Three Sermons, Sermon 3
The third Sermon. Dauids Longing, and Dauids LoueLove.
PSAL. 119.174.
I hauehave longed for thy ſaluation, and thy Law is my delight.
IT is truly ſaid, that this 119 Pſalme is the liuely repreſentation of a regenerate man: in regard that it ſo fully, and ſo effectually maketh knowne what ought to be the meditations of his ſoule, the thoughts and affections of his heart, the courſes and exerciſes of his life. So that the liker, by viewing the inward partes, a man ſhall find himſelfe to be, to Dauid in this Pſalme: the more he may aſſure himſelfe, that he is a new creature; and the further he ſhall perceiue himſelfe to come ſhort of this patterne, the farther he is to thinke that he is, from newneſſe of life. Of this worthie Pſalme (the true image of a renewed ſoule) I hauehave choſen one almoſt of the loweſt, but not of the baſeſt branches to treate of vntounto you: which, as for the generall meaning thereof, it is agreeing to the reſt of the holy and heauenly matter of the Pſalme, ſo in particular,The diuiſion. it is an expreſſe witneſſe vntounto vsus of two things: firſt, Dauids longing: ſecondly, Dauids louelove. His longing was for ſaluation, O Lord I hauehave longed for thy ſaluation: his louelove was the lawe, And thy law is my delight. Of theſe two in order.
In the former we are briefely to examine two things:The firſt part. firſt what is ſaluation: ſecondly what it is to long for ſaluation. By ſaluation is ment here no other thing, but that which in the Scripture is ſomtime calledaMath. 19 29. life eternal, ſometimes the bMath. 5.3.kingdome of heauen, ſometimescRom. 8.18. the glory which ſhalbe ſhewed hereafter, ſometimesdPſal 27.13. the goodnes of the Lord in the land of the liuing, ſometimesePhil. 3.14. the price of the high calling of God in Chriſt Ieſus, ſometimesf1. Pet. 1.4. an inheritance immortall and vndefiled which fadeth not, in a word, g1. Cor. 2.9.thoſe vnſpeakable, and not to be conceiued bleſſings, which God hath prepared for thoſe that louelove him. This was (as we ſay) the obiect, the marke of Dauids longing. This ſaluation he calleth the Lords (thy ſaluation) becauſe as for vsus, it is neither an inheritance which we are borne vntounto, nor a purchaſe which by any deſert we can compaſſe, ſo it is the Lords eueryevery way: it is he which hathh1. Cor. 2.9. firſt prepared it: it is he which hath freely diſpoſed it according to theiMat. 11.26.1. God pleaſure of his owne will: it is he whichk1. Pet. 1.4. reſerueth it in heauen, for thoſe, who arelIud. 1. reſerued vntounto Ieſus Chriſt. Now what it is to long, we doe all well inough conceiue, either by experience in our ſelues, or by obſeruation in others, we know it to be the ſtretching of the deſire vntounto the higheſt ſtraine; it affecteth the heart in that meaſure, that all delaies are euen a very killing to the ſoule, neither can there be any contentment or true ſatiſfaction, but onelyonly in the fruition of that which is longed for. Dauid himſelfe deſcribeth this affection of his by very paſſionate and effectuall termes. mPſal. 4.2.My ſoule thirſteth for God, as the Heart brayeth for the riuers of water, nPſ. 84.2.My ſoule fainteth for the courts of the Lord oPſ. 119. ver. 20.. My heart breaketh for the deſire it hath: pver. 131.I opened my mouth and panted. He was as one who needes to gape for a new ſupply of breath, ſuch was the heate and egernes of his perfult. Theſe things ſhew, that Dauids longing was no ſlight deſire, ariſing in ſome paſſion, which kinde of deſire many times, is as ſoone quenched as kindled; but it was an ardent affection, ſpringing from a deede apprehenſion of the good of the thing deſired, and being in a manner impatient of delaies, till the thing it ſelfe were enioyed. Adde hereto, that whereas there are in ſaluation two things; the one the poſſeſſion of it in heauen, which S. Peter calleth,q1. Pet. 1.9. the end of our faith, the other the aſſurance of it here on earth, which S. Paul termeth,rRom. 8.23. the firſt fruites of the ſpirit, Dauids longing was extended vntounto both: for (to vſe Pauls phraſe) he did euenſ2. Cor. 5.2. ſigh in himſelfe, deſiring to be clothed with that houſe which is from heauen, and he longed alſo fortEph. 1.13.14. the earneſt of the ſpirit, to be a pledge to his ſoule of the future inheritance. Thus hauehave I briefely and truly opened to you the true ſenſe of Dauids longing, the firſt part of my text. Let vsus now come to ſee, what this is to vsus that Dauids deſire was ſo feruent for ſaluation.
