to the other they are left to arbitrement to abstain and use for edification according to the various postures and circumstances of times places and persons but so that we should never take from any believer or suffer to be taken from him that liberty which Christ hath purchased for us by his blood It is a licentious abuse of Power not to be endured We are to stand fast in that liberty wherewith Christ hath made us free Gal. 5. 1. the Apostle mainly intends it of the observance of the ceremonial Law which was a bondage because of the trouble and expence O but then the price wherewith Christ bought our freedom should make us more chary of it and stand in the defence of it with greater courage and constancy whatever it cost us The Captain told Paul that his liberty as a Roman was obtained with a great sum Acts 22. 28. Now the Court of Rome doth challenge such a power that it commandeth and forbiddeth those things which God hath left free as distinction of days meats marriage according to their own pleasure 1 Tim. 4. 3. Nay sometimes dispenseth with that which God hath expresly commanded or forbidden and then what doth it but make him equal with God yea superior to him That Physician possibly may be born with that doth only burden his Patient with some needless prescriptions if for the main he be out faithful but if he should mingle poyson with his Medicaments and also still tire out his Patient with new prescriptions that are altogether troublesome and costly and nauseous and for the number of them dangerous to life it behoveth his Patient to look to his health And this is the very case The Pope doth sometimes make bold with dispensing with Gods Laws and doth extinguish and choak Christian Religion by thousands of Impositions of indifferent things which is not to be endured And then as to the Authority it self according to the eminency of the Lawgiver so is his Authority more or less absolute Therefore when a mortal man shall challenge an Authority so absolute as to be above controul and to give no account of his actions and it is not lawful to say to him What dost thou or enquire into the reason or complain of the injury this is that which the Churches of Christ cannot endure therefore they had just ground and cause of withdrawing and making up a body by themselves rather than yield to so great encroachments upon Christian liberty to receive the Decrees of one Church and that so erroneous and imposing without examination or leave of complaint 3. That which grieveth and did grieve and cause this withdrawing is both Papal Infallibility and freedom from error That any Church which is made up of fallible men should arrogate this to themselves especially the Roman which of all Churches that ever Christ had upon earth is most corrupt that they should fasten this Infallibility to the Papal chair which is the fountain of those corruptions this they look upon as a great contradiction not only to faith but to sense and as hard a condition as if I were bound when I saw a man sick of the Plague and the swelling and tokens of death upon him yet to say he is immortal nay that that part wherein the disease is seated is immortal This was the burden that was imposed upon the people of God that they should yield to this Secondly Come to their Heresie in Doctrine To rake in this filth would take up more time than will comport with your patience It is almost every where corrupt the only sound part in the whole frame is the Doctrine of the Trinity which yet the Schoolmen have intangled with many nice and unprofitable disputes which render that glorious and blessed mystery less venerable We must do them right also in this that they grant the doctrine of Christ's Satisfaction and that he not only dyed for our good but in our stead and bore our punishment they grant the truth of it but deny the sufficiency of it so mightily weaken if not destroy it while they think it must be pieced up by the sacrifice of the Mass human satisfaction by the merit of works Purgatory and Indulgences but in all other points of Religion how corrupt are they That which most offends the Reformed Churches is their equalling Traditions with the Scripture yea their decrying and taxing the Scriptures as obscure insufficient and as a nose of wax pliable to several purposes Their mangling the doctrine of Justification which we own to consist in the imputation of Christs righteousness received by faith and they plead in the works of righteousness which we have done and so if the Apostle may be Judg make void the grace of God Gal. 2. 21. And then the merit of works not expecting the reward of them from God's mercy which becometh Christian humility but from the condignity of the work it self which bewrayeth their Pharisaical pride We say that sins are remitted by God alone exercising his mercy in Christ through the Gospel towards those that believe and repent But the Papists say pardon may be had by virtue of Indulgences if a man give such a price do this or that say so many Ave-maries and Pater-nosters though far enough from true faith and repentance The one savours of the Gospel the other of the Tyranny of the Pope of Rome that hath set himself in the place of God and substituted his Laws instead of the Laws of Christ. So their portentous doctrine of Transubstantiation that a Priest should make his Maker and a people eat their God I could represent the difference of both Churches both in excess and defect In excess what they believe over and above the Christian faith The true Church believes with the Scripture and with the primitive Churches that there is but one God Father Son and Holy Ghost to be religiously invocated and worshipped They plead the Creature Angels and Saints are to be both religiously invocated and worshipped The Scripture shews that there is but one Surety and Mediator between God and man he that was both God and man Jesus Christ. They say that the Saints are Mediators of intercession with God by whose merits and prayers we obtain the grace and audience of our supplications The Scripture saith that Christs Propitiatory Sacrifice offered on the Cross is sufficient for the plenary remission of all our sins They say the Sacrifice of the Mass which the Priest under the species of bread and wine substantially that is by consecration into the body and blood of Christ offered to God that this is available for the remission of sins both of quick and dead That the remission of sins obtained by Christ and offered in the Gospel to the penitent believer is bestowed and applied by faith this is the opinion of the Scripture They say remission of sins is obtained and applied by their own satisfactions and Papal Indulgences That true repentance consists in
cease not to love and pity them though it were long of their fear they did not enjoy the like liberty themselves Thirdly As to the continuance of this Separation It was made upon good grounds and it is still to be continued upon the same grounds The Roman Church is not grown better but worse and that which was before but meer practice and custom is since established by Law and Canon and they have ratified and owned their errors in the Council of Trent And now Antichrist is more discovered and God hath multiplied and reformed the Churches and blessed them with his gifts and graces and the conversion of many souls surely we should not now grow weary of our Profession as if Novelty only led us to make this opposition If we shall think so slightly of all the truths of God and blood of the Martyrs and all this a-do to bring things to this pass that Christ may gain ground and we should tamely give up our cause at last as some have done implicitely and others shrink and let the Papists carry it quietly it is such wickedness as will be the brand and eternal infamy of this generation If Hagar the bond woman that hath been cast out should return again and vaunt it over Sarah the lawful wife the mischiefs that would follow are unspeakable God permitted it to be so for a while in Queen Maries days and what precious blood was shed during that time we all know and shall we again return to the Garlick and Onions of Egypt as being weary of the distractions of the Wilderness and expose the Interest of Christ meerly for our temporal good which we cannot be secured of neither Therefore since this Separation was not unjust without cause nor unnecessary without sufficient cause and since it was carried on with so much meekness and Christian lenity and since Rome is not grown better but worse rather surely we have no reason to be stumbled at for our departure from that Apostatical Church In short This Separation was not culpable it came not from error of mind they went out from us but they were not of us 1 Joh. 2. 19. Not from corruption in manners These are those that separate themselves sensual not having the spirit Jude v. 19. Not from strife and contention like those Separations at Corinth where one was of Paul another of Apollo c. 1 Cor. 1. 12. Not from pride and censoriousness like those that said Stand further off I am holier than thou Isa. 65. 5. Not from coldness and tergiversation as those that forsook the assembling of themselves together because they were in danger of this kind of Christianity Heb. 10. 25. but from Conscience and this not so much from the Christians as from the Errors of Christians from the corruptions rather than the corrupted there is no reason we should be frighted with this suggestion But now because that Separation is good or evil according to the causes of it let us a little consider the state of Rome when God first summoned his people to come out of this Spiritual Babylon and if it be the same still there is no cause to retract the change The state of it may be considered either as to its Government Doctrine or Worship the Tyranny of their Discipline and Government the Heresie of their Doctrine and the Idolatry of their Worship And if our fathers could not and if we cannot have communion with them without partaking of their sin it is certain the Separation was and is still justifiable First As to their Government Three things are matter of just offence to the Reformed Churches 1. The Universality or vast Extent and Largeness of that Dominion and Empire which they arrogate 2. The Supremacy and absolute Authority which they challenge 3. The Infallibility which they pretend unto And if there were nothing else but a requiring a submission to these things so false so contrary to the tenor and interest of Christianity this were ground enough of Separation 1. The Universality of Headship over all other Churches this the people of God neither could nor ought to endure Suppose the Roman Church were sound in Faith in Manners in Discipline yet being but a particular Church that it should challenge such a right to it self in giving Laws to all other Churches at its own pleasure and that every particular Society which doth not depend upon her beck in all things should be excluded from hope of salvation or not counted a fellow-Church in the communion of the Christian Faith this is a thing that cannot be endured That the Pope as to the extent of his Government and Administration should be Universal Bishop whose Empire should reach far and near throughout the world as far as the Church of Christ reacheth this as to matter of fact is impossible as to matter of right is sacrilegious As to matter of fact it is impossible because of the variety of Governments and different Interests under covert of which the particular Churches of Christ find shelter and protection in all the places of their dispersion and therefore to establish such an Empire that shall be so pernicious to the Churches of Christ which are harboured abroad it is very grievous and partly by reason of the multitude and diversity of those things that belong to Governments which is a Power too great for any created understanding to wield As to matter of right it is sacrilegious for Christ never instituted any such Universal Vicar as necessary to the unity of his Church But here was one Lord Jesus and one God and one Faith but never in union under one Pope And therefore we see in Temporal Government God hath distributed it into many hands because he would not subject the whole world into one as neither able to manage the affairs thereof or brook the Majesty of so large an Empire with that meekness and moderation as becomes a creature It is too much for meer man to bear Now Religious concernments are more difficult than Civil by reason of the imperfection of light about them and it would easily degenerate into superstition and idolatry therefore certainly none but a God is able to be head of the Church 2. The Authority of making Laws consider it either as to matter or form the matter about which it is exercised or the authority it self their intollerable boldness and proud ambition is discovered in either As to the matter about which this Power is exercised for temporal things God hath committed them to the care of the Magistrate and it is an intrusion of his right for the Pope to take upon himself to interpose in Civil things to dispose of States and Kingdoms a power which Christ refused Man who made me a judg over you Luk. 12. 14. As to matter of Religion some things are in their own nature good and some evil some things of a middle nature and indifferent As to the first God hath established them by his Laws as
is to be allotted for immediate Worship p. 1019 Time and things of time lessened by consideration of Eternity p. 570 Time when God will wipe off the Reproach of his people p. 871 Whether it be convenient to have fixed times for Prayer p. 1020 Times bad times discover good Men p. 780 865 God has a time for punishing sinners p. 856 And his time is the best time p. 857 And a short time p. 857 His time is when Impiety is come to the height p. 858 How to be good in bad times p. 865 866 Tongue must not only pray but the Heart p. 903 Trade of sin what p. 17 Tradition of the Church not a sufficient ground for our receiving the Word p. 861 Transitory things not to be sought p. 875 Treading under foot what it implieth p. 793 God treads the wicked under foot why p. 794 Treasâ—…s heavenly beyond these of the earth p. 525 Gods Promises are our Treasures p. 742 Trembling the import of that word p. 808 Trembling at Gods word hinders not our delight in it p. 1003 Trial of Faith and Patience p. 139 538 297 298 God delays to try Faith and Patience p. 325 Trial of Uprightness p. 140 289 Trial of Gods word p. 857 Trials ought not abate our Love to God or his word p. 553 God tries his people before he Crowns them p. 865 One of the ordinary Trials of Gods people is Persecution p. 995 Tribunal of Christ we may appeal thither when unjustly condemned by men p. 38 Sincerity gives confidence to appear before that Tribunal p. 533 Troubles of the Righteous many p. 413 414 When they become Blessings p. 524 158 The word Supports under troubles p. 524 525 The word cures Troubles of heart p. 146 They should drive us to the word p. 526 And to God p. 918 why ibid. p. 1083 God Exercises Churches and Persons with great Troubles p. 882 Truce no Truce to be made with sin p. 339 Trusting in God hath great Benefits annext to it p. 324 God to be trusted upon his naked Word p. 321 325 Trust two grounds of trusting in God 1. Gods Wisdom 2. his Vigilancy p. 563 564. what it is p. 321 322 325 Trusting in outward helps evil p. 918 Arguments to trust in God p. 769 770 324 Gods goodness the life of our Trust in him p. 474 477 Trusting God engages God to secure us p. 822 325 We may plead our trusting God in our Prayers p. 326 Means for trusting in God p. 325 Characters of it p. 326 Truth and Iustice in all Gods Providences p. 39 Truth of Scripture is 1. Certain 2. Profound p. 622 625 Truth is the perfection of the understanding p. 84 Truth must be professed 1. knowingly 2. wisely 3. godly 4. sincerely 5. meekly c. p. 333 334 Truth of Scripture suitable to all our necessities p. 84 Truth of Gods word 1. in making 2. making good his Promises p. 939 940 Truth Relates to some Word of God p. 579 Truth will prevail at last p. 336 What Interest God hath in Truth p. 851 God is Truth p. 830 Truth is to be chosen because there are many crooked and erroneous Paths in the world p. 193 194 Way of Truth 1. to be taken upon good evidence Reasons thereof 206 207 2. we must cleave to it when we have chosen it p. 207 Turning the back upon Gods Counsels what it is who they are that do so p. 154 When a lesser Truth hinders a greater good it ought to be concealed p. 333 Turning to God is the end of considering our ways p. 399 What turning to God is p. 399 400 Type Israel guided by the Pillar of Cloud by day and Pillar of Fire by night a Type of our Conduct by Gods word p. 689 Lamp of the Sanctuary a Type of Gods word burning and shining p. 689 V. VAil upon the understanding fourfold p. 108 Vain-Glory cured by Reproach p. 296 Vanity what meant by it p. 277 Vanity of thoughts appears 1. in their slipperiness 2. Folly 3. Carnality 4. Filthiness p. 758 759 How to be prevented or suppressed p. 762 763 634 cured by Meditation p. 930 vid. Thoughts Valentinian his Zeal against false Worship p. 852 Valuation of Gods word above wealth p. 1062 Value of the word to be judged by the cost that we 〈◊〉 are at for it p. 38 126 Valuation of the word whence p. 492 876 what it is p. 873 874 Motives to value the word p. 869 335 494 Try all whether we value the word p. 869 294 Variety of Gifts and Graces in the Saints and all useful p. 520 527 Variety of Mercies in God meet with the Variety of Necessities in man both in respect of Sin and Misery p. 316 317 Variety of Providences very useful p. 826 Vehemency required in Prayer p. 898 899 921 922 It implies the heart not the voice p. 921 Vigilancy of Providence a ground of trusting in God p. 564 Vigilance in Prayer an Argument we make a business of it p. 920 Vindication of God by his impartial punishing of his own peoples sins p. 810 935 Vindication of Gods love to his people though he afflicts them p. 911 912 980 981 982 935 937 938 Vindicative Iustice of God on sinners p. 935 Visible Church is mixed p. 803 Gods Judgments on the visible Church to make a separation between sincere and hypocritical Professors p. 805 Virtue of Gods word must be expressed in our lives p. 940 in Righteousness and Truth ibid. Unactive Desires come to nothing p. 31 Unbelief sins against Gods Authority and Truth p. 9 It is a cause of delaying Repentance p. 408 Unbelief the cause 1. of coldness in duty 2. boldness in sin p. 286 287 Uncertainty 1. of Life 2. of the means of Grace 3. of the Grace of God accompanying those means p. 404 405 Uncheangeableness of God and his Testimonies p. 889 890 Unchangeableness of Gods Nature argueth the unchangeableness of his Purposes p. 547 Unconstancy of our hearts needs Vows Resolutions Oaths p. 701 708 Undefiled implies not absolute Purity or legal Perfection but Sincerity p. 3 Undefiledness is to be understood according to the tenor of the New Covenant which excludes not Gods mercy p. 5 Undertaking of God more than ours p. 221 Understanding necessary to the keeping Gods Law p. 232 Means to get it p. 234 Understanding Wisdom Counsel how they differ p. 636 Understanding moves the Will and Affections p. 863 685 Motives to get understanding p. 685 Understanding gotten from Gods word v. Knowledge is better than that gotten by long experience p. 651 Undertaking of God for us is sufficient for our security p. 821 221 Undutifulness to Superiors argueth Pride p. 520 Undervaluing Gods word reproved p. 886 887 â—…unded Assent to truth a Reason of Apostacy p. 212 Unseigned desire to return to Duty a note of Sincerity p. â—…106 Uniformity of Obedience to God its Nature p. 5 Uâ—…rm A true Christian is Uniform in all times 〈◊〉 c.
