THE SAINTS SPIRITUAL DELIGHT.
But his delight is in the Law of the Lord.
CHAP. I. Shewing that negative goodnesse is but a broken title to heaven.
AS the Book of the Canticles is called the song of songs by an Hebraisme, it being the most excellent; so this Psalme may not unfitly be entituled, [Page 2] the Psalme of Psalmes, for it containes in it the very pyth and quintescence of Christianity. What Hierom saith of St. Pauls Epistles Breves esse pariter, ac longas. Hierom., the same may I of this Psalme; 'tis short for the composure, but full of length and strength for the matter Psalmus hic reliquis anteponitur, estenim quasi pro [...] mium in univer sam sacram Scripturam Moller.. This Psalme carries blessednesse in the frontispiece; it begins where we all hope to end: It may well be call'd a Christians guide, for it discovers the quicksands where the wicked sink down in perdition, verse 1. and the firme ground on which the Saints tread to glory, ver. 2. The text is an epitome, and breviary of Religion. But his delight is in the Law of the Lord, and in his Law doth he meditate day and night. Every word hath its Emphasis; I begin with the first word But [...].
This But is full of spiritual wine, we will broach it, and taste a little, then proceed.
But] This is a tearme of opposition. The godly man is described,
I 1. By way of negation, in three particulars. 1. Verse 1. He walketh not in the councel of the ungodly. He is none of the Councel; he neither gives bad councel, nor takes it. 2. He standeth not in the way of sinners. He will not stand among those who shall not be able to stand in the judgement, verse 5.3. He sitteth not in the seat of the scornful. Let it be a chaire of state, he will not sit in it, he knows it will prove very uneasie at last. The word sitting [...] implies,
1 1. An habit in sinne Moles imposita sepulchroipsa est vis dura consuetudinis qua premitur anima, nec resurgere nec respirare possit. Aug. in Mat. hom. 45. Adeo sunt pertinaces, suisque perfricta fronte peccatis addicti, ut jam nihil cos pudeat, sed omnem religionem habeant proludibrio. Moller. Psal. 50.20. Thou sittest and speakest against thy brother.
2 2. Sitting implies familiarity with sinners. Psal. 26.4. I have not sate with vaine persons; that is, I do not haunt their company. The godly man shakes off all intimacy with the wicked [...]. Menander.. He may traffique with them, not associate; he may be civil to them, as neighbours, but not twist into a cord of friendship: Diamonds and stones may lie together, but they will not sodor and ceament.
II II. The godly man is described by way of position, or rather opposition, But his delight is in the Law of the Lord. From this word But] observe,
Doct. That negative goodnesse is not sufficient to entitle us to heaven. To be no scorner, is good, but it is not enough. There are some in the world whose religion runs all upon negatives; they are not drunkards, they are not swearers Qui flagitium nou committit non est vir bonus, sed tantum non malus. natal. com., and for this they do blesse themselves. See [Page 5]how that Pharisee vapours, Luke 18.11. God I thank thee that I am not as other men are, extortioners, unjust, adulterers, &c. Alas, the not being scandalous will no more make a good Christian than a cipher will make a summe. The godly man goes further, He sits not in the seat of the scorner, but his delight is in the Law of the Lord. We are bid, not only to cease from evil, but to do good, Psalme 34.14. 'Twill be a poore plea at last, Lord I kept my selfe from being spotted with grosse sin. I did no hurt, but quid boni inest? What good is there in thee? It is not enough for the servant of the vineyard that he doth no hurt there, he doth not break the trees, or destroy the hedges; if he doth not work in the vine-yard, he loseth his pay; 'tis not enough for us to say at the last day we have done no hurt, we have liv'd in no grosse sin, but what good have we done in [Page 4] [...] [Page 5] [...] [Page 6]the vine-yard? where is the grace we have gotten? if we cannot shew this, we shall lose our pay, and miss of salvation.
Use. Use. Do not content your selves with the Negative part of Religion; Virtutis est magis houesta agere quàm non turpia. many build their hopes for heaven upon this crack'd foundation, they are given to no vice, none can charge them with any foule miscarriages, and these are their letters of credence to shew; to such persons I say three things.
1 1. You may not be outwardly bad, and yet not inwardly good. You may be as far from grace as from vice; though none can say, black is your eye, yet, our soul may be dyed black. Though your hands be not working iniquity, your heads may be plotting it. Though you do not hang out your bush, yet you may secretly vent your commodity: a tree may be full of vermine, yet the fair leaves may cover them that they [Page 7]are not seen; so the faire leaves of civility may hide you from the eye of man, but God sees the vermine of pride, unbelief, covetousnesse in your heart: Ye are they (saith Christ) that justifie your selves before men, but God knows your hearts, Luke 16.15. a man may not be morally evil, yet not spiritually good. He may be free from grosse enormity, yet full of secret enmity against God; like the snake, which though it be of a fine colour, yet hath its sting.
2 2. If you are onely negatively good, God makes no reckoning of you; you are as so many ciphers in Gods Arithmitick, and he writes down no ciphers in the book of life: Take a piece of brasse, though it be not so bad mettal as lead or iron, yet not being so good as silver, there is little reckoning made of it, 'twill not passe for currant coine; though thou art not profane, yet [Page 8]not being of the right mettal, wanting the stamp of holinesse upon thee, thou wilt never passe currant, God slights thee, thou art but a brasse Christian.