The doctrine.It doth teach vsus thus much, and this is the point which I will inſiſt vponupon: viz. That in the hearts of all that ſhalbe ſaued, there is a vehement deſire, and an vnfained longing to be ſaued. I pray marke well this point, and be not ready to thinke it a ſlight obſeruation, till you hauehave heard it well prooued and well preſſed. Firſt of all, touching the ſenſe thereof, it muſt be vnderſtood with this caution and limitation, namely that I doe not extend it to ſuch infants and litle ones, which doe belong vntounto the election of grace, but onelyonly to ſuch as are of yeares of diſcretion, which are of power and ability to conceiue and vnderſtand, and are come to hauehave the vſe of theſe naturall powers of deſiring and longing which are in all. For as touching the reſt, as God hath his part in many ſuch (uMoth. 19.14. for of ſuch is the kingdome of God) ſo his manner of drawing them into the ſtate of grace, and of their apprehending it, is knowne onelyonly to himſelfe. This is the meaning of the Doctrine. Now for proofe of it this one example of Dauid is a ſufficient ground: for, ſeeing al Gods children are guided by one ſpirit, and like the children of one family, ſprong of one father, and bred vp after one faſhion, are of one diſpoſition in reſpect of ſpirituall things, it muſt needs folow that the longing after ſaluation which was in Dauid, is (though not happily in the ſame meaſure, yet for the generall nau…e thereof) in all that ſhall be ſaued, and they are able in the witnes of a good conſcience to ſay as he did here, O Lord I hauehave longed for thy ſalvation. Yet, left ignorance in the courſe of holy Scripture, ſhould make vsus to behold Dauid in this moode, like a Pellicane in the wildernes, ſuppoſing him to be alone herein, and ſo ſhould become negligent to frame our ſelues to ſo good a Paterne, let vsus ſee whether the like affection be not to be found in others of gods ſaints. Begin firſt with Abraham the father of the faithfull, without likenes to whoſe faith there can be no ſaluation: what ſaith Chriſt of him*Ioh. 8.56.? your Father Abraham reioyced to ſee my day, & he ſaw it and was glad. We knowe what our Sauiour meaneth by (his Day) to wit, his comming in the fleſh for the redemption of mankind. This day of Chriſt, Abraham xHeb. 11.13.ſaw a farre off, and as he reioyced to be aſſured of it, ſo we may reſolue, that it was the principall deſire of his ſoule, to be interreſſed into the ſaluation which was procured by it in due time. The more Abraham reioyced in it, the more he longed for it, and with the greater deſire he expected it, with the greater gladnes of ſpirit he entertained it. Come downe a litle lower from him, to Iacob: that one voice of his vttered by him in greate vehemencie vponupon his death-bed, while he was telling the future eſtate of his progenie, ſhall witnes the diſpoſition of his Heart in this caſeyGen. 49.19.: O Lord I hauehave waited for thy ſaluation. He ſaw by the ſpirit of prophecie many troubles and miſeries like to come vponupon his children, therefore as a man weaned from outward things by this meanes, and taught to rely only vponupon the Lord he crieth out, O Lord I hauehave waited for thy ſaluation. Was it not the longing after Chriſt, which madezHeb. 11.26. Moſes eſteeme the rebuke of Chriſt greater riches then the treaſures of Egipt? was not Hezekiah his heart full of longing, and was he not euen readie to faint in his deſires after the mercy of God, when he cried out in the Anguiſh of his ſoule,aIſ. 38.14. O Lord it hath oppreſſed me, Comfort me? Was not Iobs deſire earneſt, when feeling himſelfe to be euen ouercome of ſorow, he braſt out into theſe words,bIob. 10.20. Let the Lord ceaſe and leaue of from me, that I may take a litle comfort? In a word, let our ſauiour, teſtimonie be ſufficient for the longing of all the prophets and righteous men that liued in thoſe elder times,cMath. 13.17. I ſay vntounto you that many Prophets and righteous men hauehave deſired to ſee thoſe things which you ſee, &c. If wee conſider the times of Chriſts viſible being on earth, and after, we ſhall ſee the ſpirit of God like himſelfe, and bringing forth the ſame fruites, in others of Gods children. Old Simeon a holy man, here is his ſtile,dLuc. 2.25. He waited for the conſolation of Iſrael, and he deſired life but onelyonly to ſatisfie this longing Ioſeph an honourable counſeller, yet here was his glory,eLuc. 23.51. He waited (or longed) for the kingdome of God. Paul may ſtand inſteede of many examples: what (thinke we) did he long for, when he vttered thoſe words,fRom 7.24. O wretched man that I am, who ſhall deliuer me from this bodie of death: adde to this, hisgRom. 8.23. ſighing in himſelfe, hishPhil. 1.23. deſiring to be with Christ. The Iewes that heard Peter preach and were pricked by his ſtinging ſermon, called to them,iAct. 2.37. Men and brethren what ſhall wee doe? was not there longing? The poore perplexed Iaylor which came to Paul and Silas with a crie, Sirs kAct. 10.30.what must I doe to be ſaued, was not his deſire feruent? I might bring in a cloud of witneſſes, but theſe may ſuffice to ſhew the generall diſpoſition and affection of all Gods Children; All their ſoules be hungry ſoules, all their hearts be longing hearts, the maine thing affected by them is ſaluation. If you will hauehave a reaſon for it, it is no heard matter to yeeld a very ſufficient one. There are three things required of a chriſtian: 1. By a feeling of ſinne to ſeeke Chriſt. 2. By a holy faith to finde Chriſt. 3. By newnes of life to dwell with Chriſt. The firſt of thoſe three, is this ſame longing for ſaluation which I intreat of: and therefore, as in a ladder there is no comming to the vpper ſteppe, but by the nethermoſt, ſo there is no dwelling with Chriſt which is the height of happines in this life but by finding him, found he cannot be but by ſeeking; to ſeeke him and to long for him are all one: no man ſeekes him but he which longs for him, and no man longs for him, but he will care to ſeeke him. Taking this point therefore for granted, becauſe I ſee no reaſon why it ſhould be denied, I will apply my ſelfe to the applying of it.
