is soon wasted and spent when the sun ariseth with his heat and strength; whereas our righteousness should not be like the morning-dew, but like the morning-light.
3. It reproves them that are only swayed by temporal advantages, that are off and on: As the Samaritans, when the Jews were favored by Alexander and other Princes, then they would deny the Temple that was upon Mount Gerizim, and say that they were brethren to the Jews; but when the Jews were in danger, then they would disclaim them. Thus many are swayed by temporal advantages, either intending or omitting the conscience of their duty, as they are favored by men. But we are to stick to God's testimonies.
II. Let us come to David 's prayer, O Lord put me not to shame. It is in the nature of a deprecation, or a prayer for the prevention of evil. The evil deprecated is shame. By shame some understand the reproaches of wicked men: Lord, let me not suffer their reproach, for I have stuck unto thy testimonies. A man that doth not stick to God's testimonies, that is not zealous and constant, will be put to shame before God and man, and made a scorn by them, and lie under great reproach; therefore Lord prevent this reproach. These reproaches are grievous to be born. It is against the spirit of man to be contemned, especially when he doth well. But certainly this cannot be meant, he would not so earnestly deprecate this, I should think, at least not in such an expression, O Lord put me not to shame. He speaks of such a shame wherein God had a great hand. It is true, God may suffer this in his Providence. Well then, this shame may be supposed to result, either from his sin, or from his sufferings.
First, From sin. I have stuck unto thy testimonies, O suffer me not to fall into any such sinful course as may expose me to shame, and make me become a reproach to Religion. Observe,
Doct. The fruit of sin is shame.
Shame is a trouble of mind about such evils as tend to our infamy and disgrace. Loss of life is matter of fear; loss of goods is matter of grief and sorrow; but loss of name and credit, is matter of shame; and therefore it is a trouble of mind that doth arise about such evils as tend to our infamy and disgrace. Now this infamy and disgrace is the proper fruit of sin. To prove it by Scripture, Reason, and Experience. To prove it by Scripture. Shame entered into the world by sin; though they were naked, yet till they had sinned, they were not ashamed, Gen. 2. 25. with Gen. 3. 10. there was verecundia, an awful Majesty, or an holy bashfulness in innocence, but not pudor. A fear of reproach and infamy, that came in by the fall. To prove it by Reason: There are two things in sin, folly and filthiness, and both cause shame; it is an irrational act, and it hath a turpitude in it; therefore the fruit of sin is shame, and a fear of a just reproof. And then by experience, how do men hang the head, and blush when they are taken in any unseemly action? All evil causeth shame. All sin as soon as it is committed, it flasheth in the face of conscience. Shame is the striving of nature to hide the stain of our souls, by sending out the blood into the face for a covering; it labors most under this passion. And this shame accompanieth sin, not only when men are conscious of what we do, but it's a fear of a just reproof from God, nay of a just reproof from themselves. There's a double loathness and fear in shame; When men sin, they are loath to look into their own heart, and loath to look God in the face, 1 John 3. 20. If our heart condemn us, &c. When men have guilt upon their hearts, they are loath to take the Candle of the Lord, and look into the state of their souls. And they are loath to look God in the face; therefore the Apostle adds, If our heart condemn us not, then have we confidence towards God; that our prayers be not interrupted. As holy David had his shieness when he had been sinning away his peace, he kept silence, Psal. 32. 3. He was fain to thrust forth his heart by a practical decree, and bring it by force into God's presence. Indeed some men are grown shameless, having a depraved judgment, and corrupted all their doings, Zeph. 3. 7. such have outgrown the common principles of natural honesty; and of all diseases, those which are insensible are the worst. Therefore when men are grown into a state of insensibility, and lost those feelings of conscience, it's very sad. Yet those which are most obdurate, have their hidden fears, and are afraid of God and Conscience, and are loath to be alone themselves, and are fain to knit pleasure to pleasure, to keep up this victory, and are forced to live in a jolly course, that they may bring a greater brawn upon their hearts.
USE. Let this press us to avoid sin. Rom. 6. 21. For what fruit had ye of those things whereof ye are now ashamed? If you sin, there will be shame. Sin in the greatest privacy brings shame. Though you should be solitary and alone with yourselves, yet there's an eye sees, and an ear hears all that you do. It was one of the Rules of Pythagoras, Reverence thyself. If there were no other witness, there's a Law of God in our own hearts that will upbraid us for sin.
Again, David makes this request when he had professed perseverance, I have stuck unto thy testimonies, yet Lord put me not to shame. Note from thence,
Doct. A man that hath long kept close to God in the way of his testimonies, yet he should pray to be kept from falling into shameful sin. Why?
1. They which are most steadfast, are not past all danger, 1 Cor. 10. 12. Wherefore let him that thinketh he standeth, take heed lest he fall. He that hath the firmest footing, may fall, and that foully too; when he begins to grow negligent and secure, he may be soon surprised, and drawn to dishonor the name of God; and as David, who was a man after God's own heart, sinned so foully, that the name of God was blasphemed among the Heathen. When once we come out of our fears, and are possessed of the love of God, we think there needs not be such diligence as when we were doubtful, and kept in an uncertain condition, and so carry the matter as if we were past all danger. O no! sin many times breaks out of a sudden; and after the first labors of soul in regeneration, and terrors of the Law are gone, there is great danger of security, and secretly and silently things may run to wast in the soul. God's children have been in most danger, when to appearance there was least cause of fear. Lot, who was chaste in Sodom, fell into incest where there were none but he and his two daughters. He whose righteous soul was vexed at their abominations, how was his conscience cast asleep by security? A child of God may fall into the grossest sins. David, whose heart smote him for cutting off the lap of Saul 's garment, yet afterward fell into uncleanness and blood, and his conscience falls asleep. Therefore there needs watching and praying to the last.
2. The miscarriages of God's children are most shameful. O how will the Chams of the world laugh to see a Noah drunk! So, a child of God when he hath fallen into disorder, how will this furnish the triumphs of the uncircumcised? Blind Sampson did not make such sport for the Philistines, as a child of God for a wicked man, when he hath fallen into some notable excess, 2 Sam. 12. 14. By this deed thou hast given occasion to the enemies of the Lord to blaspheme. Wicked men have a conscience, and they would be glad of any pretext to shake off the name of Religion. When the children of God keep up the luster of it, and live up to the Majesty of their Religion, the awe of it falls upon wicked men. But when they run into practices condemned by the light of nature, and the laws of Nations, it hardens wicked men, and takes off this awe and fear upon them. It's no matter what a rude Scythian, or barbarous Goth doth, if they should exercise rapine, and commit uncleanness; no matter what open enemies which are at defiance with God, though they break the Laws of God over and over again, it is no such dishonor; but for a child of God, he that professeth the Christian name, to walk disorderly, it reflects dishonor upon God.
3. Because of the hopes they have of speeding in prayer. 1 Tim. 2. 8. I will that men pray everywhere, lifting up holy hands without wrath and doubting. Those that in an humble sense of their own weakness, and fear of the mischief of being a blemish to Religion, when they come to pray, they may be persuaded of God's goodness, of whom they have such long experience, that he will not fail them at length.
USE. Let us pray that we may not dishonor the Gospel in our trials, that God would not leave us to sin, or shame, by total apostasy, or by any scandals, that our Crown may not be taken from us.
Secondly, As this shame may be supposed to arise from his sin, so also from his sufferings, or from the disappointment of his hopes. Hope deferred, leaves a man ashamed; therefore, Rom. 5. 5. the Apostle saith, Hope maketh not ashamed. When a man hath given out to others, he hath such defences, hopes, expectations, and these fail, then he is ashamed. Thus David begs God would own him, that he might not be a scorn to wicked and ungodly men. Note,
Observe it, and humble yourselves in your father's anger, when he seemeth to go cross to our prayers, and hopes, and gives to wicked men advantages against us. Numb. 12. 14. If her father had but spit in her face, should she not be ashamed seven days? When God doth not make good the confidence of his people, rather the contrary, the confidence of their enemies does as it were spit in their face, then it is time to take shame to themselves, and humble themselves before the Lord.
SERMON XXXIV.
PSALM CXIX. 32.
I N these words there are two parts:
- 1. A supposition of strength or help from God, When thou shalt enlarge my heart.
- 2. A resolution of duty, I will run the way of thy Commandments.
Where (1.) observe, that he resolves, I will. (2.) The matter of the resolution, the way of thy commandments. (3.) The manner how he would carry on this purpose, intimated in the word run, with all diligence and earnestness of soul.
The Text will give us occasion to speak,
- 1. Of the benefit of an enlarged heart.
- 2. The necessary precedency of this work on God's part, before there can be any serious bent or motion of heart towards God on our part.
- 3. The subsequent resolution of the Saints to engage their hearts to live to God.
- 4. With what earnestness, alacrity and vigor of spirit this work is to be carried on, I will run.
First, Let me speak of the enlarged heart, the blessing here asked of God. The point from hence is,
Doct. Enlargement of heart is a blessing necessary for them that would keep God's Laws.
David is sensible of the want of it, and therefore goes to God for it.
- 1. I shall speak of the nature of this benefit.
- 2. The necessity of it.
First, As to the nature, what this enlargement of heart is. There's a general and a particular enlargement of heart.
1. The general enlargement is at regeneration or conversion to God; when we are freed from the bonds of natural slavery, and the curse of the Law, and the power of sin, to serve God cheerfully, then is our heart said to be enlarged. This is spoken of in Scripture, Joh. 8. 36. If the son shall make you free, ye shall be free indeed. There are two things notable in that Scripture, that this is freedom indeed; and that we have it by the Son. (1.) That this is the truest liberty, then are we free indeed. How large and ample soever our condition and portion be in the world, we are but slaves without this freedom. As Austin said of Rome, that she was Domitrix gentium & captiva vitiorum, the Mistress of the Nations, and a slave to Vices: so vicious men are very slaves, how free and large soever their condition be in the world. Joseph was sold as a bond-slave into Egypt; but his Mistress that was overcome by her own lust, was the true captive, and Joseph was free indeed. (2.) The other thing observable from this Text, is, That we have this liberty by Christ, he purchased it for us; this enlargement of heart from the captivity of sin cost dear. Look as the Roman Captain said, Acts 25. 28. With a great sum obtained I this freedom. They were tender of the violation of this privilege of being a Citizen of Rome, a free-born Roman, because it cost so dear; and when the liberties of a Nation are bought with a great deal of treasure and blood, no wonder that they are so dear and precious to them, and that they are so willing to stand for their liberty. Certainly our liberty by Christ was dearly bought. One place more I shall mention, Rom. 13. 2. For the law of the spirit of life in Christ Jesus, hath made me free from the law of sin and death. The Covenant of grace is there called the law of the spirit of life in Christ Jesus; and the Covenant of works is called the law of sin and death. To open the place: The Covenant of grace that's accompanied with the law of the spirit; the Covenant of works that's the law of the letter; that only gives us the letter and the naked knowledge of our duty, Lex jubet, gratia juvat, 'tis the law of the spirit; and not only so, but the law of the spirit of life which is in Christ Jesus, because it works from the spirit of Christ, and conforms us to the life of Christ as our Original pattern. Well then, this law of the spirit of life in Christ Jesus, it makes us free. This freedom, though purchased by Christ, yet is applied, executed, and accomplished by the Spirit. The spirit makes us free, and from what? from the law of sin and death; that is, from the law as a Covenant of works, which is therefore called a law of sin and death, because it convinceth of sin, and bindeth over to death; it is the ministry of death to condemnation to the fallen creature.
Let us see what this general enlargement and freedom is from these places. It consists in two things, A freedom from the power, and from the guilt of sin; or the curse and obligation to eternal damnation.
The first sort of freedom from the power of sin, is spoken of, Rom. 6. 18. Being then made free from sin, ye became the servants of righteousness. There is a freedom from sin, and a freedom for sin, or a freedom from righteousness, as it is called, v. 20. When you were the servants of sin, saith the Apostle, you were free from righteousness. To be under the dominion of sin, is the greatest slavery; and to be under the dominion of grace is the greatest liberty and enlargement. Then is a man free from righteousness, when he hath no impulsions nor inclinations of heart to that which is good, when righteousness hath no command over him, when he will not be held under the restraints of grace, when he hath no fear to offend, or care to please God. But on the other side; then is a man free from sin, when he can thwart his lust, always warring against it, cutting off the provisions of the flesh; when he hath no purpose and care to act his lust, but it is always the bent and inclination of his heart to please God; and this is our liberty and enlargement.
The other part of this liberty and enlargement is, when we are freed from the bondage of conscience, or fears of death and hell. Every Covenant hath a suitable operation of the spirit attending upon it: The Covenant of works hath an operation of the spirit of bondage; the Covenant of grace hath an operation of the spirit of adoption. I say, the Covenant of works rightly thought of, produceth nothing in the fallen creature but bondage, or a dreadful sense of their misery; it is called the spirit of bondage; and everyone which passeth out of that Covenant, hath a feeling of it, Rom. 8. 15. You have not received the spirit of bondage again to fear. You had it once, but not again. Then are we enlarged in this sense, when the shackles are knocked off from our consciences, when we have that other spirit, the spirit of adoption, or that free spirit, as it is called, Psal. 51. 12. Restore unto me the joy of thy salvation, and uphold me with thy free spirit. This free spirit enlargeth us, that we may serve God cheerfully and comfortably.
According to this double captivity (the slavery of sin, and bondage of conscience) so must our freedom and enlargement be interpreted; a freedom from the power of sin, and a freedom from the guilt of sin. The carnal estate is often compared to a prison, as Rom. 11. 32. God hath concluded, or shut them all up together in unbelief, that he might have mercy upon all. Gal. 3. 22. The Scripture hath concluded or shut up all under sin; 〈 in non-Latin alphabet 〉 , that's the word. A man in his sinful and unbelieving state, is like a man shut up in a strong prison, that is made sure and fast with iron bars and bolts, so that there is no hope of breaking prison, mercy alone must open the door to him; this being in prison notes the power of sin. But take the other notion, because of the guilt of sin. Now this prison is all on fire in the apprehension of the sensible sinner; and therefore the poor trembling captive when the prison is all on a light flame, runs hither and thither, seeking an out-gate and a way of escape, and mourns and sighs through the grates of the flaming prison. This is all our condition by nature. Now when God loosens the bolts, and shuts back the many locks that were upon us, as the Angel made Peter 's chains fall off, Acts 12. 12. then are we said to be enlarged to run the way of his commandment, or as 'tis expressed, Luke 1. 74. to be delivered out of the hands of our enemies, that we might serve him without fear in holiness and righteousness all the days of our life. When we are delivered from the powers of corruption, which are as bolts and locks upon us, and the power of sin is broken, and we let out of the stocks of conscience, that we might serve God without slavish fear. This is the first thing we should mainly look at; the general enlargement must always go before the particular. First see that you be converted to God. It is that which hardeneth many; you shall find many are praying for strengthening grace, when they should ask renewing grace; and when they should bewail the misery of an unregenerate carnal state, they confess only the infirmities of the Saints; and so are like little children, that will attempt to run before they can stand or go. Therefore here God must enlarge you, free you from the slavery of sin, and bondage, that you may serve God.
2. There is a particular enlargement, or the actual assistance of the Lord's grace, carrying us on in the duties of our heavenly calling with more success. This is that which David begs in this place, If thou wilt enlarge my heart. There are (after grace is received) many spiritual distempers which are apt to seize upon us: Sometimes we are slow of heart, sometimes in bonds and straits of conscience as to God's service. A man of spiritual experience is sensible of these things, of a damp which is many times upon his life and comfort, and want of strength, and largeness of heart for God's service. Whosoever makes conscience of daily communion with God, and that in every service would do his uttermost, cannot but be sensible of straits; and therefore it is grievous to him to be under bonds and restraints, and that he cannot so freely let out his heart to God. Others that do not make communion with God their interest, that go on in a dead track and course of duty, are never sensible of enlargement or straitening.
But briefly, that we may know when the heart is enlarged, understand the nature of it, let us see when the heart in Scripture is said to be enlarged.
1. You may look upon this enlargement as the effect of wisdom and knowledge; and so Solomon is said to have a large heart, 1 King. 4. 29. And God gave Solomon wisdom and understanding exceeding much, and largeness of heart even as the sand that is on the sea-shore. The greater stock of sanctified wisdom and knowledge a man hath, the more is the heart enlarged; for he hath a treasure within him, and he is ready to bring out of the good treasure of his heart good things. He that hath more gold than brass farthings, when he puts his hand into his pocket, will more easily bring forth gold than farthings: so when the heart hath a good stock of holy principles within, they are ready at hand, they break out more easily in our discourse, in our praying; we are ready in all temptations to check the sin. All grace is increased to us by knowledge, 2 Pet. 1. 2. Grace be multiplied unto you through the knowledge of God, and of Jesus Christ our Lord. Still this way doth God enlarge the heart of his people. When the understanding is full of pregnant truths, the greater awe there is, and check upon the heart to sin, and the greater impulsion to duty. Look as the influences of heaven pass through the air, but they produce their effects in the earth; they do not make the air fruitful, but the earth; so do the influences of grace pass through the understanding, but they produce their fruit in the will, and show forth their strength in the affections: and therefore when we would have our affections for God, the way is to enlarge the understanding.
2. You may look upon it as the effect of faith, which wideneth the capacities of our souls, and doth cause us more to open towards God, that we may take in his grace; it doth enlarge our desires and expectations, Psal. 81. 10. Open thy mouth wide, and I will fill it. Surely a Temple for the great God (such as our hearts should be) should be fair and ample. If we would have God dwell in our hearts, and shed abroad his influences, we should make room for God in our souls, by a greater largeness of faith and expectation. The rich man thought of enlarging his barns, when his store was increased upon him, Luke 12. so should we stretch out the curtains of Christ's tent and habitation, have larger expectations of God, if we would receive more from him. The vessels failed before the oil failed. We are not straitened in God, but in ourselves, by the scantiness of our own thoughts, we do not make room for him, nor greaten God, Luke 1. 46. My soul doth magnify the Lord. Faith doth greaten God. Why, can we make God greater than he is? As to his declarative being, we can have greater and larger apprehensions of his greatness, goodness, and truth.