3 3. A man may as well go to hell for not doing good, as for doing evil; he that beares not good fruit is as well fuel for hell, as he that bears bad, Matth. 3.10. Every tree which beareth not good fruit, is hewen down and cast into the fire. One may as well die with not eating food, as with poison; a ground may as well be spoil'd for want of good seed, as with having tares sown in it; They that were not active in works of charity, were sadly sentenc'd: Depart from me ye cursed, &c. for I was an hungred, and ye gave me no meat, Matth. 25.41, 42. It is not said ye took away my meat from me, but ye gave me no meat. Why were the foolish Virgins shut out? They had done [Page 9]no hurt, they had not broken their lamps, I, but they took no oyle in their lamps, Matth. 25.3. Their wanting oyle was the indightment; therefore let not any man build his hope for heaven upon negatives. This is building upon the sand; the sand is bad to build on; it will not ceament Arena est terra sterilis, minuta, & grana ejus non cohaerent., being ex materia friabili; but suppose a man should finish an house upon it, what is the issue? the flood comes, viz. persecution, and the force of this flood will drive away the sand and make the house fall; and the winde blows, the breath of the Lord as a mighty winde will blow such a sandy building into hell; Be afraid then to rest in the privative part of Religion, launch forth further, be eminently holy. So I come to the next words, but his delight is in the Law of the Lord [...]. Theodoret in loc., and in his Law doth he meditate day and night.
CHAP. II. What is meant by the Law of God, what by delight in the Law, and the proposition resulting.
THe words give us a twofold description of a godly man.
First, He delights in Gods Law.
Secondly, he meditates in Gods Law.
1 I begin with the first. His delight is in the Law of the Lord: The great God hath graffed the affection of delight in every creature; it hath by the instinct of nature something to delight it self in Ovis frondem, cervus fontem, Canis leporem, Pylades sectatur Orestem.. Now the true Saint, not by instinction, but divine inspiration makes the Law of God his delight. This is the badge of a Christian, ejus oblectatio in lege Jehovae, his delight is in the Law of [Page 11]the Lord. A man may work in his trade, and not delight in it; either in regard of the difficulty of the work, or the smalnesse of the income; but a godly man serves God with delight; 'Tis his meat and drink to do his will.
For the Explication of the words, it will be enquired,
1 1. What is meant by the Law of the Lord. This word Law [...] may be taken either more strictly, or more largely. 1. More strictly, for the Decalogue or ten Commandments. 2. More largely. 1. For the whole written Word of God Musculus Diodat. Tota dectrina a Deo patefacta & Ecclesiae tradita. Mollerus.. 2. For those truths which are deducted from the Word, and do concenter in it. 3. For the whole businesse of Religion which is the counterpane of Gods Law, and agrees with it as the transcript with the original. The word is a setting forth, and Religion is a shewing forth of Gods Law. I shall take this word in its full latitude and extent.
2 2. What is meant by delight in Gods Law. The Hebrew and Septuagint [...] both render it, his will is in the Law of the Lord Plus valet consouantia voluntatum quàm vocum. Bern. Serm. sup. salve. Regina.; and that which is voluntary is delightful; a gracious heart serves God from a principle of ingenuity; he makes Gods Law not only his task, but his recreation; upon this Scripturestock I shall graffe this Proposition.
Dost. Doct. That a child of God, though he cannot serve the Lord perfectly, yet he serves him willingly; His will is in the Law of the Lord; he is not a prest souldier, but a volunteer Quia Deus cor quaerit, cor intus inspicit, testis est, judex, approbator, adjutor, coronator, sufficit ut offeras voluntatem. Aug. in Ps.; by the beating of this pulse we may judge whether there be spiritual life in us, or no. David professeth Gods Law was his delight, Psalme 119.77. he had his crown to delight in, he had his musick to chear him, but the love he had to Gods Law did drown all other delights; as the joy of harvest and [Page 13]vintage exceeds the joy of gleaning. I delight in the Law of God (saith Saint Paul) in the inner man, Rom. 7.22. the Greek word is, I take pleasure [...]; The Law of God is my recreation, and it was an heart-delight,* 'twas [...], in the inner man 2 Cor. 5.12.; a wicked man may have joy, [...], in the face*, 2 Cor. 5.12. like honey-dew, that wets the leaf; but the wine of Gods Spirit chears the heart; Paul delighted in the Law, in the inner man.
CHAP. III. Whence the Saints spiritual delight springeth.
THe Saints delight in the Law of God proceeds,
1 1. From soundnesse of judgement. The minde apprehends [Page 14]a beauty in Gods Law, now the judgement as the primum mobile draws the affections, like so many orbes after it; The Law of God is perfect Lex Dei integra. Hierom. Pagnin. Absoluta & consummata cui nihil desit Fabrit. in Psalm., Psalme 19.7. it needs not be eeked out with traditions: The Hebrew word for perfect [...] seemes to allude to a perfect, entire body that wants none of the members or lineaments; Gods Law must needs be perfect, for it is able to make us wise to salvation, 2 Tim. 3.15. The Septuagint renders it, The Law of the Lord is pure, [...]. Septuagint like beauty that hath no staine, or wine that is clarified and refined. The soul that looks into this Law, seeing so much lustre and perfection, cannot but delight in it; The middle lamp of the Sanctuary being lighted from the fire of the Altar, gave light to all the other Lamps: So the judgement being lighted from the Word, it sets on fire the lamps of the affections.
