The Valley of Vision, Sermon 3 – Title page 5

The Valley of Vision · Sermon 3 – Title page 5

p. 307PSAL. 119.48.

My hands alſo will I lift up to thy Commandements which I have loved, and I will meditate in thy Statutes.

THE handling of this Scripture may ſeeme Abortive, it doth not come before the time, but after. It is Abortive in St. Pauls ſignification; becauſe the handling, and Expoſition of it comes now out of ſeaſon, and after the time. It is the Elder Siſter to the Text I ſpake of in the forenoone, and hath a place in the Pſalme many degrees before it, there are above ſixty Verſes paſſeth between them; yet I have reſerved it to the ſecond place for better your Edification; that compared with the other, I may let you ſee how a Chriſtian is never to ſet up his reſt here in this World, whatſoever pitch of piety he hath attained to, but is ſtill to goe forward, to ſtrengthen himſelfe with new reſolution, after he hath attained ſome.

p. 308Here is a good example propounded to us, for the manifeſtation of it; the Prophet David he doth in this Pſalme intermingle profeſſions with reſolutions, and reſolutions againe with profeſſions; ſometimes leaſt he ſhould ſeeme to decay in practiſe, he quickens himſelfe by new reſolutions: Sometimes againe, leaſt he ſhould ſeeme to reſolve to no purpoſe, he makes teſtification of his practiſe; ſo theſe two follow one another through the Pſalme. A module of a Teſtification I gave in the forenoone, in thoſe words, Thy Statutes have I choſen as an Heritage for ever; and here now he armes himſelfe with other reſolutions, that he may advance in practiſe. My hands alſo will I lift up to thy Commandements which I have loved, and I will meditate in thy Statutes.

So, in briefe the words are nothing elſe but thus much, here is another Proteſtation, by way of remonſtrance, or Declaration, of the Vowes and determinations, that holy David impoſed upon himſelfe, for the keeping, and meditating in Gods Statutes, and according to theſe, two parts I will conſider in them.

There is one part a teſtification of what he had done, they are thy Commandements that I have loved.

The other it is a profeſſion of what he would doe, and that is inlarged by two concident (but diſtinguiſhable) reſolutions.

The one in the firſt part of the Verſe, I will lift up my hands to thy Commandements.

The other in the laſt, I will meditate in thy Statutes.

In this manner I meane to ſpeake of the words, and begin with the middle words of the Verſe; and that is, a declaration of Davids practiſe for the time paſt, the teſtification of that he had done.

p. 309I have loved thy Commandements.

I rather take this in the firſt place, becauſe I wou…d begin where I ended the laſt day; you may remember then I ſpake to you of the love of God, the promiſes that are made to thoſe that are enflamed with that Heavenly affection, The Crowne of life, which he hath promiſed to them that love him: Now after the love of God, what argument is fitteſt to be ſpoken of, than the love of his commandements; if a man would walk through the ſeverall deſcents of love, all men will acknowledge that the firſt, and cheife object of love is God; but yet they hardly agree upon the ſecond, what is to have the next flight, and degree of the affection of our love, after God. This generall principle will ſerve to regulate it, after God, that is moſt to be loved, that hath moſt of God in it, where there is the livelieſt ſtamp, and Print of God, there moſt of our love muſt be beſtowed, after God himſelfe. Now there is nothing in the World but hath ſomething of God, there are Veſtigia in creaturis, the darkeſt, and moſt obſcure Print; in the inferior Creatures there is the Print of Gods wiſdome, and power, and goodneſſe: in the ſuperior, in man, there is a more lively repreſentation, there is Imago, ſimilitudo, the Image, and ſimilitude after which he was Created. In a Saint God is more lively, eſpecially Saints glorified, there is a renewing of that Image, to the degree of the firſt perfection; ſo a man would think here he ſhould terminate his love, after God, on the bleſſed Saints, and Angels, All my delight is in the Saints on Earth, and thoſe that excell in vertue, ſayth David, but yet it is not ſo, there is ſomthing will goe before theſe, there is not in all the Creatures ſo lively an impreſſion of God, as in the word of God, there is more then Imago, ſimilitudo, p. 310and more then Aliquid dei, there is a repreſentation of all the Attributes, a lively Print of the Spirit of God, the mouth of God, the finger of God, the wiſdome of God, the will of God; therefore here will be the deciſion of the Queſtion, that after the love of God, the greateſt of love is to fall upon his Commandements, and will upon his Commandements, for they lead not onelyonly to the knowledge of God, but to the very fruition of God. Our bleſſed Saviour, and John the beloved Diſciple, layes it downe as an axiome, This is love to keepe his Commandements, the greateſt teſtification of our love to God, is the love we ſhew to his Commandements, in obſerving of them; this order David ſets downe himſelfe, he was a man ſtricken, and touched in his heart with the love of God here: as if he had laboured for arguments, and expreſſions to manifeſt it to his owne her at, and to others; he makes this as the firſt, and moſt proper effect, and prooſe of his love to God, that he loved his Commandements; that he might juſtifie the firſt, he tells God, I have loved thy Commandements, ſo here is the thing he teſtifies of himſelfe.