3. We may look upon it as an effect of comfort and joy, through the assurance of God's love; for that enlargeth the heart, but sorrow straitens it, and puts it in bonds. The word that we translate grief, Judge. 10. 16. His soul was grieved for the misery of Israel, in the Hebrew it is shortened or lessened. A man's mind is lessened when he is under that passion. Griefs contract and lessen the soul, but joy enlargeth it, as Isa. 60. 5. and in this sense it is said, Psal. 4. 1. Thou hast enlarged me when I was in distress. In sorrow the spirits return to comfort and support the heart; but in joy they are dilated and scattered abroad: and so this is that affection which sends abroad strength and life unto all our actions. As this is true of joy and sorrow in common, so especially of spiritual joy, and spiritual sorrow, which are the greatest of the kind; no sorrow like that sorrow, no joy like that joy; therefore nothing more enlargeth the heart. When God hides his face, when pressing troubles do revive a sense of wrath, alas! my soul is troubled, saith the Psalmist, I cannot speak: we cannot pour out our hearts to God with that largeness, that measure of strength, spirit and life, as before. But now when we can joy in God, as those that have received the atonement; when we have the comfort of a good conscience, the joy in the Holy Ghost, this causeth a forward and free obedience; and those that could hardly creep before, but languisht under the burden of sorrows, when cheered and revived with the light of God's countenance, they can run and act with vigor and alacrity in God's service, Neh. 8. 10. The joy of the Lord is their strength. It is as oil to the wheels, as wings by which we mount to meet with God. Psal. 30. 11. Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness. It is an allusion to those Eastern Countries, when their garments were girded and tucked up, they were more expedite and ready to run: so here, when thou shalt enlarge my heart, then I will run the way of thy commandments: when our soul is filled with gladness, and comfortable apprehensions of the Lord's grace, we are carried out to God with greater strength and liveliness.
4. We may look upon it as a fruit of love. For thus the Apostle doth express his love to the Corinthians, 2 Cor. 6. 11. O ye Corinthians, our mouth is open unto you, our heart is enlarged. It is love which is the great poise and weight upon the soul that sets all the wheels a going. When love is strong, the heart is carried out with fervor and earnestness, Neh. 4. 6. We built the wall, why? for the people had a mind to the work; then it went on speedily. Where we have no affection to a thing, the least service is burdensome; but when our hearts are for it, then the most difficult thing will seem easy. Jacob 's seven years hard service, were sweetened by his love to Rachel. Yea, duties against the hair, as Shechem for Dinah 's sake submitted to be circumcised. Love sets us a-work strongly.
Thus the general enlargement is, when we are freed from the slavery of sin, and bondage of conscience, that we may serve God cheerfully; and the particular enlargement you may look upon it as a fruit of wisdom and knowledge, or of faith, or of joy, or of love. When we have a fruitful understanding, a large faith, a sweet delight in God, and a strong love to him.
Secondly, For the necessity of this, that the heart should be enlarged, before we can run the way of God's commandments.
1. There needs a large heart, because the command is exceeding broad, Psal. 119. 96. I have seen an end of all perfection; but thy commandment is exceeding broad. A broad law and a narrow heart will never suit: we need love, faith, knowledge, and all to carry us through this work, which is of such a vast extent and latitude.
2. We need an enlarged heart, because of the lets and hindrances within ourselves. There is lust drawing off from God to sensual objects, James 1. 14. Every man is tempted, when he is drawn away of his own lust, and enticed. Therefore there needs something to poise us, to incline us, to draw us on, to carry us out with strength and life another way, to urge us in the service of God. Lust sits as a clog upon us, it's a weight of corruption, Heb. 12. 1. retarding us in all our flights and motions, thwarting, opposing, breaking the force of spiritual impulsions, if not hindering them altogether, Gal. 5. 17. Well then, lust drawing so strongly one way, God needs to draw us more strongly the other way. When there is a weight to poise us to worldly and sensual objects, we need a strength to carry us on with vigorous and lively motions of soul towards God, an earnest bent upon our souls, which is this enlargement of heart.
USE 1. Let us therefore look after this benefit, and acknowledge God in it.
First, Ask it often of God. God keeps assisting grace in his own hands, and disposeth it at pleasure, that he may the oftener hear from us. The prodigal that had his portion in his own hands, went away from his Father; and therefore we have but from hand to mouth, that we may be daily kept in a dependence and constant course of communion with God. It is pleasing to God, when we desire him to renew his work, to bring forth the actings of grace out of his own seed, to blow with his wind, with the breath of his spirit upon our gardens, that the spices may flow out, Cant. 4. 15. But now when we depend upon ourselves, and neglect God, and think to find always a like largeness of heart, and a like savoriness of spirit, we shall be but like Sampson, Judge. 16. 20. When his locks were gone, he thought to go forth and shake himself as at other times, and wist not that the Lord was departed from him. So when our strength is gone, and God withdrawn, we shall not find a like pregnancy and consistency of thoughts, a like readiness and vigor of affections in holy duties, but all will be out of order; the understanding is lean, dry and sapless, the heart averse and dead; and therefore God will be acknowledged in our enlargements, both as to prayer and praise. In a way of prayer we should often seek to him; and he will be acknowledged in a way of praise likewise, Ps. 63. 8. My soul followeth hard after thee: thy right hand upholdeth me. If you find any strong actings of faith and love stir'd up to follow hard after God, to pursue him close in holy duties; when you feel any of these vigorous and lively motions, ascribe it not to yourselves, but to God's right hand, he is to be owned in the work. Not I, saith the Apostle, but the grace of God wrought in me.
Secondly, Avoid the causes of straitening, if you would have this enlarged heart. What are they?
1. Ignorance and defect of gifts: for it is by knowledge all grace comes into the soul, Col. 3. 16. Let the word of God dwell in you richly. When the understanding is fraught with spiritual treasure, when the word of God dwells in us richly, then we have upon all occasions to help us, we have at home a truth ready, and can call it to mind, either for suppressing of temptation, or encouraging us to duty, or for allaying of such a grief, speaking comfort under such a cross; otherwise we are lean, dry, and cannot act with that fullness of strength. But,
2. Another thing that straitens the heart is the love of present things. So much as your hearts are enlarged to the flesh, so much they are straitened to the spirit, 2 Cor. 6. 13. as what the land loseth the sea gains. By pleasures, and by the cares of the world, your hearts are straitened towards God, they are overcharged, Luk. 21. 34.
3. Sorrow and uncomfortable dejection of spirit, through the fears of God's wrath, or by reason of desertion, when we have a sense of his wrath, and when we can find no effects of his grace, God withdraws, you have not your wonted influences, your wonted answers of prayer, Psal. 77. 4. I am so troubled that I cannot speak. This locks up the heart, and hinders it in the service of God, that it cannot so freely come and pour out its soul.
4. Great sins work a shieness of God. The faulty child blusheth, and is loath to look his father in the face, when he hath been doing some offense. The Israelites after they had sinned in the matter of the Calf, they stood afar off, and worshipped every man in his Tentdoor. You lose your freedom by gross sins, 1 Joh. 3. 21. If our hearts condemn us not, then 〈 in non-Latin alphabet 〉 we have confidence towards God. We may come into God's presence without a self-accusing and condemning conscience. You have not this liberty and enlargedness of heart towards God when an accusing conscience pursues you. When a man hath lost his peace and comfort, he cannot come and tell God all his mind, his temptations, straits, doubts, fears.
5. Unbelief, that's a cause of straitening, when it represents God under an ill notion, as terrible, Lam. 3. 10. He was unto me as a Bear lying in wait, and as a Lyon in secret places. Isa. 38. 13. I reckoned till morning, that as a lyon so will he break all my bones: from day even to night wilt thou make an end of me. It fills us with misconceits of God, as if he were terrible. When one came tremblingly with a Petition to Augustus, What! (said he) art thou giving a sop, a bit to an Elephant? We disguise the Majesty of God by our unbelieving thoughts; we come to him as to a Bear and Lyon that is ready to tear us in pieces, and then we cannot have that cheerfulness and delight in his service.
6. Pride: We are not humbled, but puffed up, when our heart is enlarged, and abuse the quickening influences of the Lord's grace to feed our pride. Psal. 51. 15. Open my lips, and my mouth shall show forth thy praise: he doth not say, mine own praise; then I will discover my gifts and show what I can do: but thy praise. Many beg quickening and enlargement, to set off themselves, and ask contributions of heaven to supply the Devil's service; or as he that lighted his Lamp at the Altar, that he might go and steal with it. We would put up self as an Idol in God's stead; and have help from God, that we might make him serve with our iniquities, that we might set off ourselves with honor and esteem in the world. Therefore God withdraws and withholds his hand. These are the causes of straitening.
USE 2. Let us then see if we have this benefit, an enlarged heart, which is so necessary for the keeping God's commandments.
Two things will deceive us: Many think they have it, when they have it not; and many think they have it not, when indeed they have it.
1. Many think they have it when they have it not. Enlargement of gifts differs from enlargement of grace. A ready tongue many have (that depends upon the temper of the body) but not an humble heart. They may take pride and complacency in their own gifts, and yet not delight in communion with God. There are many in the world that have abilities of utterance, and some fanatical joys accompanying the exercise of it, and yet they have not an unfeigned love to God. Such as are enlarged in point of gifts, it is many times seen in this, that generally in private they are more careless, and they are more in expression than in feeling. The great deceit and counterfeit of grace is parts, and common gifts, especially when exercised in holy things, in a spiritual way, and for the good and edification of others. Certainly men have not spiritual enlargement, when they still lie under the bondage and dominion of sin; and so though they may seem to have particular enlargement in some duties, and may be carried on with a great flush of gifts, yet they have not a general enlargement, the yoke is not broken, but still they are the servants of corruption.
2. On the other side, some think they have it not, when indeed they have it: why? because they are not carried out in the work of God, as sometimes they seem to have been, with that liveliness and comfort. Let me tell you, there are necessary aids of grace, and there are more liberal aids of grace, over and above the necessary. If you have the necessary aids of grace, you are to acknowledge God hath enlarged your hearts, though you have not the larger measure, strength, and activity in God's service, which upon the days of his magnificence and spiritual bounty, he is wont to dispense to his people. God doth not always continue these dispensations. Sometimes we find that Christians outgo themselves, and are enlarged beyond the ordinary pitch. Let me represent it by a similitude: We are not to esteem of a River by its swelling and running over the banks after a mighty, long, and continued rain, but by its constant course; nor are we to judge of a Town by the great concourse at a Fair or Market, the Town is not every day so filled: So, neither are we to judge of God's assistance by those high tides of comfort, or strength of gracious impulses which in the days of spiritual bounty he is wont to give. If you are enabled to walk humbly with God, though you have not such heighths of affection, you should be thankful.
So much for the first thing the Text offers, the blessing asked, viz. an enlarged heart.
SERMON XXXV.
PSAL. CXIX. 32.
T HE second thing that is offered here is the necessary Precedency of this work on God's part, before there can be any serious bent and motion of heart towards God on our part. When thou shalt enlarge my heart, when is causal, because thou shalt enlarge it. God only can enlarge the heart. We are sluggish, and loath to stir a foot in the ways of obedience, therefore God must enlarge. From first to last God doth all in the work of Grace, he gives the habit and act. He plants graces in the heart, knowledge, faith, love, and delight; and then excites and quickens them to act. The habit of grace is called the seed of God, 1 John. 3. 9. there it begins: Before we can fly we must get wings, we must have grace before we can run the way of God's Commandments; and then quickening of the habits, the exciting of the soul to action; the deed as well as the will, Phil. 2. 13. it is from God; the first inclination, and actual accomplishment. He giveth to will, that is, the first inclination, 1 King. 8. 58. That he may incline our hearts unto him to walk in all his ways, &c. and then the deed, the outward expression of our obedience it is still from God, Act. 4. 29. The Apostle goes to God for that, Grant unto thy servants, that with all boldness they may speak thy word. And so Col. 4. 3. he begs prayers to God to open a door of utterance for them. There is a door shut until God opens it. We cannot utter and express ourselves in a way of obedience without God's concurrence.
Use. Whenever you would undertake for God, get God first to undertake for you, as Hezekiah doth, Isa, 38. 14. O Lord I am oppressed, undertake for me. Let every earnest prayer beaccompanied with a serious purpose; and let every serious purpose be accompanied with earnest prayer, Cant. 1. 4. Draw me, and we will run after thee. So here, Lord, I will run the ways of thy commandments. I, but as to the event, we must suspend it, (if thou wilt enlarge my heart.) This is the method we should use, first engage God by prayer, then engage our hearts by promise. Though we cannot lay wagers upon our own strength, yet we may resolve in God's strength, and ought to engage ourselves to duty. Ier. 30. 21. Who is this that engaged his heart to approach unto me saith the Lord? We must promise what is due, but not presume as if we could carry our purpose without God. As to the event they speak conditionally, When thou shalt enlarge my heart. The children of God have no other confidence of their own affections, but as God will put forth his power. They know they have a deceitful and corrupt heart; and to stand to their resolutions immutably, faithfully, needs more strength than their own. They resolve as to work; but as to event they suspend that; they know their resolution will not be brought to anything, unless God continue his grace and favor. The children of God as they would own Christ as Lord, and commanding the work; so they promise obedience, that's their duty; and they would own him a Savior in helping them through the work, so they promise conditionally in his strength. As they are swayed by his Sovereignty in his command; so they depend upon his all sufficiency in his promise.
Here two Cases may be handled, one is more generally.
Case 1. Whether we are to resolve upon a course of obedience, when we are uncertain of God's assistance? The reason of doubting is, because we cannot perform it in our own strength. I answer:
1. It is your duty to engage and consent to give up yourselves to God's service whatever comes of it, 2 Chron. 30. 8. Yield yourselves unto the Lord. In the Hebrew 'tis strike hands with him in his holy Covenant, Rom. 12. 1. I beseech you present yourselves, &c. You ought to come and present yourselves, own yourselves solemnly in a way of a dedication to God. It was implied in our Baptism, which is therefore called, 1 Pet. 3. 21. An answer of a good conscience towards God: an answer upon God's demands in his Covenant. An answer supposeth a question. God puts us to the question, Will you be my people? Will you serve me faithfully, and do my will? Then we ratify it by Baptism. Necessary duties must be done whatever comes of it, as Abraham obeyed God not knowing whither he went.
2. As this is your duty, so whether you resolve or no, you are already obliged by God's command. This actual resolution of entering into Covenant with God, is only required as a means to strengthen us. Natural relations enforce duty without consent, a father is a father whether a child will own him in the quality of that relation, yea or no. God's right is valid whether you will consent or no. Actual consent or purpose in your heart, doth not give God greater right, but makes duty more explicit and active upon your own hearts. We cannot make the bonds of duty stronger, for God's authority is greater than ours, but we have a deeper sense, when we own God's authority by our own engagement.
3. You have more cause to expect God's assistance in this way of engaging your heart to him than in standing loose from God, and neglect of his appointed means. You know the promise is made, Rev. 22. 17. To him that will let him take of the waters of life freely. When there is a fixed bent of heart, that comes from a secret impression of God's grace which causeth this will in you, when you have declared your will, you have more reason to expect God's concurrence.
4. It is a foolish course to refuse to make the Covenant for fear of breaking it; as if a Tradesman should neglect his calling, forbear to set up, because it is possible losses may come. Make it, then keep it in God's strength. Make it, but remember, your security lieth in God's Promises not in your own. It is your duty to engage to God, but as to the event you cannot say you can go through with it, unless the Lord put in with his grace.
2 Case. The second Case is more obvious and usual, viz. Whether we are to do duties in Case of deadness, indisposition, and straits of spirit? The reason of doubting is, because David seems to suspend his running upon God's enlarging, If thou wilt enlarge, then I will run. Answ. He suspends the event, but not his duty. He doth not say, I will not stir unless thou enlarge my heart, but if thou enlarge, then I shall run. The plea of weakness must not be used (from the Doctrine of God's concurrence to all acts of grace) as a shift, or turned into a plea for laziness. The right use of this Doctrine is a constant dependence in a sense of our own weakness, and hearty thanksgiving, when we have received any command from God. Now a form of thanksgiving is abused when it is made a plea for laziness. To resolve upon a loose course, and give over all; is an absurd inference from this Doctrine; it is as if a man should say, my plowing and sowing unless God give the increase will never make the corn grow, therefore I will hold my hand, and take the other sleep. It is God sends the wind, therefore I will not put forth the sails, that's no good inference. For further arguments see verse. the 25th. where the question is handled, whether we are to do duties in case of deadness. It is a most commendable thing to work notwithstanding indispositions. There is more faith in it, God's love is glorified when you can cast yourselves into his arms, then when he seems to shut up himself from your prayers, and to suspend the influences of his grace. Esther had great confidence to venture when no golden Scepter was held forth; so when we have no sensible comfort, then to venture, and cast ourselves upon God. And it argues more faith in the power of God. As Abraham's faith was commended, that he could believe against hope, so when all is dead, yet you will see what God will do for the quickening and enlarging of the soul. Then there is more obedience in it. No duty so commendable as that which is recovered out of the hands of difficulty, when in the face of temptation we can venture to go to God. And there's humility in it, when we can look upon ourselves as bound though God be free. I must wait upon him in the use of means though I have a dead heart.
Thirdly, The subsequent operation of the Saints, they that are acted by God act under him, Then will I run the way of thy Commandments.
First, Mark, he resolveth, then I will run: He doth not say, then I should run, but will run, as binding his soul by a resolution, and his resolution by a solemn promise, Then I will run the way of thy Commandments. Here I might take occasion to speak of the good of binding the heart, and being resolved in a course of godliness. It is good to engage us to come to God, to keep to God, and to be hearty in his service.
1. This is that which engageth us to come to God, because of ourselves we are off and on, hanging between Heaven and Hell, and have many loose and wavering thoughts, until we come to a firm purpose and determination, and that engageth the heart, Ier. 30. 21. Who is this that engageth his heart to approach unto me, saith the Lord?
Before we come to this engagement, there are several things: (1) A simple and bare conceit of the ways of God, or of the goodness of holiness, this will not bring us to God, some general approbation of his ways. Many will say, God is good to Israel, Psal. 73. 1. but the heart never comes off kindly to choose God, till the judgment determines, It is good for me to draw nigh to God, v. 28. This puts an end to many anxious traverses, debates, and delays in the soul. (2) There are weak and wavering purposes, and faint attempts in the soul, that end but in wishes, which are soon broken off; but we are never converted, and thoroughly brought to God till there be a full and fixed purpose, Act. 11. 23. He exhorted them all, that with full purpose of heart they would cleave unto the Lord. When it comes to a plenary thorough purpose of heart, then grace hath wrought upon us.
2. As it will bring us to come to God, so it causeth us to keep to God. He that is unresolved is never constant, I am. 1. 8. A double-minded man is unstable in all his ways. There is in us a changeable heart, a rebelling nature, that meeting with temptations from without, unless there be a fixed purpose, alas we shall be unstable in all our ways. All good wishes, and faint purposes come to nothing, but we shall give out at every assault. But when we are firmly and habitually resolved, Satan is discouraged. This bindeth our holy purposes, like hemming of the garment, that keepeth it from ravelling out. Whilst we are thinking and deliberating what to do, we lie open to temptations; the Devil hath some hope of us: but when the bent of our hearts is set another way, and the Devil sees we are firmly resolved, and have holy purposes, he is discouraged. This was that which made Daniel so courageous and resolute in God's service, Dan. 1. 8. He purposed in his heart that he would not defile himself with the portion of the Kings meat.