I pray you in the feare of God obſerue it. There is nothing which concerneth a Chriſtian more,The vſe. if either we reſpect the ſtrait charge giuen for it, or the great comfort riſing out of it, then to ſeeke to aſſure his ſoule that he is in the number of thoſe that ſhall be ſaued. What true comfort can a man take in any thing, who is vnreſolued in a matter of this conſequence? he may hauehave a kind of ſlight and deceitfull gladnes, but (as Iob ſaith, of the Ioy of Hipocrites)lIob. 20.7. it is but for a moment, andmPro. 11.7. when he dieth, his hope periſheth, andnIob. 18.6. his candle ſhalbe put out with him. Well then, it being a matter of that behoofe to eueryevery man, to make his future eſtate ſure vntounto his ſoule, know this of a truth (I ſpeake it not as deſiring to deceiue, but as labouring to reſolue) that there is no more certaine courſe then this, to try thy ſelfe & to examine thy ſelfe by this worthy paterne, compounded of ſo many worthy examples; aſſure thy ſelfe the liker thou art to them in this Affection, the neerer art thou to life and happines, and the leſſe thou art transformed into this Image, the more of the corrupt old man abideth in thee, and if thou hold on ſo, when the day commeth in which eternall life, ſhall be ſhared out vntounto thoſe for whome it is prepared, Chriſt ſhall diſmiſſe thee with that comfortleſſe ſpeech which was ſometime vſed to Simon Magus, oAct. 8.21.thou haſt no part nor fellowſhip in this buſines. Let it not be greiuous vntounto thee, that I aske thee a fewe Queſtions, and be thou perſwaded, that it is a matter that behoueth thee much, well to anſwere them: what is the principall deſire of thy ſoule? what is the thing which thou moſt affecteſt; what is that which thou doſt truly think thy ſelfe moſt happy if thou mighteſt once obtaine? what is it which hath moſt exerciſed thy thoughts, and for the procuring whereof thou haſt bene moſt penſiue? what is it, the diſcourſes and diſcoueries whereof, hauehave bene with the greateſt appetite receiued by thee? what is it, for the thinking whereon, thy ſoule hath euen languiſhed within thee? ſpeake the truth in the preſence of God who cannot be deluded: Is it the Saluation of thy ſoule? is it the forgiuenes of thy ſinnes? is it the fauour of God in Chriſt Ieſus? is it to be aſſured in thy ſoule that the Hand-writing which was againſt thee is cancelled, and that there is peace in heauen for thee, and a place prouided in that Kingdome which cannot be ſhaken? is it that, when this earthly houſe of this Tabernacle ſhall be deſtroyed, thou maiſt be receiued into euerlaſting habitations? How ſaiſt thou? Are theſe things ſtrangers to thy thoughts, or doe they take vp a cheife roome in thy Affections? Are they deepely apprehended, or are they but ſlightly and curſorily entertained? Are thy meditations touching theſe, ſetled, and ſuch as hold thee long or are they but like flying motions, which are as ſoone vaniſhed as perceiued? Though thy tongue, if thou ſhouldſt nowe ſpeake for thy ſelfe, happily would diſſemble, yet I am ſure that if thou talke earneſtly with thy conſcience, that will not fllatter thee. Howſoeuer it be, this I muſt tell thee, that ſuch as thy deſires are herein ſuch is thy eſtate: doſt thou long with Dauid? thou ſhalt be ſaued with Dauid. Is ſaluation (If thou wilt ſpeake the Truth) leſt in thy longing? then ſtand forth and heare thy Iudgment; thou ſhalt be called the loſt in the Kingdome of God. The longing ſoule ſhalbe filled, the careleſſe and full gorged ſpirits ſhalbe ſent empty away. This is the true vſe of this doctrine.
Howbeit, this be the generall vſe of this point, yet becauſepIer. 17.9. the heart of man is deceitfull aboue all things, and there is aqPſ. 32.2. ſpirituall Guile which cleaueth cloſe vntounto vsus, ſo that thou mayeſt both make me beleeue by proteſtations, and thy ſelfe thinke by idle perſwaſions, that thou truly longeſt for ſaluation, when there is no ſuch matter, therefore I pray thee to pardon my feare, and ſuffer me to be iealous euer with a godly iealouſie, and to tell thee, which art ſo readie vponupon the firſt hearing of this point, to anſwer for thy ſelfe, to tell thee I ſay, that I do much doubt, it is not ſo well with thee as thou doſt ſuppoſe. If thou askeſt a reaſon of me, why I ſhould be ſo hard of beleefe, as not to credit thee, when thou ſayeſt and proteſteſt, that thou longeſt for ſaluation, I aunſwer thee, that I am ſuſpicious, that the ground of true longing is altogether wanting in thee, I will tell thee what that is, and ſo leaue thee to be thine owne iudge. It is this; a liuely feeling of thine owne wretchedneſſe and miſerie through ſinne. This is the thing which will make a man long to be ſaued, which wil make the meſſage of the Goſpell to be glad tidings: the feeling of ſinne cannot chuſe but bring forth a deſire to hauehave the pardon of ſinne. And indeed, in reaſon it muſt needes be ſo. For as a man which hath offended the law, and is appointed to death, (ordinarily, except he be a man deſperate) would rather hauehave a pardon, then any thing in the world beſides, becauſe without it, he knowes he can hauehave ioy in nothing: ſo he which hath offended God, and findeth himſelfe in the rigour of Gods iuſtice, to be the child of death, cannot chuſe but more highly prize the fauour of God in the remiſſion of his ſinnes, then all the treaſures and riches vnderunder heauen. When men are ſecure, and without feeling of ſin, though the grace of God in Chriſt, be neuer ſo plentifully offered vntounto them, yet they eſteeme it not, it ſeemeth to them as a baſe thing, they regard it not; but if once a man feele the ſting of ſinne, then he would giuegive the world for one litle drop of Gods merciemercy. The prodigall ſonne, when he liued at home with his father, and had meate and drinke enough, and knew no want, then he was weary of his abundance, and would needes aduenture further to try a better fortune: but when he had felt the ſmart of hunger, he would hauehave bene in the ſtate of one of his fathers hired ſeruants,rLuc. 15.19. Make me as one of thy hired ſeruants. Dauid being well humbled, would take it in good worth to be aſPſal. 