2 2. This holy delight ariseth from the predominancy of grace. When grace comes with authority, and Majesty upon the heart, it fils it with delight; naturally we have no delight in God, Job 21.14. Therefore they say unto God depart from us, for we desire not the knowledge of they wayes; nay, there is not only a dislike, but antipathy; sinners are called [...] haters of God, Rom. 1.30. Rom. 1.30 but when grace comes into the heart; O what a chang is there! Grace preponderates; it files off the rebellion of the will, it makes a man of another spirit Josh. 14.24. It turnes the lion-like fiercenesse into a dove-like sweetnesse, it changeth hatred into delight; Grace puts a new by as into the will, it works a spontaneity and cheerfulnesse in Gods service. Thy people shall be a willing people in the day of thy power, Psalme 110.3.
3 3. This holy delight in Religion [Page 16]is from the sweetness of the end. Well may we with cheerfulnesse let down the net of our endeavour when we have so excellent a draught. Heaven at the end of duty causeth delight in the way of duty.
CHAP. IV. Shewing a characteristical difference between a childe of God and an hypocrite.
Use. 1 IT shews us a discriminating difference between a childe of God and an hypocrite, the one serves God cum animi prolubio, from a principle of delight, the other doth not. The Law of thy mouth is better unto me than thousands of gold & silver, Psalm 119.72. With what delight doth a covetous man tell over his thousands? I, but Gods Law was better to David than thousands; [Page 17]a child of God looks upon the service of God, not only as his duty, but his priviledge. A gracious heart loves every thing that hath the stamp of God upon it. The Word is his delight. Thy Words were found, and I did eat them, and thy Word was unto me the joy and rejoycing of my heart, Jerem. 15.16. The Sabbath is his delight, Isaiah 58.13. If thou turne away thy foot from doing thy pleasure on my holy day, and call the Sabbath a delight. Prayer is his delight, Isa. 56.7. I will make them joyful in my house of prayer. Hearing is his delight, Esay 60.8. Who are these that flie as Doves to to the windows? The gracious soul flies as a Dove to an Ordinance, upon the wings of delight; The Sacrament is his delight: On this day the Lord makes a feast of fat things, a feast of wines on the Lees, of fat things full of marrow, of wines on the lees well refined, Esay 25.6. A Sacrament-day [Page 18]is a soul-festival day; here Christ takes the soul into his banqueting-house, and displays the banner of love over it, Cant. 2.4. Here are dulcissima fercula (as Austin saith) heavenly delicacies set before us. Christ gives us his body and blood In vulneribus Christi dormio securus & requiesco intrepidus. Aug.. This is Angels food, this is the heavenly Nectar, here is a cup perfum'd with the divine nature Sanguis Christi salus Christiani. Salvian.; here is wine spiced with the love of God. The Jews at their feasts, poured oyntment upon their guests, and kissed them; Here Christ poures the oyle of gladness into the heart, and kisses us with the kisses of his lips Cant. 1.2. This is the Kings Bath where we wash and are cleansed of our leprosie: The withered soul, after the receiving this blessed Eucharist, hath been like a watered garden, Esay 58.11. or like those Egyptian fields, after the overflowing of Nilus, fruitful and flourishing; and do you wonder that [Page 19]a childe of God delights in holy things? He must needs be a volunteer in Religion.
But it is not thus with an hypocrite, though he may facere bonum, yet not velle, he may be forced to do that which is good, but not to will that which is good; he doth not serve God with delight. Job 27.10. Will he delight himselfe in the Almighty? That he hath none of this complacency and delight, appears thus, because he serves God grudgingly Vir'us nolentium nulla est.; he brings his sacrifice with a wicked minde, Prov. 21.27. Such an one was Cain: It was long before he brought his offering Gen. 4.3, it was not the first fruits, and when he did bring it, it was grudgingly; 'twas not a free-will-offering, Deut. 16.10. 'Tis probable 'twas the custome of his fathers family to sacrifice; and perhaps conscience might check him for forbearing so long, at last the offering [Page 20]is brought, but how? as a task rather than a duty; as a mulct or fine rather than a sacrifice. Cain brought his offering, but not himself. What Seneca saith of a gift, I may say of a sacrifice Multum interest in ter materi am benefi cii & beneficium, itaque nec aurum, nec argentum beneficium est, sed ipsa tribuentis voluntas. Sen. de benef.; 'Tis not gold and silver makes a gift, but a willing minde; if this be wanting, the gold is only parted with, not given: So, 'tis not prayer and hearing makes a sacrifice, but it is a willing minde. Cains was not an offering, but a tax, not worship, but pennance.
CHAP. V. Two Cases of conscience resolved.
BUt here are two Cases to be put.
Case 1 1. Whether a regenerate person may not serve God with wearinesse?
Answ. 1 Answ. Yes, but 1. this delight in God is not wholly extinct. This lassitude and wearinesse in a childe of God may arise,
From the in being of corruption, Rom. 7.24. 'Tis not from the grace that is in him, but the sinne; (as Peters sinking on the water was not from his faith, but his fear;) yet I say still a regenerate persons will is for God, Rom. 7.15. Paul found sometimes an indisposition to good, Rom. 7.23. yet at the same time he professeth a complacency in God, ver. 22. I delight in the, Law of God in the inner man; one may delight in musick, or any recreation, yet through wearinesse of body be for the present dull'd, and indisposed; a Christian may love Gods Law though sometimes the clog of the flesh weighing him down, he findes his former vigour and agility remitted.