3. By resolution we are quickened to more diligence and seriousness. Good purposes are the root of good works, and without the root there's no fruit to be expected. A true and inward purpose will not let us be idle, but still urging and soliciting us to that which is good, then we make a business of Religion; whereas otherwise we make but a sport and recreation, that is, mind it only by the by. But now, One thing have I desired, and that will I seek after, Psal. 27. 4. When the heart is set upon a thing, we follow it close, whatever we neglect. Whereas otherwise we are very lazy, careless, and do it as if we did it not; this makes us diligent, earnest, careful to maintain Communion between God and us.
Use. Well then, do you thus resolve and engage your hearts to walk with God: And for your direction:
1. Let it be the resolution of the heart, rather than the tongue, Ier. 30. 21. Who is this that engageth his heart? And Act. 11. 23. He exhorted them with purpose of heart to cleave to the Lord. Our resolution is not to be determined and judged of so much by the course of our language, as by the bent of our heart. Empty promises signify nothing unless they are the result of the hearts determination, Deut. 5. 29, 30. The people hath said well, saith God, all that the Lord hath said, we will do. O that they had such a heart within them. Otherwise the duty hath no root, unless it be a fixed determination of the soul.
2. Let it not be a weak, broken, but full resolution: Cold wishes are easily overcome by the love of the world. Act. 26. 28. Almost thou persuadest me to be a Christian. That will not do unless we be altogether. Carnal men though they are not converted, yet they have a kind of half-turn; they have good wishes on a sudden upon a lively Sermon; they would, but they will not. There needs a strong bent of heart. Bad purposes are more easily resolved and performed than good; Satan, the world, and the flesh do not hinder but further them. So that good resolutions need to be thoroughly made, 1 Chron. 22. 19. Now set your heart and your soul to seek the Lord your God. When the heart is fixed by a persevering durable purpose, grace possesses it.
3. Let it not be a rash, but a serious resolution, all difficulties being well weighed. In a fit or pang of devotion men will resolve for God, but it is soon gone, Josh. 24. 19, 20. We will serve the Lord, for he is our God: and Joshua said, Ye cannot serve the Lord, for he is an holy God, he is a jealous God: that is, do you consider what you say? when you have weighty reasons and considerations to bear you up, you are more likely to hold. Sit down and count the charges, if you resolve for God, see what it is like to cost you, and consider where it is likely to fail, what difficulties you are most likely to meet withal, what lusts are most apt to break your purpose.
4 It must be a through, absolute, and peremptory resolution, what ever it cost you, resolve to part with all for the pearl of price, Matth. 13. 46, 47. and take Christ for better for worse. A marriage may be almost made, but there is one Article they stick at, and it is broken off: so, some are at the very point, giving up themselves to God, but there is one Article they stick at, it is not an absolute resolution.
5. Let it be a present, and not a future resolution, Psal. 27. 8. When thou saidst, seek ye my face; like a quick echo he returns upon God, Thy face, Lord, will I seek. As soon as you hear God's voice, before the heart grow cold again, it is good to resolve; for afterwards it is but a cheat to put off importunity of conscience for the present.
6. Let it be a resolution made in a sense of your own insufficiency, and with dependence upon Christ, not in a confidence of your own strength: Peter went forth in a confidence of his own resolution, Though all men forsake thee, yet will not I; but how soon did he miscarry? Resolve in God's strength. Psal. 119. 8. I will walk in the way of thy statutes: O forsake me not utterly. If God forsake you, all comes to nothing; therefore in and by God's strength resolve for God.
Secondly, The matter of the Resolution, the way of thy commandments. Which we may consider either simply and absolutely in itself, or with respect to the resolution. With respect to the resolution, observe, the matter is good he resolves upon. Some will resolve upon a course of sin, as they, Acts 23. 12. that bound themselves under a curse to kill Paul. In this case a vow is a bond of iniquity. Many will bind themselves never to forgive their neighbor such an offense. Again, the matter is necessary. It is contrary to Christian liberty needlessly to bind ourselves where God hath left us free. Many will in some indifferent things bind themselves, make rash and unnecessary vows, as to play no more at such a game, drink no more in such a house or company. Alas! what doth this do to cure the heart? This is but like the stopping of one leak in a ruinous ship that is ready to fall in pieces. Resolution is for the weighty things of Christianity, or cleaving to God in a course of obedience, not for some by-matters. Resolve on the most necessary work. Again, this Resolution is propounded universally, indefinitely, in the way of God's commandments, whatever shall appear to be the will of God. When our consent is bounded with reservations, we do not come up to the mind of God, and that will bring you but half way to heaven. He that is half holy, half religious, will be but half saved. Paul gives God a blank, and bids him write his terms, in Acts 9. 6. Lord, what wilt thou have me to do? so we must submit ourselves to all the ways of God without exception. Thus we may consider it as it falls under a resolution, the way of thy commandments.
But consider the expression absolutely, why are the commandments called a way?
1. There's an end for which man was appointed, and that was to seek after true happiness. All desire to be happy by an inclination of nature, for hereunto were we appointed by God. Many say, who will show us any good? Psal. 4. 6. but men's practice is contrary, they live as if their end were to be miserable.
2. This true happiness lieth in the enjoyment of God; that's the great end of reasonable creatures, Angels and men, actively to glorify God, and to enjoy him: other creatures were made to glorify him objectively, but not to enjoy him.
3. For the compassing this end there's a way; for every end is attained by the means. What is this way? God's commandments, Eccles. 12. 13. Fear God, and keep his commandments: for this is the whole duty of man. That was the result of Solomon 's critical search in and about the ways of true happiness; he found that a constant, uniform, universal obedience, was the only way to true happiness.
4. The Commands of God are Legal and Evangelical: they are both to be regarded. (1.) The Evangelical commands come first into consideration by the fallen creature; there the great command is to believe in Christ, John. 6. 29. 1 John. 3. 23. To believe in Christ is the only way to the Father. Then (2) the Moral Law, that's the Rule of our duty, without which we can never be saved, Rom. 10. 14.
USE. Well then, let me press you to Consideration, and Resolution. (1.) Consideration, that we may think of our end, and think of our way, and may not go on as beasts, without any recollection. Luke 15. 17. We never come to ourselves, till we consider the end why we were born, and why God sent us into the world: Whence am I? why do I live here? To delight myself in the creature, to wallow in pleasures, or to look after communion with God? We live but as Beasts, not as men, till we return, and remember our Creator, in the enjoyment of whom is our only happiness. Then (2) come to Resolution, there's intentio, electio, consensus, and imperium, all these should be fixed after we have considered for what am I made? what's the way I am to walk? The first act of the soul is intentio, that belongs to the last end, surely this must be my scope that God may be my portion. The next act is electio, or choice, that belongs to the means; now the great means is Christ Jesus, he is the way to the Father, O let me choose him that I may enjoy God for my portion. The next act is consensus, the will and understanding together, there's a consent to the terms; notwithstanding all the conditions upon which these means are to be had, yet there's a full consent of the will to use them, so a consent to take Christ upon his own terms. After this there's imperium, a command for an industrious prosecution, this shall be my business, this I will look after; there should be a decree in our souls for God, God is my scope, Christ my way, I must take him, I will go about this work, walk in this way that I may at length enjoy him.
4ly. The last Circumstance is the manner, I will run the way, &c. By running is meant cheerful, ready, and zealous observance of God's precepts. It is not go, or walk, but run. They that would come to their journeys end, must run in the way of God's Commandments. It noteth speedy or a ready obedience without delay. We must begin with God betimes. Alas, when we should be at the Goal, we scarce set forth many of us. And it noteth earnestness, when a man's heart is set upon a thing, he thinks he can never soon enough do it. And this is running when we are vehement and earnest upon the enjoyment of God and Christ in the way of obedience. And it notes again, when the heart freely offereth itself to God. Now this running is very necessary, as it is the fruit of effectual calling. When the Lord speaks of effectual calling, the issue of it is running; when he speaks of the Conversion of the Gentiles, Nations that know thee not shall run to thee: And draw me, and we will run after thee. And in the day of thy power thy people shall be a willing people. There are no slow motions, but when God draws there's a speedy, an earnest motion of the soul. And this running as it is the fruit of effectual calling, so it is very needful, for cold and faint motions are soon overborn with every difficulty and temptation, Heb. 12. 1. Let us run with patience the race that is set before us. When a man hath a mind to do such a thing, though he be hindered and justled, he takes it patiently, he goes on and cannot stay to debate the business. A slow motion is easily stopped, whereas a swift one bears down that which opposeth it; so when men run and are not tired in the service of God. And then the prize calls for running, 1 Cor. 9. 24. So run that ye may obtain. There is a prize which is eternal life in Christ Jesus, the reward or Crown which he keepeth for us in Heaven. They that ran for a Garland of flowers in the Isthmick Cames (the Apostle alludes to them) how would they diet themselves that they might be in breath and heart to win a poor Garland of Flowers? There's a Crown of glory set before us, therefore we should so run that we may obtain, and be temperate in all things, we should keep down the body, deny fleshly lusts, and the like.
Use To reprove faint cold motions in the things of God. Many instead of running lie down, or (which is worse) go back again, or at best but a very slow pace. Christ is running to you to snatch you out of the fire, and will you not run towards him? when we have abated the fervor of our motion towards God, then we lie open to temptation, therefore let us not loiter; run, it is for a Crown. If Heaven be worth nothing, lie still; but if it be, run; wicked men run fast to Hell, as if they did strive who should be soonest there; bewail your slowness and lameness in obedience.
SERMON XXXVI.
PSALM CXIX. 33.
T HE man of God had promised to run the way of God's commandments; but being conscious of many swervings, beggeth God further to teach him.
In the words two things are observable:
- 1. A Prayer for Grace.
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2. A Promise made upon supposition of obtaining the grace asked. He promiseth,
- 1. Diligence and Accuracy of practice, I will keep it.
- 2. Perseverance, unto the end.
1. In the prayer for grace, observe,
- 1. The Person to whom he prays, O Lord.
- 2. The person for whom, teach me.
- 3. The grace for which he prayeth, to be taught.
- 4. The object of this teaching, the way of God's statutes.
The teaching which he beggeth, is not speculative, but practical, to learn how to walk in the way of God.
1. David a man after God's own heart maketh this Prayer: the more Love any have to God, the more they desire to know his ways. Carnal men are of another spirit, they say, Job 21. 14. Depart from us, we desire not the knowledge of thy ways. The more ignorant, the more quiet; they that love their lusts, cannot heartily desire the knowledge of those Truths which will trouble them in the following of their lusts. We often consult with our Affections about our Opinions; and where we have a mind to hate, we have no desire to know. Ordinary Professors a little knowledge serveth their turn, some few obvious Truths, but others such as David follow on to know the Lord. David that had a singular measure of knowledge already, yet there is no end of his desire in this Psalm, and shall we be contented as if we needed no more?
2. Consider▪ David a Prophet, a Teacher, a Penman of Scripture. There was some Knowledge which the Prophets got by ordinary means, and some by immediate Revelation, as Daniel by vision, and Daniel by reading of books, Dan. 7. 〈◊〉 . either by a new Revelation, or by the study of what was already revealed; and if extraordinary men were bound to the ordinary duties of God's service as the means of their improvement and growth in Grace, such as Reading, Prayer, Hearing, Meditation, use of Seals, &c. surely none can plead exemption, or conceit themselves to be above Duties. Now that they were thus bound we find by David 's prayer for Knowledge, Daniel 's reading of Books, namely that of Jeremiah, and all of them meditating or inquiring diligently what manner of salvation should ensue, 1 Pet. 1. 10, 11. Of which salvation the Prophets have inquired and searched diligently: who prophesied of the Grace that should come unto you, searching what or what manner of time the spirit of Christ which was in them did signify, when it testified beforehand of the sufferings of Christ, and the glory that should follow, meditating and prying into the meaning of that salvation, which by the motion of the spirit they held forth to others, laboring to make these Truths their own, and to get their hearts affected therewith. In their prophetic revelations they were 〈 in non-Latin alphabet 〉 , 1 Pet. 1. 21. forcibly moved by the spirit, and carried beyond their intention, and the line of their natural strength, but in other things they get knowledge by the same means that we do, and as Believers were to stir up the gifts and graces which they had in the ordinary way of Duty, waiting and crying for the Influences of the Lord's grace. You must distinguish then of what they did when they acted as Prophets, and when they acted as Believers.
3. David that had means external sufficient to direct him in the way of God, as the Scriptures then written, and the Ordinances of the Law, the Expositions of the Scribes; yet beggeth God to teach him. So must we beg God to teach us whatever means we have. It is true we have an advantage above the Old Testament Church, as we have their helps and more, and the Doctrine eof salvation is now clearer, and the gifts and graces of the Spirit more plentifully dispensed since the price of Redemption is actually paid, than before, when God gave out grace and glory only upon trust; yet still we are to go to God for his teaching, because the means are not successful unless he join his influence, especially to give us this practical knowledge, teaching in order to keeping the way of God's statutes. I say, though we have the Word, and many Pastors and Teachers better gifted than in the Old Testament, Eph. 4. 11. yet, God must be our Teacher still, if we mean to profit; for Paul may plant, and Apollos may water, but God giveth the increase, 1 Cor. 3. 6. To seek knowledge in the means with the neglect of God, will never succeed well with you: as we Ministers must not rest upon our work, but pray much for success (been orasse est been studuisse, Luther) so you hearers must not restin the fruit of our studies, but still beg God to teach you every Truth.
But all this will be more evidently made out in the following Points.
2. Doct. Divine Teaching is necessary for all those that would walk in the way of God's Statutes.
1. We have lost our way to true happiness, Adam lost it, and all mankind in him, ever since we have been wandering up and down, Psal. 14. 3. They are all gone aside, i. e. gone out of the way of holiness as it leadeth to true happiness, Eccles. 7. 29. God hath made man upright, but they have sought out many inventions, wander in a maze. Man at first that had perfect Wisdom to discern the way to true Happiness, and ability to pursue it, now is full of crooked counsels, being darkened with ignorance in his mind, and abominable errors and mistakes, and seconded with lusts and passions.
2. We can never find it of ourselves till God reveal it to us. He hath shown thee O. man what is good, Micah 6. 8. It is well for man that he hath God for his Teacher, who hath given him a stated Rule by which good and evil may be determined.
1. Because there are many things which nature would never reveal to him; as the whole Doctrine of Redemption by Christ; the book of the creatures discovereth the mercy of God, but giveth not the least hint of the way how that mercy should come unto us, speaketh nothing of God incarnate; two natures in Christ's person, the two Covenants, the way of salvation by Christ's Death, &c. these could never be known by natural Reason, for all these things proceed from the mere motion of God's Will without any other cause moving there unto than his own love and compassion, John 3. 16. God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish but have-everlasting life. And how could any man divine what God purposed in his heart, unless he himself revealed it?
2. Because those things that nature teaches, it teacheth but darkly, and with little satisfaction without the help of Scriptures: as that there is one God the first cause of all, Omnipotent; Wise, Righteous, Good, and that it is reasonable he should be served; that reasonable creatures have immortal souls, and so die not as the beasts; that there is no true Happiness in these things wherein men ordinarily seek it, that since Virtue and Vice receive not suitable recompenses here, there must be punishment and reward after this life, that men live justly, do as they would be done to, be sober and temperate, that Reason be not enslaved to sensual appetite, all which nature revealeth but darkly, so that the wisest men that have lived according to this light, in one thing or other have been found fools, Rom. 1. 22. professing themselves wise they became fools; but all these things are clearly revealed in Scripture, which discovers the nature and way of worshipping the true God, what that reward and punishment after this life is, and the right way of obtaining the one, and eschewing the other, with weighty arguments to enforce these things.
3. That we may have assurance that the worship which we give to God is pleasing to him, there must be a revelation of his will, otherwise when we have tired ourselves in an endless Maze of Superstitions, he might turn us off with who hath required these things at your hands▪ Isa. 1. 12. Therefore for our security and assurance it concerneth us to have a stated Rule under God's own hand, and God must be both author and object of worship.
3. Besides the external Revelation there must be an inward teaching, They shall all be taught of God, Joh. 6. 45. not all the Prophets that wrote Scripture, but all that come to Christ for salvation, and this is prophesied of that time when the Canon and Rule of Faith should be most complete, then there will be still a need that they should be taught of God before their hearts be drawn into Christ. As the Book of the Scriptures is necessary to expound the Book of the Creatures; so and much more is the light of the Spirit to expound the Book of the Scriptures. Others teach the Ear, but God openeth the Heart. The Rule is one thing, and the Guide is another. The means were never intended to take off our dependence upon God, but to engage it rather, that we may look up for his blessing: 1 Cor. 3. 6. I have planted, Apollo watered, but God gave the increase. 2 Cor. 4. 6. 〈 in non-Latin alphabet 〉 , God that commanded light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. Though the Gospel hath enough in it to evidence itself to the Consciences of men, yet God must make use of his creating power before this light can break in upon our hearts with any efficacy and influence: The Law is light, Prov. 6. 23. Yet not comprehended by darkness. Joh. 1. 5. The light shineth in darkness, and the darkness comprehended it not. Which rests in the hearts of all men that remain in their natural condition. It is not enough to see any object to have the light of the Sun, unless we have the light of the eye, the Scripture is our External light as the Sun is to the world; the understanding is our Internal light. Now this eye is become blind in all natural men, and in the best it is most imperfect, therefore the eyes of the understanding must be opened by the spirit of wisdom and revelation, Ephes. 1. 17, 18. Though Truths be plainly revealed by the Spirit of God in Scripture, yet there must be a removal of that natural darkness and blindness that is upon our understandings. Outward light doth not make the object conspicuous without a faculty of seeing in the eye; a blind man cannot see at noon-day, nor the sharpest fight at midnight; the work of the Spirit is to take off the scales from our eyes, that we may see clearly what the Scripture speaketh clearly. Now Scripture is perfected, that is the great work to strengthen the faculty.
4. This inward teaching must be renewed and continued from day today, or else we shall soon miscarry by our mistakes and prejudices. David is often pressing God with this request, Lord teach me, which plainly showeth that not only Novices, but men of great holiness and experience need new direction every day. The shameful miscarriages of God's wisest people are enough to show the necessity of this, and the many cautions in the Word of God do abundantly confirm it: Prov. 3. 5, 6. Trust in the Lord with all thine heart, and lean not to thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths. There is nothing that keepeth up our dependence upon God, and should quicken us in our daily prayers as the sense of this. Many times we come to God in the morning, and pray coldly and drowsily, because we go forth to the occasions of the day in the presumption of our wit, but it is a thousand to one but we smart for our folly before the evening come. Alas such is the inconstancy and uncertainty of man's understanding, that unless we have continual light and direction from God, and he lead us by the hand through all our affairs, passion or unbelief, or some carnal affection will make us stumble and dash against one Divine precept or another. This concerneth all Christians, much more those in public station, whose good or evil is of a more universal influence, such was David. Men of place and power, and interest, had need have this often in their mouths and hearts, Lord teach me the way of thy statutes. Homer has a notable saying in his Odysses.
I quote all this to show you how precious such an hint was to Heathens, as expressing a great deal of reason, and shall not we Christians wait upon God for the continual direction of his Spirit?