what we see not to be as a Rock in the midst of a storm dying yet we live as poor yet making many rich 2 Cor. 8. 9 10. All the operations of the Spirit are wonderful 1 Pet. 1. 8. Ioy unspeakable and full of glory Phil. 4. 7. Peace that passeth all understanding Rom. 8. 26. Groans that cannot be uttered 2. What Divine illumination contributeth to the sight of these wonders 1. It revealeth the truth of them which otherwise is incomprehensible to the flesh Matth. 16. 17. Flesh and blood hath not revealed it unto thee but my Father which is in heaven Without this no certain knowledg of Christs Person and Office 2. It more intimately acquainteth us with them Matth. 13. 11. To you it is given to know the mysteries of the kingdom of God to others it is not given All Gods works are full of wonder yet blind men cannot see them though the Sun shineth never so clearly A beautiful room into which there is but a crevise when we lay our eye close to it we see it USE 1. From hence we may learn That it is one degree of profit to see so much in the word of God as to admire it either at the mysteries of godliness or ungodliness which the word discovereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are most enlightned have most cause to wonder for then they find Truths which exceed all common reason such as do not come into the minds of others or if they do they seem incredible USE 2. Is to encourage us to study the word the wonders of Gods works are many but the wonders of his word greater Quot articuli tot miracula the Papists say of Aquinas Sums But more truly may it be said of the word of God All the doctrines of the word are a continued mystery After man was fallen it came not into the head of any creature how to satisfie Justice to make up the breath On the folly of them that despise the word as curious Wits and Worldlings do as if it were a mean knowledg in comparison of what may be acquired from Aristotle and Plato or the Politicians of the world If there be in it some rudiments something common with other Writings yet there are greater things than these the deepthings of God 1 Cor 2. 11. never such a revelation made to the world And worldly men that despise this study of the word they despise that which Angels wonder at Eph. 3. 10. and desire to pry into 1 Pet. 1. 13. and make great matters of trifles The Sun of Righteousness is not he worth the beholding USE 3. Let us cease wondering at worldly things great Places Honours heaps of wealth fair Buildings as the Disciples Mark 13. 1. Master see what manner of stones and buildings are here 'T is said of Christ Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily fulness of the Godheaâ—… Oh wonderful The people wondred at that mass of money provided by David to build God an House 1 Chron. 29. 7 8. Oh! but the unsearchable riches of Grace the rare plot of mans Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how wonderful All in and about Christ is rare His name is Wonderful all the promises of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding great and precious promises 2 Pet. 1. 4. they transcend mans capacity It condemneth the stupidness of them that are nothing moved or taken with things so great and wonderful great in themselves and should be precious to us SERMON XX. PSAL. CXIX 19. I am a stranger in the earth hide not thy Commandments from me IN the 18. Verse David had begged Divine illumination Open mine eyes c. he doth not desire God to make a plainer Law but to give him a clearer sight That request he backs with three reasons in the following verses 1. His condition in the world I am a stranger in the earth Strangers in aforeign Countrey need guidance and direction 2. His earnest affection to the word ver 20. My soul breaketh for the longing that it hath unto thy judgments at all times David had an earnest longing to be acquainted more with the will of God 3. Gods judgments upon those that contemn the word Thou hast rebuked the proud that are cursed which do err from thy commandments It is dangerous to walk besides the Rule Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men c. God hath owned both Tables he hath punished ungodliness a violation of the first Table and unrighteousness a violation of the second Table Here God hath declared how he will own his Name therefore he begs illumination Now the Text giveth you this first reason his condition in the world Here observe two things 1. A representation of his case I am a stranger upon earth 2. His request to God Hide not thy commandments from me 1. A representation of his case with respect to his quality what he was a stranger and the place where upon earth not in heaven he was familiar there And how a stranger upon earth in point of happiness I do not find here that which satisfieth my soul he had his home his rest elsewhere but not in point of service for he had much work to do Doct. Gods children are strangers upon earth and do so account themselves They live here as others do but they are not at home their hearts are above they do not take up their rest here they are strangers and account themselves to be so when they have most of worldly conveniencies First To open it Sometimes it may be understood in a Literal sense and sometimes in a Moral 1. Sometimes in a literal sense Thus the Patriarchs that had a wandring life and were forced to flit from place to place without any certain abode they confessed themselves to be strangers Iacob saith Gen. 47. 9. Few and evil have the years of my life been 2. Morally also and more generally it is true of the Saints they are strangers In some sense it is true of good and bad We are all travelling into another world and are every day nearer to Eternity As in a ship whether men sleep or wake stand or sit whether they think of it yea or no the voyage still goes onward So whatever we think and whatever we do we hasten towards death In this sense even wicked men may be strangers and pilgrims in condition though not in affection All men in condition will they nill they must into the other world as they yield to the decays of nature and every day they are a step nearer to their long home Heathens have had a sense of this notion saith one of them Ex hac vita discedo tanquam ex hospitio non tanquam ex domo I go out of this life as out of an Inn. Here we are but passengers not inhabitants to dwell But now to be strangers and pilgrims in affection
Psal. 19. 12. Who can understand his errors This is not meant here of every failing and slip every sin of ignorance and incogitancy no nor every act of rebellion and perversness of affection which may be found in the children of God Though there be a pride in all sins against knowledg and light that kind of sinning is interpretatively a confronting of God a despising of his commandments as David is said to do 2 Sam. 12. 9. pro hic nunc for the time the will of the creature is set up against the Creator Yet this is not the erring here spoken of 2. There 's an erring out of Obstinacy impenitency and habitual contempt of the Law-giver This is spoken of Psal. 95. 10. It is a people that do err in their hearts To err in mind is bad to err out of Ignorance but it is a people that stubbornly refuse to walk in the ways God hath enjoined them Some err out of simple nescience ignorance or mistake or else through the cloud with which some present temptation overcasts the mind these err in their minds but others err in their hearts that care not for or do not desire to hear of their duty to God A man that erreth out of ignorance can say Lord I know not but those that err in their heart they say We desire not the knowledg of thy ways Job 22. 14. they do not only fall into sin but love to continue in it The Apostle speaks of ungodly deeds ungodlily committed Jude 15. The matter of sin is not so much to be regarded as the manner with what heart it is done ungodlily committed with contempt of God Now such contemners of God and his Law are here described as all obstinate and impenitent sinners are Secondly We must distinguish of Pride which is either Moral or Spiritual 1. Moral pride is an over-high conceit of our selves or our own excellencies discovered by our disdain and contempt of others So it is said of Nebuchadnezzar his heart was lifted up This is that pride that is spoken of 1 Pet. 5. 5. God resisteth the proud There should be a mutual condescension between men for God resisteth the proud that is those that are lifted up above others 2. Spiritual pride that 's disobedience and impenitency which is discovered by a neglect of God and contempt of his Law and that pride is often so taken appeareth by these Scriptures Mal. 4. 1. The day of the Lord shall burn as an oven and all the proud yea and all that do wickedly shall be stubble Mark they that do wickedly and the proud are made synonymous expressions So Neh. 9. 16. But they and our fathers dealt proudly and hardned their necks and hearkened not to thy commandments Their obstinacy in sin or unsubjection to God is made to be pride So Ieremiah when he gives the people good counsel to prevent ensuing judgments Hear ye give ear be not proud Jer. 13. 15. that is do not obstinately refuse to comply with Gods will And afterward v. 17. My soul shall weep sore for your pride So that unhumbled sinners are guilty of this spiritual pride of contempt of God himself Having opened these things that by erring is meant not out of frailty but by obstinacy That by pride is not meant that moral pride by which we contemn others but that spiritual pride when our hearts are unhumbled and unsubdued to God My work is now to prove 1. That Obstinacy and Impenitency is Pride 2. That it is the worst sort of pride First That there is pride in Impenitency and Obstinacy in a course of sin why 1. Because they neglect God To slight a Superior and not to give him due respect hath ever been accounted pride Surely then this is pride with a witness to neglect God who is over all blessed for ever Psal. 10. 4. The wicked through the pride of his countenance will not seek after God That is of his heart bewrayed by his countenance he will not seek after God and God is not in all his thoughts that is scarce troubled with such a thought of what will please or displease God he doth not think it necessary or worth the time to look after 2. They oppose God and set themselves as parties against him James 4. 6. God resisteth the proud God standeth in a posture of war against the proud The word implies that every proud man is in battel-array or posture of war against God So every impenitent person sethimself against God The quarrel between God and him is who shall stoop whose will shall stand whether God shall serve or they Isa. 43. 24. You have made me to serve with your sins and wearied me with your iniquities Indeed they do not only oppose him but they would depose him or put him out of the Throne while they would subject Gods will to their own He that would be at his own dispose and do what pleaseth him is a God to himself 3. In all this opposition they slight God and despise 1. His Authority in making he Law 2. His Power and Greatness in making good the sanction of the Law 1. They despise the Authority of God in the Law it self When men will set up their own will in a contradiction to God it is a mighty dishonour to God 2 Sam. 12. 9. Wherefore hast thou despised the commandment of the Lord Every sin that is committed slights the Law that forbids it as if it were not to be stood upon it is no matter what God saith to the contrary There is fearing the commandment and despising the commandment Fearing the Commandment that 's the effect of a wise heart Prov. 13. 13. He that feareth the commandment shall be rewarded If God interpose it is more than if there were an Angel in the way with a flaming sword there 's a commandment in the way he fears it his way is hedged up he dares not go on But now impenitency that slights the commandment A sinner dares do that which an Angel durst not do It is said of Michael the Archangel Jude 9. That he durst not bring a railing accusation he had not the boldness Thus they despise the Authority of God in the Law 2. They despise the Power of God in the sanction of the Law when they will run the hazard of those sad threatnings as if they were a vain scare-crow as if they could make good their cause against God 1 Cor. 10. 22. Do we provoke the Lord to jealousie are we stronger than he Sinning is an entring the lists with God as if they could carry their Cause against him and therefore one great cure of hardness of heart and impenitency is seriously to meditate upon Gods power Deut. 10. 16 17. Circumcise therefore the foreskin of your heart and be no more stiff-necked why For the Lord your God is a God of gods and Lord of lords a great God a mighty and terrible Do you know what God is and will you contend
18. And ye shall be brought before Governours and Kings for my sake for a testimony against them and the Gentiles It is for a testimony and that should comfort them in all their sufferings Mark 14. 9. Verily I say unto you wheresoever this Gospel shall be preached throughout the whole world this also that she hath done shall be spoken of for a memorial of her The testimony is more valid as being confirmed by their Courage in troubles they are Principles that they will suffer for which as it is a warning to the professors of Religion that they should own no principles in a time of peace but what they would confirm by their avowed testimony in the extremity of trials so also it should convince their enemies in case they be put upon this exercise It is needful that every truth should have a sealed testimony that is we should not only vent opinions but be willing to suffer for them if God should call us out so to do God hath been ever tender of imposing upon the world without sufficient evidence and therefore would not have his people stand upon their lives and temporal concernments that thereby they may give greater satisfaction to the world concerning the weight of those truths which they do profess Secondly On the Persecutors part or the persons molesting so the causes are 1. Their ignorance and blind zeal Joh. 16. 2. They shall put you out of their synagogues yea the time cometh that whosoever killeth you will think that they do God good service They think it to be an acceptable service to God to molest and trouble those that are indeed his people Those Princes that sate and spake against David were not Pagans and men of another Religion but of Israel and it is often the lot of Gods people to be persecuted not only by Pagans and openly prophane men but even by men that profess the true Religion Pseudo-Christians Rev. 14. 13. those that pretend they are for God and his cause and seem to be carried on with a great zeal and do not oppose truth as truth but their quarrel is coloured by specious pretences 2. Their prejudices lightly taken up against the people of God Satan is first a lyar and then a murderer Joh. 8. 44. Ye are of your father the Devil and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him when he speaketh a lye he speaketh of his own for he is a lyar and the father of it By lyes he bringeth about his bloody design Christ was first called a Samaritan and one that had a Devil and then they did persecute him as such an one And as was observed before as Christians of old were covered with the skins of wild beasts that Dogs and Lyons might tear them the more speedily so by odious imputations Gods people are brought into distast with the world and then molested and troubled represented as a company of hypocrites and unjust dealers and under that cloak true Religion is undermined Now in the Persecutor this is faulty because they lightly take up every false suggestion and so Christians are condemned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Iustin Martyr complained because of the common reproach without any distinct inquiry into their way and practice Nolunt audire quod auditum damnare non possunt 3. Their erroneous Principle in Civil Policy That Christs Kingdom and the freedom of his worshippers is not consistent with Civil Interests Whatever hath been the matter worldly Rulers have been jealous of Christs Interest and Kingdom as if it could not consist with publick safety and the civil interests of that State and Nation where it is admitted and suggestions of this kind do easily prevail with them Esther 3. 8. It is not for the Kings profit to suffer them and John 11. 48. If we let him alone all men will believe on him and the Romans shall come and take away both our place and Nation Reason of State is an ancient plea against the interest of Religion In the Roman Empire though the Christians were inconsiderable as to any publick charge yet they had a jealous eye upon them Iustin Martyr sheweth the reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were often speaking of a Kingdom though they meant it of the Kingdom of heaven and were far enough from all Rebellion USE 1. It informeth us that we should not measure the verity of Religion by the greatness of those that are with it or against it This was one of the Pharisees arguments Do any of the rulers believe in him Joh. 7. 48. but this people that know not the law are accursed Alas men of Authority and great place may be often against Gods Interest James 2. 1. Have not the faith of our Lord Iesus Christ the Lord of glory in respect of persons Mark that title that is given to Christ the Lord of glory he is able to put glory enough upon his worshippers though they have nothing of outward pomp and splendor and not many mighty are called 1 Cor. 1. 26. Many will say they have none of quality to join with them none but ignorant people If a man had judged so in the first times when the Gospel came first abroad in the world would not Christianity it self have seemed a very contemptible thing Therefore a simple plain-hearted love to Christ and his Truth whether Powers be averse or friendly is that which is required of us 2. It reproveth those who are soon discouraged even with the reproach which base people cast upon the ways of God David stood both in the one temptation and in the other the reproach and contempt of the Vulgar and also when Princes sate and spake against him But to these we may say as Jer. 12. 5. If thou hast run with the footmen and they have wearied thee then how wilt thou contend with horses If we be such tender milk-sops that we cannot suffer a disgraceful word from the basest of the people what shall we do when we meet with other manner of conflicts and oppositions in the farther progress of our duty to God If we are tired out with the disgrace and affronts of these mean ones and cannot put up a scornful word at their hands without disorder what shall we do when we are to contest for Gods Interest with those great and masterly ones that are armed with Power and Authority and it may be the advantage of Laws against us Scommata nostra ferre non potes said the Antiochians to Iulian in another case quomodo feres Persarum tela Gods servants do often receive discouragement from the people and from Authority but the goodness of their Cause and the favour of God makes them joyfully persevere 3. It teacheth us what to do when this is not our case I have treated as this Scripture hath led me of the oppositions of Princes and worldly
you may agree with them I answer In the general certainly the separation of one Christian from another is a great evil which should be carefully avoided and if walls of separation be set up by others yet we must do what in us lies to demolish them They do no service to Christ that make separations needlesly when as much as is possible there should be a union and coalition between Christians Now what shall we say to this Separation from Rome who were in the possession of a Christianity I tell you this Bug-bear needs not fright us out of the good way if we can but clear three things to you 1. That as to the rise it was neither unjust nor unnecessary 2. As to the manner of it it was not made rashly and lightly but as became them that had a serious sense of the Interest of Christ and of his Church in the world 3. As to the continuance of this Separation that if it were made upon good grounds and the same grounds still continue certainly we have no cause to revert and return back the Roman Synagogue not being grown better but much worse since the first breach If all these can be proved there is no reason to complain of our Separation First That this Separation was neither unjust nor unnecessary It is unjust if it be made without a cause it is unnecessary if it be made without a sufficient cause or such a cause as may warrant so great a breach in the Christian world Certain it is that the Schism lyeth not in the Separation but the Cause and so is not chargeable on those that make the Separation but on those that give the cause So that if we would examine whether the Separation be good I think we must examine the causes of it therefore let us a little consider this very thing Certainly the cause was not unjust there was a cause I shall shew that by and by And that it was not unnecessary without a sufficient cause and so no way culpable The business is Whether the Controversies be of such moment as that there should be such a breach among Christians that we and they should keep such a distance I speak only to the sufficiency of the cause the justness we shall see by and by Of what moment soever the Controversies were if the things that are taken to be errors be imposed as a condition of Communion a Christian cannot joyn himself with them Certainly it is no sin to abstain from the communion of any Church upon earth where the conditions of its communion are apparently unlawful and against conscience though it may be the matters in debate be not of great moment I only speak provisionally be they or be they not of moment yet if these be propounded as conditions of its communion for no man is necessitated to sin In some cases it is lawful to withdraw out of a place for fear of danger and infection as if a house or town be infected with the Pestilence it is but a necessary caution to look to our selves be-times and withdraw out of that house or town But now when no men are permitted to tarry but those that are infected with the disease the case is out of dispute the sound must be gone and withdraw from them by all the means they can Now such are the corruptions of Popery and the danger of seducement so manifest that little children are by all means to keep themselves from idols 1 Joh. 5. 21. We should be very cautious and wary of that communion wherein there is so much hazard of salvation if possibly we should keep our selves untainted but when we are bound to the belief practice profession of those errors there needs no more debate a Christian must be gone else he will sin against conscience Now this is the case clearly between them and us Suppose the corruptions were not great nor the errors damnable yet when the profession of them is required and the belief of them as certain truths is imposed we are to endure all manner of extremity rather than yield to them Therefore much more when it is easie to be proved that they are manifest and momentous corruptions Therefore certainly to leave the communion of the Popish Faction is but to return to our union and communion with Christ it can be no fault to leave them that left Christ and the ancient faith and Church The innocent husband that leaves the Adulterous wife is not to be blamed for she had first broken the bonds and violated the rights of the Conjugal relation Or a good Citizen and Soldier are not to be blamed in forsaking their Governour and Captain who first revolted from his allegiance to his Prince I and when he would engage them in the same Rebellion too Secondly As to the management of it or the manner how it was carried on It was not made rashly and lightly without trying all good means and offering to have their complaints debated in a free Council In the mean time continuing in their station and managing the cause of Christ with meek but yet zealous defences until they were driven thence by Antichristian fury for blowing the Trumpet and warning the Church of her danger from that corrupt party until persecuted by censures not only Ecclesiastical but Civil cast out of the Church put to death some for witnessing against others meerly for not owning and practising these corruptions and hunted out from their corners where they were willing to hide and worship God in secret with all rigor and tyranny driven first out of the Church then out of the world by fire and sword unless they would communicate with them in their sin thus were they used So that the Romanist cannot charge the Protestants for Schism for leaving their communion any more than a man that thrusteth another out of dores can be offended at his departure Yea when the Reformed did set up other Churches it was after all hopes of Reformation were lost and defeated And the Princes Magistrates Pastors and people were grown into a multitude and did in great numbers run to the banner which God had display'd because of his Truth and so could not in conscience and spiritual safety live without the means of grace and the benefit of Ordinances and Church-Societies lest they should be scattered as sheep without a shepherd and become a ready prey to Satan And then this Separation which was so necessary was carried on with love and pity and with great distinction between the corruptions from which they separated and the persons from whom they separated and they had the same affection to them and carried it all along just as those that are freed from Turkish slavery and have broke prison and invited the other Christian captives to second them it may be they have not the heart and courage to venture with them though they leave them fast in their enemies chains and will not return to their company they