And he doth not onelyonly make the teſtification to men, for men may be ignorant, there is no man that can make inſpection into the affections, and the heart, to ſee what love is there, but he tells it to God, it is a holy ejaculation that is ſent up to God, for the inlargment, and teſtification of his affections, I have loved thy Commandements, it is a modeſt expreſſion.

He doth it not, firſt, that he may put God in mind, or make him underſtand, and know any thing of which he was ignorant, for he ſearcheth the heart, he knew what Davids love was, better then himſelfe, yet he beates much upon it by many repetitions, Conſider how I love thy testimonies, O how I love thy Law, I love it above gold, yea much p. 311fine gold. There are many variations of this one expreſſion, and all preſented to God, not to put him in mind, onelyonly appealing to God, he ſpeaks theſe words as Peter to our Bleſſed Saviour, when Chriſt aſked him the Queſtion, Simon loveſt thou me? (ſaith he) Lord thou knoweſt all things, thou knoweſt that I love thee. Or as Hezekiah in his holy Devotion, Remember Lord how I have ſerved thee with a perfect heart. So David here; here were the interchangable conferences betweene Davids ſoul, and his Maker, and here is one of thoſe great expreſſions that he makes to him, the firſt, and principall teſtification, I have loved thy Commandements.

In the ſecond place, it was not an arrogant expreſſion, he doth it not as thinking highly of his graces, not eſteeming himſelfe better then other me…, … he had got the flight before them, as the Phariſee in the Goſpell, Lord I thank thee that I am not as other men. It is true, he knew how to make his Boaſt of God, My ſoul ſhall make her boaſt of God. That is a holy arrogance to make our boaſt, and triumph of God, but onelyonly it was for the inlargment of his affections, to ſet us an example, to draw others after him by his holy example; it was not Oſt…tation, but a humble acknowledgement made to God, not all penitentiall: Penitentiall acknowledgements alwayes come in another forme. I have not loved thy Commandements, but there is an acknowledgement of thankfulneſſe, as well as of repentance. The acknowledgement of repentance is, Lord I have broken thy Commandements; Repentance takes ſhame to it ſelfe. The acknowledgement of thankfullneſſe is, Lord I have endeavoured to keep them. Thankfullneſſe gives the glory to God, of his owne graces, repentance cries, I have broken them altogether; thankfullneſſe cries, I have laboured to keep them in part; though my practiſe have failed, yet p. 312my heart is toward them, I have loved thy Commandements, it is a modeſt expreſſion of his love to God, in loving his Commandements. To take it in briefe, it is ſet downe here in a double advantage.

One advantage is in the Emphaſis, I have loved thy Commandements, by Commandements he underſtands the word of God, yet it is more powerfull then ſo; it is not, I have loved thy word; but I have loved that part of thy word that is thy Commandements, the mandatory part. There are ſome parts of the will, & word of God, that even ungodly men will be content to love, there is the promiſory part; all men gather and catch at the promiſes, and ſhew love to theſe. The reaſon is clear, there is pleaſure, and profit, and gaine, and advantage in the promiſes: but a pious ſoul doth not onelyonly looke to the promiſes, but to the Commands, the mandatory part as well as the promiſſory: Piety looks on Chriſt as a Lawgiver, as well as a Saviour, and not onelyonly on him as a Mediatour, but as a Lord, and Maſter, it doth not onelyonly live by faith, but it liveth by rule, it makes indeed the promiſes, the ſtay, and ſtaffe of a Chriſtians life, but it makes the Commandements of God the levell. A pious heart knowes in every promiſe there is ſome implicite command; in the qualification, and condition of every promiſe, there is an implicite Command conteyned; it knowes that for the fullfilling of the promiſes, they belong to God, but the fullfilling of the Commands they belong to us, therefore it looks ſo, upon the enjoying of that that is promiſed, that it firſt will doe that that is commanded, there is no hope of attaining comfort in the promiſe, but in keeping of the precept, therefore he pitcheth the Emphaſis, I have loved thy word, that is true, and all thy word, and this part the mandatory part, I have loved thy Commandements; here is love to God, to love God when he Commands, p. 313that is the firſt advantage.