Now there is a Twofold Reason for this:
1. Because this actuateth our knowledge, which would otherwise lie asleep in the habit; and then though we are wise in Generals, we should be to seek for direction in particular cases, or at least not have such a lively sense of God's will as to check the present temptations we meet with in the course of our affairs, and do too often induce us to miscarry. The temptation being dexterously managed by Satan, and entertained by our present thoughts will easily overbear a latent principle long ago received, unless it be afresh revived and set awork by God's Spirit; therefore we need that the Spirit should be our Monitor, and cause Truths formerly delivered to return with fresh force upon the heart. And indeed it is his main work to bring things to our remembrance, Joh. 14. 26. and to blow up our light and knowledge into an actual resistance of whatever is contrary to the will of God, or to furnish us with seasonable thoughts in every business and temptation.
2. We have but a glimmering light when we are blinded with passions, and are in some sort ignorant of what we know, cannot deduce those conclusions which are evidently contained in known and avowed Principles. Hagar could not see the Well before her eyes by reason of her passion and grief, till God opened her eyes, Gen. 21. 19. And God opened her eyes and she saw a Well of water. The ground was not opened to cause the fountain to bubble up, but her eyes were opened to see it. And Calvin giveth the reason why she saw it not, because, Dolore attonita quod expositum erat oculis 〈◊〉 cernebat; things at hand cannot be seen when the mind is diverted by the impression of some strong passion; and it is true of the eyes of the mind, we do not see what we see being overcome by love, or fear, or hope, or anger, or some cloud that interposeth from the passions. As David when he fumbled about God's Providence, being blinded by the prospering of the wicked, calleth himself beast for not discerning his duty in so plain a case, Psal. 73. 22. So foolish was I and ignorant, and as a beast before thee. In the perplexities of his mind he could not see clear principles of faith which before he had sufficiently learned, but could not then make use of for the settling and composing his heart.
First Use is for Information.
1. The difference between the way of God and the way of sin. We have need of none to teach us to do evil, Vitia eatiam sine magistro discuntur, we have that from nature: but in the way of God we must be taught and taught again; God must be our Teacher and daily Monitor.
2. It informs us that as to knowledge and direction there must be much done. Poor man lying in the darkness and shadow of death it was necessary for him,
1. That some Doctrine should be revealed by God, by which he might understand how God stood affected towards him, and he ought to be affected towards God.
2. That this Doctrine being revealed by God it should be kept safe and sound, free from oblivion and corruption in some public and authentic record, especially in these last times, when not only the Canon is enlarged but the Church propagated far and near, and obnoxious to so many calamities, and men are short-lived, and there are not such Authentic witnesses to preserve the credit of a Divine Revelation.
3. That this writing and record be known to come from God's own hand by some infallible proof, to the end that it may be entertained with the more reverence.
4. To own this Authority, and discern God's mind, we need a suitable faculty, or an heart disposed by the Holy Ghost to receive the proof which God offereth, namely that we should be renewed in the spirit of our minds, and open our eyes.
5. It is not enough to own our rule, but we must be continually excited to study it, that we may come to a saving measure of the knowledge of God's mind in the word.
6. After some knowledge, our ignorance is apt to return upon us, unless the Holy Ghost do still enlighten us and warn us of our duty upon all occasions.
2 Use. In the sincerity of your hearts go to God for his teaching.
1. God is pleased with the request, 1 King. 3. 9, 10. Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad, for who is able to judge this thy so great a people? And the speech pleased the Lord, that Solomon had asked this thing. Oh beg it of God.
- 1. The way of God's statutes is worthy to be found by all.
- 2. So hard to be found and kept by any.
- 3. It is so dangerous to miss it, that this should quicken us to be earnest with God.
1. It is so worthy to be found, it is the way to eternal life, and escape eternal death, and in matters of such a concernment no diligence can be too much, Prov. 15. 24. The way of life is above to the wise, to depart from hell beneath. It is the way that leadeth to life and true happiness.
2. It is so hard to find and keep, it is a narrow way, Mat. 7. 13, 14. Enter ye in at the strait gate, for wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat. Because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it. There is defect, here excess; a gracious spirit that would keep with God in all things is sensible of the difficulty; there are many ways that lead to Hell, but one way to Heaven.
3. It is so dangerous to miss it in whole or in part; in whole, you are undone forever; in part, in every false Religion such disadvantages, so little of God's presence and the comforts of his spirit, 1 Cor. 3. 15. If any man's work shall be burnt, he shall suffer loss, but he himself shall be saved, yet so as by fire. A man should look after the most clear and safe way to Heaven.
2. Doct. That Divine Teaching is earnestly desired by God's children.
How often doth David repeat this Request? These expressions are strange to us who as soon as we have gotten a little knowledge, think we know as much as we need to know, and are wise enough to guide our way without further direction, but they are not so to the People of God.
Reason 1. It is an hard matter to understand a thing spiritually, and as it ought to be understood: there is an understanding of things literally, and a spiritual discerning, 1 Cor. 2. 14. A natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them because they are spiritually discerned. There is a knowing things at random, and by a general knowledge, and a knowing things as we ought to know, 1 Cor. 8. 2. If any man think that he knoweth anything, he knoweth nothing yet as he ought to know: there is a knowing the truth as in Jesus, Ephes. 4. 21. If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: It is not every sort of knowledge that is saving, a man may go to hell with speculative light, that never reacheth the heart; such as is practical and operative, the Scripture presseth knowledge, and the modus of it.
2. God's children are sensible of their own insufficiency, and so of the need of a constant dependence upon God; sound and saving knowledge is ever humble, they have clearer light than others, and so best see their own defects, Prov. 30. 2. Surely I am more brutish than any man, and have not the understanding of a man; and are too most sensible of corruptions, and see most of the excellency of the Object, 1 Cor. 8. 2. If any man think that he knoweth anything, he knoweth nothing yet as he ought to know: they study their own hearts, and so are conscious to many weaknesses, they know how easily they are misled by the wiles of Satan, and the darkness of their own hearts, whereas a presumptuous Formalist goeth on boldly, and in the confidence of his own wit runneth headlong into Temptations.
3. Their strong affection to knowledge, they desire to know more, for there is more still to be learned in the Word of God, though taught in part they see what a small measure of knowledge they have attained unto, till they attain the Beatifical vision they are never satisfied, Hos. 6. 3. Then shall we know if we follow on to know the Lord, still increasing and bettering their notions concerning the things of God.
4. Their great care that they may not go astray, nor offend in matter, or manner, or Principle, and end; they whose hearts are set upon exact walking would fain know what God would have them to do in every action, and in every circumstance, Lord teach me, let thy holy Spirit guide me, and direct me in performing acceptable obedience to thee. It was David's resolution v. 32. I will run the way of thy commandments when thou shalt enlarge my heart. Now we have his prayer for direction in this verse, Teach me O Lord the way of thy statutes; I would know it that I may keep it. 'It is a very troublesome condition to a child of God when he is in the dark, and knoweth not what to do, and is forced to walk every step by guess, and cannot find the ground sure under him. The conflict between duty and danger doth not trouble so much as between duty and duty, John 12. 35. He that walketh in darkness knoweth not whither he goeth. Oh it is a sad Judgment to wander in a maze of confusions, and to be like those that thought to go to Dothan, and found themselves in Samaria, 2 Kings 6. 20.
Well then, the Use is, Have we this temper of God's People? do we look after spiritual Knowledge, such as will not only store the head with notions, but enter upon the heart? are we sensible of our weakness, and Satan's wiles, and that God that hath begun the work must perfect it? do we make it our happiness to grow rich in knowledge, and better our apprehensions concerning God and the things of God? would we understand every point of duty that we may fulfill it? as face answereth to face in water, so should heart to heart, the heart of one child of God to another.
Doct. 3. All that teaching that we expect or get from God, must still be directed to Practice. Teach me O Lord the way of thy statutes, and I shall keep it unto the end.
1. This is God's intention in teaching, therefore should be our end in learning. The end of sound knowledge is obedience: Deut. 4. 5, 6. Behold I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them, for this is thy wisdom. Others do little more than learn them by rote, when they know them only to talk of them, or fashion their notions and plausible opinions that they may hang together.
2. It is not the knowing but obeying will make us happy. We desire to know the way that we may come to the end of the journey; to inquire the way and sit still, will not farther us: Blessed are they that hear the word and keep it, Luk. 11. 28. He is in the way of life that keepeth instruction, Prov. 10. 17. None but desire to be happy; walk in God's way; he goeth on right that submitteth to the directions of the Word.
3. All the comfort and sweetness is in keeping, Psal. 19. 11. In keeping thy commandments there is a great reward. Many sweet experiences. Notions breed a delectation when they are right, but nothing comparable to practice.
4. He that will do shall know, John. 7. 17. If any man will do his will, he shall know the Doctrine whether it be of God. Such as truly fear God, and make conscience of every known duty in their practice, have God's promise that they shall be able to discern and distinguish between Doctrine and Doctrine; others provoke God to with-hold light from them. Not that the godly are infallible, alas the best men's humors and fleshly passions do often mislead them, but this is the fruit of their careless walking.
Use 1. Is to reprove them that desire knowledge, but only to inform their judgments, or satisfy their curiosity, not to govern their hearts in the fear of God, or to reform their practices: such are foolish builders, Mat. 7. 26, 27. Everyone that heareth these sayings of mine and doth them not, shall be likened unto a foolish man that built his house upon the sand, and the rain descended, and the floods came, and the winds blew and beat upon that house, and it fell, and great was the fall of it. These do but increase their own condemnation. Luk. 12. 47. That servant which knew his Lord's will and prepared not himself, neither did according to his will, shall be beaten with many stripes. Like many that study Maps not to travel, but only to talk and understand how Countries are situated.
2. It directeth us in our desires of knowledge, what should be our scope; come with a fixed resolution to obey, and refer all to practice. Knowledge is the means, doing is the end, Deut. 5. 31. I will speak unto thee all the commandments, and the statutes, and the judgments which thou shalt teach them, that they may do them in the land which I give them to possess it. Media accipiunt amabilitatem, ordinem & mensuram à fine: The desire, measure, order of the means, are to be esteemed as regulated by the end, therefore still prize this knowledge, so far forth as it directs to practice.
Doct. IV. In this practice we must be sincere and constant, I will keep it.
1. Having such an help as this continual Direction.
2. Such an engagement as this condescension to direct and warn a poor creature. And to the end, that is to the end of my life; there is no other period to our obedience but death. The Greek have it, 〈 in non-Latin alphabet 〉 , continually. The Word doth properly signify the heel or soal of the foot; by traduction thence, the end of a thing, and sometimes a reward and recompense.
1. It is not enough to begin a good course, but we must go on in it if we mean to reach the Goal, else all our labor is lost; the end crowneth the work.
2. God that made us begin doth also make us to continue to the end. Is the beginning from God, the end and perfection from us? this is to ascribe that which is less perfect to God, and that which is more perfect to us.
SERMON XXXVII.
PSALM CXIX. 34.
I N these words you have (1.) A Prayer, Give me understanding. (2.) A Promise, And I shall keep thy Law. (3.) The Promise amplified, by expressing the exactness and sincerity of that obedience, Yea I shall observe it with my whole heart. The Point is:
1. That he may know his way, and understand what God commandeth and forbiddeth; for 'tis the wisdom of a man to understand his way, and to know the laws according to which he liveth, Col. 1. 9, 10. filled with the knowledge of his will in all wisdom and spiritual understanding, that ye may walk worthy of God unto all well pleasing. We have such great obligations to God, both in point of hope and gratitude, that we have reason to study our duty exactly, that we may not displease him and cross his will in anything. We take it for granted, that a man should comply with the will of him upon whom he dependeth. We have all, and look for all from him; therefore we should walk worthy of God unto all well-pleasing, which we can never do without much knowledge and understanding; therefore we should search out the mind of God in everything.
2. To avoid the snares that are laid for us in the course of our duty to God. There is a crafty Devil, and a deceitful heart; so that a man that would walk with God, had need have his eyes about him. For the wiles of Satan, Ephes. 6. 11. Put on the whole armor of God, that ye may be able to stand against the wiles of the Devil. His enterprises or devices, 2 Cor. 2. 11. Lest Satan should get an advantage of us, for we are not ignorant of his devices: He is ready to entrap us and ensnare us by plausible temptations, he suiteth the bait to every appetite: Then our own hearts, Jer. 17. 9. The heart is deceitful above all things, and desperately wicked, who can know it? There is a deceiver in our own bosoms, that will represent good under the notion of evil, and evil under the notion of good; that will cheat us of present duties, by future promises: and therefore Ingeniosa res est esse Christianum. He that would keep God's laws, had need be a very understanding man, that Satan entrap him not, and his own heart deceive him not, and so he smart for his folly. Walk circumspectly, not as fools but as wise, redeeming the time because the days are evil, Ephes. 5. 15.
3. That he may respect things according to their order and places, and give them precedency in his care and practice as their worth deserveth, which certainly belongeth to understanding or wisdom to do. As (1.) That God should be owned before man, and served and respected before our neighbor or ourselves; for God hath a right in us antecedent to that of the creature, Acts 5. 29. We ought to obey God rather than men. Many times God's children are put to it, divided between duty and duty; duty to their Parents, duty to their Magistrates, and duty to God. Now it requireth understanding how to sort both duties. When the Inferior power crosseth the will of the Superior, the higher duty must take place, and we must dispense with our duty to men, that we may be faithful to God. Alas! the corruption of nature would teach us to do otherwise, we love ourselves more than our neighbor, and our neighbor more than God; out of self-interest we comply with the lusts of men, and in complying with the lusts of men make bold with God. This wisdom everyone that would keep God's law must learn, That we are bound to none so much as to God, from whom we have life, and breath, and all things; that none can reward our obedience so surely, so largely as God, who can bear us out when men fail; that none can punish our disobedience so much as God. If these considerations were more in our hearts, we would not sin so boldly, nor serve God so fearfully and cowardly as usually we do, nor comply with men to the wrong of our souls. We may refuse obedience in a particular instance where we do not refuse subjection. (2.) That heaven is to be preferred before earth, and the salvation of our souls before the interests and concernments of our bodies, Mat. 6. 33. Seek ye first the Kingdom of God and his righteousness, and all these things shall be added unto you. And whosoever fail in this point of wisdom are very fools, Luke 12. 10. But God said unto him, Thou fool, this night shall thy soul be required of thee, then whose shall those things be which thou hast provided? There should be no delays in heavenly matters. We busy ourselves about other things, and defer our care for eternity from day today; but this should be sought before every other thing. (3.) That present affliction is to be chosen rather than future, and temporal rather than eternal. A wise man would have the best at last, for to fall from happiness, is the utmost degree of misery, miserum est fuisse beatum. And therefore better suffer now with hopes of reward in another world, than take pleasure now to endure pains to come, 2 Tim. 2. 3. Thou therefore endure hardness as a good soldier of Jesus Christ. It is better do so than to have all our hopes spent: Son in thy life time thou receivedst thy good things, Luke 16. 25. That which is present is temporal, that which is to come is eternal, 2 Cor. 4. 18. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal. The good and evil of the present state is soon over. Now we stand not upon a short evil, so we may compass a great good. (4.) That things of profit and pleasure must give place to things that belong to godliness, virtue and honesty; for the bastard good must give place to the true, real good. Profit and pleasure are but bastard goods. They are counted understanding men in the world, that make pleasure give way to profit: therefore Solomon saith, Where there are no oxen the cribb is clean, yet there is much gain by the labor of the ox. I am sure he is an understanding man before God that maketh both give way to honesty and godliness: for the same reason that will sway us to make pleasure give way to profit, will also teach us to make profit give way to the interest of grace: as for instance, That pleasure is a base thing as being the happiness of beasts, so is profit as being the happiness of the children of this world, in contradistinction to holiness, the perfection of the next. The pleasure of sense is only in this life, so is worldly gain only serviceable in our pilgrimage: pleasure in the excess destroyeth profit; so doth profit destroy grace. As the world scorneth a man that hath wasted an estate upon his pleasures; so do God and Angels, that for the abundance of his wealth maketh havoc of a good conscience, and neglecteth things to come. Godliness is the great gain, 1 Tim. 6. 5. (5.) That the greatest suffering is to be chosen before the least sin. In sufferings the offense is done to us, in sin the offense is done to God. The evil of suffering is but for a moment, the evil of sin forever; in suffering we lose the favor of men, in sin we lose the favor of God; suffering bringeth inconvenience upon the body, sin upon the soul; suffering is only evil in our sense, sin whether we feel it yea or no: It requireth spiritual wisdom and understanding to choose of evils the least as well as of goods the best; Moses, Heb. 11. 25. choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season. (6.) That a general good is to be chosen before a particular, and that which yieldeth all things, rather than that which will yield a limited and particular comfort: Riches will avail against poverty, and honors against disgrace; but godliness is profitable for all things, 1 Tim. 4. 8. it will yield righteousness, comfort, and peace eternal, and food, and raiment, maintenance, and eternal life.
Now these and many such principles must be engraffed in the heart, if we would keep God's laws. The reasonableness of such propositions in the Theory may easily appear, but as to practice we are governed by sense and human passion, which judgeth the quite contrary of all this, and causes us to make bold with God, because afraid of men; to follow earthly things with the greatest delight and earnestness, and spiritual things in a formal and careless manner; to be all for the present and nothing for things to come, and to sell the birthright for a mess of pottage; to make a wound in our souls to avoid a scratch in our bodies, and for a little particular contentment to neglect the things of God.
4. Understanding is necessary that we may judge aright of time and place, and manner of doing, that we may do not only things good but well, where to go, where to stand still; as 'tis said they sought of God a right way, Isa. 8. 21. And David behaved himself wisely in all that he did, 1 Sam. 18. 5. It is for the glory of God, and the credit of Religion, and the peace of our own souls, that we should regard circumstances as well as actions, and discern time and judgment, that we do not destroy what we would build up. Therefore understanding is necessary. See further, verse the 98th of this Psalm.
5. Because our affections answer our understanding. If we understand not, how can we believe? if we believe not, how can we love? if we love not, how can we do? Knowledge, persuasion, affection, practice, these follow one another, where the faculties of the soul are rightly governed, and kept in a due subordination: Indeed by the fall the order is subverted, Tit. 3. 3. serving divers lusts and pleasures. Objects strike upon the senses, sense moveth the fancy, fancy moveth the bodily spirits, the bodily spirits move the affections, and these blind the mind and lead the will captive. But a true understanding makes us more steadfast.
Now all these considerations do show us our need of understanding, and that a Christian should be prudent, not headstrong and precipitant: like horse and mule that have no understanding, Psal. 32. 9. But wise and knowing in all principles, actions and circumstances that belong to his duty, if he would honor his profession, and not follow the brutish motions of his own heart, but God's direction. Now if we would have understanding, we must
1. Attend upon the word, that will make us wise to salvation, wiser than our enemies, than our teachers, than the ancients. Than enemies: A man that consulteth not with flesh and blood but the word and rule of his duty, will find plain honesty at length to be the best policy. Than Teachers: Because he contented not himself with the naked rules delivered by them, but labored with his conscience to make them profitable to himself. Than Ancients, or men of long study and experience. That's a costly wisdom, when men have smarted often, they learn by their own harms to be circumspect. If there were no other way to be wise than by experience, miserable were man for a long time, and would be exposed to hazards and foul dangers, before he could get it. But now Scripture, which is not the result of men's experience, but God's wisdom, is not such a long and expensive way.