confession of sin with grief and desire of the grace of Christ with a serious purpose of newness of life this is the doctrine of the Scripture They think that to the essence of true Repentance there is required Auricular confession penal satisfactions and the absolvence of the Priest without which true faith profiteth nothing to salvation Again the Scripture teacheth this doctrine That the Ordinances confer grace by virtue only of God's promises and the Sacraments are signs and seals of the Covenant of Grace to them that believe And they would teach us that they deserve and confer grace from the work wrought The Scripture teacheth that good works are such as are done in obedience to God and conformity to his Law and are compleated in love to God and our neighbour They teach us that there are works of supererogation which neither the Law nor the Gospel requireth of us and that the chief of these are Monastical Vows several Orders and Rules of Monks and Friers The Scripture teacheth us That God the Father Son and Holy Ghost is only to be worshipped both with natural and instituted worship in spirit and in truth and they teach both the making and worshipping of an Image and that the Images of Saints are to be worshipped The Scripture teacheth That there is but one holy Apostolical Catholick Church joined together in one faith and one spirit whose Head Husband and Foundation is the Lord Jesus Christ out of which Church there is no salvation And they teach us the Church of Rome is the center the right Mother of all Churches under one head the Pope infallible and supreme Judg of all truth and out of communion of this Church there is nothing but Heresie Schism and everlasting condemnation Instead of that lively Faith by which we are justified by Christ they cry up a dead assent Instead of sound knowledg they cry up an implicite faith believing as the Church believes Instead of Affiance they cry up wavering conjectural uncertainty Thirdly Come to their worship Their adoration of the Host their invocation of Saints and Angels their giving to the Virgin Mary and other Saints departed the titles of Mediator Redeemer and Saviour in their publick Liturgies and Hymns their bowing to and before Images their Communion in one kind and that decreed by their Councils with a non obstante Christi instituto notwithstanding Christs express Institution to the contrary their service in an unknown Tongue and the like are just causes of our separation from them But it is tedious to rake in these things So that unless we would be treacherous to Christ and not only deny the faith but forfeit sense and reason and give up all to the lusts and wills of those that have corrupted the truth of Christianity we ought to withdraw and our Separation is justifiable notwithstanding this plea. The USE Here is Reproof to divers sorts 1. To those that think they may be of any Sect among Christians as if all the differences in the Christian world were about trifles and matters of small concernment and so change their Religion as they do their clothes and are turned about with every puff of new doctrine If it were to turn to Heathenism Turcism or Judaism they would rather suffer banishment or death than yield to such a change but to be this day of this Sect and to morrow of another they think it is no great matter as the wind of Interest bloweth so are they carried and do not think it a matter of such moment to venture any thing upon that account You do not know the deceitfulness of your hearts he that can digest a lesser error will digest a greater God trieth you in the present truth He that is not faithful in a little will not be faithful in much As he that giveth entertainment to a small temptation will also to a greater if put upon it Where there is not a sincere purpose to obey God in all things God is not obeyed in any thing Every Truth is precious The dust of Gold and Pearls is esteemed Every truth is to be owned in its season with full consent To do any thing against conscience is damnable You are to chuse the way of truth impartially to search and find out the paths thereof 2. It reproves those that will be of no Religion till all differences among the learned and godly are reconciled and therefore willingly remain unsetled in Religion and live out of the communion of any Church upon this pretence that there is so much difference such shew of reason on each side and such faults in all that they doubt of all and therefore will not trouble themselves to know which side hath the truth You are to chuse the way of truth And this is such a fond conceit as if a man desperately sick should resolve to take no physick till all Doctors were of one opinion or as if a traveller when he seeth many ways before him should lye down and refuse to go any farther You may know the truth if you will search after it with humble minds Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self The meek he will teach the way If you be diligent you may come to a certainty notwithstanding this difference 3. It reproves those that take up what comes next to hand are loth to be at the pains of study and searching and prayer that they may resolve upon evidence that commonly set themselves to advance that faction into which they are entred Alas you should mind Religion seriously though not lightly leave the Religion you are bred in yet not hold it upon unsound grounds As Antiquity Joh. 4. 20. Our father 's worshipped in this mountain Or custom of the times and places where you live Eph. 2. 2. According to the course of the world the general and corrupt custom or example of those where we live nor be led by affection to oâ—… admiration of some persons Gal. 2. 12. Holy men may lead you into error Nor by multitude to do as the most do follow not a multitude to do evil but get a true and sound conscience of things for by all these things opinions are rather imposed upon us than chosen by us 4. It reproves those that abstain from fixing out of a fear of troubles as the King of Navarre would so far put forth to sea as that he might soon get to shore again You must make God a good allowance when you imbark with him though called not only to dispute but to dye for Religion you must willingly submit If any man come to me and hate not his own life he cannot be my disciple Luke 14. 26. How soon the fire may be kindled we cannot tell times tend to Popery though there be few left to stick by us the favour of the times run another way we ought to resolve for God
God on our part When thou shalt enlarge my heart when is causal because thou shalt enlarge it God only can enlarge the heart We are sluggish and loth to stir a foot in the ways of obedience therefore God must enlarge From first to last God doth all in the work of Grace he gives the habit and act He plants graces in the heart knowledg faith love and delight and then excites and quickens them to act The habit of grace is called the seed of God 1 Ioh. 3. 9. there it begins Before we can fly we must get wings we must have grace before we can run the way of Gods Commandments and then quickning of the habits the exciting of the soul to action the deed as well as the will Phil. 2. 13. it is from God the first inclination and actual accomplishment He giveth to will that is the first inclination 1 King 8. 58. That he may incline our hearts unto him to walk in all his ways c. and then the deed the outward expression of our obedience it is still from God Act. 4. 29. The Apostle goes to God for that Grant unto thy servants that with all boldness they may speak thy word And so Col. 4. 3. he begs prayers to God to open a door of utterance for them There is a door shut until God opens it We cannot utter and express our selves in a way of obedience without Gods concurrence Use. Whenever you would undertake for God get God first to undertake for you as Hezekiah doth Isa 38. 14. O Lord I am oppressed undertake for me Let every earnest prayer beaccompanied with a serious purpose and let every serious purpose be accompanied with earnest prayer Cant. 1. 4. Draw me and we will run after thee So here Lord I will run the ways of thy commandments I but as to the event we must suspend it if thou wilt enlarge my heart This is the method we should use first engage God by prayer then engage our hearts by promise Though we cannot lay wagers upon our own strength yet we may resolve in Gods strength and ought to engage our selves to duty Ier. 30. 21. Who is this that engaged his heart to approach unto me saith the Lord We must promise what is due but not presume as if we could carry our purpose without God As to the event they speak conditionally When thou shalt enlarge my heart The children of God have no other confidence of their own affections but as God will put forth his power They know they have a deceitful and corrupt heart and to stand to their resolutions immutably faithfully needs more strength than their own They resolve as to work but as to event they suspend that they know their resolution will not be brought to any thing unless God continue his grace and favour The children of God as they would own Christ as Lord and commanding the work so they promise obedience that 's their duty and they would own him a Saviour in helping them through the work so they promise conditionally in his strength As they are sway'd by his Soveraignty in his command so they depend upon his alsufficiency in his promise Here two Cases may be handled one is more generally Case 1. Whether we are to resolve upon a course of obedience when we are uncertain of Gods assistance The reason of doubting is because we cannot perform it in our own strength I answer 1. It is your duty to engage and consent to give up your selves to Gods service whatever comes of it 2 Chron. 30. 8. Yield your selves unto the Lord. In the Hebrew 'tis strike hands with him in his holy Covenant Rom. 12. 1. I beseech you present your selves c. You ought to come and present your selves own your selves solemnly in a way of a dedication to God It was implied in our Baptism which is therefore called 1 Pet. 3. 21. An answer of a good conscience towards God an answer upon Gods demands in his Covenant An answer supposeth a question God puts us to the question Will you be my people Will you serve me faithfully and do my will Then we ratifie it by Baptism Necessary duties must be done whatever comes of it as Abraham obeyed God not knowing whither he went 2. As this is your duty so whether you resolve or no you are already obliged by Gods command This actual resolution of entring into Covenant with God is only required as a means to strengthen us Natural relations enforce duty without consent a father is a father whether a child will own him in the quality of that relation yea or no. Gods right is valid whether you will consent or no. Actual consent or purpose in your heart doth not give God greater right but makes duty more explicite and active upon your own hearts We cannot make the bonds of duty stronger for Gods authority is greater than ours but we have a deeper sense when we own Gods authority by our own engagement 3. You have more cause to expect Gods assistance in this way of engaging your heart to him than in standing loose from God and neglect of his appointed means You know the promise is made Rev. 22. 17. To him that will let him take of the waters of life freely When there is a fixed bent of heart that comes from a secret impression of Gods grace which causeth this will in you when you have declared your will you have more reason to expect Gods concurrence 4. It is a foolish course to refuse to make the Covenant for fear of breaking it as if a Tradesman should neglect his calling forbear to set up because it is possible losses may come Make it then keep it in Gods strength Make it but remember your security lyeth in Gods Promises not in your own It is your duty to engage to God but as to the event you cannot say you can go through with it unless the Lord put in with his grace 2 Case The second Case is more obvious and usual viz. Whether we are to do duties in Case of deadness indisposition and straits of spirit The reason of doubting is because David seems to suspend his running upon Gods enlarging If thou wilt enlarge then I will run Answ. He suspends the event but not his duty He doth not say I will not stir unless thou enlarge my heart but if thou enlarge then I shall run The plea of weakness must not be used from the Doctrine of Gods concurrence to all acts of grace as a shift or turned into a plea for laziness The right use of this Doctrine is a constant dependence in a sense of our own weakness and hearty thanksgiving when we have received any command from God Now a form of thanksgiving is abused when it is made a plea for laziness To resolve upon a loose course and give over all is an absurd inference from this Doctrine it is as if a man should say my plowing and sowing unless God
it in their conversation God will not take it planted in our hearts if we do not obey him in those things that are contrary to our Interests and natural Affections When God tryed Abraham that was to offer his Isaac Gen. 22. Now I know that thou fearest me since thou hast not withheld thine only Son c. why was Abraham unknown to God before that time As Peter told Christ Lord thou knowest all things cannot God see the inward Springs and Motions of our Souls and what Affections are there Could not God tell what was in Abraham But now I acknowledge For God will not acknowledge it in this sense untill we express it They are the true Servants of God that have his fear planted in their hearts and express it upon all occasions SERMON XLIV PSALM CXIX Verse 39. Turn away my Reproach which I fear For thy Iudgments are Good IN these Words you have 1. A Request Take away my Reproach 2. A Reason to inforce it For thy Iudgments are good First for the Request Turn away roul from upon me so it signifies He was cloathed with Reproach now roul from me my Reproach some think he means Gods condemnatory Sentence which would turn to his Reproach or some remarkable rebuke from God because of his Sin Rather I think the Calumnies of his Enemies and he calls it my Reproach either as deserved by himself or personally lighted upon him the Reproach which was like to be his Lot and Portion in the World through the Malice of his Enemies The Reproach which I fear that is which I have cause to expect and am sensible of the sad Consequences of it Secondly For the Reason by which this is enforced For thy Iudgments are good There are different Opinions about the Formality of this Argument Some take the Reason thus Let me not suffer Reproach for adhering to thy word thy word which is so good But David doth not speak here of suffering Reproach for Righteousness sake but such Reproach as was likely to befall him because of his own Infirmities and Failings Reproaches for Righteousness sake are to be rejoyced in but he saith this I fear and therefore I suppose this doth not hit the reason neither the other Sence Why should I be looked upon as an evil doer as long as I keep thy Law and observe thy Statutes Others judge badly of me but I appeal to thy good Judgment Others by Judgments understand Gods dealings Thou dost not deal with men according to their desert Thy dispensations are kind and gracious Rather thus By Judgments are meant the Ways Statutes and Ordinances of God called Judgements because all our words works thoughts are to be Judged according to the sentence of the Word now these it is pity they should suffer in my Reproach and Ignominy This is that I fear more than any thing else that can happen to me I think the reason will better run thus Lord there is in thy Law Word Covenant many Promises to encourage thy People and therefore Rules to provide for the due honour and credit of thy People Take it so I shall with respect to the necessities of the People of God insist a little upon the former clause and observe this point That Reproaches are an usual but yet a great and grievous affliction to the Children of God They are usual for David saith my Reproach Even this holy man could not escape it the Censures of his Enemies and they are grievous for he saith which I so fear First That they are usual David often complains of it in this Psalm and mentions it as one great evil to God Verse 22. Remove from me Reproach and Contempt for I have kept thy Testimonies And again Verse 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy Word And V. 69. The Proud have forged a lye against me God may let loose a barking Shimei upon a holy David and therefore doth he so often complain of Reproaches so else where Psal. 31. 13. For I have heard the Slander of many Sundry sorts of Persons made him their Butt upon which they spent and let fly the Arrows of Censure and Reproach Psal. 25. 15. The Abjects gathered themselves together against me they did tear me and ceased not Tear me meaning in his name that was rent and torn in pieces with their Reproaches the Abjects gathered themselves c. Base dust will many times be flying in the faces of the Children of God and Ieremiah tells us I have heard the defaming of many And Iob and other Servants of God yea our Lord himself was reviled he endured the contradiction of Sinners many a bittter Reproach even of the highest crimes against either Table there were objected to him Blasphemy and Sedition the highest Crime against the First and the highest Crime against the Second Table the Son of God that was so meek innocent just and did so much good in every place yet he met with odious aspersions therefore we cannot say that they are faulty because they are aspersed since this hath been the portion of the most eminent Godly persons and after that we are told Psal. 64. 3 4. They whet their tongue like a Sword and bend their Boâ—…s to shoot their Arrows even bitter words that they may shoot in secret at the Perfect Perfection meets with Envy and Envy vents it self by detraction and when men cannot reach the heighth of others by a holy imitation then by odious imputations they seek to make them as vile low and base as themselves Thus it is an usual affliction Secondly It is a grievous affliction for the man of God that was after Gods own heart he saith the Reproach which I so feared It is called Persecution Gal. 4. 29. compared with Gen. 21 9. and you shall see it was mocking and reproach The scourge of the tongue is one of the basest persecutions that the Children of God are tryed withal and they are called cruel mockings Heb. 11. 36. There is as much cruelty and as deep a wound many times made by the Tongue of Reproach as by the Fist of Wickedness To confirm it by Reasons Reproach must needs be grievous because 't is against Nature and against Grace 1. 'T is against Nature contempt is a heavy thing to bear and as honour is more grateful to some Persons so Reproach is more grievous than many ordinary Crosses Many would lose their goods Cheerfully yet are grieved with the loss of their Names According to the Constitution and frame of mens Spirits so they are affected some with Shame more than with Fear There seems to be Excellency and Gallantry in sufferings which are honourable and many can bear that but the best Spirits are deeply affected with Shame and disgraceful Punishment is more dreadful than a painful one Jesus Christ that had all the innocent affections of humane Nature and upon occasion shewed them he took notice of Mockings and Reproaches
be troubled with nice debates but all things must give way to the Profit and general Edification 3. When the unseasonable venting of things will do more hurt than good and the sway of the times and the strong Tyde and Current of Prejudices running down against us hinder all probability of doing good then our Profession now may deprive us of a more useful Profession another time Prov. 29. 11. A fool uttereth all his mind but he that is wise keepeth it in till afterward Paul was at Ephesus two years before he spake against Diana Acts 19. 10. Only intimated in general Terms that they were no Gods that were made with hands When we cannot effect the good things we desire nor in that holy manner we would we must not obstruct our future Service but commend the cause to God and wait farther opportunity to do good 2. The Manner how to make Profession 1. Knowledge must be at the bottom of Profession some will run before they can go leap into Opinions and Practices before they see the Reasons of them and then no wonder they are as Children carried about with every wind of Doctrine Ephes. 4. 14. Wherefore that which we profess we must do it knowingly that we may be able to render a reason of all that we do Profess 2. Gracious Wisdom to espy the due occasion when God is Glorified and our Neighbour Edified Rash Arrogant and Presumptuous Spirits are Headdy High-minded Disgrace Religion more than Honour it 3. With Boldness to do it freely and without Fear of men Acts 4. 13. When they saw the boldness of Peter and John c. Verse 29. grant to thy Servants that with all boldness they may speak thy Word And 1 Tim. 3. 13. They that have used the Office of a Deacon well purchase to themselves a good Degree and great boldness in the Faith which is in Christ Iesus Acts 9. 27. Barnabas declared unto them how he had Preached boldly to them at Damascus in the name of Iesus Verse 29. He spake boldly in the name of Iesus Acts 14. 3. Long time therefore abode they speaking boldly in the Lord. Acts 13. 46. Then Paul and Barnabas waxed bold Fear and Shame argueth Diffidence of the Truth which we profess or else a Distrust of the God from whom it cometh or at least the unsoundness of the professing Party that he hath a naughty Conscience or a great deal of Fleshly Fear unmortified As he cannot walk stoutly that has a stone in his shooe so he that hath sin in his Conscience obmutescit facundia si aegra sit conscientia saith Ambrose a bad Conscience stoppeth the mouth 4. With sincerity without dissimulation and guile Profession without answerable Duty is like leaves without fruit words must come from the heart to be talking of God when they lye under the guilt of known sins Iames 2. 16. If one say unto the Poor Depart in Peace be ye warmed and filled notwithstanding ye give them not those things which are needful to the body what doth it Profit Psal. 50. 16 17. Unto the Wicked God saith what hast thou to do to declare my Statutes or that thou shouldst take my Covenant into thy mouth seeing thou hatest Instruction and castest my word behind thee 5. With Meekness and Reverence 1 Pet. 3. 15. Be ready always to give an answer to every man that asketh you a Reason of the hope that is in you with meekness and fear not in a Passionate Froward Arrogant way but with meekness of Spirit without all shew of Passion and with sober and respective language 6. The general end is the Glory of God and the Edification of our Neighbour and the means to this end is the Fear of God which keeps us out of all faulty extremes Eccles. 7. 16 17. Be not Righteous overmuch neither make thy self over-wise why shouldest thou destroy thy self be not overmuch Wicked neither be thou foolish why shouldst thou die before thy time some drive all things to extremity hot like Gunpowder others freeze into a complyance and time-serving when the heart is seasoned by the fear of God and we are guided by Reasons of Conscience rather than Interest and we constantly wait upon God for Direction then will God guide us Doct. II. Such Tryals may befall Gods Children that the word of Truth may seem to be taken out of their Mouths This may come to pass two ways 1. They may not have Liberty to own it As Acts 4. 18 19. They commanded them not to speak at all nor to teach in the name of Iesus and they said whether it be right in the sight of God to hearken unto you or unto God judge yee The Magistrates command is a silencing of them shutting of their mouths only here cometh a Question whether Ministers forbidden by Magistrates should desist from Preaching if we say they ought it seems to be against the Apostles Reply if we say not we shall seem to deny Obedience to Secular and Politick Powers who ought to be satisfied in the Persons that exercise a publick Ministry in their Dominions and so lay a Foundation for publick Disturbance and Disorder For Answer We must distinguish between Persons employed to Preach the Gospel some immediately called by Christ himself others mediately called by Men some fallible and obnoxious to Errors and many failings which render them unworthy of such a Calling others infallibly guided and assisted these latter without flat Disobedience and Injury to Christ could not own any command contrary to the precedent Authority of Christ being the only men of that Order that could witness these things It is true a necessity is laid upon us of Preaching the Gospel 1 Cor. 9. 16. So as not voluntarily to relinquish our station but we may be forced to give way to the greater force Some are silenced by Authority and Opposition of men a Dispensation God often permitteth for despising the Truth and playing the Wantons with an opportunity of open Profession when men dally with the Light God removeth their Candlestick and the door is shut upon them 2. They may not have courage to own the Word of Truth for fear of Danger because of many Adversaries there is a great deal of this unmortified fleshly fear in the best and may be tongue-tyed when Gods Glory is concerned and awed by the menaces and insultations of evil men or discouraged that they dare not trust God with events and are out of all hope of success Ezek. 3. 26. I will make thy Tongue cleave to the roof of thy mouth and thou shalt be dumb and shalt not be to them for a Reprover for they are a Rebellious house by these and many other ways they may be discouraged from speaking of God and his Truth but now when such a case falleth out what shall we do That in the third point Doct. III. At such a time God must be dealt withal about it upon two grounds 1. Because God hath a great hand