Then the other is in the notation of the number, thy Commandements, it is plurall, that is, all thy Commandements without exception, otherwiſe even ungodly men will be content to love ſome Commands, if they may chooſe them to themſelves.

There is no man that is ſet ſo much upon the breaking of one, but it may be he hath ſomething in him, whereby he can incline to love ſome other; if it touch not his boſome, his darling ſin. Herod himſelfe heard John in many things gladly; it is the ordinary practiſe of Hypocrites, I, and of Prophane men too, they divide the Tables betweene them, if they adhere to the firſt Table, as Hypocrites, it is with neglect of the ſecond; if they adhere to the ſecond, as prophane men, it is with contempt of the firſt: it is not ſo with true piety, piety gives not obedience out of humour, but out of duty, it doth not obey out of choyſe, but it obeys out of obligation.

It is true of obedience, what Divines very well obſerve of faith, and it is an excellent rule; faith never ſingles out his object, but layes hold of any object; if there be any truth to be beleived, and aſſented to, faith doth not choſe this, or that truth, I will beleive this truth, and not the other: if it be a caſe of exigence, where …aith hath to doe, it doth not ſay I will truſt God in this caſe, but not in ano her, it chooſeth not its object, it knowes that he is all powerfull, to deliver out of all dangers; it knows that he is all true; as faith doth not chooſe its object, ſo true obedience ſingles not out its command, it chooſeth not his commands, I will ſerve God in this Command, and not in the other; that is not to ſerve God, but our ſelves; it looks equally upon every command.

Epictetus, I am ſorry almoſt that it was his, yet it is a ſhame to us that it was his; it is impoſſible almoſt to p. 314come out of the mouth of any but a Chriſtian) If it be thy will O Lord Command me what thou wilt, ſend me whither thou wilt, I will not withdraw my ſelfe from any thing that ſeem… good to thee. Epictetus was a Heathen, but we may match him, and exceed him by paralel places, that dropped out of the mouths of Saints. David, I have reſpect to all thy Commandements. Cornelius, We are preſent before God to heare whatſoever ſhall be Commanded us of God. Non eligit mandata, he doth not pick, and chooſe. So here, if a man would attaine to this ability, to ſet himſelfe to the generall obedience of all Gods Commandements, he muſt get the love of all.

Nothing will ſo tnable a man to keep them as love; love makes every weight (as I told you the laſt day) light, ſayth Auſtin, love never finds difficulties, the reaſon why men object difficulties is, becauſe they love not: therefore if a command pleaſe them, it is Bonus ſermo, it is a good ſaying, they are willing to imbrace it, if it be contrary to their cuſtome, and naturall inclination; Durus ſermo, it is a hard ſaying, who can beare it; there is a Lyon in the way, an Adder in the Path, becauſe they love not. Love facilitates obedience, obedience will never goe through the Commandements, except it be rooted, and grounded in love, we may well ſay love enables to keep them, for it doth keepe them, it is the keeping of all; he that loves all, keeps all, David reſolves to keep all, therefore he ſaith he loves all. If we will get his reſolution to keepe them, we muſt get it to love them, here is the firſt thing, what he had done for the time paſt, I have loved, it is but tranſient, and occaſionall, therefore I will not ſtand longer on it.