2. Use much meditation in debating matters between God and your souls, Psal. 119. 99. I have more understanding than all my teachers, for thy testimonies are my meditation. And 2 Tim. 2. 7. Consider what I say, and the Lord give thee understanding in all things.
3. Prayer, as David doth here ask it of God. Desire him to remove that darkness of spirit which sin hath brought upon you, that you may not govern your life by sense and passion, but by his direction, Job 32. 8. There is a spirit in man, but the inspiration of the Almighty giveth understanding. Man hath reason, but to guide it to a spiritual use, that is above his power. The Psalmist complaineth of all natural men, There is none that understandeth, none that doth good, to no one, Psal. 14. 2. and Rom. 3. 11. There is none that understandeth, there is none that seeketh after God. Therefore 'tis God must give understanding, at first coversion, Act. 16. 14. God opened the heart of Lydia, and Acts 26. 18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, &c. by a fuller illumination, Eph. 1. 17, 18. That the God of our Lord Jesus Christ that father of glory may give unto you the spirit of wisdom and revelation in the knowledge of him, the eyes of your understanding being enlightened, &c otherwise we have not an heart to perceive, nor eyes to see, nor ears to hear, Deut. 29. 4. Yet the Lord hath not given you an heart to perceive, nor eyes to see, nor ears to hear unto this day.
2. The next thing that I shall observe, is this: That upon the supposition of this benefit he promiseth obedience. I shall keep thy law.
Doct. They that have understanding given by God will keep his law.
1. That 'tis their duty, and they ought so to do, there is no question, for all knowledge is given us in order to practice, not to satisfy curiosity, or feed pride, or to get a fame and reputation with men of knowledge, and understanding persons, but to order our walk, Col. 1. 9, 10. For this cause we also since the day we heard it cease not to pray for you, and to desire that you might be filled with the knowledge of his will, in all wisdom and spiritual understanding: That ye might walk worthy of the Lord, unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.
2. That they will do so, is also clear upon a twofold account: 1. Because answerable to the discovery of good or evil in the understanding. There is a prosecution, and an aversation in the will; for the will doth necessarily follow practicum dictamen, the ultimate resolution of the judgment: for 'tis 〈 in non-Latin alphabet 〉 , not a brutish inclination, but a rational appetite; God hath appointed this course to nature; therefore when the judgment cometh to such a conclusion as is set down in the 73 Psal. verse the last, But it is good for me to draw near to God, not only 'tis good, but 'tis good for me; the will yieldeth: For conviction of the judgment is the ground of practice. I know conviction and conversion differ, and the one may be where the other is not: But then 'tis taken for a partial conviction, the mind is not savingly enlightened and thoroughly possessed with the truth and worth of heavenly things: the most and greatest sort of men, have but notions, a weak and literal knowledge about spiritual things, and that produceth nothing, they do not live up to the truth which they know. Others have besides the notion a naked approbation, of things that are good. Video meliora, proboque, Deteriora sequor. They see better things and approve them in the abstract, but this doth not come to a practicum dictamen, 'tis good, and good for me, all circumstances considered thus to do. This is the fruit of spiritual evidence and demonstration, which always is accompanied with power, 1 Cor. 2. 4. Carnal men think it is better for them to keep as they are, being blinded with their passions and lusts: though they could wish things were otherwise with them. But a godly man's judgment being savingly enlightened, determineth 'tis good, 'tis better, 'tis best for me, 'tis better to please God than men, to look after heaven than the world, &c. There is a simple approbation of good things, and a comparative approbation of them. Simple approbation is when in the abstract notion, we apprehend Christ and pardon of sins, and heaven, good: but when compared with other things, and considered in the frame of Christian doctrine, or according to the terms upon which they may be had, they are rejected. Many approve things simply, and in the first act of judgment, but disallow them in the second when they consider them as invested with some difficult and unpleasing terms, or compare them with pleasure and profit which they must forsake if they would obtain them; as the young man in the Gospel esteemeth salvation as a thing worthy to be inquired into, but is loath to let go his earthly possessions, Mat. 19. 21, 22. He would have these good things at an easy rate without mortifying the flesh, or renouncing the world. But a godly man that sets down and counteth the charges, all circumstances considered, resolves, 'tis good for me, as Boaz liking the woman as well as her inheritance, took them both which his kinsman refused, Ruth 4. 9, 10. He would have the inheritance without the woman. They like Christ and his laws as well as the benefits that he bringeth with him. He doth approve things upon good knowledge, and cometh to a well settled resolution. Another defect in wicked men is because the judgment is superficial, and so come to nothing. 'It is not full, clear and ponderous; 'tis not a dictamen, a resolute decree, not ultimum dictamen, the last decree, all things considered and well weighed.
2. God's Grace. God doth never fully and spiritually convince the judgment, but he doth also work upon the will, to accept, embrace, and prosecute those good things of which it is convinced: He teacheth and draweth; they are distinct works, but they go together; therefore the one is inferred out of the other. Drawn and taught of God, both are necessary; for as there is blindness and inadvertency in the mind, so obstinacy in the will, which is not to be cured by mere persuasion, but by a gracious quality infused, inclining the heart, which by the way freeth this doctrine from exception, as if all God's works were mere moral suasion: The will is renewed and changed, but so as God doth it, by working according to the order of Nature.
USE. By all means look after this Divine illumination, whereby your judgment may be convinced of the truth and worth of spiritual things. 'It is not enough to have some general and floating notions about them, or slightly to hear of them, or talk of them; but they must be spiritually discerned and judged of: for if our judgments were thoroughly convinced, our pursuit of true happiness would be more earnest; you would see sin to be the greatest mischief, and grace the chiefest treasure, and accordingly act.
God enlightening the soul doth,
1. Take away carnal principles: Many men can talk well, but they are leavened with carnal principles, as 1. That he may do as most do and yet be safe, Mat. 7. 23. Many will say in that day, Lord, Lord, have we not prophesied in thy name, &c.? and then will I profess unto them, I never knew you; depart from me ye that work iniquity. Prov. 11. 31. Behold the righteous shall be recompensed upon the earth, much more the wicked and the sinner. Exod. 32. &c. 2. That he may go on in ungodliness, injustice, intemperance, because grace hath abounded in the Gospel, Tit. 2. 11, 12. For the grace of God that bringeth salvation, hath appeared to all men: Teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godlily in this present world. And Luke 1. 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life. 3. That he may spend his youth in pleasure, and safely put off repentance till age. But Eccles. 12. 1. we are bid to Remember our creator in the days of youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. And Luke 12. 20. when the rich man said to his soul, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink and be merry: God said unto him, Thou fool, this night shall thy soul be required of thee, then whose shall those things be which thou hast provided? Heb. 3. 7. Wherefore as the Holy Ghost saith, To day if ye will hear his voice, harden not your hearts, &c. Men think it is a folly to be singular and precise, that 'twas better when there was less preaching and less knowledge, that small sins are not to be stood upon. But God enlightening the soul maketh us to see the vanity and sinfulness of such thoughts.
2. There is a bringing the understanding to attend, and consider: there is much lieth upon it, Acts 16. 14. The Lord opened the heart of Lydia, so that she attended unto the things which were spoken of Paul: That is, weighed them in her heart.
SERMON XXXVIII.
PSAL. CXIX. 34.
I Come now to the last clause: I shall observe it with my whole heart. The Point is:
Doct. That it is not enough to keep God's law, but we must keep it with the whole heart.
Here I shall show you,
- 1. That God requireth the heart.
- 2. The whole heart.
1. God requireth the heart in his service; the heart is the Christians sacrifice, the fountain of good and evil, and therefore should be mainly looked after: without this
(1.) External profession is nothing: most Christians have nothing for Christ but a good opinion, or some outward prof •… on; Judas was a disciple, but Satan entered into his heart, Luke 22. 3. Ananias joined himself to the people of God, but Satan filled his heart, Acts 5. 3. Simon Magus was baptized, but his heart was not right with God, Acts 8. 22. Here is the great defect.
(2.) External conformity is nothing worth. It is not enough that the life seem good, and many good actions be performed, unless the heart be purified; otherwise we do with the Pharisees, wash the outside of the platter, Mat. 23. 25, 26. when the inside is full of extortion and excess. 'It is the heart God looketh after, 1 Sam. 16. 7. For the Lord seeth not as man seeth, for man looketh on the outward appearance, but the Lord looketh on the heart. Prov. 4. 23. Keep thy heart with all diligence, for out of it are the issues of life. Cast salt into the spring. As Jehu said to Jonadab, so doth God say to us, 2 Kings 10. 15. Is thy heart right as my heart is with thy heart? We should answer, it is. Men are not for obsequious compliances if not with the heart, so neither is God. Though thou pray with the Pharisee, pay thy vows with the Harlot, kiss Christ with Judas, offer sacrifice with Cain, fast with Jezebel, sell thine inheritance to give to the poor with Ananias and Sapphira; all is in vain without the heart, for 'tis the heart enliveneth all our duties.
(3.) It is the heart wherein God dwelleth, not in the tongue, the brain, unless by common gifts; till he take possession of the heart all is as nothing, Ephes. 3. 17. He dwelleth in our hearts by faith. The bodies of believers are Temples of the Holy Ghost, yet the heart, will and affections of man are the chief place of his habitation wherein he resideth as in his strong Citadel, and from whence he commandeth other faculties and members, and without his presence there he cannot have any habitation in us; the tongue cannot receive him by speaking, nor the understanding by knowing, nor the hands by external working, Prov. 4. 23. Out of it are the issues of life; 'tis the forge of spirits, He dwelleth not in temples made with hands, Acts 7. 48. and Jer. 23. 24. Do not I fill heaven and earth, saith the Lord? He will dwell in thine heart and remain there, if thou wilt give thy heart to him.
(4.) If Christ have it not, Satan will have it. The heart of man is not a waste; either God is there framing gracious operations, or the Devil who worketh in the children of disobedience, Ephes. 2. 2. will you give them to God to be saved, or to the Devil to be damned? Whose they are now they are forever.
5ly. If you love any, you give him the heart; and you are wont to wish, that there were windows in your bodies that they might see the sincerity of your hearts towards them. Surely if you have cause to love any, you have much more cause to love God. No such friend as he, no such benefactor as he, if you consider what he hath done for us, what blessings he hath bestowed, internal, external, temporal, eternal. He hath given his Son the great instance of love, John. 3. 16. God so loved the world that he gave his only begotten Son, that whosoever believeth on him might not perish but have everlasting life. His Gospel, that his love might be preached to us. His Spirit, that not only sounded in our ears but is shed abroad in our hearts, Rom. 5. 5. His Christ to save us, his word to enlighten us, his Spirit to guide and direct us till we come to Heaven, where he will give himself to us an eternal inheritance. Certainly unless void of all sense and common ingenuity, thou wilt say as the Psalmist, Psal. 116. 12. What shall I render unto the Lord for all his benefits towards me? What indeed wilt thou render to him? love will tell thee; but lest thou shouldst miss, God himself hath told thee, Prov. 23. 26. My Son give me thine heart. There is no need to wish for windows in thy body: He searcheth the heart and trieth the reins, Psal. 7. 9. The righteous God trieth the hearts and reins. And 1 King. 8. 39. Thou knowest the hearts of all the children of men. The whole world is to him as a sea of glass. He knoweth how much thou esteemest and honourest him. If thou givest him the whole world and dost not give him thy heart, thou dishonorest him, and settest something else before him.
6ly. This is that all may give him; if God should require costly sacrifices, rivers of oil, thousands of rams, then none but the rich would serve him, and he would require nothing, but what many Hypocrites would give him. Then the poor would be ashamed and discouraged, not being able to comply with the command. Yea, then God would not act like the true God, Who accepteth not the person of Princes, nor regardeth the rich more than the poor, for they are all the work of his hands, Job 34. 19. Say not (Mica. 6. 6, 7, 8.) Wherewith shall I come before the Lord, and bow myself before the High God? shall I come before him with burnt-offerings, with calves of a year old, will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? But go to God and give him thy heart, this will make thy mite more acceptable than the great treasures of the wicked. Luk. 21. 1, 2, 3, 4 And he looked up and saw the rich men casting their gifts into the treasury, and he saw also a certain poor widow casting in thither two mites, and he said, Of a truth I say unto you that this poor widow hath cast in more than they all; for all these have of their abundance cast unto the offerings of God, but of her penury she hath cast in all the living that she had. We read in Pagan-story of one that when many rich Scholars gave gifts to Socrates, everyone according to his birth and fortunes, a poor young man came to him and said, I have nothing worthy of thee to bestow upon thee, but that which I have I give, and that is myself; others that have given to thee have left more to themselves, but I have given all that I have, and have nothing left me, I give thee myself. The Philosopher answered, Thou hast given me a gift indeed, and therefore it shall be my care to return thee to thyself better than I found thee. So come to God; he needeth us not, but 'tis for our benefit: we should give our hearts and selves to him. He knoweth how much it is for our advantage, that he should have our hearts to make them better, to sanctify and save them.
2ly. The whole heart. Here I shall show you, 1. what it is to keep the Law with the whole heart. 2. Why we must keep the Law with our whole heart.
1. What it is to keep the Law with the whole heart. It is taken Legally or Evangelically, as a man is bound, or as God will accept what is required in justice, or what is accepted in mercy.
1st. According to the rigor of the Law. The Law requireth exact conformity without the least motion to the contrary, either in thought or destre, a full obedience to the Law with all the powers of the whole man. This is in force still as to our rule, but not as to the condition of our acceptance with God. This without any defect and imperfection, like man's love to God in innocence, since the fall is nowhere found but in Christ Jesus, who alone is harmless and undefiled, and will never thus be fulfilled by us till we come to Heaven. For here all is but in part, but then that which is in part shall be done away. Then will there be light without darkness, knowledge without ignorance, faith without unbelief, hope without despair, love without defect and mixture of carnal inclinations. All good motions without distraction. Here is folly and confusion; here flesh lusteth against the Spirit in the best, Gal. 5. 17. They have a double principle, though not a double heart.
2ly. In an Evangelical sense according to the moderation of the second Covenant, and so God out of his love and mercy in Christ Jesus accepts of such a measure of love and obedience as answereth to the measure of Sanctification received. When God sanctifieth a man he sanctifieth him as to all the parts and faculties of body and soul, enlighteneth the understanding with the knowledge of his will, inclineth the heart to obedience, circumciseth the affection, filleth us with the love of God himself, and holy things. But being a voluntary agent he doth not this as to perfection of degrees all at once, but successively, and by little and little. Therefore as long as we are in the world there is somewhat of ignorance in the understanding, perversity in the will, fleshliness and impurity in the affections, flesh and spirit in every faculty, like water and wine in the same cup; but so as the gift of grace doth more and more prevail over the corruption of nature, light upon darkness, holiness upon sin, and heavenliness upon our inclinations to worldly vanities. As the Sun upon the shadow of the night till it groweth into perfect day, Prov. 4. 18. The path of the just is as the shining-light that shineth more and more unto the perfect day. Therefore when a man doth heartily apply himself to the things of God, and acknowledging his defects doth go on from faith to faith, Rom. 1. 17. from love to love, and from obedience to obedience, Heb. 6. 10. and doth study to bring his heart into a farther conformity to God, not looking back to Sodom, or turning back to Egypt, God accepteth of these desires, and constant and uniform endeavors, and will spare us as a man spareth his only son that serveth him, Mal. 3. 17. as a son, an only son that is obsequious for the main, though he hath his failings and escapes. There is in them integrity but not perfection, all parts of holiness though not degrees. As in the body every muscle and vein and artery hath its use; thus all Israel is said to seek the Lord with their whole desire, 2 Chron. 15. 15. And all Judah rejoiced at the oath, for they had sworn with all their heart, and sought him with their whole desire. 'It is said of Asa, That he sought the Lord with his whole heart, yet the high places were not taken away.
Now the Reasons why we must keep the Law with our whole heart, are these following.
1. He that giveth a part only to God giveth nothing to God, for that part that is reserved will in time draw the whole after it. The Devil keepeth an interest in us as long as any one lust remaineth unmortified; as Pharaoh stood hucking, he would fain have a pawn of their return, first, their children, then their flocks and herds must be left behind them. He knew this was the way to bring them back again. So Satan hath a pawn, and knoweth that all will fall to him at last. Hos. 10. 2. Their heart is divided, now shall they be found faulty; halting between God and Idols. When men are not wholly and solely for God, but divided between him and other things, God will be justled out at last. Grace is but a stranger, sin is a native, and therefore most likely to prevail, and by long use and custom is most strongly rooted. Herod did many things, but his Herodias drew him back into Satan's snare. A bird tied by the leg may flutter up and down and make some show of escape, but he is under command still. So may men have a conscience for God, and some affections for God, but the world and the flesh have the greater share in them. Therefore though they do many things, yet still God hath no supreme interest in their souls. And therefore when their darling lusts interpose, all God's interest in them signifieth nothing. As for instance, A man that is given to please the flesh, but in all other things findeth no difficulty; can worship, give alms, findeth no reluctancy to these duties, unless when they cross his living after the flesh, which in time swalloweth up his conscience, and all his profession and practice. A man addicted to the world can deny his appetite, seem very serious in holy duties, but the world prevaileth, and in time maketh him weary of all other things.
2. The whole man is God's by every kind of right and title; and therefore when he requireth the whole heart, he doth but require that which is his own. God gave us the whole by Creation, preserveth the whole, redeemeth the whole, and promiseth to glorify the whole. If we had been mangled in Creation we would have been troubled, if born without hands or feet. If God should turn us off to ourselves to keep that part to ourselves which we reserved from him, or if he should make such a division at death, take a part to Heaven, or if Christ had bought part, 1 Cor. 6. 20. Ye are bought with a price, therefore glorify God in your body, and in your spirit which are God's. If you have had any good work upon you, God hath sanctified the whole in a Gospel-sense, that is every part: 1 Thes. 5. 23. And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Not only conscience, but will and affections, appetite and body. And you have given all to him for his use: I am my beloveds: not a part but the whole. He could not endure Ananias that kept back part of the price, all is his due. When the world, pleasure, ambition, pride, desire of riches, unchaste love desire a part in us, we may remember we have no affections to dispose of without God's leave. 'It is all his, and it is sacrilege to rob or detain any part from God. Shall I alienate that which is God's to satisfy the world, the flesh and the Devil? It is his by Creation, Redemption, Donation, when our flesh, or the world, or Satan, detain any part, this is with Reuben to go up unto our fathers bed.
Use 1. Is to reprove those that do not give God the heart in their service. 2ly. Not the whole heart.