84.10. doore keeper in the houſe of the Lord: and the poore Canaanitiſh woman, when our Sauiour had well ſchooled her, was content euen withtmat. 15.27. Crummes of merciemercy. uPro. 27.7.The perſon that is full, deſpiſeth an hony combe (ſaith Salomon) but vntounto the hungry ſoule eueryevery bitter thing is ſweet. Though a man hauehave formerly bene obſtinate and ſtubborne, and*Pſa. 50.17. hating to be reformed, hauingxIſ. 48.4. a necke as an iron ſinew, and a brow as braſſe, yet if he be once brought to ſee himſelfe as it were at the brinke, and hell gaping to receiue him, and the eternall waight of Gods diſpleaſure, readie to ceaze vponupon him, then you ſhall find him tractable, mourning like Ephraim, yIer. 31.18.O Lord conuert me, and I ſhall be conuerted, yeelding meekely with Paule, zAct. 9.6.Lord what wilt thou that I do? running to the Miniſter like the people to Samuel, a1. Sam. 12.19.O pray to the Lord thy God that I dye not. And they which now count eueryevery Sermon to be the burden of the Lord, and are readie to ſay to the Seers, See not, and to Prophets, prophecy not vntounto vsus, would then run about vsus and hang vponupon vsus as they did of old vponupon Moſes, when they ſaw the glory of Gods maieſty, talke bExod. 20.10.thou with vsus and we will heare; they would importune vsus, and call vponupon vsus, as the rulers of the Sinagogue did vponupon Paul and Barnabas, cAct. 13.15.that if we hauehave any word of exhortation, we would ſay on, Theſe would be the fruites of this feeling, and all ſhewes of longing are but ſhewes, which fetch not their firſt beginning from this deepe apprehenſion of the wofull and diſtreſſed eſtate of a mans own ſoule. So then, now thou ſeeſt, there is ſome cauſe that I ſhould be ſuſpicious of thy pretended longing. For if when I looke into thee, if when I conferre with thee, if when I obſerue thy courſe, I ſee thee to be ſuch an one as the greateſt part, a mandZeph. 1.12. Frozen in the dregs, one thateDeu. 29.19. bleſſest thy ſelfe in thy heart, one that knowest not how thou art poore and fRo…. 3.17.wretched and miſerable, & blind, and naked, one who ſtandeſt in no awe of Gods iuſtice, one whoſegPſ. 119.120. fleſh trembleth not for feare of God, neither art afraid of his iudgement, one that yet vnderſtandeſt not what it is to be a ſinner, and howhHeb. 10.31.…. fearefull a thing it is to fall into the hands of the liuing God, one thatiMal. 3.14. deemest it vaine to ſerue God, and a meere folly to be ſo religious as ſome would be: in a word, onek2. Tim. 3.5 who contenteſt thy ſelfe with a ſhew of godlineſſe, without any power of religion. How ſhould I ſuppoſe it poſſible for thee to long to be ſaued, when thou canſt not tell out of thine owne feeling what it is to need ſaluation? Shall I thinke he longeth to be cured, who though it may be he is ſicke, yet feeleth it not? Shall I imagine, he deſireth to be rich, who though he be in want, yet perceiueth it not? Reaſon it ſelfe is cleane againſt it. I pray thee therefore learne this leſſon, which though perhaps it may now be learned, yet it will find thee worke for thy life, though thou ſhouldeſt liue yet many yeares. All Gods children long vnfainedly for ſaluation, if thou hauehave not the ſame affection with them, thou canſt not hauehave the ſame ſaluation with them: thou wilt ſay, I know, if thou be asked, O God forbid, I were a wretch if I did not long to be ſaued: I pray thee be not deceiued: A ſlight wiſh tolNum. 2….10. dye the death of the righteous, as Balaam had, thou maiſt hauehave and yet no longing. It is a matter longer in comming, then thou, which feeleſt it not, art yet aware of. Thy heart muſt firſt be ſoftened, before ſaluation can be longed for: and I tell thee, it is a hard thing to circumciſe the heart, and to make it bleed, it hath a skinne growne ouer it, which is not eaſily remoued. Therefore pray the LordmNum. 20. which made waters flow out of the rocke, to ſmite thy flintie heart, tonEze. 11.19. take the ſtony heart out of thy bodie, to open thy heart as he didoAct. 16.14. Lydiaes, to put a new spirit within thy bowels, to pReu. 3.18.annoynt thine eyes with eye-ſalue, that ſo thou mayeſt ſee and feele thy owne wretchedneſſe, and mayeſt feelingly acknowledge with Paul, that in thy qRom. 7.18.Fleſh there dwelleth no goodneſſe, with Dauid, rPſ. 38.4.that thine iniquities are as a waightie burden, too heauie for thee, with Iacob. ſGen. 32.10.that thou art leſſe then the leaſt of all Gods mercies, with Daniel, tDan 9.7.that open ſhame belongeth to thee, withuIob. ….3. Iob, that thou canſt not anſwer him one thing of a thouſand, that ſo thou mayeſt hauehave, if it be poſſible, but euen a glimpſe of that wofull ſcore which the Lord hath againſt thee, againſt the day of reckoning, and a taſt of the horror of hell then, and neuer till then, wilt thou long to be ſaued; then, and neuer till then, will the merciemercy of God be ſweet vntounto thee: when thou feeleſt the intolerable burthen of a*Pro. 18 14. wounded ſpirit, thy ſoule willxMath. 5.6. thirſt after righteouſneſſe, and all things will be butyPhil. 3.8. dung vntounto thee, that thou mayeſt winne Chriſt, the ti…ngs of him will make thy very h…artzLuc. 1.41. to leap with in thee, as the greeting of Mary did the babe in the wombe of Elizabeth, they will come downe vponupon thy perplexed ſoule,aPſ. 72.6. like the raine vponupon the mowne graſſe, and as the ſhowers that water the earth. So much for the firſt part, Dauids longing.