The ſecond is not onelyonly a teſtification of what he had done, but of what he would doe, ſet downe by two reſolutions.

p. 315Firſt, in the firſt part of the words, My hands will I lift up to thy Commandements which I have loved, here is love, the Load-ſtone, and the hands though they be feeble, will follow after love: the Proverb is now altered, it is not, Ʋbi amor, ibi oculus, I will lift up mine eyes, but my hands, his heart was enlarged, and his hands were lift up; he ſhews his love in the outward parts, as well as in his affections, I will lift up my hands to thy Commandements which I have loved. A new expreſſion, and hath not a paralell, that I know of, in all the Scripture; therefore it will not be ſo eaſie to give the proper and true grounded meaning of it, why it is ſet in this forme, I will lift up my hands to thy Commandements.

There are other wayes it might have beene varied, and then the meaning would be eaſie, if it had beene thus, I will lift up my eyes to thy Commandements, to lift our eyes to Gods Commandements, is to apply our ſelves to the reading, and learning of them, and to ſtudy of the myſteries of the Kingdome of Heaven.

Or if it had run thus, I will lift up my heart to thy Commandements, there are many paralell places for it, To thee O Lord will I lift up my ſoule; he that ſets his heart upon God, ſets his heart upon Gods Commandements, the heart will be lift up; though it move not in the body, it can goe up to Heaven, and aſcend to the place from which the Commandements come to the …hrone of God: but it is not ſo, I lift mine heart, or I lift mine eyes; if it had run thus, I will ſtretch forth my hands to thy Commandements, there might have beene a faire account to ſtretch out our hands to thy Commandements, to apply our ſelves to practiſe, for a man to imploy himſelfe to, and imbrace it, and delight in it. The … Land ſhall ſtretch forth their hands to God, that … a phraſe paralell in that ſence, but it is no… …

p. 316Laſtly, if it had run thus the ſence had been eaſie, I will lift up mine hands unto thee, we lift up our hands to God in prayer, and the proper geſture of Prayer is to ſpread, and lift up our hands, even Ariſtotle himſelfe foreſaw ſo much, and it was the practiſe of the Heathens, as appeares in Homer, Horace, Virgill, and other Poets: but Ariſtotle, heare him for all; when we goe about to make our Prayers, we ſtretch forth our hands to Heaven, or lift them up; the proper geſture of prayer is to lift up the hands, Paul ſhews it, 1 Tim. 2. I will that men pray in every place lifting up pure hands. The lifting up of the hands is put in Scripture for Prayer, but it will not beare it ſo, it is not good ſence, I will lift my hands in prayer to thy Commandements. The Commandements are not the object for prayer to be directed to, but God. I will pray to thy Commandements, we cannot doe ſo unleſſe it be by inſinuation, we may take it ſo, as a geſture of prayer. I will lift up my hands to thy Commandements, that is, to thee in thy Commandements, in the cuſtody of thy Commandements. Obedience is a forcible Prayer, to God it ſelfe. A man that comes to God in Prayer, muſt bring obedience, and ſo lift up his hands to the Commandements.

Or elſe thus, I will lift up my hands to thee, for the keeping of thy Commandements, no man can keep the Commandements but by Prayer, it is grace that muſt come from God, and be fetched by Prayer, by inſinuation. We may take it as a geſture, but that is not the proper meaning; in all theſe variations the meaning had been eaſie, but there is an Emphaſis in both words, I will lift up, and I will lift up my hands to thy Commandements, both words are remarkable.

Sometimes the lifting up of the hands doth not betoken ſupplication, ſometimes it betokeneth admiration, p. 317the lifting up of the hands when men are aſtoniſhed and raviſhed, with an object it might be ſo: well, there was no mans ſoule more taken and raviſhed then Davids, when he was in contemplation of Gods commands, I will lift up my hands, admiring the excellency of the commandements.

We lift up our hands ſometimes when we betake our ſelves to refuge, and David might well conſider it as his refuge; hee looked over all outward helps; he was in affliction and diſtreſſe; hee leaves all inferiour helps, and hath recourſe to God, and he goes the right way, in the way of his commandements.

The hands are lift up ſometimes for comprehenſion, when men lay hold of a thing; that is the meaning, I have lift up my haands to thy commandements, for the laying hold and practiſing of them, both words have an Emphaſis.

Firſt, upon the word Elevabo, I will lift up; it implies thus much; the commandements of God are ſublime. A man lifts up his hand to that that is above him; they are of a ſublime nature, they are ſublime commandements, they are all above us, they are ſublime and high in many reſpects.