Answ. 2 2. I answer, that this faintnesse [Page 22]and wearinesse in a regenerate person is not habitual; 'tis not his constant temper; when the water ebbes a while it is low-water, but there is soon a spring-tyde againe: it is sometimes low-water in a Christians soul, he findes an indisposition and irksomness to that which is good, but within a while there is a springtyde of affection, and the soule is carried full saile in holy duties; 'Tis with a Christian as with a man that is distempered; when he is sick he doth not take that delight in his food as formerly, nay, sometimes the very sight of it offends, but when he is well he falls to his meat again with delight and appetite; so, when the soule is distempered through sadnesse and melancholy, it findes not that delight in Word, and Prayer [...]erly, but when it returnes to its healthful temper again, now it hath the same delectability and cheerfulnesse in Gods service as before.
Answ. 3 3. I answer. That this wearinesse in a regenerate person is involuntary; he is troubled at it; he doth not hug his disease, but mournes under it. He is weary of his wearinesse. When he findes a heavinesse in duty, he goes heavily under that heavinesse; he prays, weeps, wrastles, useth all means to regain that alacrity in Gods service as he was wont to have. David, when his chariot-wheels were pull'd off, and he did drive on heavily in Religion, how oft doth he pray for quickning grace? Psalme 119.25, 37, 40, 88. When the Saints have found their hearts fainting, their affections flagging, and a strange kinde of lethargy seasing on them, they never leave till they have recovered themselves and arrived at that freedome and delight in God as they were once sencible of.
2. The second Case is, Case 2 whether an hypocrite may not serve God [Page 24]with delight? I answer, he may; Herod heard John Baptist gladly, Mat. 6.20. and those that fasted for strife and debate, did delight to know Gods wayes, Esay 58.2. An hypocrite may, out of some flashy hopes of heaven, shew a delight in goodnesse; but yet it is not such a delight as is found in the regenerate; The hypocrites delight carnal. for his delight is carnal. A man may be carnal while he is doing spiritual things; 'Tis not the holinesse and strictnesse in religion that the hypocrite delights in, but something else; he delights in prayer, but 'tis rather the shewing of gifts he looks at than the exercising of grace. * He delights in hearing, but 'tis not the spirituality of the Word he delights in; Cor. 2.14 [...]. not the favour of knowledge * but the lustre. When he goes to the Word preached, it is, that he may rather feast his phancy, than better his heart; as if a man should go to an Apothecaries shop for a pill, only [Page 25]to see the gilding of it, not for the operative vertue. The hypocrite goes to the Word to see what gilding is in a Sermon; and what may delight the intellect. Hypocrites come to the Word as one comes into a garden to pluck some fine flower to smell to, not as a child comes to the breast for nutriment. This is rather curiosity than piety. Such were those, Ezek. 33.32. thou art to them as a very lovely song, of one that hath a pleasant voice, and can play well on an instrument. The Prophet being eloquent, and having a pleasing delivery, they were much taken with it, and it was as sweet to them as a fit of musick, but it was not the spirituality of the matter they so well liked, as the tunablenesse of the voice It was a sharp, yet seasonable, reproof of Chrysostom to his auditory. This is that (saith he) which is like to undo your souls, you hear your Ministers as so many minstrels [Page 26]to please the eare, not to pierce the conscience Chrysost.. You see an hypocrites delight in Religion is carnal; 'tis not the being nourished up in the words of faith 1 Tim. 4.6. which he mindes, [...] but the eloquence of speech, the rarenesse of notion, the quicknesse of phancy, the smoothnesse of stile; he strives only to pluck from the tree of knowledge. Alas (poor man) thou mayst have the star-light of knowledge, and yet it may be night in thy soul.
CHAP. VI. Trial of a Christians delight in God.
Use 2 LEt this put us upon a holy scrutiny and trial, Trial. whether we have this delight in Religion? 'Tis life or death as we answer this.
Quest. Quest. How may this spiritual delight be known?
Answ. 1 Answ. 1. He that delights in Gods Law, is often thinking of it; what a man delights in, his thoughts are still running upon; he that delights in money, his minde is taken up with it; therefore the covetous man is said [...], to mind earthly things, Phil. 3.19. Thus if there be a delight in the things of God the minde will be still musing upon them Sicut illis accidere solet, qui cogitat [...]ouibus vel seriis vel adlubescentibus abstinere non possunt. Musculus. O what a rare treasure is the Word of God! it is the field where the pearl of price is hid; how precious are the promises, they are the conduit that hold the water of life, they are like those two Olive branches, Zach. 4. which through the two golden pipes did empty the golden oyle out of themselves, Zach 4.12. These seal up pardon, adoption, glory, O Lord by these things men live, Isa. 38.16. Where there is a delight in the Law of God, the minde is wholly busied about it.
2 2. If we delight in religion, there is nothing can keep us from it, but we will be conversant in Word, Prayer, Sacraments. He that loves gold will trade for it Extremos currit mercator ad Indos. Horace.. The Merchant will compasse sea and land to make money his proselyte. Men will not be kept from their faires. If there be a delight in holy things, we will not be detained from an Ordinance, for there we are traffiquing for salvation. If a man were hungry, he would not stay from the market for the aking of his finger. The Ordinances are a Gospelmarket, and those that hunger and thirst after righteousnesse, will not for every slight occasion stay away. I was glad when they said, come let us go up to the house of the Lord, Psalm 122.1. Thou that art glad when the Devil helps thee with an excuse to absent thy self from the house of the Lord, art farre from this holy delight.