The ſecond parte.Now followeth the ſecond part, Dauids louelove. Thy law is my delight. Many words of like effect Dauid vſeth in this Pſalme, yet we may not account them any idle repetitions, but rather repute them as teſtimonies of abundance of zeale, the heart of a religious man being like the fire which in the ſtrength thereof breaketh forth into many ſparcles, ſo that alſo, out of the inward abundance, burſteth out into many ſpeaches. Touching the thing it ſelfe, the matter (you ſee) of Dauids louelove it is the lawe. By which word he doth not here vnderſtand that part of Gods reuealed will, which with a reſpect and reference had vntounto the Goſpell, is called the lawe, the vſe whereof is (as Paul teacheth) to bRom. 4.15.cauſe wrath, to cRom. 3.19.ſtop eueryevery mouth, that all may be culpable before God; but here it is taken in a larger ſenſe, for the whole word of God, and for the entire body of the holy doctrine, which is d2. Tim. 3.16.17.giuen by inſpiration of God; to make vsus perfect, vntounto all good workes. This was that which was Dauids delight, the ioy of his heart, and gladding of his ſoule, the very quickning and enliuing of his ſpirits. And it is by the way worthy to be obſerued in Dauid, that ſtill, looke what affection he profeſſeth to carie to God himſelfe, the ſame he alſo profeſſeth to cary to his word: as he ſaith, heePſ. 116.1. loueth God, ſo he ſaith alſo,fPſ. 116.97. he loueth his lawe, gver. 120.as he feareth God, hver. 161.ſo his heart ſtood in awe of the word, as he ſaid,iver. 57. O Lord that art my portion, ſo he ſaidkver. 111. thy teſtimonies hauehave I taken as an heritage for euer, which is meet to be noted, both for the better illuſtration and manefeſtation of Dauids heart, and for the diſcouery of the idle proteſtations, which many make, who if they be dealt with, concerning the true knowledge of God and the way of ſaluation, will anſwer, what tell you me of theſe things, ſay what you can, I am ſure you can tell no more but this, that I muſt louelove God aboue all things, &c. And I truſt I ſhall alwaies louelove God as well as you, or the beſt learned. But now here is their hipocriſie deſcried, in that they hauehave ſo ſmall louelove vntounto the word. This by the way, though not vnprofitably. Doctrine To come neerer to the point, the thing which we learne hence out of Dauids ioyning theſe two together, I long for ſaluation, and thy lawe is my delight, is this, that it is not inough for a man to ſay, he longes and deſires to be ſaued, vnleſſe he make conſcience to vſe the appointed meanes to bring him thereunto. It had bene but hipocriſie in Dauid, to ſay he longed for ſaluation, if his conſcience had not bene able to witnes with him that the lawe was his delight. It is meere mockery, for a man to ſay he longeth for bread, and prayeth to God eueryevery day to giuegive him his dayly bread, if he yet either walke in no calling, or els ſeeke to get by fraud and rapine, not ſtaying himſelfe at all vponupon Gods prouidence. Who will imagine that a man wiſheth for health, who either deſpiſeth or neglecteth the meanes of his recouery. God hath in his wiſedome appointed a lawfull meanes for eueryevery lawfull thing: this meanes, being obediently vſed, the comfortable obtaining of the end, may be boldly looked for; the means being not obſerued, to thinke to attaine to the end, is meere preſumption. God would deliuer Noah from the floud, but Noah lHeb. 11.7.muſt be moued with reuerence, and prepare the Arke, or els he could not hauehave eſcaped. He would ſaue Lot from Sodom, but yet Lot mGen. 19.muſt hye him out quickly, and not looke behinde him, till he hauehave recouered Zoan. nIſ. 38.21.He was pleaſed to cure Hezekiah of the plague, but yet Hezekiah muſt take a lumpe of drye figs, and lay it vpō his boile. He vouchſafed to preſerue Paul and his company at ſea,oAct. 27.31. yet the marriners muſt abide in the ſhippe, els yee cannot be ſafe, ſaith Paul. The Lord could hauehave done all theſe things otherwiſe, but he was not ſo pleaſed, and his power muſt not be ventured vponupon, when his will, by appointing an honeſt and eaſie meanes, is apparant to the contrary. Now that Gods word is the ordinary and appointed outward meanes of ſaluation I hope we doubt it not. If it were not, why ſhould it be called as it is,pIoh. 6.68. The word of life, qAct. 20.32.the word of grace, rRom. 10.8.The word of Faith, ſ1. Pet. 1.23.The ſeed of Immortality, The tLuc. 11.52.key of knowledge, vPſ. 119.105.the Lanterne of Gods people,*Gal. 3.24 the ſchoole-maſter of man kind, the xIam. 1.25.Glaſſe of our life,yPſ. 2.9. the Scepter of Chriſts kingdome,zIſ 11.4. the Kingdome of Heauen, theaMath 13. Conuerter of the ſoule, the bPſ. 19.7.8.Enlightener of the Eies, c2. Tim. 3.15.the maker of men wiſe vntounto Saluation. I commend yow to God (ſaith Paul dAct. 20.32.in his fare well to thoſe of Epheſus) and to the word of his grace: he puttes both together:e1. Th. 5.19.20. Quench not the ſpirit, deſpiſe not prophecying: there is the meanes:f2. Th. ….15. ſtandfaſt, and keepe the inſtructions: that is the way to ſtand.gIoh. 15.20. Chriſt directing his diſciples how to preſerue their owne comfort, when he was gone from them; layeth this ſpeciall charge vponupon them. Remember the word that I ſaid to yow. No word, no comfort. O hPſ. 119.….(ſaith Dauid) take not the word of truth vtterly out of my mouth.