Sublime in reſpect of the originall, they come downe from God: The doctrine of John Baptiſt, it was from heaven; all the commandements, they were given from the mount, they are higher then ſo; they are given from heaven, from God himſelfe, they are ſublime in the Originall.

Sublime in the matter of them; heavenly oracles, dictats of divine wiſdome.

And ſublime in regard of the difficulty in keeping of them, they exceed humane ſtrength too; nature cannot reach them; nay nor grace according to that ſmall proportion p. 318we receive in this world: grace is infirme, but nature is altogether impotent.

Laſtly, in reſpect of the ſcituation of the commandements. In truth and in deed we have them in the booke of God, but they are written alſo in heaven. Lord (ſaith David) thy word endures for ever in heaven. Moſes, Deut. 30. he tels the people the commandement is not farre, it is not in heaven, but in thee, in thy heart, and in thy mouth, not as if it were excluded from heaven, for that is the proper place of it: but he ſpeaks by way of diſpenſation, becauſe God made it neere to men when he gave it: ſo he ſaith it is not in heaven; or elſe it is properly in heaven, becauſe it is the Idea of the divine mind, will, and counſell of God; it is in heaven, becauſe it is imprinted and graven perfectly in the hearts of the Saints and Angels: it is not only perfectly written there, but perfectly kept there, all the eſſentiall parts of the commandements, as worſhip, praiſe, obedience, adoration, they are all performed in heaven by the Saints and Angels; it is in heaven, the commandements put them together: ſince the commandement was in heaven, David looks after it there, he knew there was but an imperfect cuſtody of it in earth; It is that that we pray for daily, thy will be done on earth, as it is in heaven. When we look to the commandements, let us look to heaven, there they are perfect. Holy David, when he ſtretched out his hands to the commandements, he reached not forward, but upward: and ſince they were in heaven he directs his affection, and the ſtrength of his reſolution thither, there is the reaſon of the firſt word, the verbe is ſet with an Emphaſis, elevabo, I will lift up.

But there is another emphaſis upon the other, my hands; take it figuratively, my hands, that is, my heart: the hand is put for the affections, becauſe they are the inſtruments p. 319whereby the heart and affections work; love is ſeen in the hand, as well as in other parts, he might very well put them for the whole man: My hands will I lift up; that is, my ſelfe, my heart.

Or take it properly; he therefore mentions his hands as the excitements, or ſigne, or teſtimony of lifting up his heart, becauſe the heart that works in the outward man: Out of the abundance of the heart the mouth ſpeaketh, the eye ſeeth, and the hand worketh, to ſhew that his heart was lift up to Gods commandements; he ſai…h, he will lift up his hands: ſo here is now the ſumme, it is nothing but thus much, the expreſſion of the welcome, the great welcome and dutifull entertainment that he gives to the commandements of God; he preſents God to his heart here, as publiſhing the commandements, offering them as a gift, and hee reacheth out his hand to accept and take them, as Galen ſaith well; the hand is not only the inſtrument of invention, but of aſſumption: we take all by the hand, he would take it of God a great gift, that hee would beſtow his commandements. God offers, and David accepts; the dutifull welcome that he gives to the commandements of God may be parallel'd, Heb. 12. Lift up the feeble knees, and the hands that hang down, & ſo make ſtreight ſteps to your paths. Take all thoſe parts in a ſpirituall ſenſe, the ſoule hath hands and feete as well as the body; the feet of the ſoule are the affections; the hands of the ſoule is reaſon; the ſame that is the eye is the hand. Holy David purſues it in the ſame impreſſion, he rouzeth up himſelfe, and ſtrengthneth himſelfe to keep Gods commandements, he quickens every part after in other parts of the Pſalm, he hath taken order for other parts: Hee takes order for his eyes: Open mine eyes and I ſhall ſee wonders in thy law. He takes order for his feet: I remembred my wayes, and turned my feet to thy teſtimonies: That hee p. 320might ſhew that there was a dedication of his whole ſelfe to God, he paſſeth by the ſtrength of no part; he ſerved him with all his ſoule, with all his heart, and with all his ſtrength; he gives God the ſtrength of every part, he ſets down his hands, not my eyes, or my heart only; it is not only the ordering of his feet & affections, but the ſtrength of the whole man: I will lift up my hands to thy commandements which I have loved; here is the ſum and pattern that David ſets forth, it is a good pattern for us to imitate, and in what ſhould we imitate him?