3 3. Those that delight in Religion are often speaking of it; Then they that feared the Lord spake often one to another, Mal. 3.16. Where there is gratia infusa, it will be effusa. The words of a wise mans mouth are gracious, Eccles. 12.10. David delighting in Gods testimonies, would speak of them before Kings, Psalme 119.46. The Spouse delighting in her beloved, could not conceal her love, but breaks forth into most pathetical, and no lesse elegant expressions: My beloved is white and ruddy, the chiefest among ten thousand [...] The standard bearer, his head is as the most fine gold, &c. The disciples whose hearts were upon Christ, make him the whole subject of their discourse as they were going to Emaus; Luke 24.19. The primitive Christians who were fired with love to God, did speak so much of heaven, and the Kingdom prepared, that the Emperour suspected they meant to take [Page 30]his Kingdome from him; The words are (as one saith) the looking glasse of the minde Verba sunt speculum mentis Bern., they shew what is in the heart. Where there is spiritual delight, like new wine, it will have vent; Grace is poured into thy lips, Psalme 45.2. a man that is of the earth speaketh of the earth [...]., John 3.31. He can hardly speak three words, but two of them are about earth. His mouth, like the fish in the Gospel, is full of gold, Mat. 17.27. So where there is a delight in God, our tongues will be as the pen of a ready Writer Psal. 45.. This is a Scripture touch-stone to try mens hearts by. Alas, it shews how little they delight in God, because they are possessed with a dumb devil; they speak not the language of Canaan.
4 4. He that delights in God will give him the best in every service. Him whom we love best, shall have of the best. The Spouse delighting [Page 31]in Christ, will give him of her pleasant fruits, Cant. 7.13. and if she hath a cup of spiced wine, and full of the juyce of the pomgranate, he must drink of it, Cant. 8.2. He that delights in God, gives him the strength of his affections, the cream of his duties Mat. 22.37; If he hath any thing better than other, God shall have it; Hypocrites care not what they put God off with; They offer that to the Lord which costs them nothing 2 Sam. 24.24; A prayer that costs them no wrastling, no pouring out of the soul 1 Sam. 1.15; they put no cost in their services. Cain brought of the fruit of the ground, Gen. 4.3. 'Tis observable, the holy Ghost doth not mention any thing that might commend, or set off Cains sacrifice. When he comes to speak of Abels, he sets an Emphasis upon it, Abel brought of the firstlings of his flock, and of the fat thereof Abel obtulit non exigua sed pinguia. Ambrose., verse 4. but when he speaks of Cain, he only saith, he [Page 32]brought of the fruit of the ground. Some sorry thing; perhaps pull'd out of a ditch; God who is best, will be serv'd with the best. Domitian would not have his Statue carv'd in wood or iron, but in gold. God will have the best of our best things, golden services. He who delights in God, gives him the fat of the offering Lev. 3.3.; the purest of his love, the hottest of his zeale; and when he hath done all, he grieves he can do no more, he blusheth to see such an infinite disproportion between Deity and Dutie.
5 5. He that delights in God doth not much delight in any thing else. The world appears in an ecclipse Utitur mundo, fruitur Deo. Aug.; Paul delighted in the Law of God, in the inner man, and how was he crucified to to the world? Gal. 6.14. 'Tis not absolutely unlawful to delight in the things of the world, Deut. 26.11. Thou shalt rejoyce in every good [Page 33]thing which the Lord thy God hath given thee. None may better take the comfort of these things than beleevers; for they have the best right to them, they hold all in Capite There is nothing ours but as we see out title in Christ. Greenham; and they have the dew of a blessing distill'd. Take two talents, said Naaman to Gehazi, 2 King. 5.23. so saith God to a beleever, take two talents, take thy outward comforts, and take my love with them; but the children of God, though they are thankful for outward mercies, (which is the yearly rent they sit at) yet they are not much taken with these things [...] 1 Cor. 7.31.; they use them only as a conveniency for their passage Omnia quibus uteris in hac vita debent esse tanquā stabulum viatori non tanquam domus habitatori. Aug.; they know they need them as a staffe to walk with, but when they shall sit down in the Kingdome of heaven, and rest themselves, they shall have no use of this Jacobs staffe. Beleevers do not much passe for these things which are still passing 1 Joh. 2.17. Their delight [Page 34]is chiefly in God and his Law; and is it thus? have we this low opinion of all undermoon comforts? is the price fallen? The Astronomer saith, if it were possible for a man to be lifted up as high as the Moone, the earth would seem to him but as a little point. If we could be lifted to heaven in our affections, all earthly delights would seem as nothing; when the woman of Samaria had met with Christ Invenit non aquam, sed salutem Ambrose., down goes the pitcher John 4., she leaves that behinde [...] Theophil. in Joh. 4; he who delights in God, as having tasted the sweetnesse in him, doth not much minde the pitcher, he leaves the world behinde.
6 6. True delight is constant. Hypocrites have their pangs of desire and flashes of joy, which are soone over. The Jews did rejoyce in Johns light for a season [...], John 5.35. Unsound hearts may delight in the Law of the Lord for a season; but, [Page 35]they will quickly change their note, What a wearinesse is it to serve the Lord! The Chrysolyte (which is of a golden colour) in the morning is very bright to look on, but towards noone it grows dull, and hath lost its splendor; such are the glistring shews of Hypocrites. True delight, like the fire of the Altar, never goes out; affliction cannot extirpate it, Psalme 119.143. Trouble and anguish have taken hold on me, yet thy Commandments are my delights.
CHAP. VII. A suasive to this holy delight in Religion.
Use. 3 LEt me perswade Christians to labour for this holy delight; Exhort. Comment upon the Text. Let your delight be in the Law [Page 34] [...] [Page 35] [...] [Page 36]of the Lord Plurimum refert, utrū ex voluntate agas an necessitate, Ambrose sup. beat. immacul.; And that I may the better enforce the Exhortation, I shall lay before you several weighty considerations.