of kings Prov. 8. 15 16. By me kings reign and princes decree justice by me princes rule and nobles and all the judges of the earth And as they hold it in dependence on him they must use it in subordination to him God who is the Beginning must also be the End of their Government They are not Officers of Men but Ministers of God from whom they have their Authority and therefore must rule for God and seek his Glory 2. That they may be carried through their Cares and Fears and Snares and may know what Reward to expect from the Absolute Sovereign who is the great Patron of Humane Societies It is trust and dependence upon God that maketh good Magistrates 2 Kings 18. 5. He trusted in the Lord God of Israel so that after him there was none like him among all the kings of Iudah nor any that went before him Oh it is a blessed thing when they can go to God for Direction and depend upon God for Success Great are the Cares and Fears which belong to a Governour and who can ease him of this Burthen but the Lord who hath shewed in his Word how far he is to be trusted It is not Carnal Policy which helpeth them out in their work but trust in God in their high Calling Whosoever will improve his Power for God will meet with many discouragements now that which supports his heart in his work is this holy trust Prov. 29. 25. The fear of man bringeth a snare but whoso putteth his trust in the Lord shall be safe Every Publick Calling hath its Snares and Temptations from the fears of Men. A Minister if he doth not trust God to bear him out in his Work he will do nothing with that Courage which becometh a Minister but comply with the Lusts of Men grow luke-warm and prostitute the Ordinances for handfuls of Barley and pieces of Bread and Family-conveniencies The Magistracy is a higher Calling which is more obnoxious to Temptations from the different Humours of Men who are to be governed nothing will carry a Man through it but this holy Courage and dependence on God The fear of Man brought a snare to Ieroboam that he perverted the Worship of God 1 Kings 12. 30. And this thing became a sin for the people went to worship before the one even unto Dan. So Iehu so others for their Cares But he that trusts in God in his discharge of this publick Office though many difficulties interpose finds the blessed experience of the Psalmist verified In the multitude of my thoughts within me thy comforts delight my soul. 3. As to Success and Acceptance Obedience to God makes them a double Blessing to the People as Governours as Holy As they have the natural Image of God in Dominion and Authority 1 Cor. 11. 7. Forasmuch as he is the image and glory of God which must be reverenced and respected not resisted so the spiritual Image of God in Holiness the People doubly see God in their Rulers And besides it bringeth down God's Blessings while they command and the People obey in the Lord 2 Kings 18. 7. And the Lord was with him and he prospered whithersoever he went forth Good Magistrates are usually more prosperous than good Men in a private condition because they are given as a Publick Blessing Use 1. Is to inform us That Religion hath a great influence on the welfare of Humane Societies for it equally respects Governours and Governed carving out their respective Duties to them causing the one to rule well and the other to obey for conscience sake The Testimonies of the Lord prescribe the Duty of Rulers 2 Sam. 23. 3. He that ruleth over men must be just ruling in the fear of God There is a word belonging to either Table Iustice to the second Fear of God to the first Now all this Duty is best learned out of God's Testimonies For the Governed it interposeth express Rules for their Obedience Rom. 13. 1. Let every soul be subject to the higher powers and 1 Pet. 2. 15. For so is the will of God that with well doing ye may put to silence the ignorance of foolish men There are many Arguments why we should reverence Magistrates They bear God's Image Psal. 82. 6. I have said ye are Gods visible Representators of his Authority and Dominion over the Creatures because of their Majesty largeness of Command and Empire and because of their Use they are exalted supra alios above others in their Authority but propter alios for others in their Use and Benefit But the supreme Reason is the Will of God The Magistrate was then an enemy to Religion when this Commandment was given forth even then when that part of the World in which the Church was seated was under the Command of Nero whose universal wickedness and particular cruelty against the Christians might tempt them to disobedience and scorn of his Authority then God said Obey not for fear of wrath but conscience sake then Fear God Honour the King for so is the will of God Now let Atheists and Antiscripturists or the enemies of those who profess to live by Scripture think if they can that the Christian Religion doth not befriend Humane Societies or doth contain dangerous Principles to Government Use 2. It sheweth us what to pray for for our Princes and Governours even a wise and an understanding Heart and a Spirit of the Fear of the Lord that they may Rule for God and take his Blessing along with them in all their Affairs 2. Doct. That God's Testimonies are so excellent that we should not be afraid nor ashamed to own them before any sort of men in the world for David saith I will speak of thy testimonies also before kings and will not be ashamed 1. Observe Here are two things supposed which might shut his mouth and obstruct the confidence and boldness of his Profession Fear and Shame Fear represents danger in owning the ways of God Shame representeth Mockage Scorn and Contempt Fear considereth our Superiours and Governourrs we fear them that have Power and Authority in their hands Shame may arise not onely from the consideration of Superiours but Inferiours and Equals also Fear respects the danger of the Party professing Shame the Cause or Matter professed Therefore of the two to be ashamed of the ways of God doth more destroy Godliness than to be afraid to own them for then it is a sign we are not so soundly convinced and deeply possessed of the Goodness of them for Pudor est conscientia turpitudinis It is a consciousness of something that is base Look as on the contrary to be ashamed of Sin doth more wound it to the heart than to be afraid of Sin Many a Man is apprehensive of the danger of Sin who yet doth not hate it in his heart but onely abstaineth out of the fear of Punishment But when he is ashamed of Sin then he beginneth to hate Sin as Sin In Conversion
God should onely be heavy when he displeases God but delight in all the Means that enable him to live to God 3. When we are sadned by the Evil of the present World let us make use of this remedy let us meditate on God's Statutes We shall find ease and refreshing by exercising our selves to know God in Christ. 4. To refute the vain conceit which possesseth the minds of Men that the way of Godliness is a gloomy way Assoon as a Man beginneth to think of Salvation or the change of his Life or the leaving of his Sins embracing the Service of God presently his Mind is haunted with this thought Seest thou not how those that serve God are melancholy afflicted sorrowfull never rejoyce more and wilt thou be one of them This is the Opinion of the World that they can never rejoyce nor be merry that serve God But certainly it is a vain conceit no men do more and more truly rejoyce than they which serve God Consult the Scriptures who have more leave shall I say or command to rejoyce Psal. 37. 4. Delight thy self also in the Lord and he shall give thee the desires of thine heart Phil. 4. 4. Rejoyce in the Lord always and again I say rejoyce Ask Reason who have more cause or matter to rejoyce than they that have provided against the fears or doubts of Conscience by reason of Sin what is more satisfactory to a Soul in doubts and fears than the knowledge of Pardon and Reconciliation with God For the satisfaction of the desires of Nature which carry us after Happiness who have a more powerfull Exciter of Joy than the Holy Ghost Acts 13. 52. The Disciples were filled with joy and with the Holy Ghost Who more qualified with Joy than those who have a clear right to the pardon of Sin and so can see all Miseries unstinged Rom. 5. 1 2 3. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ by whom also we have access by Faith into this grace wherein we stand and rejoyce in hope of the glory of God And not onely so but we glory in Tribulation also How joyfull are those that see themselves prepared for everlasting Life 2 Cor. 5. 1. For we know that if our earthly Tabernacle be dissolved we have a building of God an house not made with hands eternal in the Heavens Yea when a Christian knoweth his Duty his Way is plain before him it is a mighty satisfaction Psal. 19. 8. The Statutes of the Lord are right rejoycing the heart Look into the Lives and Examples of the Saints who have more true Joy than they The Disciples esteem the Grace of the Gospel such a great Treasure that though they suffer Persecution for it they are filled with Joy Acts 8. 8. And there was great joy in that City 1 Thess. 1. 6. Having received the Word with much affliction and joy in the Holy Ghost 2 Cor. 7. 4. I am exceeding joyfull in all our Tribulation Preachers though with great hazard they perform their Office should be joyfull Acts 20. 24. Neither count I my Life dear unto my self so that I might finish my course with joy Phil. 2. 17 18. Tea and if I be offered for the sacrifice and service of your faith I joy and rejoice with you all for the same cause also do ye joy and rejoice with me The World will reply I know not what this spiritual Consolation meaneth it seemeth hard to relinquish that which I see that which I feel that which I taste for that which I see not and it may be shall never see Answ. 1. By Concession the joy of the Saints is the joy of Faith God is unseen Christ is within the Heavens great Hopes are to come 1 Pet. 1. 8. In whom though now ye see him not yet believing ye rejoice with joy unspeakable and full of glory 2 Cor. 5. 7. For we walk by Faith not by sight 2. Thus you see that the World cannot always rejoice in those things which they take to be the proper Objects of Joy they have alternative vicissitudes now rejoice now mourn nor can it be otherwise for they rejoice in things which cannot always last if they rejoice when their Worldly comforts increase they are sad when they wither if they rejoice when their Children are born they weep when they die but a Christian hath always his Songs for he must always rejoice in the Lord who is an eternal God Phil. 4. 4. Rejoice in the Lord always in Christ who hath obtained eternal Redemption for us Heb. 9. 12. in the Promises which give an eternal Influence Psal. 119. 111. Thy testimonies have I taken as an heritage for ever for they are the rejoicing of my heart The Flesh cannot afford you any thing so delightfull as a Christian hath the Word will hold good for ever 3. We cannot altogether say that a Christian doth rejoice in that which he cannot see for all that they see is their everlasting Father's Wealth 1 Cor. 3. ult All are yours for you are Christ's and Christ is God's If they look to Heaven they can rejoice and say Glory be to thee O Lord who hast prepared this for our everlasting Dwelling-place if they look to the Earth Glory be to thee O Lord who dost not leave us destitute in the House of our Pilgrimage if they consider their Afflictions they rejoice that God is not unmindfull of poor Creatures who are beneath his Anger as well as unworthy of his Love Iob 7. 17 18. What is man that thou shouldst magnifie him and that thou shouldst set thine heart upon him and that thou shouldst visit him every morning and try him every moment That God should trouble himself about us that we may not perish with the ungodly World The same Love that sendeth them Prosperity sendeth Adversity also which they find by the seasonableness of it SERMON LXI PSAL. CXIX 55. I have remembred thy Name O Lord in the Night and have kept thy Law WE often reade and sing David's Psalms but we have little of David's Spirit A Man's Imployment is as the Constitution of his Mind is for all things work according to their Nature A man addicted to God that is to say one who hath taken God for his Happiness his Word for his Rule his Spirit for his Guide and his Promises for his Encouragement his heart will always be working towards God Day and Night in the Day he will be studying God's Word in the Night if his sleep be interrupted he will be meditating on God's Name still entertaining his Soul with God The predominant Affection will certainly set the thoughts awork The Man of God had told us in the former Verse what was his chief Imployment in the Day-time and now he telleth us how his heart wrought in the Night Night and Day he was remembring God and his Duty to him In the Day the Statutes of God were his Solace and as
the Emphasis he doth not barely acknowledge that God was faithfull though or notwithstanding he had afflicted him but faithfull in sending them Affliction and Trouble are not onely consistent with God's Love plighted in the Covenant of Grace but they are parts and branches of the New Covenant-Administration God is not onely faithfull notwithstanding Afflictions but faithfull in sending them There is a difference between these two the one is like an exception to the Rule quoe firmat regulam in non exceptis the other makes it a part of the Rule God cannot be faithfull without doing all things that tend to our good and eternal Welfare the conduct of his Providence is one part of the Covenant-Ingagement as to pardon our sins and sanctify us and give us glory at the last so to suit his Providence as our need and profit requireth in the way to Heaven 'T is an act of his Sovereign Mercy which he hath promised to his People to use such discipline as conduceth to their safety In short the Cross is not onely an exception to the grace of the Covenant but a part of the grace of the Covenant The meaning is God is obliged in point of fidelity to send sharp Afflictions Psal. 89. 32. I will visit their transgression with the rod and their iniquity with stripes Sharp Rods and sore Stripes not onely may stand and be reconciled with God's loving kindness and truth but they are effects and expressions of it 't is a part of that transaction viz. his Covenant-Love 3. The third thing to be explained is his sense of these Truths I know Knowing implies clearness of apprehension and firmness of perswasion so that I know is I fully understand or else I am confident or well assured of this truth But from whence had David his Knowledge how knew he all God's Judgments to be right not from the Flesh or from natural Sense no the Flesh is importunate to be pleased will perswade us the contrary If we consult onely with natural Sense we shall never believe that when God is hacking and hewing at us he intendeth our good and benefit and that when sore Judgments are upon us his end is not to destroy but to save to mortify the Sin and save the Person Sense will teach us no such thing but will surely misinterpret and misexpound the Lord's dealings For the Peace of God is a riddle to a natural Heart Phil. 4. 7. Whence then had David his Knowledge partly from the Word of God and partly from his own observation and particular experience 1. From the Word of God for 't is a maxime of Faith that God can doe no wrong That he is righteous in all his ways and just in all his works Psal. 145. 17. And again Deut. 32. 4. He is the rock his work is perfect for all his ways are judgment and truth and without iniquity just and right is he These are undeniable Truths revealed in the Word of God and must satisfy us whatsoever Sense saith to the contrary the causes and ends of God's particular Judgments are sometimes secret but they are always just Psal. 97. 2. Clouds and darkness are round about him but righteousness and truth are the habitation of his throne Therefore when we see not the reason of God's particular Dispensations we must believe the righteousness and goodness of them 2. David knew by his own observation and particular experience he had much studied his own Heart and considered his own ill deservings and Soul distempers and therefore saw the Lord's Discipline was necessary for him We should better understand God's work and sooner justify him both in point of justice and faithfulness if we did use more observation and did consider what need and profit there is of Affliction Tribulation worketh experience Rom. 5. 4 5. We see what need there was of Affliction and how seasonable the Lord's work was This is a more sensible way of knowledg than the former Faith is a surer ground but spiritual Observation hath its benefit Natural Conscience doth represent our guilt but experience sheweth God's faithfulness how seasonably God took us in our Month and suited his Providence to our present Condition Doct. That it would much quiet the minds of the people of God about all the sad dispensations of his Providence if they would seriously consider the justice and faithfulness of them So did David silence all his murmurings when the hand of God was sore upon him so should we silence all our murmuring all our suspicions of God's dealing when we are under the Cross. I know the Lord doth nothing unjust but is faithfull he will not retract his Covenant-Love and I know his Covenant-Love binds him to lay on us seasonable Affliction and Correction I shall doe two things First Illustrate the Point by some Considerations Secondly Shew that there is much of justice and faithfulness in all the Troubles and Afflictions of God's People Consider 1. We are not onely to grant in the general that God's Judgments are right but that he hath in faithfulness afflicted us So doth David when the stroke of God was heavy upon himself Many will assert the Righteousness of God when they speak to others in their Afflictions but do not indeed justify him in the Afflictions that come upon themselves We are hasty to censure but backward to humble our own Souls before God they will give him the praise of his Justice when he chasteneth others but think God dealeth harshly and rigorously with them when his Scourge is upon their own backs Such a difference is there between Knowledge speculative and experimental between that Conscience which we have in others Concernments and that Knowledge which self-love giveth us in our own David here doth not onely own the general Truth but sees God's faithfulness when the stroke lighted upon himself So Iob 4. 3 4 5. you shall see this was objected to Iob that he could comfort others but now the hand of God was upon him his Soul fainted They that stand upon the shore may easily say to those that are in the midst of the Waves and conflicting for life or death Sail thus When we are well we give Counsel to the sick but if we were so how would we take it our selves So can we say patiently all is just and keep silence to God Consider 2. We must not onely grant this truth that God is faithfull when at ease but when under the sharpest and smartest Discipline We use to praise God in prosperity but we should bless him also when he seemeth to deal hardly with us speak good of God when under the Rod. When we view a Cross at a distance or in the doctrinal contemplation of this Truth we say that God may exercise us with the greatest evil and that we need these methods to bring us to Heaven but when Afflictions come thick and near and close and we are deprived of our nearest and dearest Comforts Credit Liberty Health Life