This is an excellent point,The vſe. worthy to be taken notice of, becauſe it diſcouereth to vsus the cunning and ſophiſtry of the diuell, which is this: In good things he ſeuereth the meanes from the End, and in euill things he ſeparateth the End from the meanes. As for example, in euill things he beareth men in hand that they may ſafely adventure to vſe the meanes of damnation, and goe the way that leadeth to Hell, and yet for all that, they ſhall not be damned. He maketh a young man beleeue that he may reioyce in his youth, and walke in the waies of his heart, and yet for all that, eſcape that whichiEccl. 11.…. Salomon ſaith muſt needes come after, namely, that for all theſe things God will bring him to iudgement. And yet the Lord hath ſo ioyned theſe togither, that neither the ſubtilty of youth, nor any wit of man, nor all the diuells in hell can not ſeuer them to wit, the Pleaſures of ſinne, and the Iudgements of God. Thus the Diuell beguiled our firſt parents. God hath coupled theſe two, Eating and dying with an Adamant chaine, he which did the one, muſt needes hauehave the other,kGen. 3.4. yet he brought them into this conceipt, that they might Eate, and yet not Dy. Oh the world of ſoules which Sathan at this day deceiueth with this ſubtilty. Well, as in Euill he cutteth the End from the Meanes, he telleth thee, thou maiſt runne on in ſinne, and yet be ſaued, ſo in good things he cutteth the meanes from the End; He perſwadeth men, that they may be ſaints in heauē though they be deuils on earth, that they may hauehave the L. ſaluation, yet neuer delight in the L. lawe: that they may be citizens of the newe Ieruſalem, and yet be no newe creatures, that they may for euer dwell with God, though his word doe neuer dwell with them. Hence is it, that many will profeſſe to ſeeke Gods kingdome, but care not for the righteouſneſſe of his kingdome, will cry with Balaam lNum. 23.10., Let me die the death of the righteous, but neuer ſay with Dauid mPſ. 119.5., Oh that my waies were directed to keepe thy ſtatutes. I beſeech you let not the Deuill cozen vsus any longer, if he hauehave thus hitherto deluded vsus. Let vsus not thinke to be ſaued by other meanes then Dauid was, his way to ſaluation was Gods lawe, if thou leaue this way, thou ſhalt neuer come to that marke. If the word of God be not ſweete vntounto thee, if it be not to thee, as Ieremie ſaithnIer, 15.16. it was to him the ioy and reioycing of thy Heart, thou exerciſing thy ſoule therein, and framing thy heart and life thereto, know it for a certaintie, it is a matter of meere impoſſibilitie for thee to be ſaued.oEph. 4.18. Strangers from the life of God, through Ignorance, ſaith the Apoſtle. Art thou a ſtranger to the word, thou art a ſtraunger to God; Heauen cannot be thy portion, except thou claime the word as an Heritage. That I may preſſe this point further, and with thepIer. 23 29. Hammer of Gods bleſſed word driue home the naile of this exhortation euen to the Head. Paul ſaith thatq2. Tim. 3.13. euill men waxe worſe and worſe, deceiuing and being deceiued. Therefore leaſt we ſhould (as in deede without very great care we will) deceiue and beguile our ſelues, thinking that we doe both long to be ſaued, and alſo louelove the word of ſaluation, giuegive me leaue to teach yow that, which the word of God hath taught me, namely how and by what ſignes it ſhall appeare, that we do indeed louelove the Word, and that the Law is our delight. There is no body almoſt, but if he be asked, for ſhame he will ſay he loueth Gods word, and that he were a very wretch if he ſhould not. But come to the vndeceiuable markes and vnſeparable ſignes of this louelove,The markes of LoueLove to the word of God. it will then appeare that Gods word hath but a very few friends.