1 1. There is, that in the Law of God which may cause delight; as will appeare in two things. Considerat.
1 There is in it, Verum.
- 1. Truth.
- 2. Goodnesse.
1. Truth, the Law of God is a series of truth, Psalm 119.160. Thy word is true from the beginning Quid acrius desiderat anima quam veritatem. Austin. tom. 26. in John 4.. The two Testaments are the two lips by which the God of Truth hath spoken to us. Here is a firm basis for faith.
2 2. Goodnesse, Nehem. 9.13. Thou gavest them true Laws, good Statutes. Bonum. Here is Truth and Goodnesse; the one adequate to the understanding, the other to the will. Now this goodnesse and excellency of the Law of God shines forth in nine particulars.
1. This blessed Law of God is a [Page 37] letter Est quaedam Epistola omnipotentis Dei ad creaturam. Greg. sent to us from heaven, indighted by the Holy Ghost, and sealed with the blood of Christ Fertur de Carolo Borromaeo quod Scripturam solebat assidue volvere, & populo exp [...]are, idque tanto studio, devotione, & reverentia, ut ultimis vitae suae annis, velut ipsissimas Deo ad homines literas, non nisi capite, & flexis Genibus venerabundus lectitaret. Julius Nigr. Tract. ascetico. c. 3. n. 9.; See some passages in the letter, Isa. 62.5. As the bridegroom rejoyceth over the bride, so shall thy God rejoyce over thee; and Hosea 2.19. I will betroth thee unto me [...] for ever in righteousnesse and in loving kindnesse, and in mercies. Is it not delightful reading over this loveletter?
2 2. The Law of God is a light that shines in a dark place, 2 Pet. 1.19. 2 Pet. 1.19 it is our pole-star to guide us to heaven; 'twas Davids candle and lanthorn to walk with, Ps. 119.105 now, light is sweet, Eccles. 11.7. 'tis sad to want this light; those heathen who have not the knowledge [Page 38]of Gods Law, must needs stumble to hell in the dark. Hierom brings in Tully with his Oratory, and Aristotle with his Syllogismes, crying out in hell; they that leave the light of the Word, following the light within them, (as some speak) prefer the shining of the glo-worm before the Sun.
3 3. The Law of God is a spiritual glasse to dresse our souls by. David oft looked himselfe in this glasse, and got much wisdome, Psal. 119.104. through thy precepts I get understanding. This glasse both shews us our spots, and takes them away; it may be compar'd to the Lavor which was made of the womens looking-glasses, Exod. 38.8. it was both a glasse and a Lavor; a glasse to look in, and a Lavor to wash in; so the Law of God is a glasse to shew us our faces, and a Lavor to wash away our spots.
4 4. This Law of God contains in it [Page 39]our evidences for heaven; would we know whether we are heires of the promise, whether our names are written in heaven; we must find it in this Law-book, 2 Thes. 2.13. He hath chosen us to salvation through sanctification, 1 John 2.14. We know that we have passed from death unto life, because we love the brethren, and is it not comfortable reading over our evidences?
5 5. The Law of God is a place of ammunition, out of which we must fetch our spiritual artillery to fight against Satan. Sanctus Paulus in omnire & tentatione Scriptura se armabat. Hierom. in ejus epitaph. It may be compar'd to the Tower of David, builded for an armory, whereon there bang a thousand bucklers; all shields of mighty men, Cant. 4.4. It is called the sword of the Spirit, Ephes. 6.16. 'Tis observable, when the devil tempted our Saviour, he runnes to Scripture for armour, 'tis written Mat. 4.4; three times Christ wounds the Serpent with this sword, Mat. 4. [Page 40]ver. 4, 7, 10. Is it not good having our armour about us when the enemy is in the field?
6 6. The Law of God is our spiritual physick-book, or book of receits. Basil compares the Word of God to an Apothecaries shop which hath its [...] Basil epist prima ad Gregor. Nazian.; when there is any disease growing in the soul, here is a recipe to take; if we find our selvs dead in duty, here is a recipe, Ps. 119 50. Thy Word hath quickned me; If our hearts be hard, here is a recipe; Is not my Word as fire, Jer. 23.29. This is able to melt the rock into tendernesse. If we grow proud, here is a recipe, 1 Pet. 5.5. God resists the proud; if there be any fresh guilt contracted, here we have a sovereign medicine to take, John 17.17. Sanctifie them through thy Truth. The Law of God is like a Physick-garden, where we may walk and gather any herb to expel the poisor of sin.
7 7. The Law of God is a divine [Page 41]treasury to enrich us; here are the riches of knowledge, and the riches of assurance to be found, Col. 2.2. in this Law of God are scattered many truths as precious diamonds to adorn the hidden man of the heart. David took the Law of God as his heritage, Psalme 119.111. in this blessed Mine is hid the true pearle In uno salvatore omnes florent gemmae ad salutem.; Here we digge till we finde heaven.
8 8. The Law of God is our cordial in fainting times; and it is a strong cordial, Heb. 6.18. That we might have a strong consolation [...].. They are strong consolations indeed that can sweeten affliction, that can turn water into wine, that can stand against the firy trial. This is my comfort in affliction, for thy Word hath quickned me, Psal. 119.50. The comforts of the world are weak consolations; A man hath comfort in health, but let sicknesse come, where is his comfort then? He hath comfort in an estate, but let poverty [Page 42]come, where is his comfort then? these are weak consolations, they cannot beare up against trouble; but the comforts of the Word are strong Consolations; they can sweeten the waters of Marah. Let sickness come, the comforts of the Word can alay and stupifie it. The inhabitant of the land shall not say I am sick, Isa. 33.24. Let death come, a Christian can out-brave it: O death where is thy sting, 1 Cor. 15.55. and is it not comfortable to have such a julip lying by, as can expel the venome of death.