1. Not the heart, but content themselves with outward profession, Jer. 12. 2. Thou art near in their mouth, but far from their reins. God is often in their speech, but they have no hearty affection: never was there an Age higher in notions, and colder in practice of Christianity. The heart is all, it is the Terminus actionum ad intra, & fons actionum ad extra. It is the bound of those actions that look inward: The senses report to the phantasy, that to the mind, and the mind counsels the heart. If wisdom enter the heart, Prov. 2. 10. It is the well-spring of those actions that look outward to the life, Prov. 4. 23. Keep thy heart with all diligence, for out of it are the issues of life; Mat. 15. 19. and Prov. 4. 4. Let thy heart retain my words, keep my commandments and live. Then other things will follow.
2. It reproves those that do not give God the whole heart, for he requireth that, and surely all is too little for so great and so good a master. God will have the heart, so that no part of it be lest for others, or for ourselves to dispose of as we will: the true mother would not have the child divided, 1 Kings 3. 26. God will have all or nothing, he will not part stakes with Satan, but Satan if he cannot have all will be content with a part. But who are they that do not give God the whole heart?
1st. Those that are for God in their consciences, but not in their affections: Conscience many times taketh God's part, their affections are for the world, but their consciences are for God, as convinced men that do some outward work commanded in the law, but they have no love to the work: this will not serve the turn, for whatever is done by constraint, or the mere compulsion of a natural conscience, can never hold long: Nature will return to its bias again, however men force themselves for a while to comply with something which God hath commanded. They do not take up his ways by choice, but upon compulsion, and the urgings of conscience which they no way liked.
2ly. Those that have their affections divided between God and the world, halting between two, they have some affection to spiritual things; The favor of God, and holiness as the only means to make them happy, but the world and their lusts have the greater share. They are troubled a little, would have the favor of God but upon their own conditions. The prevailing part of the soul bendeth them to carnal interests; as the person that was told, That he must take up the Cross and follow Christ, he is offended, Mat. 11. 21. The young man turned away discontented, when he heard the terms, Mat. 19. 21, 22. They like God's offers, but not his conditions to come up fully to his mind. They are loath to enter into Gospel-bonds. These do not entirely give up themselves to God, they have but an affection in part, to the comforts of the Gospel, but not to the duties of the Gospel.
3ly. Those that will do many things, but stick at one part of their duty to God. Men may suffer much for God, sacrifice some of their weaker lusts, but whilst any one sin remaineth unmortified there is possession kept for Satan. As Saul destroyed the Amalekites, but kept the fattest of the cattle, and spared Agag. Herod will not part with his Herodias. Psal. 18. 23. David saith, I was also upright before him, and I kept myself from mine iniquity. Either some lust of the flesh, or of the eyes, or pride remaineth. There are some tender parts of the soul which are as the right hand and the right eye, men are loath to have them touched. They do not unfeignedly comply with God's whole will.
Use 2. Is to press you to give up the whole heart to God in a course of obedience.
Let us believe in God with all the heart, Act. 8. 32. If thou believest with all thy heart thou mayest, &c. And Prov. 3. 5. Trust in the Lord with all thy heart. This is the main thing of Christianity, when there is not only a naked assent, but when we embrace Christ with the heart, and there is a full and free consent to take him to all the uses for which God hath appointed him. So for love, Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might. When we delight in God and find full complacency in him as our all-sufficient portion, without reserving any part of our hearts for other things. So for obedience, 1 Chron. 28. 9. And thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind, for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts. But now how shall we know that we give God all the heart in an Evangelical sense?
Answ. 1. When our purpose is to cleave to God alone, and to serve him with an entire obedience both of the inward and outward man, purely and sincerely without hypocrisy, Psal. 51. 6. Behold thou desirest truth in the inward parts, and in the hidden part thou shalt make me to know wisdom. And Phil. 3. 3. For we are the circumcision which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.
2ly. When we do what we can by all good means to maintain our purpose, and are watchful and diligent, and serious in this purpose, 2 King. 10. 31. Jehu took no heed to walk in the Law of the Lord God of Israel with all his heart, for he departed not from the sins of Jeroboam which made Israel to sin. See the contrary in Paul, Act. 24. 16. And herein do I exercise myself to have always a conscience void of offense towards God and towards men. They bended all their studies and fervency of their spirit this way, with all earnestness of endeavor to come up to God's Law.
3ly. When we search out our defects, and bewail them with a kindly remorse, Rom. 2. 29. when we run by faith to Christ Jesus, and sue out our pardon and peace, 1 John. 2. 1. My little children these things write I unto you that ye sin not, and if any man sin we have an Advocate with the Father Jesus Christ the righteous.
SERMON XXXIX.
PSALM CXIX. 35.
D AVID in the former verses had begged for light, now for strength to walk according to this light. We need not only light to know our way, but a heart to walk in it. Direction is necessary because of the blindness of our minds; and the effectual impulsions of grace are necessary because of the weakness of our hearts. It will not answer our duty to have a naked notion of truths, unless we embrace and pursue them. So accordingly we need a double assistance from God; the mind must be enlightened, the will moved and inclined. The work of a Christian lies not in depth of speculation, but in the height of practice. The excellency of Divine Grace consisteth in this, That God doth first teach what is to be done, and then make us to do what is taught, Make me to go in the path, &c.
Here you have David's prayer, and an Argument to enforce it.
- 1. His Prayer, Make me to go in the path of thy Commandments.
- 2. His Argument, For therein do I delight.
The Argument is taken from his delight in the ways of God. This Argument may be looked upon as the reason of making the request, or the reason of granting the request.
1. As the reason of asking: Those whose hearts are set upon obedience, they will be earnest for grace to perform it acceptably. Now saith David, I would not be denied this request, for this is all my delight to do thy will.
2. As the reason of granting: And there he may be supposed to lay forth his necessity, and his hope.
1. His Necessity: though God had done much for him, yet he needed more still; God had given him scire, knowledge to know his duty; velle, to delight; now he begs perficere, to practice, to bring it to an issue. Though he had grace in some measure, yet he still needed an increase. God must work in us both to will and to do, Phil. 2. 12. Sometimes God gives one where he gives not the other, Rom. 7. 18. To will is present with me, but how to perform that which is good, I find not. Or else you may suppose him here to lay forth his hope; the granting of one grace makes way for another; for God will perfect what he hath begun; and where he hath given a disposition to delight in his ways, he will give grace to walk in his precepts, John. 1. 16. 〈 in non-Latin alphabet 〉 , Grace upon grace, or grace after grace; his giving grace to them is an argument why he will give more grace to them. Two things will be here discussed.
- 1. The necessity of the efficacious assistance of grace that we may walk worthy of God in all well-pleasing.
- 2. How acceptable a frame of heart it is when we are once brought to delight in the ways of God.
Doct. 1. For the first, That God from first to last doth make us to go in the path of his Commandments.
David was a renewed man, a man that had gotten his heart into a good frame; for he owneth his delight in the paths of God's Commandments, yet he begs for new strength and quickening, Make me to go. Lead or walk me. Sept.
First, That at first conversion God maketh us go in the path of his Commandments, that's clear by Scripture; for it is said, Ephes. 2. 10. That we are his workmanship created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. When we are renewed, we are as it were created over again; there is a power given us that we had not before to do this work. Clearly the Apostle doth not speak there of the first Creation, the end of our first Creation was to serve God; but he speaks of supernatural renovation, for he saith, We are created in Christ Jesus. There was a twofold Creation at first, Ex nihilo & ex inhabili materia; either that which God created out of nothing; or if out of pre-existent matter, yet such as was wholly unfit and indisposed for those things that were to be made of it. Now this latter suits with us, We are created in Christ Jesus to good works; that is, we were altogether indisposed before to that which is good. We have our natural powers, but they are wholly viciously inclined till the Lord worketh on us, and infuseth a principle of new life: till then we cannot do anything that is spiritually good. But when the Lord createth us anew, he furnisheth us with an inward power and ability to do good. What David prays for, Make me to go in the way of thy commandments, God promiseth, Ezek. 36. 27. I will put my spirit within you, and cause you to walk in my statutes. God puts his spirit, a new principle of grace. When the Gospel is proposed to a man, his will must be determined by something, either by an object, or a quality, not by the proposal merely of the object without; for the Scripture shows there must be some work upon the heart, some Divine quality infused within to incline and bend us to what is good. Well then, first there must be an infusion of the principles of grace. In sinning there the mischief began with an act: Adam sinned, and that infected his nature. But in grace the method is contrary; the principle must be before the action, God first sanctifieth our natures, and then we act holily; and this difference there is between acquired and infused habits. Acquired habits follow action, for frequent acts beget an habit, as often swimming makes us expert in swimming, and much writing expert in writing; but gracious habits are infused; and so precede the act, as a wheel runs round not to make itself round, but because it is round. Indeed there is a farther radication of grace by frequent acts as the means which God blesseth. Now by this first work of grace we have three advantages:
1. An inclination and tendency towards what is good. As all natures imply a propensity to those things which agree to such a nature. As sparks fly upward, and a stone moves downward, it's their natural propensity; so in the new nature there's a new bent and tendency of heart, which is to live unto God, Gal. 2. 19. there's an inclination towards God and holy things; and therefore the Apostle presseth them by virtue of this grace received, to act according to the tendency of the new nature, Rom. 6. 13. Yield yourselves unto God, as those that are alive from the dead; that's his argument. As soon as the life of grace is infused, the soul bends towards God.
2. A preparation of heart for holy actions. There is a principle that will carry them to it. These Vessels are fitted and prepared for their Master's use, and are prepared unto every good work, 2 Tim. 2. 21. they are fitted and rigged for all holy actions and employments, Eph. 2. 10. Created unto good works, which God hath prepared that we should walk in them. He hath prepared them for us, and us to them. There is a suitableness in the new nature to what God requireth. As every creature is furnished with power and faculties suitable to those operations that belong to them; so when the Lord infuseth the principles of grace, and works upon the heart, we are suited to every good work, so that we need not new faculties, but new operations of grace to excite and move us. A ship that's rigged and fitted with sails ready for a voyage, needs a Pilot to guide and steer it: so we need influences of grace. Therefore when the Spirit is shed upon us afterwards, it is in another manner than upon the unregenerate. The unregenerate are objects of grace, but the renewed are instruments of grace; he works upon the one, but he works by the other.
3. There is a power and an ability to do good works when we are renewed; if otherwise, one of God's most precious gifts would be in vain, if we were altogether without strength. That's the description of carnal nature, Rom. 5. 6. We were without strength, therefore there is a power which must be improved, not rested in, Gal. 5. 25. If ye live in the spirit, walk in the spirit. There is an operation that accompanieth every life; and if there be a life of grace, there will be a walking. And Col. 2. 6. As ye have received Christ, so walk in him. Grace received, must not lie idle, but be put forth into act. Thus God creates and infuseth such divine qualities as may give us a tendency and preparation of heart, and strength to do that which may be pleasing to him.
Secondly, He vouchsafeth his quickening, actuating, assisting grace, for the improving these principles infused, that their operations may be carried forth with more success, Ezek. 36. 27. I will put my spirit within you, and cause you to walk in my statutes. God gives not only life, but the constant motion of that life. Natural things do not act without his daily Providential influence; and therefore it is said, Prov. 20. 12. God gives the hearing ear, and the seeing eye: not only doth give the eye and ear, the faculty, but the act of hearing, and act of seeing, he concurs to that: and therefore God concurs by his actual assistance, sometimes in a more liberal and plentiful manner, by the freer aids and assistances of his grace, and sometimes more sparingly, according to his own pleasure. He doth not only give us the habits of grace, he worketh all our works for us, Isa. 26. 12.
Now this actual help is necessary:
1. Partly to direct us, Psal. 74. 24. Thou shalt guide me with thy counsel, and afterward receive me to glory. We need not only a principle within, and a rule without, but need also a guide. Though we have grace in our hearts, though we have the Law of God to direct us, yet we need also a guide upon all occasions; the Rule is the Scripture, and the Guide is the Spirit of God.
2. Partly to quicken and excite us by effectual motions. The heart of man is very changeable, and it is like the eye, easily discomposed, and put out of frame. Deadness creeps upon us, and we drive on heavily in the work of God, Psal. 119. 37. Quicken thou me in thy way. God doth renew the vigor of the life of grace upon all occasions.
3. Partly to corroborate and strengthen that which we have received, and make it increase and grow in the soul, and more firmly rooted there. Eph. 3. 16. The Apostle prays, That God would strengthen you with might by his spirit in the inner man: the inward man, the frame of grace that we have received, needs to be strengthened, increased, and be more deeply rooted in the soul. So 1 Pet. 5. 10. The God of all grace make you perfect, stablish, strengthen, settle you. Many words are used to show how God is interested in maintaining and keeping a foot the grace he hath planted in the soul.
4. Partly in protecting and defending them against the incursions and assaults of the Devil. The regenerate are not only escaped out of his clutches, but appointed to be his Judges, which an envious and proud spirit cannot endure; therefore he maligneth, assaulteth, and besiegeth them with temptations daily; therefore Christ prays, Joh. 17. 11. Keep through thy own name those whom thou hast given me. When a City is besieged, fresh supplies are sent in, they are not kept to their standing-provision: so it is not the ordinary power of God that doth preserve and keep us from danger; there's new relief and fresh strength; We are kept by the power of God through faith unto salvation, 2 Pet. 1. 5. Now we experience the help we have from God, partly by the change and frame of our heart, when we are acted by him, and when we are not. When God by the impulsions of his grace doth quicken and awaken our hearts, we are carried on with a great deal of earnestness and strength; but at other times we seem to be much bound, and have not those breathings from the Spirit of God to fill our sails, and carry us on with the same life and strength. Yea, in the same duty how is a Christian up and down? carried out sometimes with a great deal of zeal and warmth; but if God withdraw that assistance before the duty be over, how do the affections flag? So that we are like the wards of a Lock, kept up while the key is turned; but fall again when the key is turned the other way. While the work of grace is powerful, we are kept in a warm and heavenly plight. Thus as to duties we need spiritual relief.
Likewise in temptations, when we are ready to fall into such a sin with great proneness of heart, and the Lord quickens and excites us by his grace. It is often with a Christian as with David, Psal. 73. 2. My feet were almost gone: my steps had well nigh slipped; even carried away by the violence of Satan, and importunate motions of our own lusts, then the Lord gives grace to help in a time of need, Heb. 4. 16. in the Original it is no more but this, seasonable relief God vouchsafeth.
Object. I, but are we to do nothing when we are indisposed?
This case is often traversed in this Psalm.
1. The Precept of God falls upon us as reasonable creatures, and doth not consider whether we are disposed or indisposed; and God's influence is not our rule, but our help. We are to stir up ourselves; the Lord complains, Isa. 64. 7. There is none that stirreth up himself to take hold of me. And Timothy is bid to stir up the gift of God which is in him, 2 Tim. 1. 6. God's assistance will be best expected in a way of doing, Up and be doing, and the Lord will be with thee, 2 Chron. When we stir up ourselves, and set ourselves to the work in the conscience of our duty, we can better expect God's help and assistance.
2. In great distempers there may be some pause. Elisha would not prophesy when he was under a passion of anger; therefore he calls for a Minstrel to sing a Psalm, 2 King. 3. 13, 14, 15. and as he plaid upon an Instrument, the Spirit of the Lord came upon him. He was under a passion, offended with the King of Israel, therefore he would not prophesy until his spirit was composed. Certainly we are not to run head-long upon duties in the midst of these distempers. Sailing is more safely delayed in time of an extreme storm. When the heart is put into some great disorder, in a great storm of spirit, the distemper should first be mourned for, and prayed against.
The Reasons why that from first to last he must make us to go in the way of his Commandments.
1. God keeps this power in his own hands, that his grace might be all in all; and 'tis the glory of his actions always to set the crown upon graces head. Not only those permanent and fixed habits which constitute the new man, but those daily supplies without which the motions and operations of the spiritual life would be at a stand, are for grace. When the Lord reckons with his servants about the improvement of their talents, he doth not say, My industry, but Lord thy pound, Luke 19. 18. He puts all the honor upon grace. So 1 Cor. 16. 10. Not I, but the grace of God. So Gal. 2. 20. I live, yet not I, but Christ liveth in me. So that still they are giving the glory to grace. Acts are more perfect than habits; therefore if we had only the power from God, and acts from ourselves, we should not give all to God. That acts are more perfect than the power, is clear; it is more perfect to understand, than to have a power to understand; power is in order to the act; and the end is more noble than the means.
2. This is a very great encouragement to us to set upon the exercise of grace in the midst of weaknesses, and several difficulties and temptations wherewith we are encompassed; because God will enable and assist us, he will not leave us to our standing strength, but he concurs, Phil. 2. 12, 13. Work out your salvation with fear and trembling: why? for it is God that worketh in you to will and to do of his good pleasure. When God will concur to the will and to the deed, to both, when we have wind and tide, he is very lazy that will not take his advantage, and ply the oar then. And the Apostle was not disheartened with the several conditions he was to run through in his passage to heaven, Phil. 4. 13. I can do all things through Christ that strengtheneth me. When we have such an able Second, God is at our right hand, Psal. 16. 8. we need not be so dismayed with temptations and difficulties we meet with in the progress of our duty; though we have many lets and hindrances, yet God will cause us to walk in his ways.
3. This keeps us humble and lowly in our own conceit, and that is very necessary for us. For pride is that sin which cleaves to us all our life, and is called pride of life, and lasts as long as life lasts. How doth this keep us humble and lowly? Partly thus, because we have all by gift; What hast thou that thou hast not received? 1 Cor. 4. 7. All the strength that we have, is but borrowed; and who will be proud that is more in debt than others? We would laugh at a Groom that is proud of his Master's Horse. All grace comes from God. Shall we usurp the honor due to God? And partly, because we have but from hand to mouth. Though we have all from God, yet we should soon grow proud, if God did not diet us, and give out renewed evidences of his love and care over us, by degrees, some now, some then, by fresh influences and acts of grace. Look as David prays, Psal. 59. 11. of his outward enemies, Destroy them not, O Lord, lest my people forget: scatter them by thy power, and bring them down. O! if all enemies were destroyed at once, the people would forget thee, the deliverance would be past, antiquated, and out of date, and would not be so freshly thought of, nor produce such warm affections in the hearts of his people. So it is true in the spiritual World, God doth not destroy all at once, but brings down our spiritual enemies, that we may acknowledge whence we have it. And partly, because this is a means to make us sensible of the mutability of our nature; for when all depends upon God, his coming and going, it will make us see what poor creatures we are of ourselves; when he comes we are able to do something; when he goes what poor creatures are we? 2 Chron. 32. 31. God left him to try him, that he might know all that was in his heart. When we are renewed, yet we are not fully recovered; there's a great deal of tang and taste of the old leaven; and if God leave us we shall soon sin; whereas if we were carried on with an even constant tenor of grace, that is in our own keeping, we should be proud.