The firſt ſigne of louelove to the word of God, is, louelove to the publique Miniſtry thereof in Gods church:The 1. marke the reaſon is plaine. He which loueth the word vnfainedly, muſt needs louelove the meanes by which the word ſhall become moſt profitable vntounto him. It is an idle thing for a man to ſay he loueth the word, and yet not to care to vnderſtand it, not to deſire to know it, not to make conſcience to apply it. The word of God is called arMat. 13.44. Treaſure, of which, if it be kept together in a Hord there is no vſe. If thou feede thee, cloth thee, miniſter to others with thy treaſure, then it is vſed as it ſhould be: take away this from it, what difference is betwixt it (ſetting aſide the opinion of a wordly man,) and a thing of nothing? If thou then doe louelove the treaſure of the word, thou wilt louelove the diſpenſing of it, the right diuiding of it, the ſharing it out by Gods ſteward to eueryevery mans neceſſitie. Thou doſt heare Dauid here ſay the Law is his delight; in another place thou ſhalt heare him ſayſPſal. 26.8. & Pſ. 27.4. that the Habitation of the Lords Houſe is his delight, and proteſting, that to dwell there and to behold the Beautie thereof is his cheife deſire. And why (thinke we) were the Tabernacles of the Lord ſo deare vntounto him? was acceſſe thither deſired by him as an idle complement? or went he like a Time-ſeruer to eſcape lawe? or like an Athenian tAct. 17.21.to heare newes? Or why went he? Sure his louelove to the Lawe, drewe him to the place where they were, which could teach him the Lawe. It was with him, as it was with thoſe whome himſelfe ſpeaketh of, who going to the Temple had theuPſ. 84.5. Waies of the Lord in their Heart, and as with thoſe,*Iſ. 2.3. which prouoke one another, Come let vsus goe vp to the mountaine of the Lord, he will teach vsus his waies. So then, thou which ſaiſt thou loueſt Gods word, let me trie thee by this rule: when I looke vponupon thy profeſſion, thou art prety and ſtrait without, let me ſee now, whether thou be alſo ſound within: thou liueſt in a place where the word of God is diligently and ſoundly taught, God hath bleſſed the Congregation of duplicate page duplicate page which thou art a member, with a wiſe ſteward,xLuc. 12.12. who knoweth how to giuegive eueryevery one his portion of meate in ſeaſon. How doſt thou like this? doth it content thee or doth it burthē thee? doſt thou thank for it, or will not thy froward Heart, ſuffer thee to repute it as a benefite? Is this Manna as groſſe vntounto thy Taſt as Horſe-bread or yPſ. 119.103.is it more ſweete then Hony to thy Mouth? If thou take no comfort in it, if like the Gaderens,zMath. 8.…4. thou wouldſt account it a commodity, if Chriſt were departed thy coaſtes, thou muſt giuegive me leaue to tell thee, thou neither loueſt the word, nor loueſt God, no nor yet truly loueſt thy owne ſoule. A gaine, doſt thou liue in Iericho, wherea2. Kin. 2.19. the ſituation is pleaſant but the water naught, that is, where there are good outward commodities, but the true Treaſure cannot be had, where when thou commeſt to Church thou beholdeſt one, who hath got on Elias mantle, but thou maiſt ſay to him, where is the ſpirit of Elias? who is able to ſay nothing to thee to rouze thee vp, nothing to admoniſh thee, nothing to cōfort thee: How doth this pleaſe thee? Art thou well inough ſatisfied herewith, doth thy Heart neuer mourne within thee to conſider this? Art thou not afraid of Salomons Rule,bPro. 29.18. Where there is no viſion there the people decay? or doſt thou groane vnderunder this heauie burden, and doth thy ſoule pant after a better bleſſing? Looke vntounto it, count not thy ſelfe a Freind to the Word, a Freind to God, a Freind to thy owne ſoule, if thou art not affected with this Miſerie. This is the firſt ſigne.
The ſecond ſigne of louelove to the word, is the priuate vſe of itcPſ. 119.97.: O how I louelove thy Lawe, it is my Meditation continually. The 2. marke.There is the Triall of his LoueLove. The reaſon is manifeſt; where we louelove thither doth louelove drawe our affections. The Rich man meditateth of gathering goods, naturall Louers of their louelove, ambitious men of their preforments: ſo the man of God hauing no greater riches nor glorie then in the word, cannot chuſe but meditate in the word. It is but ſmall pleaſure, ſo long as we are in a gardē to be delighted with the ſmell of Hearbs vnleſſe we carie of eueryevery kinde ſome, that ſo we may hauehave ſome benefite of the garden when we be farre from it: So it is but a flattering Ioy, no longer to be affected with the word then we are in the Church, therefore ſomething muſt be gathered here, which may worke on our affections when we be gone. He which heareth, and ioyneth not this, with his hearing, is but like a man coloured in the ſunne, ſo he getteth ſome ſuperficiall knowledge, but it is ſuch as can afford him no cōfort. And this is the cauſe why there is ſo much preached and ſo little practiſed, euen becauſe there is ſo little priuate exerciſe. I know there are other priuate duties, as Prayer and conference, but I do ſpecially ſtand vponupon this, becauſe this is, the moſt generall, and the moſt effectuall; All cannot read, all cannot hauehave opportunity to conferre, but eueryevery man is, or ought to be, maſter of his thoughts, to apply to himſelfe that which he heareth, and to vowe the obedience of it to the Lord. This is a needefull point to be ſtood vponupon, either becauſe it is not known, or it is not practiſed. Many may be ſaid to be ſermon-ſicke, as there are ſome ſaid to bee ſea-ſicke. They which are ſea-ſicke, as long as they are vponupon the water, are of a very feeble ſtomacke, faint, and euen (as it were) readie to die; but comming once a land, and hauing pauſed ſome litle time, they beginne to forget the trouble, and to recouer their former ſtrength: After the ſame maner many there are, who being at the ſermon, are toſſed to and fro by the power of the word, their hearts are ſicke, their conſciences melt, and they are much troubled, but when they are gone, and hauehave a little acquainted themſelues with the Aire of the world, they forget what they heard and wherewith they were moued, and returne backe againe to their ill courſes as before. Remember this therefore, if thou wilt be thought to louelove the word, to beſtowe ſome priuate exerciſing of thine owne thoughts, in and about the word. If a man ſhould be ſtinted to one meale a weeke, he would hauehave a pined body at the weekes end: what ſhall then become of our ſoules, if we thinke it inough, that they once a weeke, be fedde with the word of God, and doe not giuegive them ſome other priuate refreſhing.