9. The Law of God is Manna cujuslibet saporis [...]. Theophil. in Mat.; an heavenly Manna that suits it self to every Christians pallat. What doth the soul desire? is it quickning, strengthning? he may finde all in this Manna. But I refer the Reader to the learned Origen, who hath written fully to this Si tu verbum Dei tota fide, & devotione suceperis fiet tibi ipsum verbum quaecunque desideras; si tribularis consolatur te dicens; cor contritum, & humiliatum Deus non despicies; si laetaris, pro spe futura cumulat tibi gaudium, dicent, laetamini in domino, & exultate justi. Si iracundus es, mitigat te, dicens desine ab ira, & derelinque furorem. Si in doloribus es, sanat te, dicens, dominus sanat omnes languores tuos; si in paupertate, erigit te, dicens, dominus allevat de terra inopem. Sic ergo Manna Dei reddit in ore tuo saporem quemcunque volueris, &c. Origen hom, 7. in Exod. And this is the first weighty consideration to make us delight in the Law of the Lord, there is that in it may render it delightful. I will shut up this with that divine saying of Austin. Tanta est Christianarum litcrarum profunditas, ut in cis quotidie proficerem si cas solas ab incunte pueritià usque ad decrepitam senectutem maximo otio summo studio, meliore ingenio conarcr addiscere. Aug. Epist. 3. ad volusianum..
Considerat. 2 2. Delight in Religion crowns all our services Delectatio perficit operationem Thom. 1. ae quest. 4. art. 2.. Therefore David counsels his son Solomon, not only to serve God, but to serve him with a willing minde, 1 Chron. 28.9. Illud Deo [...] quod ex viva cordic radice proficiscitur. Calvin. Delight in duty is better than duty it self; as it is worse for a man to delight in sinne, than to commit it, because there is more of the will in the sinne Gravius est peceatū diligere quā perpetrare. Hier.: so delight in duty is to be preferred before duty; O how love I thy Law; Psalme 119.97. it [Page 44]is not how much we do, but how much we love; hypocrites may obey Gods Law, but the Saints love his Law; This carries away the garland Juvenal. Satyr. 12..
Considerat. 3 3. Delight in spiritual things evidenceth grace; 'Tis a signe we have received the Spirit of adoption. An ingenuous childe delights to obey his father; he that is born of God is enobled by grace, and acts from a principle of ingenuity; grace alters the byas of the heart, and makes it of unwilling, willing. The Spirit of grace is call'd a free Spirit, Psal. 51. not only because it works freely, but because it makes the heart free and cheerful in obedience; a gracious heart doth not act by pure constraint, but free consent.
Considerat. 4 4. Delight in Religion will make the businesse of Religion more facil to us. Delectatio conservat operantem in opere suo A quinas Arist Eth. lib. 10. Delight makes every thing easie; there's nothing hard to a willing minde; Trahit sua quemque voluptas; [Page 45]— delight turnes Religion into recreation; 'tis like fire to the sacrifice, like oyle to the wheeles, like winde to the sailes, it carries us full saile in duty; he that delights in Gods way, will never complaine of the ruggednesse of the way; a childe that is going to his fathers house, doth not complain of bad way. A Christian is going to heaven in the way of duty; every prayer, every Sacrament, he is a step nearer his Fathers house; sure he is so full of joy he is going home, that he will not complain of bad way. Get then this holy delight. Beloved, we have not many miles to go, death will shorten our way, let delight sweeten it.
Considerat. 5 5. All the duties in Religion are for our good. We shall have the benefit; If thou be wise, thou shalt be wise for thy self, Prov. 9.12. God hath twisted his glory and our good together. I gave them my statutes, [Page 46]which if a man do, he shall even live in them, Ezek. 20.11. There is nothing the Lord requires, but it tends to self-preservation. God bids us read his Word, and why? this Word is his Will and Testament wherein he makes over a fair estate to be settled upon us, Col. 1.12. 1 Joh. 2.25. And this is the promise that he hath promised us, even eternal life; he bids us pray, and this duty carries meat in the mouth of it, 1 John 5.14. This is the confidence we have in him, that if we ask any thing according to his will, he heareth us. Ask what you will, he will signe your petitions; if you had a friend that should say, come to me when you will, I will furnish you with money, would you not delight to visit that friend? God will give to more than half the kingdom, and shall we not delight in prayer? God bids us beleeve, and there is [...] a honey-comb to be found in this precept? Beleeve & you shal be saved. [Page 47]Salvation is the crown that is set upon the head of faith. Well may the Apostle say, his Commandments are not grievous, O then! if Religion be so beneficial, if there be such gold to be digg'd out of this mine, it may make us delight in the wayes of God. What wil tempt, if not self-interest?