Children then we have other thoughts 'T is more easy to speak of Trouble than to bear it We reade of Iesus Christ that he learned by experience Heb. 5. 8. He had an actual experience by the things he suffered and he saith now is my soul troubled John 12. 27. There is a vast difference between the most exact apprehension in the Judgment and the experimental feeling of it in the Senses the one may be without so much vexation as the other will produce Though Christ understood perfectly what his Sufferings should be and had resolved upon them yet when he came to feel it his very righteous Soul was under perplexity as a glass of pure Water may be tossed and shaken Affliction is another thing to present sense and feeling than it is to guess and imagination Much more doth it hold good in us for we have not such a perfect foresight of Sufferings as Christ had We suppose they may be avoided or shifted off one way or other I speak this that we may not depend upon our present Resolutions when out of trouble but labour to be more prepared than usually we are that when trouble cometh upon us we may glorify God Consider 3. This acknowledgment must be the real language of our Hearts and not by word of mouth onely thus we must give unto God the praise of his Truth and Righteousness We tip our Tongues with good words and learn such modesty in our language as to say God is just and do not rave against his Providence in wild and bold Speeches but justice and faithfulness must be acknowledged not with the Tongue so much as with the Heart 'T is the language of the Heart which God looketh after When the Soul keepeth silence to God and a due and suitable impression is left upon it of his Justice by a meek and humble submission Mica 7. 9. I will bear the indignation of the Lord for I have sinned against him When God is angry and chastiseth for sin we must stoop humbly under his afflicting Hand bear it patiently and submissively for the Rod is dipped in our own guilt that stoppeth our Mouths and checketh repinings so seeing his faithfulness it maketh us accept the punishment of our iniquities Levit. 26. 41. that is yield to it as a man would to a bitter Potion or a medicinal preparative for his Health so to afflict is as a means to get rid of Sin which would be the bane of the Soul Consider 4. 'T is not enough to acknowledge justice but we must also acknowledge faithfulness not onely his just severity in the punishments of the Wicked but his fidelity and love in the correction of his Children 't is not enough that we justify God and forbear to murmur against his afflicting us but we must see his love and faithfulness in it and that he performeth his Covenant-love His Wisdome and Justice that suppresseth Murmurings his Love and Faithfulness that giveth Hope and Comfort and Courage the one concerneth the Honour of God he righteth himself by his just Judgments the other concerneth our benefit and eternal Welfare Faithfulness is to us and for our good Pharaoh could own Justice Exod. 9. 27. The Lord is righteous but I and my people are wicked But 't is an higher thing to own Faithfulness that supposeth Faith as the other doth Conviction Guilt will sooner fly in our faces and extort from us an acknowledgement of God's Justice than we can own the grace of the New Covenant especially when carnal sense and smart seemeth to speak the contrary The sight of his Justice checketh murmurings the sight of his Faithfulness fainting and discouragement God's Dispensations are just with respect to the Sentence of the Law faithfull with respect to the Promises of the Gospel in short the cause of all Affliction is Sin therefore Justice must be acknowledged their end is Repentance and therefore Faithfulness the end is not destruction and ruine so they might be acts of Justice as upon the Wicked but that we may be fit to receive the Promises such to whom God will perform the promise of eternal Life and so acts of Faithfulness Consider 5. Faith must fix this as a ground not once to be questioned much less to be doubted of or denied that God is just upright and faithfull in all his dealings though weak Man be not able to conceive the reasons of them His Justice may be dark as when he permitteth us to the will of wicked men who afflict us without a cause and lay on without any mercy and pity and God seemeth to befriend their Cause at least doth not restrain them nor give check to their fury we are apt to be tempted to thoughts of rigour and injustice in God's Dispensations but we must consider not mens dealing but God's 't is unjust as to men but we have no cause to be angry with God and complain of God as if he did not doe right No though we do not see the reason of it yet 't is just God's Iudgments are a great deep we should believe the Righteousness and Goodness of God in the general Psal. 36. 7. before we can find it out The People of God have maintained their Principle when they have been puzled and imbrangled in interpreting God's Providence Ier. 12. 1. Righteous art thou O Lord when I plead with thee and Psal. 73. 1. Yet God is good to Israel In all such cases 't is best to acknowledge our own ignorance and rather accuse our selves of blindness than God of injustice This is a fixed truth that God is righteous though we cannot so clearly make it out And sometimes we are tempted to doubt of his Fidelity and Truth when we feel nothing but the smart of the Rod the benefit is future not an object of Sense but Faith and it must be evident to Faith before 't is evident to Feeling Heb. 12. 11. No affliction for the present seemeth joyous but grievous but afterwards it bringeth the quiet fruit of righteousness When all is sharp and hard to Sense Faith can see all is for our profit for our good Here is nothing repugnant to God's Truth nothing but what is necessary to make good his Truth Faith must determine it to be when Sense will not find it so God's Works are misexpounded when we go altogether by present Sense whether internal or external many times we know not what God is about to doe as Christ told Peter John 13. 7. What I doe thou knowest not now but thou shalt know hereafter That which the Lord is doing tendeth not to ruine and wrath though through our ignorance and mistake we so interpret it Alas no wonder we are in the dark when we so judge of his Work who is wonderfull in counsel and excellent in working who will not always satisfy our sense and curiosity but chooseth such a way as will most suit his intent But ever in all such cases Faith must determine that God is
preparing us for this delightfull course of holiness Heb. 10. 16 17. 1 Cor. 1. 30. Tit. 3. 4 5. 3. This comfortable sense of Gods mercy should induce us to this by way of argument 1 Ioh. 4. 19. We love him because he first loved us 1 Cor. 5. 14 15. For the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again And Gal. 5. 6. In Christ Iesus neither circumcision availeth any thing nor uncircumcision but faith which worketh by love And then by way of gratitude we ought to bend all the powers of our Souls to holiness and obedience and lay out our care and labour upon it 4. Consider the more holiness and obedience any one hath the more acceptable to God An Holy soul is an object capable of Gods love the holy God delighteth in holiness as well as the mercifull God pityeth misery The more holy we are the more God loves us Let us not make wounds for God to cure As we increase in holiness we increase in favour with God This is true of Christ who never had any defect of holiness but onely was to increase in the exercise of it 5. Consider how just it is with God to refuse our cryes for mercy when we despised His precepts for duty besiege your hearts with these considerations and press them daily upon you We are marvellous apt to please our selves with some loose apprehensions of mercy without bending our selves to our duty 6. Consider How reasonable it is that when mercy hath taken us with all our faults at our first entrance into Covenant with God we should afterwards study to please and make it our delight so to doe 7. Consider How impossible it is to cherish a sense of his mercy and love to us while we neglect duty The soul hath Two sentiments of Religion which can never be defaced a desire of happiness and subjection to God ut anima sit subjecta Deo pacata in se as we love our own comfort so we will be troubled about our duty the Soul will not sit easy Comfort follows holiness as light doth fire and sin will cause trouble as the prick of a needle doth pain The Soul cannot be serious and mind things but it will be so Indeed at some times by carelessness our sense of the necessity of obedience is extinguished and then a little serveth turn to keep the conscience quiet or stupid but it will return again Never leave till holiness and obedience be your delight as well as your care 3. Use Is to press us to be earnestly dealing with this mercifull God for comfort We need it now in a time of Judgment when delivered over to Judgments Hosea 11. 8. as sometimes to sins so to plagues When God opens the floudgates le ts out Judgments upon a people without restraint I will hide my face from them I will see what their end shall be Deut. 32. 20. So also the 30th Their Rock sold them and the Lord hath shut them up Mercy can put a stop but that will interpose no more Again when the people of God are much hated and maligned now 2 Cor. 4. 8. We are troubled on every side yet not distressed perplexed but not in despair 1. If it be Gods nature to be mercifull and kind why should we be discouraged Mercy is free favour is shewed to a miserable person Mercy can recall the punishments due to us and mitigate corrections and sweeten our comforts 2. But then you must be content that mercy should issue out in its own way and order First giving us principal mercies then necessary first sanctifying and then comforting saving us by washing us in the laver of regeneration 3. Reckon your comfort more by a sense of Gods care than by removing temporal trouble Spiritual comfort is more excellent than bodily 4. You must sue it out by prayer wherein first it must be with brokenness of heart Let true Spiritual misery be discerned and complained of Let us lay our sins and sores before his pity Secondly with Faith for here is the word mentioned Why are we so disconsolate is there no balm in Gilead It is our usual sault we pore too much upon our Troubles There is a God of comfort who answereth his name every way and will keep his word with his people Let us come to him in all our wants Thirdly with resolution of more faithfull obedience for Gods servants are onely capable renew your Covenant of serving God 5. The Godly have common comforts What will serve ones turn will serve anothers also They have all the same fundamental work of grace in their hearts They are all born of God have his Image stamped on them have the same Redeemer The same Spirit worketh in all And the promises are made alike unto all not upon personal considerations SERMON LXXXVI PSAL. CXIX VER 78. Let the proud be ashamed for they dealt perversly with me without a cause but I will meditate in thy precepts IN these words you have I. David's PRAYER II. David's RESOLUTION I. David's Prayer And there take notice of first the Petition it self Let the proud be ashamed 2dly the Reason For they dealt perversly with me without a cause In the Prayer he beggeth the repression of his Enemies There take notice of 1. The Notion by which they are described The Proud 2. The event or effect of God's Providence desired concerning them Let them be ashamed 1 The Notion is considerable The wicked especially the Persecutors of God's People are usually characteriz'd by this term in this Psalm The Proud ver 51 69 122. And will give us this Note DOCT. That Pride puts wicked men upon being troublesom and injurious to the People of God But why are the Persecutors and the Injurious called the Proud Ans. 1. Because wicked men shake off the yoke of God and will not be subject to their Maker and therefore desist not from troubling his People Exod. 5. 2. Who is the Lord that I should obey his voice and let Israel go What was in his tongue is in all mens hearts they contemn God and his Laws Every Sin hath a degree of Pride and a Depretiation of God included in it 2 Sam. 12. 9. Wherefore hast thou despised the commandment of the Lord to do evil in his sight There is a slighting of God's Authority and a lifting up our will against the Will of God 2. Because they are drunk with worldly Felicity and never think of changes Psal. 123. 4. Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud When men go on prosperously they are apt wrongfully to trouble others and then to flout at them in their misery and to despise the person and cause of God's People which
that they are able to oppress their Underlings and so think they can bring to pass what they would have to be done in despight of God Now somewhat of this may be found in the People of God Psal. 30. 6 7. In my prosperity I said I shall never be moved They drink in some of this poyson are apt to rest and sleep on a carnal Pillow By this you may see that none of us have perfectly put off this sin Plato saith A man doth put it off as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it groweth out of the conquest of other sins But if we would not be proud 1. Let us pray often For in Prayer we profess our subjection and dependance Where Prayers are servent earnest frequent it argueth great humility Where rare cold unfrequent little Humility Where none no humility Seeking to God who is so excellent mindeth us of our own baseness Seeking his daily relief and succor mindeth us of the changeableness of all worldly things and the several vicissitudes of this life Psal. 10. 4. A man serious in Prayer living in a constant dependance upon God must needs be an humble man 2. Let us be contented with a little and not seek great things for our selves for Interest is the great make-bait I am sure a worldly Portion is the usual sewel of â—…ride A Worm may grow in Manna but usually 't is some worldly excellency which giveth us such great advantages here below which puffeth us up If Riches increase by the fair allowance of God's Providence we are not to grow proud of them 1 Tim. 6. 17. Charge them that are rich in the world that they be not high minded Moses saith Deut. 8. 12 13 14. Take heed when thou hast eaten and art full and thy gold and silver is multiplied lest thy heart be lifted up Our hearts are mighty apt to be lifted up by a full estate 3. If we excel in gifts and graces double caution is necessary this is a real excellency 2 Cor. 12. 7. Pride maketh us not only unthankful to God but perverse to men Prov. 21. 24. Proud and haughty scorner is his name who dealeth in proud wrath Men conceited of their gifts make their own fancy and conceit their Rule and if any thing be done that pleaseth not them they rend and tear all and trample upon the unquestionable interest of Jesus Christ to wreak their spleen It is a question Whether real Grace may make men proud Gifts to be sure may Knowledge puffeth up yea Grace through Corruption They need caution that have the great presence of God with them as to success when eminently employed in God's service Credit by worldly eminency and esteem falleth in with their services and secretly insinuates high thoughts of their own excellencies 4. Consider how much Pride hath cost us They that are proud and burdensom to other People God will pull down their Pride Isa. 13. 11. And I will punish the world for their evil and the wicked for their iniquity and I will cause the arrogancy of the proud to cease and will lay low the haughtiness of the terrible 'T is spoken of the Chaldeans who in a bravery and force offered violence to others God loveth to pull down the Pride and Insolency of Roysters that have been formidable and burdensom to other People The Lord of Hosts hath purposed to stain the Pride of all glory and to bring into contempt the Honourable of the Earth what hath God been a doing not in former but latter times 5. Consider That Christianity was sent into the world not to set up a Kingdom of power but patience Matth. 18. 4. Whosoever therefore shall be humble as this little child the same is greatest in the kingdom of heaven Luke 1. 51 52 53. He hath shewed strength with his arm he hath scattered the proud in the imagination of their heart He hath put down the mighty from their seats and exalted them of low degree He hath filled the hungry with good things and the rich he hath sent empty away 6. Who made us differ 1 Cor. 4. 7. For who made thee to differ from another and what hast thou that thou hast not received now if thou didst receive it why dost thou glory as if thou hadst not received it Who would be proud of a borrowed Garment he becometh the more in debt Nothing is ours but sin all other things are the free gift of God Shall the Wall boast it self because the Sun shines upon it or the Pen arrogate the praise of fair Writing The more we have received from God the more we are obliged to acknowledge his goodness and confess our own unworthiness 2 The Event or effect of God's Providence desired together with the reason of it That which he desired was that they might be ashamed The reason because they have dealt perversly without a cause Let us explain both 1. The Event of God's Providence prayed for That they may be ashamed that is that they may not prosper and succeed in their attempts For men are ashamed when they are disappointed and all their endeavors for the extirpation of God's People are vain and fruitless and those things which they have subtlely devised have not that effect which they propounded unto themselves Psal. 70. 3. Let them be turned back for a reward of their shame which say Aha 2. The Reason urged For they dealt perversly with me without a cause The Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjustly Ainsworth readeth With falshood they have depraved me It implieth two things first that they pretended a cause but 2dly David avoucheth his innocency to God and so without any guilt of his they accused defamed condemned his actions as is usual in like cases elsewhere he complaineth Psal. 56. 5. They every day wrest my words and their thoughts are against me for evil They condemned him for wicked perverted his sayings and doings Men pretend causes of their Oppression Heresie Schism Rebellion but meer malice and perversness of spirit inclines them to seek the destruction of the People of God DOCT. That when the Proud are troublesom and injurious to God's People they may boldly commend their Cause to God The Reasons 1. The Effects of their Pride are grievous to be born Now 't is well when any grief findeth a spiritual vent when it puts the Godly upon praying Philip. 4. 6. In every thing by prayer and supplication with thanksgiving let your requests be made known unto God Jer. 20. 12. O Lord of hosts that triest the righteous and seest the reins and the heart let me see thy vengeance on them for unto thee have I opened my cause We may exhibit our Bill of complaint at God's Tribunal carry the Fact thither 2. The Lord may be appealed unto upon a double account Partly as he is an Enemy to the Proud and as a Friend to the Humble Iames 4. 6. God resisteth the proud but giveth grace unto the humble And Psal. 138.
who value all things in order to the chief good and have weaned their hearts from the false happiness they have their end if they be brought nearer to God though by a bitter and sharp means First Use Is Reproof to four sorts 1. To those that know no comfort but what ariseth from the enjoyments of sense Alas these comforts are dreggy and base and leave a taint upon the soul Iude 19. Again they leave us destitute when we most need comfort Iob 27. 8. When other comforts forsake us and have spent their allowance the comforts of the Word abide with us Again these comforts increase our grief though for a time they seem to mitigate and allay it They are like strong waters that warm the stomach for the present but destroy the true temper and natural heat of it and leave it the colder afterwards they chear us a little but the end of that mirth is heaviness Oh! how much better are the comforts of God's Word which giveth us matter of joy in the saddest condition and do not only save us from desperation in troubles but make us rejoice in tribulation and can bring pleasure to us in our bitterest afflictions there are breasts of consolation for every distressed creature to suck at and be saved 2. It reproves them that think Philosophy as good or a better Institution than Christianity Certainly we should own the wisdom of God by what hand soever it is conveyed to us as Elijah refused not his meat though brought by Ravens But when this is done by men of a profane wit in a contempt of God we must convince them of their dangerous error and mistake and shew how compleat we are in Christ that we be not spoiled by the Rudiments of vain Wisdom or Philosophy Col. 2. 8. Surely God's comforts have greatest authority over the Conscience to silence all our murmurings Psal. 94. 19. Man speaks to us by the evidence of Reason but in Scripture God himself speaks to us and impawneth his Truth with us to do us good they knew not the true cause of trouble sin nor the true remedy Jesus Christ And surely those great mysteries of Christ as Procurer of Comfort the Spirit as the Applier Heaven as the Matter the Word as the Warrant Faith as the Means to receive all these are a more accommodate means to settle the Conscience than those little glimmerings of light which refined nature discovered They speak of submitting out of necessity little of reducing the heart to God and their very Doctrines for comfort were rather a Libel against Providence than a sure ground of peace and tranquility of mind and they taught men to eradicate the affections rather than to govern and quiet them and therefore keep up your Reverence to the Scriptures A Seneca may speak things more neatly and to the gust of carnal fancy but not with greater power and efficacy this is reserved for the Word 3. It reproves them that undervalue the consolations laid down in the Word as if they were but slender empty and unsatisfactory and would have some singular and extraordinary way of getting comfort Iob 15. 11. Are the consolations of God small with thee Is there any secret thing with thee God's ordinary way is the sure way the other layeth us open to a snare therefore they who undervalue the ordinary comforts of the Word obtained in a way of Faith and Repentance and close walking with God as Naaman undervalued the waters of Iordan and would have signs and wonders to comfort them they may long sit in darkness because if God comfort them not in their way they will not be comforted at all Now though God hath sometimes in condescension to his people granted them their desires as to Thomas yet it is with an upbraiding of their weakness and unbelief Iohn 20. 28. We should acquiesce in the common allowance of God's people lest we seem to reflect on the wisdom and goodness of God and lay open our selves to some false consolation and dream of comfort while we affect new means without the compass of the Word especially when we find not our expectations there speedily answered like hasty Patients readier to tamper with every new Medicine they hear of than submit to a regular course of Physick Gregory tells us of a Lady of the Emperor's Court that never ceased importuning of him to seek from God a Revelation from Heaven that she should be saved He answers Rem difficilem inutilem postulas It was a thing difficult and unprofitable difficult for him to obtain unprofitable for her to ask having a surer way by the Scriptures 2 Pet. 1. 19. than Oracles the adhering of the Soul to the promises is the unquestionable way to obtain a sound peace Luther as he confesseth was often tempted to ask a sign of the pardon of his sins or some special Revelation he tells also how strongly he withstood these Temptations Pactum feci cum Domino meo ne mihi mittat visiones vel somnia vel etiam angelos contentus enim sum hoc dono quod habeo Scripturam sanctam quae abunde docet suppeditat omnia quae necessaria sunt tam ad hanc vitam tam ad futuram I indented with the Lord my God that he would never send me dreams and visions I am well contented with the gift of the Scriptures 4. It shews how much they are to blame that are under a Scripture institution and do so little honour it by their patience or comfort under Troubles Wherefore were the great Mysteries of Godliness made known to us and the promises of the world to come and all the directions concerning the subjection of the Soul to God and those blessed priviledges we enjoy by Christ if they all be not able to satisfie and stay your heart and compose it to a quiet submission to God when it is his pleasure to take away his comforts from you Is there no Balm in Gilead Is there no Physician there Will not the whole Word of God yield you a Cordial or a Cure It is a disparagement to the provision Christ hath made for our comfort 1. Surely this comes either from ignorance or forgetfulness you do not meditate in the Word or study the grounds of comfort and remember them Heb. 12. 5. Have you forgotten the exhortation which speaks unto you as unto children Hagar had a Well of comfort nigh at hand yet ready to dye for thirst 2. You indulge a distemper and the obstinacy and peevishness of grief Ier. 31. 15. A voice was heard in Rama lamentation and bitter weeping Rachel weeping for her children and refused to be comforted Certainly you do not expostulate with your selves and cite your Passions before the Tribunal of Reason Psal. 42. 5. or else look altogether to the grievance not to the comfort aggravate the grievances extenuate the comforts you pitch too much upon temporal happiness would have God maintain you at your own rate Heb.