Immitate David in reſolution; the reaſon we come ſo ſhort in piety, is, becauſe we are not armed with reſolution, we goe weakly and careleſly about the work of God; we doe the work of ſalvation that concerns our ſouls, negligently: nothing will keep the ſoule in a better temper, and keep a man more out of the way of ſinne, then oft to fortifie and ſtrengthen the heart with reſolution, and what reſolutions ſhall wee take? the ſame that David takes, what is that? I will lift up my hands; how doth he lift up his hands to Gods commandements? To lift up our hands to Gods commandements, is to apply our ſelves to the keeping and exerciſe of them: the hands are the inſtruments of action, and exerciſe not, but that it muſt be done by the heart, and every part: but therefore he refers it to the hand, becauſe action is the life of Chriſtianity, that to keep the commandements of God there muſt be action, and the hands are the inſtruments of action.

Origen well; we lift up our hands, when we lift up the works of our hands to the commandements of God: and when doe wee lift up the workes of our hands? ſaith he, when we walk worthy of God, and live according to his preſcripts and rules, this is to lift up our hands to Gods commandements.

p. 321I but our hands are feeble, our hands are weak as Moſes were, Exod. 17. We read that Moſes hands were heavy, he could not hold them up; ſo it is with many of us, when we would walke in the ways of Gods commandements, our feet are dull and feeble; when we would work the works of God, our hands are feeble, heavy hands, & in worſe caſe then Moſes: his hands were heavy through corporall infirmitie, ours through ſpirituall: the palſie hand through the decay of faith, the withered hand by the declining of love, and the hands manacled and pinioned, and clog'd with the luſts of the fleſh, and the enticements of ſin, how then ſhall we doe to lift up our hands? we muſt ſay as David in another place, pray to God to ſtrengthen us: I will run the wayes of thy commandements when thou haſt ſet my heart at liberty. I will labour to keepe thy commandements, to lift up my hands when thou ſhalt releaſe me and enlarge me: I will waſh my hands in innocency; becauſe our hands are clog'd with ſinne, we muſt waſh them in innocency, bring clean and pure hands, they are the only hands we can lift up; we muſt not come with hands defiled with ſinne. Here is the reſolution of David, when he ſpeaks of his hands, they are to be underſtood by way of Idea: that is, pure hands, clean hands holy hands, charitable hands; theſe were the hands that he would hold up to God. I have done with the firſt part of his reſolution: I will lift up my hands to thy commandements; the other that is behind in the laſt words.

I will meditate in thy ſtatutes.

This is his ſecond reſolution, the ſecond branch, and it is partly the ſame in effect with the former, but it is varied, and otherwiſe expreſſed. Here is another name given to the word of God then in the former part; there p. 322it was the Commandements, here it is the Statutes. Statute is more then precept: the ſecond name hee gives not for variety, but as a word that is more emphatical, it ſerves better for the expreſſion of his purpoſe. The commandements of God are called Statutes, becauſe they are immoveable, they cannot be altered and changed; thereupon it is that you have this Epithite anexed oft in Scripture, they are ſure, and ſtedfaſt, and faithfull. The ſtatutes of the Lord are ſure, Pſal. 19. A more ſure word of prophecie ſaith Peter. Stedfaſt promiſes, Rom. 4. Sure and ſtedfaſt commandements, Heb. 2. It is an epithite ſtill given to ſhew the ſureneſſe, they are called Statutes, the Latine word ſignifies ſtability; the Hebrew ſignifies viſitation, that God viſits for breaking them; yet this is proper they are called Statutes, becauſe they are ratified, they are firm, the things that God hath eſtabliſhed: Every thing is ſaid to be ratified that ſtands. My counſell ſhall ſtand, ſaith God in Iſa, and out of the mouth of two or three witneſſes every word ſhall be eſtabliſhed: therefore we ſtand to it, it is the rule and ſumme of our faith, that cannot be aboliſhed, it is a thing ratified, thy Statutes. Statutes is more then precepts, they are unabrogable precepts, they are Statutes, Sanctions, Decrees, Conſtitutions. If I would enlarge my ſelfe, from this particular, I could ſhew that hence there is an obligation laid to obſerve Gods lawes becauſe they are Statutes: that that God by his decree hath eſtabliſhed, we cannot nullifie them by our tranſgreſſions; wee nullifie Gods commandements as much as lies in us, as oft as we break them: to tranſgreſſe the commandements is as much as in us is to cancell that that God hath confirmed, and to nullifie that that God hath ratified: it is not only to break it by ſinne, but to break it in the validity. There is no man that tranſgreſſeth, p. 323but he wiſheth there were no commandements, no rule of obedience and piety.