4. It endears the heart to God, and God to the heart by acts of friendship and familiarity; as it extracts from us acts of prayer and dependence, and as we receive new supplies and daily influences of grace from him. God is more endeared to the soul by his multiplied free gifts. Look as at every lifting up of the foot there are new influences of life go to that stirring and motion; so all in the spiritual life are his acts of grace. If so much rain fell in one day as would suffice for seven years, there would be no notice taken of God's acts of Providence, God would not have such witness to keep up his memory to the sons of men; so here, if we had all graces in our souls, and needed not new excitement, but he dispensed all at once, God and we should grow strangers. When the Prodigal had his portion in his own hands, he leaves his father: and therefore there must be continual acts of kindness to maintain a holy friendship between God and us.
USE 1. Look after renewing grace, see whether there be a principle of life in you or no, whether you be his workmanship in Christ Jesus. Better never be his creature if not a new creature; a dog is in a better condition. You can do nothing in the spiritual life until there be a principle. In vain to expect new operation before a new creation be past upon you. The stream cannot be maintained without the spring.
2. Let us pray for strength upon all occasions, and beg the renewings of God's efficacious grace, that we may avoid sin, and be ready to every good work. Alas there are many discouragements from without, and sundry baits which tickle the flesh, and would seduce us from our duty, unless the Lord stand by us and protect and strengthen us within. Deadness will soon creep upon us, and our heart run out of order, look after new influences of grace, this will make you ready to every good work; not only the remote preparation, but the furniture of the faculties and abilities, Lo I come to do thy will; and this will make you fruitful, otherwise you will be as dry trees in God's garden. And this will make you lively and constant, not off and on, but fixed with God.
3. If all depends upon God, then let us not by any negligence of ours, or by presumptuous sins provoke God to withdraw his assisting grace from us. This is the Apostles meaning when he saith, Phil. 2. 12, 13. Work out your salvation with fear and trembling, &c. O take heed, go about the business of Religion with holy caution and jealousy over yourselves, and fear the Lord's displeasure, for all depends upon him. Dependance among men begets observance, where men have their meat, drink, clothing, they will be careful to please there: So work out your Salvation, &c. for it is God that worketh in you, &c. you have all from God; the business of the spiritual life will be interrupted, and be at a stand if God with-hold his grace. Every sin weakens that you have already, and provokes God to with-hold his hand that he will not give more. That which is the greatest ground of comfort and confidence, is always the greatest ground of fear and trembling. It's a ground of great comfort and confidence in the spiritual life that he will help us in every action of ours; and it is a ground also of the greatest fear and trembling, that we should be careful not to offend him upon whom all depends.
The second point:
Doct. 2. That they which delight in God's Commandments will beg his gracious assistance, and are most likely to speed in their requests.
I make it to be both the reason of asking, and the reason of granting.
First, The reason of asking.
- 1. What is this delight in God? what is necessary to it?
- 2. What are the fruits and effects of it.
First, What is necessary to it?
1. A new nature, for what we do naturally, we do with complacency and delight. That which is forced and done against the grain and bent of our hearts can never be delightful, and therefore there needs a principle of grace within, Psal. 112. 1. Blessed is the man that feareth the Lord, that delighteth greatly in his commandments. Where there is true grace and the fear of God, there we will delight greatly. So Rom. 7. 22. I delight in the Law of God after the inward man. Where there is an inner man, a frame of grace in the heart, that will bring delight. See the character of a blessed man, Psal. 1. 2. His delight is in the Law of the Lord. Quite contrary to the hypocrite, he may act from compulsions and urgings of conscience, from Legal bondage: it may be a sin-offering, but it is not a thank-offering; he cannot do it with that delight and complacency that God hath required. Job 27. 10. it is said, Will he always call upon God? will he delight himself in the Almighty? In his pang, in his distress, when his Conscience pincheth him sore, he will be calling upon God: I, but hath he any delight in God? he wants sincere grace. Some time he may come with his flocks and herds to seek the Lord, Hos. 5. 6. And cry, arise, Lord save us, Jer. 2. 27. Some unwilling services he may perform upon foreign reasons, from constraint, from his affliction and anguish of soul; but these things are never done with delight: there needs then a principle of grace.
2. Peace of conscience, or a sense of our reconciliation with God, is very necessary to this delight in the ways of God, Rom. 5. 11. We joy in God as those that have received the atonement. Christ hath made the Atonement; now when we receive the Atonement, that is, are possessed of it, and look upon ourselves as involved in the reconciliation Christ hath made for us, then we joy in God. The joy of a good Conscience is necessary to this delight in the ways of God.
3. A good frame of heart must be kept up; for the joy of a Christian may be impaired by his own folly, and prevalency of carnal distempers. There is dullness and a damp that is apt to creep upon us; either by carnal pleasure, or worldly lusts and cares, we may abate of our cheerfulness. Christ tells us, Luk. 21. 34. that both of them overcharge the heart. Or some presumptuous sin lately committed, when the weight of it lieth upon the Conscience we lose this free spirit, Psal. 51. 12. Restore unto me the joy of thy salvation, and uphold me with thy free spirit. Our delight is quenched, and we lose that free spirit which otherwise we should have. And therefore we must watch against carnal distempers, and also presumptuous sins, that we may not lose our liberty, and our comfortableness in God's service. For when a Christian hath a good frame of heart he is filled as with gladness, and the joy of the Lord is as oil to the wheels, and it strengthens his affections, and he is carried on with a great deal of cheerfulness.
4. There is needful too some experience; for besides the joy of God, there is the inward pleasure of a good conversation. The ways of God are all ways of pleasantness to them that walk in them, Prov. 3. 17. They which will make trial will find Christ's yoke easy; yea they will find a sweetness in God's ways beyond whatever they could think or expect. Some experience of the pleasantness in the paths of wisdom, breeds great delight.
Secondly, What are the effects of this delight?
1. A cheerfulness of spirit, a ready obedience: Psal. 40. 8. I delight to do thy will, O my God. They find more solid joy in living holily, than in all the pleasure of sin, and vanity of the world; therefore they cheerfully practice that which God requireth of them.
2. They are full of joy and gladness in all their approaches to God, Psal. 122. 1. I was glad when they said unto me, let us go into the house of the Lord. O then they can go to God, and draw off from the distractions of this world, that they may unbosom themselves, that they may be in God's company either in public or private.
3. They are weaned from earthly pleasures; when they have tasted of this hidden manna, the Garlic and Onions of Egypt lose their relish; and they find more sweetness, more rejoicing in the testimony of their Consciences, than ever they could find in the world. It is their meat and drink to do the will of God, to be just, holy, temperate, strict, to walk closely with God; here's their pleasure, and delight of their souls, John. 4. 34. My meat is to do the will of him that sent me, and to finish his work.
Now the Reasons of this: They which have their hearts set upon holiness, must have delight. A man whose heart is set upon earthly things will come and howl for corn, wine, and oil, outward enjoyments, Hos. 7. And a man that makes a loose profession of Religion would fain be feasted with comforts, and eased of the smart of his Conscience, he loves to hear of the privilege part of Christianity; but they come not to God with a true heart whatever profession they make, Heb. 10. 27. They embrace Christ as Judas kist him to betray him, or as Joab embraced Amasa that he might smite him under the fifth rib; so these are so earnest for pardon of sin, and the privilege part of Christianity, but mind not the higher part which is Sanctification. But now a man that is fallen in love with holiness, and whose heart is sincerely bent to God, desires grace to incline his heart to God, and the ways of God, and keep exactly with him.
Secondly, As this is the reason of asking, so likewise of granting, make me to go in the path of thy Commandments, for therein do I delight. Take four Considerations for this.
1. God will add grace to grace: When God hath given the will, he will give the deed, further grace, to add new influences to his own seed. We tell God of the dispositions that are in our hearts, that he may perfect them, and ripen his own seed, John. 1. 16. Of his fullness have all we received, and grace for grace. Grace upon grace, or grace after grace. God's giving one grace is an argument why he will give more grace.
2. God looks after affection rather than action: Sometimes he takes the will for the deed, but never the deed for the will. Where there is a will and delight in his ways, that's it which is most acceptable to him. Look as to love sin is more than to commit it; a man may commit it out of frailty, but he that loves and cherisheth it, it's exceeding bad: So where there is delight in the ways of God, and the soul is gained to them, this is that God looks after, the affection.
3. Of all our affections delight and complacency is most acceptable: The Promise is made to such, Psal. 37. 4. Delight thyself in the Lord, and he will give thee the desire of thine heart. It is a slander that the hypocrite brings upon God, Job 34. 9. He hath said, It profiteth a man nothing that he should delight himself with God. There is a great deal of profit, for God looks to the affection, and of all affections to the delight.
4. When this delight is not set upon privileges, but upon grace and obedience, this is more acceptable to God, I delight in thy ways. When we set upon obedience it's a sign we mind God's interest more than our own comfort; that's our own interest, but subjection to God and holiness, that's for his glory; therefore when the heart is set upon obedience, then he will give in supplies of grace.
USE. Oh that we could say so, that we take joy and pleasure in the way of his Commandments: Thou hast given me delight in thy ways, give me strength to keep them. To corrupt nature the ways of God are burdensome, but to his children the Commandments of God are not grievous; we shall not then want influences of grace.
SERMON XL.
PSALM CXIX. 36.
I N the former Verses David had asked understanding and direction to know the Lord's will; now he asketh an inclination of heart to do the Lord's will.
The understanding needs not only to be enlightened, but the will to be moved and changed.
Man's heart is of its own accord averse from God and holiness even then when the wit is most refined, and the understanding is stocked and stored with high notions about it; therefore David doth not only say, Give me understanding, but incline my heart. We can be worldly of ourselves, but we cannot be holy and heavenly of ourselves, that must be asked of him who is the Father of lights, from whom cometh down every good and perfect gift. They that plead for the power of Nature, shut out the use of prayer; for if by nature we could determine ourselves to that which is good, there would be no need of grace; and if there be no need of grace, there's no use of prayer. But Austin hath said well, Natura verâ confession non falsâ defensione opus habet. We need rather to confess our weakness, than defend our strength. Thus doth David, and so will every broken-hearted Christian that hath had an experience of the inclinations of his own soul, he will come to God, and say, Incline my heart unto thy testimonies, and not to covetousness.
In which words there is something implied, and something expressed. That which is implied, is a Confession; that which is expressed, is a Supplication. That which he confesseth, is the natural inclination of his heart to Worldly things, and by consequence to all evil; for every sin receiveth life and strength from Worldly inclinations. That which he begs is, that the full bent and consent of his heart may carry him out to God's testimonies. Or briefly, here is,
- 1. The thing asked, Incline my heart.
- 2. The Object of this inclination, expressed positively, unto thy testimonies. Negatively, and not unto covetousness.
Here is the object to which, and the object from which. To which, Incline me to thy testimonies, and suffer me not to decline to Worldly objects, expressed here by the lust which is most conversant about them, Covetousness.
Let me explain them more fully. Incline my heart. The word implies,
1. Our natural obstinacy and disobedience to God's Law: for if the heart of man were naturally prone, and of its own accord ready to obedience, it were in vain said to God, Incline my heart. I, but till God bend us the other way, we lie averse and aukward from his Commandments: As God is said here to incline us, so John 6. 44. he is said to draw us. There is a corrupt will which hangs back, and desires anything rather than that which is right: we need to be drawn and bent again like a crooked stick the other way.
2. It implies God's gracious and powerful act upon the soul, whereby the heart is fixed and set to that which is good, when there's a proneness another way: this is the fruit of effectual grace.
Now let us see when the heart is inclined, and how this is brought to pass.
1. When is the heart said to be inclined? I answer, when the habitual bent of our affections i •… more to holiness than to worldly things; for the power of sin stands in the love of it, and so doth our aptness for grace in the love of it, or in the bent of the will, the strength of desire and affections by which we are carried out after it. Amor men's est pondus meum eo feror quocun{que} fer •… r. Our love is the weight that is upon our souls. Nothing can be done well that is not done sweetly. Then are we inclined, when our affections have a proneness and propension to that which is good. New these affections must be more to holiness than to Worldly things; for by the prevalency is Grace determined, if the preponderating part of the soul be for God. It is not an equal poise, we are always standing between two parties, there's God and the World. There's a sensitive good drawing one way, and there's a spiritual good draws us another way. Now grace prevails, when the scales are cast on grace's side. I say it is the habitual bent, not for a pang, the heart must be set to seek the Lord, 1 Chron. 22. 19. Now set your heart and your soul to seek the Lord your God; and the course of our endeavors, the strength and stream of our souls runs out this way, then is the heart said to be inclined to God's testimonies.
2. How is it brought to pass? or how doth God thus reduce, and frame our hearts to the obedience of his will? There are two ways which God useth; by the word, and by his spirit; by persuasion, and by power; they shall be taught of God, and they are drawn of God, Joh. 6 44. The Lord will allure Iaphe •… h: so he works by persuasion, Gen. 9. 27. and then by Power, Ezek. 36 26, 27. I will cause you to walk in my w •… ys, &c. God tempers an irresistible strength and sweetness together, fortiter pro te Domine s •… aviter pro me. He worketh as a God, therefore he works strongly and invincibly; but he persuades men as men, therefore he propounds reasons and arguments, goes to work by way of persuasion: Strongly according to his own nature; Sweetly according to man's. By persuasions accompanied by the secret efficacy of his own grace. First, He gives weighty reasons, he casts in weight after weight till the scales be turned: then he makes all effectual by his spirit. Morally he works, because God will preserve man's nature, and the principles thereof, therefore he doth not work by violence, but by a sweet inclination, alluring and speaking comfortably unto us, Hos. 11. 4. I drew them with cords of a man, with bands of love. God knows all the wards of man's heart, and what kind of keys will fit the lock, therefore he suits such arguments as may work upon us, and take us in our month; and then really and prevailingly, so as the effect may follow. Surely God hath more hand in good than Satan hath in evil; otherwise man were as praise worthy for doing good, as reproveable for doing evil; God inclines the heart to that which is good, and persuades it by his grace. God knows how to alter the course of our affections by his secret power, therefore doth not only lead, but draw; works intimately upon the heart.
Unto thy testimonies, so the word of God is called, for it testifieth of his will. There we have a clear proof and testimony how God stands affected to every man; what kind of affection God hath to him.
And not to covetousness. Mark the phrase incline, &c. Doth God incline us to covetousness? No, but he permits us to the inclinations of our own hearts, justly denying his grace to those that do offend him, and upon the suspension of his grace, nature is left to its own sway: The presence of the Master or Pilot saves the ship, his absence is the cause of the ship-wrack. And so the Schools say, God inclines to good efficienter, working it in us; and to evil deficienter, withdrawing his grace from us. A like expression you have, Psal. 141. 4. Incline not my heart to any evil thing. God may as a Lord do what he pleaseth with his own; and as a just Judge may give over our hearts to their own natural wicked inclination, therefore David deprecates it as a judicial act.
Not to covetousness. This is mentioned because our too much love to worldly things is the special hindrance of obedience, it takes off our hearts from the love and care of it: and then when he saith not to covetousness, herein implies his own esteem and choice, as preferring God's testimonies above all riches; and possibly intimates the sincerity of his aims, that he would •… ot serve God for temporal advantages and worldly respects: Satan accuseth Job for such a perverse respect, Job 1. 9. Doth Job serve God for naught, David to prevent such a surmise, that •… e was not led by any thought of gain to desire godliness, saith, to thy testimonies and not to covetousness.
Two Points offer themselves from these words.
- 1. That it is God alone that sets our hearts right, or inclines them from their carnal bent to his own testimonies.
- 2. That covetousness, or the flagrant desire of worldly things, is a great lett or hindrance from complying with God's testimonies.
Doct. That it is God alone that sets our hearts right, or inclines them from their carnal bent, to his own testimonies.
That I shall illustrate by these Considerations:
First, The heart of man must have an Object unto which it is inclined, or whereunto it doth cleave; for it is like a spunge that being thirsty in itself, sucks in moisture from other things; it is a Chaos of desires, seeking to be filled with something from without. We were made for another, to be happy in the enjoyment of a being without us; therefore man must have something to love; for the affections of the soul cannot lie idle and without an Object. Psal. 4. 6. Then many will say, who will show us any good? We all hunt about for a match for our affections, for some good to satisfy us.
Secondly, The heart being destitute of grace, is wholly carried out to temporal things: why? because they are next at hand, and suit best with our fleshly natures. I say out of a despair of meeting with better, we take up with those Objects that we are most conversant about, which are carnal contentments. The good of which we can apprehend and relish with our natural faculties. There are two reasons of the addictedness that is in man's heart to temporal things: (1) Natural inclination: And (2) inveterate custom.
1. Natural inclination: That there is a greater proneness in us to evil than good is clear, not only by Scripture, but by plain experience. Now whence is it that we are thus viciously disposed? the soul being created by God, he infuseth no evil into it, for that would not stand with the holiness of his nature. I answer, though the soul be created by God, yet it is created destitute of grace, or original righteousness; and being destitute of the Image of God, or original righteousness, can only close with things present and known, having no other light and principle to guide it. Now things known, and things present, they are the pleasures of the body, as meats, drinks, natural generation, wealth and honor. Now these being wholly minded, avert us from the love and study of Supernatural things. It is true, these things are good in themselves; and that self love which carrieth us out to them is naturally good; but though it be naturally good, it proves morally evil when the love of these things destroys the love of God, which must needs be if we be destitute of grace. The love of ourselves, and outward things necessarily grow inordinate, not being guided and directed by grace. It is a Rule among Divines, Si non inest quod inesse deberet necessario inerit quod non inesse deberet. A privation falling upon an active subject (such as the soul of man is) doth necessarily infer disorder and irregularity in its operations. Take away light from the air, it must be dark, and when the Sun is down it must be night. So it is if grace be taken away. The great work of grace is to make God our last end, and our chiefest good. Now this last end being changed, all things must needs run into disorder with man. Why? for the last end is Principium Universalissimum, the most universal Principle upon which all moral perfections depend. Look as Adam and Eve after they had eaten the forbidden fruit, forfeited the Image of God, and were polluted; so we. Why did God infuse pollution and filthiness in them? or had the fruit any such poisonous quality? No: their last end was changed, which is the great Principle that runs through all our actions; and when our end is changed, then all runs to disorder. They fell from God whom before they made their chiefest good, and their last end. I say they fell from God as envious, false, and wishing ill to them; and by the Devils instigation turned to the Creature to find happiness in them, against the express will and command of God. As the first man was infected, so are all men wholly perverted, for sin still consists in a conversion from God to the Creature, Ier. 2. 13. 2 Tim. 3. 4. By the change of our end all moral goodness is lost, for all means are subordinate to the last end, and are determined by it. Now necessarily thus it will be without grace, there will be a conversion of a man to the Creature, and the body, with the conveniences and comforts thereof; the interest and concernments of the body are set up instead of God. For though the soul cometh down from the superior world, yet it soon forgets its Divine original, and being put into the body, it conforms itself to the body, and only adheres to objects visible corporeal. As water being put into a square vessel hath a square form, into a round vessel hath a round form; so the soul being infused into the body, is led by it, and accommodates all its faculties and operations to the welfare of the body. And thence comes our ignorance, averseness of s •… ul from holiness, unruliness of appetite, and inclination to sensual things. In short, without grace a man's mind is carried headlong after worldly vanities. As water runs where it finds a passage, so the soul of man being destitute of the Image of God, finds a passage towards temporal things, and so runs out that way.