for ever I shall illustrate this Proposition by these Considerations 1. That God's Children are sometimes under deadness 2. That in such deadness the Word of God is the onely means to quicken them 3. Though the Word be quick and lively and powerful yet it is God that must bless it that must make it a support to the Soul 4. That whenever we have received these Comforts Quicknings and Supports from him they should ever be recorded and treasured up in the Registers of a thankful memory for the great uses of Christianity I. First God's Children are under deadness sometimes which hapneth to them for many causes 1. By reason of some Sin committed and not repented of or not fully repented of God smites them with deadness and hardness of heart and the spiritual life for awhile is greatly obstructed and impaired that it cannot discover itself and they have not those lively influences of grace as formerly Thus it was with David when he had strayed so greatly from God and begs God not to cast him off Psal. 51. 11. Cast me not away from thy presence and take not thy holy Spirit from me As a wound in the body lets out the life blood and the spirits so these grievous sins are as a wound in the soul Sin against the conscience of a renewed man defaceth the work of the holy Spirit so that for a while he seems to be shut out from God's favor and his gracious abilitie are lessened and impaired he is like a wounded man till he be cured and made whole again The Spirit being grieved and resisted withdraws and the strength of the Soul is wasted and therefore be very tender stand in awe not only of greater but smaller sins 2. By reason of some good omitted especially neglect of the means whereby we may be kept alive fresh and lively in God's service Lazy fits of indisposition and omissions of duty do more frequently steal in upon Believers than positive out-breakings and commissions of sin and they are more ready to please themselves in them and lie still under them and so by this means contract much deadness of heart As a Lute that is not play'd upon but hangs by the wall and not used it soon grows out of keller for want of use so if we do not diligently and constantly exercise our selves in godliness our hearts grow dead and vain It is the complaint of the Church Isa. 64. 7. There is none that stirreth up himself to take hold of thee If we do not stir up our selves to keep on a constant commerce with God and respect to God alas deadness creeps upon the heart unawares and we are commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 6. To stir up the gift of God which is in us Surely a sloathful servant will soon become an evil servant Mat. 25. 26. Thou evil and sloathful servant Therefore our sinful sluggishness is one cause of our deadness for he that doth not trade with his Talents will necessarily become poor and if we do not continue this holy attendance upon God the heart suffers loss 1 Thess. 5. 19 20. Despise not prophesie quench not the Spirit The coupling of these two things together shews that if we despise Prophesie we quench the Spirit as fire goes out not only by pouring on water but by not stirring and blowing it up To expect help from God when we are sluggish is to tempt Christ and put him still upon a miraculous way to heal and cure our distempers Who will bring bread and meat to a Sluggard's Bed who will not arise to labor for it oâ—… will not rise at least to fetch it Therefore if we will not attend upon God in the means of grace he will not bring us that help comfort and supply that otherwise we might have God worketh but so that we work also 2 Phil. 12. 13. Work out your own salvation with fear and trembling For it is God that worketh c. God's working is not a ground of laziness but for more strict observance Since all depends upon God therefore take heed you do not offend God and provoke him to suspend his grace We must not lie upon a Bed of ease and cry Christ must do all for this is to abuse the power of grace to laziness It is notable that God bids his people do that which he promiseth to give them Psal. 31. 24. Psal. 27. 14. Be of good courage and he shall strengthen your heart As if he had said strengthen thine heart and he will strengthen thy heart The courage of Faith is both commanded and promised why God by this would shew how we should shake our selves out of our laziness and idleness that though God gives us grace and power yet he will have us to work as a Father that lifts up his childs arm to a burden and bids him lift it up Usually we complain of deadness with a reflection upon God he quickens the dead and therefore I am dead ay but what hast thou done to quicken thy self for grace was never intended that we might be idle you must complain of your selves as the moral faulty cause God is the efficient cause you do not meditate pray draw life out of the precious promises when the Spouse sleeps and keeps her Bed then Christ withdraws Cant. 5. 6. 3. Another cause is unthankfulness for Benefits received especially spiritual Benefits for God loves to have his grace acknowledged He stops his hand and suspends the influences of his grace when the creature doth not acknowledge his bounty Col. 2. 7. Be stablished and rooted in the faith abounding therein with thanksgiving The way to grow in Faith and get by Faith is to be thankful for what we have received that 's an effectual means both to keep it and to get more Therefore if we be always querulous and do not give thanks for the goodness of God to us for what he hath already vouchsafed to us in Christ no wonder that deadness and discouragement creeps upon our hearts 4. Pride in Gifts for we are told Iam. 4. 6. God resisteth the proud but giveth grace to the humble The Garland we put on our own heads soon withers and those Gifts which we are pusst up with are presently blasted and have deadness upon them for he will teach us to ascribe all to himself 5. Some great and heavy Troubles We read ver 107. of this Psalm I am afflicted very much quicken me O Lord according unto thy Word O! when we are afflicted sore there 's a deadness upon the heart the spiritual life clogged with what alacrity did they go about good things before but then there 's a damp worldly sorrow deadens the spirit as godly sorrow quickens it and is a means to keep us alive to God 6. Another cause is Carnal liberty or intermedling with worldly vanities So much we may learn from that Prayer Psal. 119. 37. Turn away mine eyes from beholding vanity and quicken thou
God and then a Man is safe whatever happens nothing can befall him that doth endanger his hopes or endamage his interest in Christ if they kill him they do but put him there where he would be he hath secured his great interest Persecutors cannot reach the better part Luke 12. 4. They kill the body after that they can do no more A good Man let them do what they can can come to no hurt he is indeed like a Die cast him high or low still he falls upon his square he hath a bottom to stand upon hopes to support him 2. Because he hath fitted his spirit for all kind of conditions A Man that is to go a long Journey must prepare for all weathers so a Christian must learn to be abased as well as to abound Phil. 4. Now a mortifi'd Man hath the advantage of all the World a Man that is dead to worldly interests hath the advantage of all others for doing and suffering for God and in noble and generous actions It is our affections that increase our afflictions that make us so base and pusillanimous 1 Cor. 7. 31. Rejoice as if you rejoiced not weep as though ye wept not If our hearts did not rejoice so much in the Creature if we were in a greater indifferency to worldly things the loss and miscarriage of them would not surprize us with so great terror A mortified Man is wiser than other Men because he hath plucked out the root of all trouble which is an inordinate affection and then let his condition be never so bad he is fortified temperance makes way for patience 2 Pet. 1. 6. Add to temperance patience Temperance or a moderation in the enjoyment of all things tends to Patience in the loss of them A Man that possesseth them without love can lose them without grief They may lessen his Estate but cannot lessen his comfort therefore this is the Man that can pray always rejoice evermore in every thing give thanks for giving and taking for the Word of God hath taught him this holy weanedness from worldly things 3. He can look to the end of all things not only to the present but the future Heb. 11. 1. Faith is the substance of things hoped for the evidence of things not seen He can see Victories in a downfall and this is a wisdom proper to Faith to see the overthrow of the Churches Enemies when they rise up and prosper A natural Man may look above his condition as long as he seeth any probability in second causes but Faith is the evidence of things not seen When there is no probable way then it can look above them Reason usually is short-fighted it cannot see afar off 2 Pet. 1. 9. It cannot look beyond the cloud and vail of present discouragement But now Faith can see one contrary in another see a good end in bad means and those things that make against them to make for them and what in itself is hurtful is altogether temper'd by God's hand and to the greatest good Rom. 8. 28. Psal. 37. 37 38. Mark the perfect man and behold the upright for the end of that man is peace But the end of the wicked shall be cut off And Psal. 73. 17. I went into the Sanctuary and there I understood their end Those that are governed by Sense Will and Passion cannot be wise for they do not see to the end but he that lives by Faith looks not to appearances but seeth the end therefore this Man can bear up with hope and courage in the midst of all difficulties and troubles Use 1. Caution against two things Carnal Fear and Carnal Policy 1. Against Carnal Fear Many are troubled when they consider the power and cunning of the enemies of God's People I but you need not be dismay'd when you do in the simplicity of your hearts give up your selves to the direction of God's Word you need not fear all their craft when they are confounded and broken to pieces by their own devices you shall stand firm It seemeth to be the greatest folly in the World to keep at a distance from the rising side in time 't will be found to be the greatest wisdom You think they carry their matters with a great deal of cunning whil'st they slight God and tread the unquestionable interests of Christ under foot and that the Cause of God will never get up again Since they reject the Word of God what wisdom have they Ier. 8. 9. When you fail will you believe the Word of God or the doubtful face of outward things Be sure once you are in God's way and then you cannot miscarry finally Will not Christ uphold the Ministry in despight of the Devil and evil Men Have we not the Word of God to secure these hopes for us therefore what need we fear what wicked Wretches attempt against us Doth not God love Righteousness Will he not take vengeance And in their highest prosperity may not we see their downfall Therefore why should we be afraid 2. Then take heed of Carnal Policy for we are made wiser than our Enemies through the Commandment We must not oppose craft with craft for so Satan will be too hard for us in the use of his own Weapons that 's not wisdom to run to shifts and to carnal and sinful devices There is a wisdom that is necessary for the Children of God Mat. 10. 16. I send you forth as sheep in the midst of wolves be wise as serpents simple as doves ever it was so with God's People they are as Sheep in the midst of Wolves destitute of all outward supports Be ye therefore wise as Serpents and harmless as Doves Carry your selves prudently and holily in my service that wisdom and knowledge which doth not agree with justice but puts upon doing things that are unjust that 's craft not wisdom Now though Christ hath bid us be wise yet he hath forbidden us to be crafty when you run to carnal shifts you think to be wiser than God All the mischiefs of the present Age have meerly been occasioned by unbelief we durst not trust God in his own way but will run to carnal practices meerly to prevent evil and you see how we are entangled in all manner of confusion Ieroboam would be wiser than God God would have setled the Kingdom upon him but he ran to a way of his own and that was his undoing Take heed of this fleshly wisdom 2 Cor. 1. 12. Not in fleshly wisdom but in simplicity and godly wisdom The more simple and plain a Christian walks according to the direct Letter of the Scripture the more safe he is but when he doth run to those baser courses meerly out of distrust to God all things come to ruine Carnal Policy never succeeds well with the Children of God never did a Christian thrive by carnal Policy or using carnal Fetches for carnal Ends God crosseth them A man that will walk by the light of his own
teaching and is always at hand to guide us and give counsel to us which is cause of our standing We need this continual teaching to keep us mindful that we may not forget things known The Spirit puts us in remembrance because of the decay of fervency and dulness of spirit that groweth upon us therefore are truths revived to keep us fresh and lively that we may not neglect our duty because of incogitancy and heedlesness we mistake our way and are apt to run into sin in the time of trial and temptation Therefore we need a Monitor on all occasions Isa. 30. 31. that we may not be carried away with the corrupt bent of our own hearts Well then this abiding in us is the cause of perseverance 1 Iohn 2. 27. Use. To shew the reason of mens fickleness and unconstancy both in opinion and practice He that is led by man unto man both as to opinion and practice may be led off by man again when we take up Truth upon Tradition and Humane Recommendation Oh seek it of God! Isa 48. 17. I am the Lord your God that teacheth you to profit Not our own ability but the light of the Holy Ghost wait upon God learn something of him every day and give God all the glory SERMON CIX PSAL. CXIX VER 103. How sweet are thy words unto my taste yea sweeter than honey to my mouth IN this Verse you have another evidence of David's affection to the Word and that is the incomparable delight which he found therein as being suitable to his taste and spiritual appetite This pleasure and delight he found in the Word is propounded 1 By way of Interrogation or Admiration How sweet are thy words unto my taste As if he had said so sweet that I am not able to express it 2 By way of Comparison Yea sweeter than honey to my mouth To external sense nothing is sweeter than honey honey is not so sweet to the mouth and palat as the Word of God is to the soul. It is usual to express the affections of the mind by words proper to the bodily senses as taste is put here for delight and elsewhere eating is put for believing and digesting the truth Thy Word was sweet and I did eat it Jer. 15. 8. Again in all kind of Writers both prophane and sacred it is usual to compare the Excellency of Speech to Honey The Poet describes an Elegant man That his Speech flow'd from him sweeter than Honey And the like we may observe in Scripture Prov. 16. 24. Pleasant words are as an honey comb sweet to the soul and health to the bones He means words of wisdom such words as come from a pure heart now these are sweeter than Honey So the Spouse because of her gracious doctrine it is said Cant. 4. 11. Thy lips O my Spouse drop as the honey-comb And Psal. 19. 10. More to be desired are they than gold yea than much fine gold sweeter also than honey and the honey-comb For Profit he esteemed them more than Gold for Pleasure more than Honey or the Honey-comb and David saith here Thy words are sweet unto my taste He doth not say in general They are sweet unto the taste but sweet unto my taste Holy men that have much communion with God such as David was they that have his Spirit find this delight in the Word of God nothing so sweet or so full of pleasure to the soul. Two Points 1. That there is such a thing as spiritual taste 2. That to a spiritual taste the Word of God is sweeter than all pleasures and delights whatsoever Doct. 1. That there is such a thing as spiritual taste 1 I shall shew that it is and what it is The use of it and what is requisite to it 1. It appears that there is such a thing the soul hath its senses as well as the body We do not only know but feel things to be either hurtful or comfortable to us so the new nature doth not only know it but doth seem to feel it that some things are hurtful and others are comfortable to it and hence the Apostle's expression Heb. 5. 14. Such have their senses exercised to discern both good and evil Christians If there be such a thing as spiritual life certainly there must be spiritual sense for all life is accompanied with a sense of what is good or evil for that life and the higher the life the greater the sense Beasts feel more than a Plant when hurt is done to them because they have a nobler life and a Man than a Beast and the life of Grace being above the life of Reason there 's a higher sense join'd with it and therefore the pain and pleasure of that life is greater than the pain or pleasure of any other life for spiritual things as they are greater in themselves so they do more affect us than bodily A wounded Conscience who can bear it Prov. 18. 4. What a sense doth the evil of the spiritual life leave upon the soul And then for the comforts of the spiritual life the joys and pleasures of it are unspeakable and glorious 1 Pet. 1. 8. such joy as no tongue or words can sufficiently express A taste of the first-fruits of Glory how sweet is it Briefly let me tell you there are three internal Senses spoken of in Scripture Seeing Tasting and Feeling Sight implies Faith Iohn 8. 56. Abraham rejoiced to see my day And Heb. 11. 27. By faith Moses saw him that was invisible There is a seeing not only with the eyes of the body but with the eyes of the mind things that cannot be seen with the outward sense Abraham saw my day at so great a distance As there is sight so also taste which if we refer it to good is nothing else but spiritual experience of the sweetness of God in Christ and the benefits which flow from communion with him Psal. 34. 8. O come taste and see that the Lord is gracious Do not only come and see but come and taste The third sense is feeling or touch that relates to the power of grace Phil. 3. 10. That I might know him and the power of his resurrection c. There is a sense that a Christian hath of the power of grace and of Christ upon his soul so 2 Tim. 3. 5. Having a form of godliness but denying the power thereof When men resist the force and vertue of that Religion which they profess then they are said to deny the power of those Principles Well then there are spiritual senses 2. Now that we might know what they are let me shew 1. How these spiritual senses differ from the external 2. That in some sense they differ from the understanding 1 These spiritual senses differ from the external sense that I shall prove by three Arguments 1. Because in those things that are liable to external sense a man may have an outward sense of them when he hath not an inward
practical esteem when they can forfeit this taste for every trifle and flesh pleasing vanity or when they carelesly look after him are indifferent as to communion with God and think it not much whether they are accepted of God yea or no or manifest himself to you in Christ when the comforts of the Spirit are things you can spare and the consolations of God seem to be small it is all one to you whether you have experiences from God in duty or no your souls are satisfied this is a cause of decaying Then negligence in duties pray lazily hear carelesly not meditate often Inordinate savor of carnal pleasure that 's another cause What 's the reason the Temporary seems to be so affected he loseth his taste altogether carnal things have the first possession of his heart and being confirmed there by long use and custom being so suitable to us and so long rooted in us and we have such a vanishing glance of things to come this will work out that taste the love the sense we have of better things godly men when they turn out to the contentments of the flesh they lose their taste it becomes dead This is a considerable loss as to the vitality of your graces for without a taste of good or evil we shall neither eschew the evil nor follow that which is good with that serious constancy and diligence that is necessary A man that hath tasted of the poyson of Asps and the bitterness of the gall and wormwood that is â—…n sin will be afraid of it Rom. 6. 21. So a man that hath tasted of the sweetness of communion with God in Christ he is quickned and carried on with life courage and constancy That 's a dreadful place Heb. 6. 4 5. the loss of their taste is a degree to final Apostasie O! how many lose their taste their relish of Christ the good Word of God the powers of the life to come and are fallen fouly some forward into error some backward into a licentious course so that it is impossible to recover themselves by repentance SERMON CX PSAL. CXIX VER 104. Through thy precepts I get understanding therefore I hate every false way IN the former Verse the Man of God had spoken of the pleasure that was to be had by the Word now of the profit of it There is a great deal of pleasure to spiritual sense if we could once get our appetite we should find a world of sweetness in it and there is as much profit as pleasure As the pleasure is spiritual so also is the profit to be measured by spiritual considerations To escape the snares of the Devil and the dangers that way-lay us in our passage to Heaven is a great advantage Now the Word doth not only warn us of our danger but where it is received in the love of it breedeth a hatred of all these things that may lead us into it Through thy precepts I get understanding therefore I hate every false way In which Sentence the Prophet seems to invert the order set down ver 101. he had said I refrained my feet from every evil way that I might keep thy Word Where the avoiding of evil is made the means of profiting by the Word Here his profiting by the Word is made the cause of avoiding evil In the one Verse you have an account of his beginning with God in the other of his progress In this Verse here is 1. The Benefit he received by the Word and that is Sound and saving knowledge 2. The Fruit and Effect which this knowledge produceth in his heart Therefore I hate every false way Mark first The firmness of this Effect I hate He doth not say I abstain but I hate Secondly The Note of Universality Every Thirdly The Object false way it is not said evil way but false way or as it is in the original every path of lying and falshood Falshood is either in point of opinion or practice If you take it in the first sense for falshood in opinion or error in judgment or false doctrine or false worship this sentence holds good Those that get understanding by the Word are establish'd against Error and not only establish'd against Error or against the embracing or profession of it but they hate it 1. They are established All Error cometh from Ignorance or else Judicial Blindness First From Ignorance or unacquaintedness with the Word of God so Christ said to the Sadduces Te do err not knowing the Scriptures Mat. 22. 29. When Men study not the Word which is the Rule of Truth no wonder if they lie open to every fancy they take up things hand over head and by a fond credulity are led away by every suggestion presented to them So it is said 2 Pet. 3. 10. That the unstable and unlearned wrest the Scriptures to their own destruction By the unlearned is meant not those that are unskilful in Humane Literature though that be a great help but those that are unskilful in the Word of Righteousness poor deluded souls that lie under a great uncertainty Secondly Judicial Blindness For men that have great parts and a presumption of their own wit are given up to be blinded by their own Lusts and though they know the Scriptures yet they wrest them to speak according to the sense of their carnal interest 1 Thes. 2. 12. And so they see not what they see being given up to the witchery and inchantment of Error Gal. 3. 1. O foolish Galatians who hath bewitched you So that all false ways proceed from the want of reason and the pride of reason The one is the cause of the Simple's erring who believeth every word The other of those that are knowing and are otherwise of great parts but they make their wit their Idol and so would be wise above the Scriptures or else are sway'd by their own Lusts they do not fix themselves in the power love and practice of Truths revealed in the Scriptures and so are given up to hellish delusions Now in this sense I might speak with great profit of these words especially now when so many Errors are broached and all the Errors of Christianity come a breast to assault it at once and such changeable Times as produce several Interests whereby men are blinded and such Levity in the Professors of Religion Why then study the Word with a teachable heart that is renouncing your own wit and giving up your selves to God's direction and practise what is plain without being sway'd with the profits and pleasures of the world and you may come to know what is the mind of God Men think all is uncertain in Religion and are apt to say with Pilate What is truth John 18. 38. No the Scriptures are not obscure but our hearts are dark and blind with worldly Lusts otherwise The counsel is plain and you might say with David Through thy precepts I get understanding therefore I hate every false way 1. Where the Spirit