Considerat. 6 6. How did Christ delight in the work of our redemption? Lo I come, I delight to do thy will, O my God, Ps. 40.7, 8. 'Tis by Expositors agreed that it is spoken mystically of Christ Ecce venio videl. Ego Messias ad sum promissus salvator, qui tanquam vadis se sistit ad solvendum dobitum, me tibi offero tau quam sacrificium [...] Mollerus.; when he came into the world to sacrifice his life for us, it was a free will-offering. I have a baptisme to be baptised with, Luke 12.50. Christ was to be (as it were) baptiz'd in his own blood, and how did he thirst for that time? How am I straitned [...]till it be accomplished? Did Christ so delight in the work of our redemption, and shall not we delight in his service? Did he suffer willingly, and do we pray unwillingly? [Page 48]Did he so cheerfully lay down his life for us, and shall nor we give up our lives to him? Certainly if any thing could make Christ repent of shedding his blood, it would be this, to see Christians come off so hardly in duty, bringing it rather as a pennance, then a sacrifice.
Considerat. 7 7. Delight in Gods service makes us resemble the Angels in heaven. They serve God with chearfulnesse as soon as God speaks the Word, they are ambitious to obey. How are they ravish'd with delight while they are praising God; in heaven we shall be as the Angels; spiritual delight would make us like them here; to serve God by constraint, is to be like the devil, all the devils in hell obey God, but it is against their will, they yeeld a passive obedience [...]. Theophil.; but service which comes off with delight is angelical: This is that we pray for, that Gods will may be done on earth as it is in heaven; [Page 49]is it not done with delight there?
Considerat. 8 8. This delight in Gods Law will not breed surfeit. Carnal objects do oft cause a loathing and nauseating; we soone grow weary of our delights Rerum juvenilium velox transmutatio. Thom. Aqu. Eth.; hence it is we change from one sense to another; from colours to musick, from musick to smell, &c. Too much pleasure is a paine; but spiritual objects do not cloy, or tyre the soul; the more we study in the Law of God, still the more delight we finde. And in this regard David might say, the Words of Gods mouth were sweeter to his taste than honey, Psal. 119.103. because one may soon surfeit upon honey, but he can never surfeit with the Word of God. He that hath once with Jeremy, found the Word and ate it, Jer. 15.16. will not be cloyd with it Augent spirituales delitiae desiderium in mente dum satiant. Greg. hom.; There's that savourinesse in the Word that a Christian cries out, Lord evermore give me [Page 50]this bread Joh. 6.34. There is that sweetnesse in communion with God that the soul saith with Saint Bernard, O si duraret. — O that it might be always thus; O that what I now feel, I might ever feel. He that delights in God doth not complaine he hath too much of God, but rather too little; he opens and spreads the sailes of his soul to take in more of those heavenly gales, he longs for that time when he shall be ever delighting himself in the sweet and blessed vision of God.
Consider. 9 9. Without this holy delight we weary our selves, and we weary God too, Isa. 7.13. Will ye weary my God also? our delighting in God would make him delight in us; but when we begin to say what a wearinesse is it to serve the Lord, Mal. 1.13? God is as weary as we are; he is even sick of such services. When duties are a burden to us, they are a burden to God, and what should he [Page 51]do with them? when a man is weary of a burden, he will cast it off. Let all this quicken delight in Gods service.
CHAP. VIII. Shewing how a Christian may arive at this delight in Gods Law.
Use 4 Direct. FOr the attaining this blessed delight in the Law of God, three things are requisite.
1 1. Set an high estimate upon the Word; what the judgement prizeth, the affections embrace; he that values gold, will delight in it; we are apt (through a principle of Atheisme) to entertaine slight thoughts of Religion, therefore our affections are so slight. David prized Gods Statutes at a high rate; more to be desired are they than gold, yea [Page 52]than much fine gold, Psal. 19.10. and hence grew that enflamed love to them; I will delight my selfe in thy Statutes, Psal. 119.16.
2 2. Pray for a spiritual heart; an earthly heart will not delight in spiritual mysteries; the earth puts out the fire. Earthlinesse destroys holy delight, get a spiritual pallate that you may rellish the sweetnesse of the Word. He that tastes the sweetness of honey, will delight in it. If so be ye have tasted that the Lord is gracious, 1 Pet. 2.3. 'Tis not enough to hear a Sermon, but you must taste a Sermon; 'tis not enough to read a promise, but you must taste a promise; when you have gotten this spiritual pallate, then Gods Word will be to you the joy and rejoycing of your heart Jer. 15.16.
3 3. If you would delight in the Law of God, purge out the delight of sinne; sinne will poyson this spiritual delight: If you would have Gods [Page 53]Law sweet, let not wickednesse be sweet in your mouth, Job 20.12. When sinne is your burden, Christ will be your delight.
CHAP. IX. Holy delight should cause thankfulnesse.
Use. 5 WHat cause have they to be thankful who can find this spiritual delight in God? Thankfulnesse. How did David blesse God that he gave the people hearts to offer so chearfully to the building of the Temple? Who am I, and what is my people, that we should be able to offer so willingly after this sort, 2 Chron. 29.14? Their willingnesse was more than their offering; so should a Christian say, Lord, when there are so many prest souldiers; who am I, that I should offer [Page 54]so willingly. Who am I that I should have thy free Spirit, & should serve thee rather out of choice, than constraint; 'tis a great blessing to have this [...], this promptitude and alacrity in Gods service; Delight doth animate and spirit duty; now we act to purpose in Religion. Christians are never drawn so powerfully and sweetly, as when the chaine of delight is fastened to their heart [...]. Chrysost.. Without this all is lost; our praying and hearing is like water spilt upon the ground. It loseth both its beauty and reward; then blesse God (Christian) who hath oyl'd the wheeles of thy soule with delight, and now thou canst run and not be weary. For thy comfort, be assur'd thou shalt not want any thing thy heart can desire, Psal. 37.4. Delight thy self in the Lord, and he shall give thee the desires of thine heart.