The third marke.The third ſigne of louelove to the word, is louelove to the obedience of the worddIoh. 14.25.. If yee louelove me (ſaith Chriſt) keepe my commaundements: ſo if we louelove the word, we cannot but make conſcience to doe that which is commaunded by the word. The reaſon is this. He which truly loueth the word, muſt needes tender the credit of it, and labour by all meanes to maintaine it. Now it is the greateſt honour to the word of God, that may be, when men which profeſſe it, are ruled by it, and walke according to itePhil. 1.27.. Paul commendeth to the Philippians a conuerſation which may become the Goſpell. He vrgeth the like three times in one chapter;fTit. 2.5. ſobriety in elder men and women, and ſubiection and chaſtity in younger women, that the word of God be not euil ſpoken of: gver. 8.againe, grauity and integrity in yoūg men, chiefely in young miniſters, that he which with ſtandeth may be aſhamed, hauing nothing to ſpeake euill of hver. 10.. Thirdly, truth in ſeruants, that they may adorne the doctrine of God our ſauiour in all things. Now the principall fruit of obedience ſtandeth in two things. The one is, the labouring by often and diligent examination of a mans ſelfe, and earneſt prayer vntounto God, and by obſeruing the checkes of conſcience, to finde out what are his eſpeciall ſinnes, whereunto he is moſt enclined, and to crucifie them. This is,iMath. 5.29.30. to plucke out the right eye, and to cut of the right hand; To renounce thoſe ſinnes, which we thinke it were ſome outward inconuenience vntounto vsus to forgoe. The other thing in which obedience chiefely ſtandeth, is the making conſcience of eueryevery ſinne, and not for by-reſpects of profit, or pleaſure, or reputation, to retaine a ſecret determination of continuing in ſome one or more ſpeciall euils. Sinne is ſuch a canker, that it ſpreadeth ſecretly, and there is ſuch a chaine of ſinnes, that he which pulleth one, draweth with it a great many. Grant a litle one, and a great one will follow. Wherefore as it is good wiſedome not onelyonly to auoide the plague, but euen eueryevery ragge that may ſeeme to carry the plague, ſo it is heauenly wiſedome not only to auoide groſſe ſinnes, but all ſuch ſhewes of ſinne, as may beget other ſinnes. This marke is meet to be vrged. Firſt becauſe there be ſo many hipocrites in the church, many like the Ephraimites, kIud. 8.1.who were much offended with Gedeon, becauſe he called not them to the battell againſt Midian, they would hauehave had the credit of it: ſo many would hauehave the credit of religion, that doe not care to bring credit to religion, they would be thought to be ſome body, yet make no conſcience of their life, or els they pinch with thelAct. 5. Lord as Ananias, and reformemMar. 6.20. ſome things like Herod, but not all. Secondly, there are many profane ones, whoſe liues are a blemiſh and ſtaine vntounto the goſpell, throughnRom. 2.24. whom the name of God is blaſphemed among papiſts and enemies to the truth, as though the goſpell did ſet open a window vntounto carnall licentiouſnes. Remember this therefore alſo, to try thy ſelfe by this ſigne, if the credit of the word be deare vntounto thee, if thou profeſſing it, laboureſt to adorne it, then indeed thou loueſt it, but if thy life be a ſcandal vntounto the goſpel, and a ſhame to religion, thou liuing more like to a heathen then a Chriſtian, be thy profeſſion what it wilbe, thou art an enemy to the word.
The fourth ſigne of louelove to the word,The fourth marke. is hatred of all falſe religion which is contrary to the word. IoPſ. 119.113. hate vaine inuentions (ſaith Dauid) and againe, I eſteemepver. 9.128. all thy precepts moſt iuſt, and hate all falſe waies. We muſt learne to beware of a fauourable and tolerable and remitting conceipt of erroneous doctrine, as of Popery, &c. It is iuſt with God, to turne a ſlacknes of zeale againſt falſhood, into a profeſſed enmity againſt his truth: as Saul not puniſhing wicked Agag, grew after, to perſecute holy & guiltleſſe Dauid.
The fifth marke.The laſt ſigne of our louelove to the word, is to louelove it when the profeſſion of it is moſt deſpiſed. This is noted as a ſpeciall fruite of Dauids louelove. Examine but this one Pſalme.qver. 23. Princes did ſit and ſpeake againſt me, but thy ſeruant did meditate in thy ſtatutes. rver. 51.The proud hath had me exceedingly in deriſion, yet hauehave I not declined from thy lawe. ſver. 61.The bands of the wicked hauehave robbed me, but I hauehave not forgotten thy law. tver. 69.The proud hauehave imagined a lye againſt me, but I will keepe thy precepts with my whole heart. uver. 110.The wicked hauehave layd a ſnare for me, but I ſwarued not from thy precepts. *ver. 141.I am ſmall and deſpiſed, yet do I not forget thy precepts. Here was louelove. No iniuries could wearie him, no contempt diſcourage him, no ſlaunders daunt him, no ſubtill policies or daungers quaile him, no cunning allurements could draw him from the true worſhip of God, this was an infallible token, that vnfainedly he loued the lawe. It is a rare bleſſing, when Religion is generally hated, euen then to louelove religion: when maners are eueryevery where corrupted then to be of good conuerſation: to liue vprightly with Noah, xGen. 6.9.2.when all fleſh had corrupted his way, to liue iuſtly with Lot, in the midſt of the filthy Sodomites, to keepe pure religion with Eliah, when none can be found that hath not bowed to Baal. Many can be content with Iacobs vow,yGen. 28.20. the Lord ſhall be their God, if he will giuegive them bread to eate, and cloathes to put on, but are loath to endure any hardſhip for the Goſpell.zGen. 25.22. Rebecca being barren deſired children, but when ſhe was conceiued, and the children ſtroue together within her, then was ſhe troubled, and ſaid, Why am I thus? So there be ſome, who wiſh to be religious, but when they feele ſome burthen to the fleſh to go with it, eftſoones they are wearie. Well then, he that will aduenture his life, credit and reputation for the word, he loueth the word. Theſe be the chiefe ſignes of louelove. And ſo much touching Dauids louelove.
FINIS.
End of the text · Samuel Hieron, Three Sermons (1607)