being near of kin to him she comes in a cunning manner under pretence to worship him and propounds a general question to him she does not at first propose the particular but says in general I have a certain thing to request of thee And what was her Request That one of my sons may sit on thy right hand and the other on the left in thy kingdom Saith Christ To sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Mark out of this Story you learn how apt Christ's own Disciples are to dote upon worldly honor and greatness The sons of Zebedee Iames and Iohn those two worthy Disciples employ their mother to Christ in such a message they were dreaming of earthly Kingdoms and worldly honor that should be shared between them notwithstanding Christ taught them rather to prepare for Crosses in this world Do but reflect the light of this upon your own hearts Do we think we are better than those Apostles And that it is an easie thing to shut the love of the world and the honor thereof out of our hearts since they were so inchanted with the witchery of it therefore Christ tells them ver 22. Alas poor Creatures ye know not what ye ask can you pledge me in my Cup and be baptized with the baptism that I am baptized with We know not what we do when we are hunting after high places in the world we are to pledge Christ in his bitter Cup before our advancement come Nay to prove this is not only the bare worldlings disease but it is very incident to the choicest of God's people for after Christ had suffer'd and rose again the Apostles were not dispossess'd of this humor but still did dream of worldly ease and honor therefore they come to Christ with this question Acts 1. 6. Lord wilt thou at this time restore again the kingdom to Israel meaning in the Iewish sense break the Roman yoke and give them power and dominion over the Nations hoping for a great share to themselves when this work was done Thus you see humane weakness and the love of worldly honor bewrays itself in Christ's own Disciples One instance more in Ier. 45. 5. of Baruch Seekest thou great things for thy self seek them not Baruch he was Ieremiah's Scribe had written his Prophesie and believed it that dreadful Roll written it over yet he was seeking some great thing for himself The best are apt to think they shall shift well enough for themselves in the world therefore saith Ieremiah for thou to have thoughts of honor and credit and a peaceful and prosperous Estate when all is going to rack and ruine never dream upon such a matter Now judge whether there be not great cause that God should bring his people to such a condition that they should carry their life in their hands from day to day that he might cure them of this distemper 4. That they may value Eternal Life the more which they would not do if they had a stable condition here in the world After death there will be a life out of all danger and a life that is not in our hands but in the hands of God none can take that life from us which God keepeth in Heaven Now that they might look after this life and value and prize it the more they are expos'd to hazards and dangers here The Apostle saith 1 Cor. 15. 19. If in this life only we have hope in Christ we are of all men most miserable When they find the present life incumbred with so many sorrows and expos'd to so many dangers then they conclude surely there 's a better and safer estate for the people of God elsewhere in Heaven God's people cannot be of all men most miserable there is another life they have hopes in Christ and for other things therefore they long for it and look for it Heb. 13. 14. Here we have no abiding city but we seek one to come All things are liable to uncertainties and apparent troubles that we might look after that estate where the sheep of Christ shall be safely lodg'd in their eternal fold now God by their condition doth as it were say to them as Micah 2. 10. Arise this is not your rest Your stable comforts your everlasting enjoyments are not here here all our comforts are in our hands ready to deliver them up from day to day 5. God doth by his righteous Providence cause it to be so that his People carry their life in their hands to try their affections to him and his Word When we sail with a full stream of Prosperity we may be of God's side and party upon foreign and accidental reasons now God will see if we love Christ for his own sake and his ways as they are his ways when separated from any temporal interest yea when expos'd to scorn disgrace and trouble It is easie to be good when it costs us nothing and the wind blows in our backs rather than in our faces the state of affairs is for us rather than against us Halcyon times and times of rest are times of breeding the Church but stormy times are times of trying the Church 1 Pet. 4. 12. Beloved think it not strange concerning the fiery trial which is to try you as though some strange thing hapned unto you God will put us into his Furnace there will a fiery trial come to see if we have the same affection to truth when it is safe to own it and when it is dangerous to own it when it is hated and maligned in the world Few Professors can abide God's trial Zech. 13. 9. I will bring the third part through the fire and will refine them as silver is refined and will try them as gold is tried When two parts fall away there 's a third part refined and tried by trials When the generality proves dross or chaff or stubble in the Furnace there are some good metal preserved and shine brighter for trial as their zeal is increas'd and their grace kept more lively and their faith and dependance upon a continual exercise God will try whether we can live upon invisible supports and go on chearfully in the performance of our duty in the midst of all difficulty without these outward encouragements They are proved that they may be improved 6. God doth cause such things to befal his People to shew his power both in their preservation and in over-ruling all those cross Providences for their good 1 His power in their preservation when they have no temporal interests to back them God will shew he can preserve his People Psal. 97. 1. The Lord reigneth let the earth rejoice let the multitude of isles be glad thereof It is well that the Lord reigns else how could his People stand The Lord reigns and the multitude of Isles they have a share in the joy and benefit One
refuse to run hazard vvith Christ's Sheep shall be cast into Hell-fire for evermore If vve are so tender of suffering vvhat vvill it be to suffer Hell-fire 3. All that we can lose is abundantly made up in the other World Heb. 11. 35. it is said They would not accept deliverance having obtained a better Resurrection There is a Resurrection from death to life when we come out upon ill terms by accepting the Enemies deliverance Ay but there 's a better Resurrection when we come out upon God's terms a Resurrection to life and glory hereafter Violence doth but open the Prison door and let out the Soul that long hath desir'd to be with Christ and therefore we should endure as expecting this better Resurrection 4. Consider upon what slight terms men will put their Lives in their hands for other things and shall we not run hazards for Christ Many venture their Lives for an humor a little vaâ—…n glory to shew a greatness of spirit or they venture their Lives upon Revenges upon 〈◊〉 Punctilio of Honour some will venture their Lives in the Wars for one shilling a day and shall we not carry our Lives in our hands for Christ Scipio boasted of his Souldiers that they lov'd him so as to venture their Lives for him to leap into the Sea and cast themselves down a steep Rock There are none of these but if I spake the word shall go upon a Tower and throw himself down into the Sea if I bid him So Fulgentius his story of those that would obey their Chief whom they call'd Vetus the Old Man of the Mountains if he bid them fall down a steep Rock to shew their Obedience and shall not we venture our Lives for Christ Doct. 2. That when our Souls are continually in our hands no kind of danger should make us warp and turn aside from the direction of God's Word Why 1. A Christian should be above all Temporal Accidents Above carnal grief carnal joy worldly hope worldly fear he should be dead to the World or else he is not throughly acquainted with the virtue of Christ's Cross Gal. 6. 14. 2. God can so restrain the malice of wicked men that though we carry our Lives in our hands we shall be safe enough for all that Prov. 16. 7. When a mans ways please the Lord he maketh even his enemies to be at peace with him Mark the Lord he can secure you against men when a man pleaseth the Lord but when a man pleaseth men they cannot secure you against the Lord they cannot save you harmless from the wrath of God or answer for you to the Almighty nor give you safety from the terrors of conscience But on the other side many a man by pleasing God finds more safety and comfort in opposing their lusts and the humors of men than in complying with them God's Providence is wonderfully at work for his children when they are reduc'd to these Extremities either he can allay their fury turn in convictions upon their consciences of the righteousness of those whom they molest and trouble as when Saul hunted for David 1 Sam. 24. 17. Thou art more righteous than I. God puts conviction upon him nay sometimes such a fear and reverence that they dare not Mark 6. 20. Herod feared Iohn because he was a strict man Or some check or bridle some contrary interest that God can set up that their hands are wither'd when they are stretched out against them as was Ieroboam's hand and therefore a Christian though his life be in his hand he should not warp why for God can mightily provide for him as to his temporal safety 1 Pet. 3. 13. Who is he that will harm you if ye be followers of that which is good It is an indefinite Proposition sometimes it will be true let a man follow that which is good who dares harm him there is an awe and he is kept safe though not always 3. We renounced all at our first coming to Christ. Estate Credit Liberty Life it was all laid at Christ's feet if our hearts were really upright with him A man must lay down Self whatever it be else he cannot be Christ's Disciple Mat. 16. 24 Luke 14. 26. This was done in Vow in a time of Peace therefore it must be actually done and made good in a time of Trouble your interests are God's and are only given back to God again your Estate Life and Liberty and Credit all given up why that you may have something of value to esteem as nothing for Christ. 4. Our Sufferings shall be abundantly recompenc'd and made up in the World to come Rom. 8. 18. I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed For a man to stand comparing his interest or sufferings here in this World with the glory reveal'd is as foolish a thing as if a man should set a thousand pound weight with a feather So 2 Cor. 4. 17. Our light affliction c. We are often saying If we lose this and that what will become of us what shall we have Mat. 19. 27 28 29. We have left All. A great All they had left for Christ it may be a Net a Fisher boat a Cottage yet he speaks magnificently of it and what shall we have have you shall have enough in the Regeneration you shall sit upon twelve Thrones judging the twelve Tribes of Israel 5. You should not warp though you carry your Lives in your hands because constancy is necessary how necessary for our credit and good name as we are men Do I use lightness saith the Apostle 2 Cor. 1. 17. Men lose their authority and esteem they are not accounted grave serious and weighty when they shift and change and appear with a various face to the World and certainly it is for our comfort for our right to everlasting blessedness is most sensibly clear by constancy in God's cause Phil. 1. 28. I was nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God O! What would a man give for to clear this that he is an Heir of God this is an evident token And it is necessary for the credit of the truth which we profess when we shift turn and wind we bring a dishonor upon it but saith the Apostle Phil. 1. 14. They waxed confident by my bonds this puts heart and courage And it is for the honour of God 1 Pet. 4. 14. On your part he is glorified And John 21. 19. Signifying by what death he should glorifie God Since constancy is so necessary either we should not take up Principles or suffer for them if call'd thereunto Use. Caution to the People of God Take heed you do not forget the Word when you carry your Lives in your hand many of God's People may do so sometimes as when we deny the truth Mat. 26. 72. Peter denied
men hate God as a Law-giver and as a Judge they cannot hate him as a Creator and Preserver under that formality they do not hate God but the ground of our hatred to God is his Law Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be But now saith David I love thy Law I do not fear it but love it I do not only keep it but love it A Child of God will bless God for his Commands as well as his Promises he ownes God in the holiness of his Law and looks upon it as a Copy and draught of Gods own perfection 't is a good Law there is a suitableness between it and a renewed heart and therefore I love thy Law The one of these is inferred out of the other his love to the Law is mentioned as a ground of his hatred against vain thoughts Love is the great wheel of the Soul that sets all a going Therefore sin is hated because the Law is loved He that hath a true respect to the Law of God is sensible of the least contrariety to it for hatred is uniform the Philosopher tells us it is to the whole kind as Haman when he hated Mordecai sought to destroy all the people of the Jews and when a man hates sin he hates all sin even where he finds it in thoughts words speeches love will not allow it Well then I love thy Law therefore do I hate vain thoughts that is though I cannot wholly keep them out of my heart yet I hate them resist them watch against them they are not allowed there Without further glossing the Point is this Doct. It is a sign of an unfeigned love to the Law of God when we hate vain thoughts I observe it because a man never begins to be really serious and strict till he makes conscience of his thoughts his time and is sensible of his last account Of his thoughts for that 's a sign he minds an intire subjection to the Law of God that he may obey it from his very soul. Of his time that it may not pass away before his great work be done Of his account that is not far off the Christian that lives in a due sense of his great account is always preparing to reckon with God The one of these doth inforce the other A man that is sensible he shall be called to a reckoning will be careful how he spends his time and he that is careful how he spends his time will make conscience of his thoughts I. To give a tast of the vanity of thoughts II. Shew what sins most occasion vanity of thoughts III. The reasons why a godly man will make conscience of his thoughts I. Some tast of the vanity of thoughts There are three solemn words by which the New Testament expresseth thoughts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discourses with its compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render imaginations 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 musings 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render devices These three ways the Dunghil of Corruption reaks out by our thoughts Sometimes in our vain arguings and reasonings by way of image and representations in our musings sometimes by way of foolish inventions and devices that are in the heart of man 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnal Discourses of the mind come under the notion of vain thoughts If our more refined reason came to scan them how light and vain would they be found Our reasonings are usually against the Soveraignty of God Rom. 9. 22. Who art thou O man that repliest against God We cannot see how it is just that by one mans transgression all should be made sinners that God should chuse some and endow them with Grace and leave others in their corruption how he should have mercy on whom he will have mercy and harden whom he will harden Man would be free from God but would not have God free and therefore contrary to these reasonings and vain discourses the Scripture pleads the Sovereignty of God Mat. 20. 15. to shew he may do with his own as pleaseth him And as against the Right and Sovereignty of God so there are strange discourses against the Providence of God many anxious traverses and debates in our minds and therefore the Scripture takes notice how distrust works by our thoughts Matt. 6. 25. Take no thought for your life what ye shall eat or what ye shall drink c. and v. 27. Which of you by taking thought can add one Cubit to his Stature We are tortured with many suspensive workings and discourses of mind within our selves whereas a little trust in God would save many of these vain arguings Prov. 16. 3. Commit thy works unto the Lord and thy thoughts shall be established He sheweth that want of trust in God and his word and Providence and committing all to his Dispose is the cause of a great deal of confusion and darkness in our thoughts and breedeth such perverse reasonings against the Providence of God So against the truth of the Gospel the Law is natural and runneth in by its own light with evident conviction upon the heart but the Gospel is suspected looked upon with prejudice received as a golden Dream and as a well devised Fable we have reasonings in our selves against that which is discovered concerning the salvation of Sinners by Christ therefore the Apostle saith 2 Cor. 10. 5. Bringing into Captivity every thought imaginations or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasonings Those thoughts that exalt themselves against the knowledge of God in Christ. Then disputes against Christian Faith the Mysteries of the Trinity the Incarnation of Christ we are saying as the Virgin Mary when the Angel brought her tidings of it How can these things be So we have perverse reasonings against positive Institutions 2 King 5. 12. Are not Abana and Pharpar better than all the Rivers of Israel We are apt to say Why is this The means of Grace seems foolish and weak 1 Cor. 1. 19. It pleaseth God by the foolishness of preaching to save them that believe So our arguings in perverting the truth of the Gospel and holy principles of the Word to the countenance of our Lusts as Deut. 29. 19. When we reason thus within our selves we shall have peace though we walk in the imagination of our own hearts we need not be so nice and strict God will be merciful he will pardon all Iude 4. turning the Grace of God into lasciviousness wresting the truth from its purpose to countenance a laziness It is good to observe the different arguings in Scripture from the same principle To instance in this principle Our time is short what doth a holy man argue from it 1 Cor. 7. 29. Let those that have wives be as those that have none those that weep as though they wept not c. Therefore we should be strict temperate sober
the course of second Causes when things are fortified and backed with a strong interest to reason 't will be a long time 'T is not so long as sense would make it though we count the years the winter is over and the spring is come and yet we are not saved and can say 't is thus long yet this is not long in comparison of eternity 2 Cor. 4. 17. 'T is not long to faith for to the eye of faith things future and afar off are present Heb. 11. 1. Not long to love Gen. 29. 20. seven years are as a few days they that believe an eternity and have any love to God will say 't is short But a short Walk is a long Journey to the sick and weak the impatience of our flesh makes it seem long 4. When the time is come God will make speedy work Isai. 60. 22. The Lord will hasten it in his time Luke 18. 9. Shall not God avenge his own Elect Rev. 18. 7. Her plagues shall come in one day Isai. 66. 8. A Nation born in a day All these places shew and 't is a comfort to us that no difficulty shall hinder when the season calls for it He that produced Heaven and Earth at once what cannot he do We are dismayed when we consider an evil party fortified with combined interests strength of opposite factions force of Laws and worldly powers but God can make a Nation be born in one day 'T will be quick work when God once begins III. Third Consideration This time is usually when the impiety and insolency of wicked men is come to an height Indeed there are other notes as when his peoples hearts are prepared to receive and improve deliverance when Gods Glory calleth for it But this is the season mentioned in the Text therefore I shall shew you 1. That this is a season 2. Enquire when iniquity is come to an height 3. Why then God doth usually interpose 1. That this is a season Gen. 15. 16. The sins of the Amorites are not yet full God shewed his patience to that wicked people till the measure of their sins were filled up So wrath came upon the persecuting Jews when they had filled up the measure of their fathers Matth. 23. 32. While the enemies Cup is a filling God delayeth and we must wait So Dan. 8. 23. When the transgressors are come to the full Once more Ioel 3. 13. Put ye in the Sickle for the Harvest is ripe come get ye down for the Press is full the Fatts overflow for their wickedness is great The Lord compares sinners to a field of ripe Corn ready to be cut full Fatts and Wine-presses to be trod out When sin is ripe the execution of vengeance will not be long forborn 2. When doth iniquity come to an height I answer Their iniquities may be considered as to the two branches of it their rebellion and disobedience to God and their injuries and vexation of the Saints First Their disobedience and contempt of God First When this is general All orders and ranks of persons have corrupted their way as the Sodomites compassed the house Gen. 19 4. both young and old all the people from every Quarter Usually in making a judgment upon the state of a people you will find it thus If any part be right it keeps off the judgment from the rest if a zealous Magistracy though a corrupt people or an unsavoury Ministry and a praying mourning people God holds his hand and will not proceed to judgment They are the Salt of the Earth Matth. 5. 13. And Isai. 6. 13. The holy seed shall be the substance thereof But when all join in one in a neglect of God and common enmity to his ways then I say the Judg of the Earth will do his work then wrath breaketh out Secondly When it groweth impudent and outragious as if they would obliterate and extinguish the Law of God or take away all force and authority from it by their perverse actions and pernicious examples They do not obliquely and under the shew of divers pretences break Gods Laws but openly set themselves against him and break a Commandment without any shame Isai. 3. 9. They declare their sin as Sodom and hide it not yea they glory in their shame Phil. 3. 19. as if they would out-face Heaven and Religion at once and all honesty and ingenuity by their debaucheries Bold-fac'd sin doth not go long unpunished Thirdly Desperate incorrigibleness All remedies are unprofitable and hope of amendment taken away Ier. 6. 3. Ezek. 24. 13. When God would have purged them they would not be purged He tryeth them with several conditions he hath a love for them as they are his Creatures Judgments and Mercies they had yet they are no Changelings but go on as wicked as ever God tryeth Key after Key one Providence after another yet not a whit the better or wiser but are like men that have slept still abuse his patience and defeat all the methods of his Grace shew the same corruption they did before Fourthly When they run into unnatural sins and the corruption of humane Society is endangered Levit. 18. 27 28. For all these abominations have the men of the land done c. When men are so wicked and filthy that a man needs to be a Criminal to be acceptable to them they think it strange that others run not into the same excess of riot 1 Pet. 4. 4. Certainly then God needeth to strike in that vertue may be upheld in some kind of reputation Secondly Their violence and vexation of the Saints 'T was Bede's observation Odium in Religionis Professores c. that hatred of the Professors of Religion was that undid his Countrey God is angry when his people are wronged the world is kept up for their sakes Were it not for the Elect to be gathered time would be no more for their sakes Kingdoms and Churches are preserved they are the staff and stay the Chariots and Horsemen of Israel God is tender of them as the Apple of his Eye therefore when they are wronged and men are not only evil themselves but haters of those that are good and do not only break Gods Laws themselves but would force others to do so God will hold no longer as their violence encreaseth so doth their ruine hasten Rev. 12. 12. When they abuse their power to such an end though God may bear with them for a time till they have done their work yet he will reckon with them Zech. 1. 15. I am sore displeased with the Heathen that are at ease for I was a little displeased and they helped forward the affliction God will not forget his relation to his sinning people and will not suffer them to be abused out of measure When they would destroy and root out whom God would only correct and purge 't is a sign of their approaching ruine Now these things should be considered by us to a good end not to feed an