It is not ſo with other creatures; all other creatures have a law, and it is a ſtatute-law, becauſe it is a law that they have not broken; they all keepe thoſe Statutes that God hath given them, and they have nothing but the inſtinct of nature; not only animate, but inanimate creatures; the Stars keep their courſes, and the Earth and the Sea keeps it's courſe and motion of ebbing and flowing, as the impreſſion was firſt made in them when they were created: it is a firmer law that is given to man; not only that law, but the law of Gods commandements: He hath given him that law that ſhall ſtand more firme; for that law of nature ſhall be abrogated when there ſhall be a diſſolution of all. Heaven and earth ſhall paſſe: the law of nature, the law of the creatures ſhall ceaſe, then there ſhal be a ceſſation of that: but though heaven and earth paſſe, not one jot or tittle: not one jot of Chriſts word ſhall paſſe, it is Auſtins obſervation: jod is the leaſt of all letters, and the affix is the little daſh of it: Our bleſſed Saviour ſaith there ſhall not an iota, not an affix paſſe, but the leaſt part of Gods commandements ſhall be kept. Then, if other creatures keep their law, ſhall not wee much more labour to obſerve that that God hath given us? If wee labour not to keep them as ſtatutes, we ſhal as judgments: if they be not done a nobis, they ſhall be executed de nobis: if they be not done by us, they ſhall be executed upon us, but I will not proſecute the word; that that he calls before commandements, he calls here ſtatutes. A ſtationary exerciſe, he uſeth a ſtationary object: I will dwell, or ſtand upon the exerciſe of thy Statutes.

The firſt was for the exerciſe, this for the meditation; he contents not himſelfe with one reſolution, or with the ſecond: this whole Pſalm is nothing but a multitude p. 324of holy reſolutions and ejaculations; take but this one part of the Pſalm, this one diviſion that my Text is out of, ſee how reſolutions come one on the necke of another. In verſ. 46. there is one; I will ſpeake of thy teſtimonies before Kings. In the 47th there is another; I will delight my ſelf in thy commandements. After that he is not content, he gives a third; I will lift up my hands to thy commandements which I have loved: And in the latter part he cloſeth with a fourth, I will meditate in thy Statutes. He arms himſelfe with reſolutions, and theſe two reſolutions are ſubſervient one to another; the preparatorie act to meditation in Gods ſtatutes, I will lift up my hands to thy commandements.

He firſt prepares before he falls to meditate; he doth not ruſh upon the ſudden as we do in prayer, uncivily, when we come into the houſe of God: hee fits and tunes his heart, he ſets the parts in order before he goes to meditate: he compoſeth himſelfe, his eyes, his hands, his heart, all the whole man, before he goes to meditate. I will firſt lift up my hands to thy commandements, and then meditate on thy ſtatutes, as it is in Pſal. 51. Before he will ſing, he will tune, Awake my Lute & Harp, awake, my glory and my ſelfe will awake right early. David would not ſing before he was prepared, he tunes before he ſings, Pſal. 45. My heart is enditing of a good matter: I ſpeake of the things which I have made touching the King. He prepares his heart that hee may get Gods approbation: ſo here, before he ſets ſeriouſly to meditation, he puts every affection in a right key and tune: and then when he had ſet all right, after he had compoſed his very geſture, his eyes fixed to heaven, his hands lifted to Gods throne, then I will meditate in thy ſtatutes. He ſets the moſt heavenly act on an heavenly object: there is no object fitter for meditation then the Commandements: there is no act fitter for the commandements then meditation.

p. 325Meditation is the improving of all other exerciſes ſpirituall: whatſoever meditation is an Angelicall exerciſe: the only exerciſe or the chiefe that we know of that, the Angels exerciſe in heaven is the meditating of Gods will, and wayes, and works: If we would conform our ſelves, nay if we would attain to the height of Angels, it muſt be by meditation; yet we generally, the moſt of us are very negligent and backward in this duty; few men know what belongs to meditation, or what is the comfort of it: thoſe that profeſſe they love God, and delight in his commandements, though they read ſometime, and heare ſometime, they labour not to improve that that they read & hear by meditation: meditation is come to be the ſcorn of the world; I account meditation is ſcorned, becauſe conference about holy things & repetition is a thing in reproach in the world.