2. As man is thus corrupted and prone to worldly objects by natural inclination; so by invelerate custom. As soon as we are born we follow our sensual appetite; and the first years of man's life are merely governed by sense, and the pleasures thereof; are born and bred up with us, and deeply engraven in our natures; and by constant living in the world, conversing with corporeal objects the taint increaseth upon us, and so we are more deeply died and settled in a worldly frame, and we live in the pursuit of honor, gain and pleasure, according as the particular temper of our bodies, and course of our interest do determine us. Ier. 13. 23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good that are accustomed to do evil. Custom is as another nature, and hardly left. We find by experience, the more we are accustomed to any course of life, the more we delight in it, and are weaned from it with a very great difficulty. Every act disposeth the soul to the habit, and after the habit or custom is produced, then every new deliberate act adds a stiffness of bent or sway unto the faculty into which the custom is seated; and the longer this evil custom is continued, the more easily are we carried away with temptations that suit it, and more hardly swayed to the contrary. Now this stiffness of will in a carnal course is that which the Scripture calls hardness of heart, and a heart of stone, for a man is ensnared by these customs; and of all customs, covetousness or worldliness is the most dangerous: Why? because this is a sin of more credit, and less infamy in the world. And this will multiply its acts in the soul most, and works incessantly: Having hearts exercised with covetous practices, 2 Pet. 2. 14.
Well then, these lusts being born and bred up with us from our infancy, they plead prescription. Religion that comes afterward and finds us bias'd and prepossessed with other inclinations, which by reason of long use is not easily broken and shaken off; as upon trial when ever we are called upon, or begin to apply ourselves to the ways of life we shall be easily sensible of this stiffness of heart and obstinacy that bends us another way.
Thirdly, The heart being thus deeply engaged to temporal things, or things base and earthly, it cannot be set upon that which is spiritual and heavenly; for David propounds these things here as inconsistent, To thy testimonies Lord, and not to covetousness. If the heart be addicted to worldly things, it is necessarily averse from God, and his testimonies; for the habitual bent of the heart to any one sin is inconsistent with grace, or a through obedience to God's will. That which the heart is inclined to hath the throne. Now when we inquire after grace, Have I grace or no? Have I the work of God upon my heart? The question is not, what there is of God in the heart, but whether that of God hath the throne. Something of God is in the heart of the wickedest man that is, and something of sin in the best heart that is; therefore which way in the sway, the bent, the habitual and prevailing inclination of the soul? what hath the dominion? Sin hath not the dominion, for ye are not under the Law, but under Grace, Rom. 6. 14. What hath the prevalency of the heart? Though the Conscience takes part with God, as it may strongly in a wicked man, yet which way is the bent of our souls? And as all sin in its reign is inconsistent with grace, so much more worldly affections, Mat. 6. 24. No man can serve two masters, &c. It is as inconsistent as for a man to look two ways at once. And the Chaldee on this very Text, Incline my heart to thy testimonies, read it, and not unto mammon. You cannot be inclined to God and manimon. 1 Joh. 2. 15. If any man love the world, the love of the Father is not in him. The world draws men from the love of God, and from his service. And labor after temporal things deadens and hindereth us from looking after things which are eternal; and we lose the relish of things to come, and things spiritual, the more the love of worldly things doth increase upon us. The School-men say of worldliness, it is that which most of all draws us off from God as our last end, and chief good, and make us cleave to the Creature; therefore it is called Adultery and Idolatry; Adultery, Jam. 4. 4. as it draws away our love, delight, and complacency from God; and Idolatry, Col. 3. 5. as it diverts our trust, and placeth it in Wealth, and sublunary things. The Glutton or Sensualist's love is withdrawn from God, and therefore his belly is said to be his God, Phil. 3. 19. Interpretatively that's a man's God which is the last end of his actions, and upon which all his thoughts, affections, and endeavors run most. But now covetousness is not only a spiritual fornication and adultery which draws off our affections from God, but Idolatry. Considering our relation in the Covenant, it is spiritual adultery; and (above this) 'tis idolatry, because men think they can never be happy, well, nor have any comfortable being, unless they have a great portion of these outward things.
Fourthly, This frame of heart cannot be altered, until we be changed by God's grace: why? for there is no principle remaining in us that can alter this frame, or make us so far unsatisfied with our present state, as to look after other things, that can break the force of our natural and customary inclinations. There are three things which lie against the change of the heart towards God.
1. There's Nature, which wholly carrieth us to please the flesh, and inordinately to seek the good of the body. Now nature cannot rise higher than itself, and determine itself to things above its sphere and compass. As the Philosopher saith of water, it cannot be forced to rise higher than its fountain. Our actions cannot exceed their principle, which is self-love. But besides this,
2. There's Custom added to Nature, which makes it more stiff and obstinate; so that if it may be supposed that Conscience is sensible of our mistake and ill choice, and some weighty considerations should be propounded to us, as it is easy to show that eternal things are far better than temporal, and spiritual things than carnal: if Conscience, I say, should come in, and represent the ill state wherein we are; yet because the poise of our hearts doth customarily carry us another way, we are not inclined to God, or to the concernments of eternal life; for it is not argument merely will do it. In a pair of scales, though the weights be equal •… , yet if the scales be not equal, there may be wrong done: so, though the argument be never so powerful, yet if the heart that weighs them, be customarily engaged and carried away with the momentary and cursory delights of the flesh, alas! these will sway us, and affect us more than all those pure everlasting delights we may enjoy by communion with God. In all reason a lesser good should not be preferred before a greater. And worldly delights, which are not only base and dreggy, but also short and vanishing, and the occasion of much evil to us; these should not be preferred before eternal happiness. But here lies our misery, though the pleasures which affect us be less in themselves, yet our habitual propension and customary inclination to them, is greater. Look as in a pair of Ballances, though the weight of the one side be lesser, yet if the scales be not even and equal pendent, if the beam be longer on the one side than the other, the lesser weight on the longer side of the beam will over-poise the greater weight on the shorter side: So while the soul is perverted by evil customs, and the heart doth hang more to temporal things, than to spiritual and eternal, certainly there must be something from above that must determine us. Mans heart can never be swayed, until the Lord joins the assistance of his grace.
3. There is God's curse, or penal hardness. For as nature groweth into a custom; so by our sinful customs God is provoked, and doth withdraw those common influences of grace, by which our condition might be bettered, and in justice he gives up our hearts to their own sway, Hos. 4. 17. Ephraim is joined to Idols, let him alone, Psal. 81. 12. So I gave them up unto their own hearts lusts; and they walked in their own counsels. So that we have not those frequent checks and gripes of Conscience, those warnings and good thoughts as before: Let him alone; Providence, let him alone; Conscience, let him alone; and the sinner is left to his own will. Therefore out of all the work remaineth to be God's alone who only hath authority to pardon, and power to cure the distempers of our hearts; he hath authority to take off that judicial hardness which he as a Judge may continue upon us, and which the Saints deprecate in these forms of speeches, Incline my heart to thy testimonies, &c. And so he hath power to take off the natural and customary hardness which is in us. For the heart of man is in his hand as the rivers of water, Prov. 21. 1. and can as easily draw us out to good as water followeth when the Trench is cut. But what needeth more arguing in the case? David saith here, Lord incline mine heart. And 1 King. 8. 58. The Lord be with us, that he may incline our hearts unto him, to walk in all his ways, and keep his commandment. It is God's work alone to bend the crooked stick the other way. But you will say, This work sometimes is ascribed to man (for instance) ver. 112. of this Psalm, I have inclined my heart to perform thy statutes always, even unto the end. And Joshua, chap. 24. 23. Incline your heart unto the Lord God of Israel.
I answer, these places do only note our subordinate operation, or the voluntary motion and resolution on our part. When God hath bent us, and inclined us to do his will; when God hath made our love to act, and poise us to that which is spiritual and good, then we do incline, we bend our hearts this way. So that all these expressions do not imply a co-ordinate but subordinate operation on man's part.
Fifthly, In this change there is a weakening of the old inclination to carnal vanities, and there's a new bent and frame of heart bestowed upon us. The heart is taken off from the love of base objects, and then fixed upon that which is good, Deut. 30. 6. The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, &c. First there's a circumcising, a paring away of the fleshliness of the heart, then an unfeigned love to God. So Ezek. 36. 26, 27. I will take away the stony heart out of your flesh, and I will put my spirit within you, and cause you to walk in my statutes. First, the untowardness of the will and affections is removed, and then a heart is given to us, which is tractable and pliable for gracious purposes. First, the weeds are plucked up, then we are planted wholly with a right seed. Or first we cast off the Old-man, then put on the new, Ephes. 4. 22, 23. The natural inbred corruption which daily grows worse and worse, is more and more done away; as we cast off the old rotten garment, when we put on new.
Sixthly, When our hearts are thus changed, they are ever and anon apt to return to the old bent and bias again. For David a renewed man he doth thus speak to God, O Lord incline my heart to thy testimonies, and not unto covetousness. He found his heart bowing and warping back again, and being sensible of the distemper he complains of it to God. The inclination that is in them to evil is not so lost to the best of God's children, but it will return unless God still draw us after him. The Spouse saith, Cant. 1. 4. Draw me, and we will run after thee. The Spouse of Christ, those that were already taken into communion with him, they say, Draw me. This is not a work to be done once, and no more, but often to be renewed and repeated in the soul; for there are some relics of our natural averseness from God, and enmity to the yoke of his word, yet left in the heart, Gal. 5. 17. The flesh lusteth against the spirit. There are two active Principles within us, and they are always warring one upon another. Therefore there is need not only to be inclined at first, and drawn towards God; but we must go to him again and again, and pray to him daily that he would continue the bent of our hearts right, and weaken carnal affections, that we may mind better things.
USE 1. The Use is to set you right in point of doctrine as to the necessity of grace, to bring us into a state of doing God's will; because some do grant the necessity of grace in words, but in deed they make it void.
Pelagius at first gave all to Nature, acknowledged no necessity of divine grace; but when this proud doctrine found little countenance, he called Nature by the name of Grace; and when that deceit was discovered, he acknowledged no other grace but outward instruction, or the benefit of external revelation; that a man might by the word of God know and be put in mind of his duty. Being yet driven further, he acknowledged the grace of pardon; and before a man could do anything acceptably, there was a necessity of the remission of sin, and then he might obey God perfectly. But that not sufficing, he acknowledged another grace, the Example of Christ, which doth both secure our rule, and encourage our practice; and so made the grace of Christ to consist, not in the secret efficacy of his Spirit, but only in the example of Christ. But being driven further, to acknowledge the same internal grace (I mean his followers) they made it to consist in some illumination of the understanding, or some moral persuasion, by probable argument to excite the will; and this not absolutely necessary, but only for facilitation, as a horse to a journey, which otherwise a man might go on foot. I, but the law was impossible through our flesh, Rom. 8. 3. But all this is short of that divine grace that is necessary.
Now there are others grant the secret influences of God's grace, but make the will of man to be a co-ordinate cause with God; namely, that God doth propound the object, hold forth inducing considerations, give some remote power and assistance; but still there's an indifferency in the will of man to accept and refuse, as liketh him best. Besides all this, there is a prevailing efficacy, or a real influence from the Spirit of God on the will, whereby it is moved infallibly and certainly to close with those things which God propounds unto him. God worketh efficaciously and determinately, not leaving it to the liberty of man's will to choose or refuse it, but man is determined, inclined, and actually poised by the grace of God to that which is good.
USE 2. To press you to lay to heart these things, (1.) Be sensible of the strength and sway of thy affections to temporal objects; there the work begins. And till we have a sight of the disease, we are not careful after a remedy. David, though regenerate, took notice of some worldly tendencies in his heart; and if we observe our hearts, we shall find so. Paul groaned under the relics of the flesh, and so should we under our bondage by sin. And then (2.) bewail it to the Lord, I am as a bullock unaccustomed to the yoke, Jer. 31. 14. to bewail this stiffness of heart, and the treachery of sin whereby we are enchanted, wholly bent to that which is evil. And (3.) observe the abating of this strength of affection, and weaning of thy soul from such desires; for then the work of grace goes on when we begin to savor other things, and have inclinations of soul towards that which is heavenly and spiritual. They that are after the flesh, do mind the things of the flesh: and they that are after the spirit, the things of the spirit. And then (4.) to press you to perpetual watchfulness over your own hearts, that you do not return to your old bent and bias again: for certainly thus they will do, if we do not keep a severe hand over them, and be lifting up our affections to things that are above, where God is, and Christ at the right hand of God.
SERMON XLI.
PSAL. CXIX. 36.
DOCTRINE 2.
T HAT covetousness, or an inordinate desire of worldly things, is the great lett or hindrance of complying with God's testimonies.
By way of proof, I need to produce but that Scripture 1 John 5. 3, 4. For this is the love of God, that we keep his commandments, and his commandments are not grievous: For whatsoever is born of God overcometh the world. The reason implies, that if we had a greater conquest over worldly affections, it would not be so grievous to us to keep God's Commandments. For the Apostles argument is built upon this supposition, that God's commands are only burdensome to them that lie under the power of carnal affections. All the difficulty in obedience, cometh from our temptations to the contrary. Now all, or most temptations from Satan and our own flesh, have their strength from the World, and its suitableness to our affections. Master your love to the World, and temptations lose their strength.
To make this more clear, let us see,
- 1. What is covetousness.
- 2. How it hindereth from complying with God's testimonies.
First, What is covetousness? I shall give the nature, the causes, the discoveries of it.
First, The nature of it: It is an inordinate desire of having more wealth than the Lord alloweth in the fair course of his Providence, and a delight in worldly things as our chiefest good.
1. There is an unsatisfied desire of having more. We may desire temporal good things for necessity and service. We carry about earthly tabernacles that must be supported with earthly things, and therefore God alloweth us to seek them in a moderate way. But now when these desires grow vehement and impatient of check, and by an immodest importunity are still craveing for more; it is an evil disease, and it must be looked unto in time, or it will prove baneful to the soul. There is a vital heat necessary to our preservation, and there are unnatural praedatorious heats which argue a distemper. See how this desire is expressed in Scripture, 1 Tim. 6. 10. He that will be rich, falls into temptation and a snare, &c. He doth not say, he that is rich, but he that will be rich; he that hath fixed that as his scope, and makes that his business. For the will is known by fixedness of intention, and earnestness of prosecution; he that makes it his work to grow great in the world. So Prov. 15. 27. He that is greedy of gain, troubles his own house. Desires are the vigorous motions of the will, when they are eager, impatient, and immoderate, then they discover this evil inclination of soul. So Eccles. 5. 10. He that loveth silver, shall not be satisfied with silver, nor he that loveth abundance, with increase. This is also vanity. There is a spiritual Dropsy; when our desires grow the more, the more we receive and enjoy; as fire by the addition of new fuel, grows more fierce, the more the flame increaseth. The contrary to this is expressed by Agur, and should be the temper of every gracious heart; Prov. 30. 8. Give me neither poverty nor riches: feed me with food convenient for me. As to worldly things, we should be indifferent, and refer ourselves to the fair allowance of God's Providence, that he might carve out our portion, and do by us according to his own pleasure.
2. Not only this greedy thirst discovereth covetousness, but a complacency, delight, and acquiescency of soul in worldly enjoyments. So Christ Jesus in his Parable against covetousness brings in a carnal wretch singing lullabies to his soul, Luke 12. 19. Soul thou hast much goods laid up for many years, take thy ease, eat, drink, and be merry. He doth not wish for more, but pleaseth himself with what he had already, and yet in his language would Christ impersonate and set forth the dispositions of a covetous heart. So we are cautioned, Psal. 62. 10. If riches increase set not your hearts upon them. When we set up our rest here, and look no further, we are guilty of this sin.
But now because we may delight in our portion, and take comfort in what God hath given us; let us see when our delight in temporal things is a branch of covetousness. I answer, when we delight in them to the neglect of God, and the lessening of our joy in his service, and our hopes of eternal life are abated, and grow less lively, when we so delight in them as to neglect God, and the sweet intercourse we should have in him. Therefore covetousness is called Idolatry, Ephes. 5. 5. Col. 3. 5. as it robs God of our trust, while we build upon uncertain riches as a stable happiness, and the best assurance of our felicity. Mark 10. 23, 24. How hardly shall they that have riches enter into the Kingdom of God? And when the Disciples wondered, our Savior answered, How hard is it for them that trust in riches, &c. That is, that set their confidence in them in that degree and measure as is only due to God. Then it is called Adultery, I am. 4. 4. because out of love to worldly things, we can dispense with our love to God, and delight in him. As the Harlot draws away the affection from the lawful Wife. In short, when we seek them, and prize them, with the neglect of better, as spiritual and heavenly things are, Luk. 12. 21. Mat. 6. 19, 20, 21, & 33. Next to the love of God we must love ourselves, and there first our souls. Now we are besotted and enchanted with the love of the world, so as to slight the favor of God, and the hopes of Blessedness to come, this is Adultery spiritual and sets up another chief good.
Secondly, Let us come to the causes of it, and they are two: Distrust of God's Providence, and discontent with God's allowance. You have both in one place, Heb. 13. 5. Let your conversation be without covetousness, and be content with such things as you have. These two, distrust and discontent have a mutual influence upon one another; distrust breeds discontent with our present portion; and discontent breeds ravenous desires, and ravenous desires breed distrust; for when we set God a task to provide for our lusts, certainly he will never do it. I say we can never depend upon him that he should provide for our lusts.
For the first of these, that is, distrust, or a fear of want, together with a low esteem of God's Providence, which maketh us so unreasonably solicitous about outward provisions; therefore when Christ would cure our covetousness he seeks to cure our distrust, Luke 12. 29. And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. Do not hover like Meteors in the air, antedating your cares, making yourselves more miserable by your own suspicions, and your own fears, what shall become of you and yours. So Mat. 6. 34. Take no thought for tomorrow, sufficient for the day is the evil thereof. I say this carking about future things makes us so impatient and earnest after present satisfaction. God trained up his people to a waiting upon his Providence. Manna fell from Heaven every day, so sufficient for the day is the evil thereof. Every day, we need look no further, Give us this day our daily bread. But men fear future need and poverty, and so would help themselves by their own carking. So then diffidence of God's promises is the latent evil which lodgeth in the heart. Sordid sparing, and greedy getting that's on the top, but that which lies near the heart is distrust: we incline to sensible things, and cannot tell how to be well without them, and so resolve to shift for ourselves.
2. Discontent. Men have not so much as their rapacious desires crave, though they are allowed moderate supplies to keep them till they go to Heaven: And therefore everything that they get serves but as a bait to draw them on further, so they are always joining house to house, and laying field to field,