It is true, I know thoſe things may be done ſometimes (as they are) out of faction, and under pretence of repetition, oft times conventicles are made; but a modeſt humble ſoule will not do things for applauſe, or offence: but if we look to benefit our ſelves by the word of God, we will take all helps to remember what we hear, and apply it to our ſelves, and we cannot do it without meditation, and repetition is a great help; he will not profit by the word of God that calls not himſelfe to account for his memory and his life, and lays them according to the levell of the things he heares.

The world is full of imagination: meditation is ſcarce; it is a wonder to ſee how men weary themſelves with imagination, & ſuffer their hearts to run after every vanity, they think imagination is meditation when their hearts have wild roving thoughts, ſometimes ſinful, alway vain, that is not meditation but vanity; meditation is that act whereby the heart pours it ſelf forth to God, and is fixed p. 326on heavenly things, and makes an impreſſion of that heavenly act whatſoever it is upon; upon it ſelfe by a reflexion of the ſoul upon it ſelfe, in the exerciſe of thoſe duties that are meditated.

Therefore if we will benefit by reading and hearing of the word, let us oft times call our ſelves to account by meditation; If we would be well acquainted with God, & converſant in heaven, it muſt be done by meditation. Meditation is that that makes the ſeede of the word take root in the heart, that …geſts and incorporates it, and turns all to blood and ſpirits: we can never profit and edifie by Sermons; unleſſe by meditation, and rumination we chew the cudd after: Admit it be but a weak Sermon that we hear, ſome will ſay, what, ſhould I meditate on that? though it be a weake one, there is matter ſtill of meditation. A man that hath love to another man, will love every thing that belong to him; if we have a love to the word of God, there will be a love of all that belongs to it. A love of that place where the Ordinances are handled; a love of the time when the Ordinances are handled; a love of the weake hand, the earthen veſſel that diſpenſeth it, though through much infirmities and weakneſs. Gregory Nazianzen obſerves of St. Bazile, they loved him …o much in his time, they reverenced his vertues ſo much, that they would imitate him in his infirmities: it is true, there are no infirmities or errours in the word of God to be loved there; but if we have true love to the word of God, we will imbrace it from an infirm hand, though it be diſpenſed in a weake manner. Always ſomething may be gotten to edification, and the application of it muſt be made by meditation; it is that that is an excellent ſupply of privacy, it is the ſole companion of a retired heart. A man addicted to meditation, can leave earth and goe up to heaven, and walk, and converſe with God, p. 327with all the commandements of God; he needs no booke, he needs no teacher, that can addict himſelfe to meditation.

Meditation is that heavenly exerciſe that is the improvement of every grace; if we would thrive in all, we muſt addict our ſelves to it; that was Davids order; he was converſant in reading and hearing too: but meditation is the act that he reſolves on to improve both: and as he would give God his outward man, ſo he will his inward: The teſtification of the outward man is in theſe words, I will lift up my hands to thy commandements which I have loved: And then becauſe neither tongue, nor hand, nor feet, nor eye, can be acceptable to God without the heart, the inward man: he ſeconds his firſt reſolution with another, as, I will lift up my hands to thy commandements, ſo I will meditate in thy ſtatutes.

THE Saints Progreſſe. DELIVERED IN TVVO SERMONS, BY That Learned, & reverend Divine RICHARD HOLSWORTH, Doctor in Divinity, ſomtimes Vice-Chancellour of Cambridge; Maſter of Emmanuel Colledge, and late Preacher at PETERS POORE in LONDON.

2 Pet. 3.18.

But grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt.

LONDON, Printed by M. Simmons in Alderſ-gate-ſtreete. 1650.