But Justification is but a relative It rendreth us amiable in the eyes of God God hateth sin more than misery Sin is against Gods very nature God can inflict punishmeâ—…t but he cannot infuse sin Gods interest and honour is to be preferred before our comfort and personal benefit In sanctification besides our personal benefit which is the perfection of our natures Gods honour and interest is concerned in our subjection to him Justification is a pledge but Sanctification is not only a pledge but a beginning 't is removens prohibens We love him for pardoning but he delighteth in holiness he delighteth in us rather as sanctified than pardoned We love much because much is forgiven Luke 7. 47. But God delighteth in the pure and upright Prov. 11. 20. Such as are upright in their way are his delight Use. 1. For reproof of three sorts First Of those that would have ease and comfort but care not for duty would have the love of God to pacifie their Consciences but never mind this to have their hearts directed in Gods ways Hos. 10. 11. Ephraim is as an Heifer that is taught that would tread out the Corn but not break the Clodds It yielded food Deut. 25. 4. They would be feasted with priviledges yet abhor service when they prize comfort To these we may argue not only ab incongruo how disingenuous it is to separate duty and comfort to be so ready to expect all from God and so unwilling to do any thing for him 'T is contrary to the disposition of Gods Children Tit. 2. 11 12. and Rom. 12. 1. But ab impossibili Will God ever delight in you till you be conformed to his Image Christ came not to make a change in God but in us not to make God less holy but us more holy 'T is not agreeable to the reasonable nature to conceive that God should be indifferent to good and bad or a friend to those that break his Laws Would you think well of that Magistrate that should let men rob and steal and beat their Fellow-Subjects and not only connive at them but receive them into his bosome You that have but a drop of the Divine Nature cannot delight in the company of Sinners 2 Pet. 2. 8. Secondly Those that would have the favour of God but expect it should be shewed to them in temporal things Alas these things are promiscuously dispensed to all Can be no evidence of his special love God is behind-hand with none of his Creatures Eccl. 9. 1 2. sometimes evil things to good men and good things to evil men Iosiah dyed in wars as well as Ahab Is Abraham rich so is Nabal Is Ioseph honoured by Pharaoh so is Doeg by Saul Hath Demetrius a good report of all men 3 Iohn 12. so have false Teachers Luke 6. 26. Hath Caleb health and strength Iosh. 14. 11. so have wicked ones No bands in their death Psal. 73. 4. Their strength is firm Was Moses beautiful Acts 7. 20. so was Absolom 2 Sam. 14. 25. Did God give learning and wisdom to Moses and Daniel c. Dan. 1. 17. so to the Egyptians Acts. 7. 22. Long life to Ishmael Gen. 25. 17. as well as to Isaac Gen. 35. 20. Thirdly The Children of God that murmure and repine at their sufferings when others ignorant of the mind of God and the strictness of his ways fare better Psal. 17. 14. 'T is often seen That he that encreaseth knowledg encreaseth sorrow Eccl. 1. 18. Drones and Sots have their ampler revenues but we should not be thereby discouraged 'T is their portion Prov. 3. 31 32. Envy thou not the Oppressor and chuse none of his ways for the froward are an abomination unto the Lord and his secret is with the righteous They are hateful to God while they flourish 'T is a greater evidence of Gods favour and friendship to understand his counsel in the Word and to be acquainted with the mysteries of godliness than to enjoy all the power and greatness in the world the knowledg of a despised hated truth than to flourish in opposition against the ways of God through ignorance obstinacy and prejudice Use 2. Is direction to us 1. For strict walking If we would have a comfortable sense of Gods love we must resolve upon a strict course of holy walking Gal. 6. 16. And as many as walk according to this rule peace be on them and mercy upon the Israel of God and Psal. 85. 8. and Ephes. 4. 30. 2. If we would walk strictly we must go to God for continual direction Psal. 86. 11. Teach me thy way O Lord I will walk in thy truth unite my heart to fear thy name Psal. 143. 10. Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness Especially when blinded with interest or apt to be carried away with temptations 3. Gods teaching is not only directive but perswasive it prevents sin Psal. 119. 133. quickens to Duty Psal. 119. 33 34 35. Teach and keep and make me to go for that 's the difference between literal instruction which we have from man and spiritual instruction which we have from God Gods teaching is drawing â—…ohn 6. 44. 45. SERMON CLI PSAL. CXIX VER 136. Rivers of water run down mine eyes because they keep not thy Law MOST of the Sentences of this Psalm are independent and do not easily fall under the rules of method so that we need not take pains in clearing up the Context the Verse needs it not the time permits it not only you may observe this That often in this Psalm David had expressed his great joy and now he maketh mention of his exceeding grief There is a time to rejoyce and a time to mourn as times vary so do duties We have affections for every condition Indeed in this Valley of tears mourning is seldome out of season either with respect to sin or misery for our selves or others David that did sometimes mourn for his own sins and watered his Couch with tears Psal. 6. 6. He took also his time to mourn and bewail other mens sins Rivers of tears run down mine eyes because they keep not thy Law In the Words observe David's grief is set out by 1. Constancy and greatness of it Rivers of tears run down mine eyes 2. The goodness of the cause or reason of it Because they keep not thy Law Rivers of tears He compares his tears to a Stream and River always running The same expression is used Lam. 2. 18. Let tears run down like a River day and night let not the apples of thine eyes cease When affections are vehemently exercised the Scripture is wont to use such kind of expressions The will of a godly man is above his performance it is wont to do much more than the body can furnish him with abilities to express He had such a large affection that he could weep Rivers Because they Some referr it to eyes the
mans holiness consists in loving God therefore his holiness need to be tryed whether it be a sincere love to God Psal. 44. 17. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant There 's a tryal of love A man of strength seeks a fit Adversary to deal withal It is no tryal to a man of strength and courage that he can bear down a Child If we would try our strength fortitude sincerity and courage we had need be exposed to difficulty sometimes as the skill of a Pilot is seen in a Storm and Tempest and a valiant Souldier's in a Battel Verberat nos lacerat nos Iehovah patimur non est saevitia certamen est Sen. Doth the Lord scourge us doth he break us and tear us in all our concernments in pieces bear it it is not cruelty it is a tryal Religion must cost us something else it is worth nothing It will give you no comfort till it be tryed and therefore there 's a necessity that we should be tryed 4. Afflictions have their profit and use and conduce to our good Heb. 12. 11. It yields Grace and comfort to us it is the fruit of righteousness and the peaceable fruit of righteousness that is that righteousness which brings peace Outward troubles occasion an encrease of inward blessings Outward things are but shadows of better If God deny the shadow and give us the substance have we cause to murmure If God do deny the Picture but give the thing it self hath that man cause to complain If we have not abundance yet if we grow rich in faith rich in grace Iames 2. 5. we have no cause to repine against God Though we flow not in ease and plenty yet if we have a full tide of spiritual consolation if we have no respect in the world yet if we have the favour of God we have no reason to complain Levi had no portion among his Brethren but God was his portion So it is here good men have comfort and support at least in all their troubles they may be accounted miserable but they are not so especially if we consider that a great part of their goodness lies in their mortification and contempt of the world So that to a man that is as God would have him to be that which is a misery to others is none to him for his affections are weaned Therefore if we have an encrease of Grace and spiritual comfort we have no reason to quarrel against Gods Providence 5. Good men are but in part good and it is fit their carnal part should be chastised that while there are remainders of sin there should be some trouble that God should burn and cut here that he might spare hereafter that we should be judged of God and not condemned with the world 1 Cor. 11. 32. It is better that we should have our troubles than all our consolations here and nothing but Hell and misery in the world to come Use 1. Information If God be righteous then all that comes from him is righteous His word and his works Modus operandi sequitur modum essendi Righteous art thou O Lord and then Upright are thy judgments God acts according to his Being It is true a man may be just and yet all that proceeds from him may not always be just Why He is not essentially just but God being essentially just all that he does or says is just also A mans actions are one thing and his rule another A Carpenter that hath a Line without him may sometimes chop besides his Line but a man whose hand is his own Line can never chop amiss So a mans rule is without him his righteousness is one thing his nature another he may swerve and be just But God's act is his rule his righteousness is himself therefore whatever he does is just and righteous Men may be deceived but God deceiveth none and is deceived by none 1. His Word and every part of his Word is just it is in all things right commanding those things which natural Justice exacteth and forbidding those things which have a natural sinfulness and turpitude in them God is just and all his Judgments are just the way he hath set down for the justifying of Sinners and receiving them are just and righteous Rom. 3. 26. And the way he hath set down for the sanctifying of men to guide men in holiness it is a just Law Rom. 7. 12. The Commandment is holy just and good becoming such a pure nature to give and having nothing of exorbitancy or irregularity 2. The way God hath prescribed for saving such as follow this way of sanctification is just The righteous Judg will give a Crown of righteousness in that day 2 Tim. 4. 8. And the way for punishing such eternally as do despise eternal mercies is just they have received a just recompence of reward especially those that neglect so great salvation Heb. 2. 3. Gods Law flows from his righteous nature and it is a Copy of his righteousness therefore it becometh those that confess God to be righteous to acknowledge his Laws such and to live according to them 3. His works God hath his Judgments for those that do not accept the way of righteousness prescribed by him Psal. 145. 17. The Lord is just in all his ways and holy in all his works We are too busie in interpreting wrongs to others but when it lights upon us we do not acknowledge it Neh. 9. 33. Thou art just in all that is brought upon us c. Nay if thy hand be never so smart upon us Lord thou art righteous in all The only way to suppress murmuring and silence disputes and rebuke the Waves and Winds of discontent that toss the soul to and fro is to remember all Gods ways are just and true God taketh it ill when we question any of his works Are not my ways equal saith the Lord Ezek. 18. 25. When we thus acknowledge the dispensations of God to ourselves we may with profit observe them or others that we may applaud his proceedings Rev. 15. 3. Great and marvellous are thy works just and true are thy ways O King of Saints So Rev. 19. 2. For true and righteous are his judgments for he hath judged the great Whore which did corrupt the Earth with her fornications There is no hurt done and they are confirmed in his promises and the rule set down in the Scripture not afflicted but on just grounds 'T is good to observe this in all his dispensations Use 2. If God be a righteous God and all his Judgments right this is terrour to wicked men that securely wallow in the pleasures of sin without remorse and trouble Go on in the way of your own hearts give satisfaction to your senses please your eye withhold not your heart from any comfort you delight in but remember for all these things God will bring thee to Judgment As cold water
is a complaint they will not learn after all these signs and wonders Matth. 16. 9. Do ye not understand neither remember the five loaves of the five thousand and how many baskets ye tock up Upon every Experience we should have high thoughts of Gods Power and All-sufficiency the great controversie between Christ and his Disciples was their not profiting in Faith 2. We see and know what God is willing to do for poor sinners he is not sparing of necessary supplies and comforts he hath been a present help we have no cause to believe the contrary 't is only distrust saith he will not 't is a suspicion and Jealousie without cause It may be for it hath been 1 Sam. 17. 36. The Lord hath delivered me c. Particular and special Confidence is not so usual now but we have no reason to be discouraged in the wayes of God though we cannot be absolutely confident yet we should not balk duty out of distrust and jealousie in such faintings take the Cordial of Experience Psal. 77. 10. And I said this is my infirmity but I will remember the years of the right hand of the most high III. Former Mercies are pledges of Future by giving God becometh our Debtor Matth. 6. 25. Is not the life more than meat and the body more than rayment If he gives Life he will give Food if he gives a Body he will give Rayment one Mercy is an earnest of another Rom. 8. 32. If he give us Christ he will give us all things if he give grace he will give glory if we have the first fruits Rom. 8. 23. we shall have the Harvest if we have the beginning Phil. 1. 6. we shall have the ending There are some dispensations that are but as a tendency to other Mercies given out in such a way as to invite hope IV. We are the more endeared to God by his own mercy and tender care of them Zech. 3. 2. is not this a brand plucked out of the burning The danger heightens the Mercy Use. To Reprove the People of God for their diffidence and distrust when after many experiences of God they can no more quiet their hearts concerning future events upon every new Trouble as much tormented and perplexed as if never known nor heard any thing of God before David 1 Sam. 27. I shall one day perish by the hand of Saul When God hath abundantly done enough to evidence his Power and Love unto us Psal. 78. 19 20 21. They said Can God furnish a table in the Wilderness c. When we are to credit God in another work as the Disciples after the Miracle of the Loaves when new Temptations assault us we should not be disheartned What were Gods motives before to help Because you were in Misery The same you may expect again Use 2. To Press you 1. To observe your Experiences and compare them with the Word All that God doth is full of Truth and Faithfulness Psal. 111. 7. The works of his hands are verity and Iudgment all his Commandments are sure exactly according to what he hath promised They certainly come to pass Especially observe your Experiences in your Troubles and Temptations what hath been your greatest Comfort and Support then 2. Begin to do so betimes long Experience is a great advantage most Christians are to be blamed that they begin so late to know God or to observe the Truth of his Word or that adjourn and put it off Fruits planted late are seldom Ripe and come to any thing When we have a long Journey to go we set forth early Begin with the Lord betimes if you would thrive in Faith the longer Experience you have had of God the more you will believe in him Psalm 22. 9 10. Thou art he that took me out of the Womb thou didst make me hope when I was upon my mothers Breast I was cast upon thee from the Womb thou art my God from my mothers Belly 3. Remember and improve Experiences They that know thy Name will put their Trust in thee Let not new Troubles startle us after we have found the Power and Goodness of God so ready for our help SERMON CLXXI. PSALM CXIX VER 153. Consider mine Affliction and deliver me for I do not forget thy Law IN this Verse observe First David's Petition Consider mine Affliction and deliver me Secondly His Argument for I do not forget thy Law First His Petition is double for Pity and Deliverance the one is preparative to the other 1. That God would consider his Case 2. Deliver him from the Danger into which he was cast by his Enemies Secondly His Reason is taken from his constant Obedience for I do not forget thy Law The Phrase is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and noteth 1. His Diligence he did carefully observe 2. His Constancy he never departed from the Obedience of Gods Word whatever Temptations he had to the contrary I shall give you some brief Notes Doctrine I. That Gods Choicest Servants in this World have their Afflictions David saith mine Affliction and others of Gods Children have their share of the Sorrows and Vexations of this World this will be so whether you consider them as Men or as Christians 1. As Men Iob 14. 1. Man that is born of a woman is of few dayes and full of trouble So Iob 5. 7. Man is born to trouble as the sparks fly upward And Gen. 47. 9. Few and evil have the dayes of the years of my life been It is well they are so few since so evil as our Relations and Comforts are multiplied so are the occasions of our Sorrow God never intended the World to be a place of our Rest but our Exercise it is a middle place between Heaven and Hell and hath somewhat of either In our passage to the other World we must look for it it is that we are born to many are born to great Honour and Estate but they have another portion goeth along with it they are born to Trouble ever since Sin entred into the World Punishment entred with it Vitam auspicatur a supplicio In Heaven full of Days full of Comforts but here it is otherwise few and full of Trouble Unusquisque nostrum cum nascitur ex hospitio hujus mundi excipitur initium sumit ex lacrymis Cyprian de pat Austin infans nondum loquitur jam prophetat Serm. 24. de verbis Apost 2. As Christians A man is no sooner brought home to God but he must expect to be hated by the World Ioh. 15. 19. If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Assaulted by Satan Luk. 22. 31. Simon Simon behold Satan hath desired to have you that he might sift you as wheat Chastened by the Lord himself for their Trial and Humiliation Heb. 12. 8. But if ye be without Chastisement whereof all are
uprightness giveth boldness with God in Prayer 1 Ioh. 3. 21. If our heart condemn us not then have we confidence towards God So Paul sheweth he was capable of their Prayers or a fit object of them Heb. 13. 18. Pray for us for we trust we have a good Conscience in all things willing to live honestly It is an error to think that Justification giveth us only comfortable access to God and Sanctification hath no Influence at all upon it We lye in some secret sin then our Plea is spoiled If God give thee an heart to adhere close to him in a constant course of Obedience the more you may be assured to be delivered The joy of our Faith is mightily confirmed by the Conscience of our constant respect and obseryance of the Word of God and firm adherence to him Use. If we would boldly come to God in our streights let us not forget or forsake our Duty nor throw off the profession of Godliness whatever we suffer from men Psal. 44. 17. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant Yea from God though he seem to cast us off taketh no care of us Iob 13. 15. Though he slay me yet I will trust in him Diogenes Laertius telleth us of a Cynick that went to Athens to Antisthenes to be taught by him when often met with a repulse yet still insisted on his request SERMON CLXXII PSALM CXIX VER 154. Plead my cause and deliver me quicken me according to thy Word IN this Verse are three Requests and all backt with one and the same Argument The three Requests are First That God would own his Cause Secondly Deliver him out of his Troubles Thirdly And in the mean time before the Deliverance came Quicken him In the first He intimateth the Right of his Cause and that he was unjustly vexed by wicked men therefore as burdened with their Calumnies he desireth God to undertake his Defence Plead my Cause In the second He representeth the Misery and Helplesness of his Condition therefore as oppressed by Violence he saith Deliver me or as the words will bear Redeem me In the third His own Weakness and readiness to Faint under this burden therefore Quicken me Or in short with respect to the Injustice of his Adversaries Plead my Cause with respect to the Misery of his Condition Deliver me with respect to the weakness and Imbecillity of his own Heart Quicken me God is his Peoples Patron to defend their Cause his Peoples Redeemer to rescue them out of their Troubles the Author and Fountain of their Life to quicken them and support them accordingly we may beg of him as the Psalmist doth here Defence of our Cause the Deliverance of our Persons and the support of our Hearts 2. The Reason and ground of asking according to thy Word This last Clause must be applyed to all the branches of the Prayer plead my Cause according to thy Word deliver me according to thy Word quicken me according to thy Word for God in his Word ingageth for all to be Advocate Redeemer and Fountain of Life This Word that David buildeth upon was either the general Promises made to them that keep the Law or some particular Promise made to himself by the Prophets of that time The sum of all is this If we believe the Word of God to be true we may in a Righteous Cause with Comfort and Confidence ask Defence Deliverance and Support I begin with the First Request Plead my Cause Doctrine When we have to do with unjust and wicked Adversaries we should desire God to plead our Cause or as the Original will bear to judge our Iudgment or contend our Contention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. litiga litem meam So others There is a threefold Cause that cometh usually into debate 1. Inter hominem hominem between Man and Man as between the seed of the Woman and the seed of the Serpent Gen. 3. 15. And I will put enmity between thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Those that are born after the Flesh and those that are born after the Spirit Gal. 4. 29. He that was born after the flesh persecuted him that was born after the spirit The Children of God and Men of this World Ioh. 15. 19. If ye were of the world the world would love its own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you As between Wolf and Lamb Raven and Dove this is an old Controversie that will never be reconciled it is often set afoot in Kingdoms in Cities in Towns Ships and Villages and Families and will continue till the Worlds End For while there are two seeds there will be strifes and enmities Now in this quarrel and strife sometimes success is cast on this side sometimes on that as God seeth fit either to favour or to try and correct his Servants usually the World prevaileth being more numerous only let me tell you this Controversie doth not alwayes appear to the World unvailed or bare-faced Enmity to Godliness is such an odious thing in itself and hath so often miscarried that it is not for its interest to appear openly and in its own colours but under the mask and disguise of other pretences which are the more plausibly taken on when the holy Seed have scandalized their Profession and made the way of Truth to be evil spoken of and yet it is the old Enmity and Antipathy still as appeareth by the parties contesting their aims and designs and the means and wayes they use to compass them with scorning of Faith and Piety 2. Inter Hominem Diabolum between Man and the Devil he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Adversary 1 Pet. 5. 8. Your adversary the Devil like a roaring lion walketh about continually seeking whom he may devour and such an Adversary as hath Law of his side and by Law would carry it against all the Children of fallen Adam if there were not a new Court erected where Grace taketh the Throne So Rev. 12. 10. he is called the Accuser of the Brethren but it is our Comfort that as there is an Accuser so there is an Advocate 1 Ioh. 2. 1. If any man sin we have an Advocate with the Father Iesus Christ the Righteous who also is the propitiation for our sins We shall do well to put our Cause into his hands and then it cannot Miscarry Satan will not be more ready to accuse then Christ to plead for us and he hath a greater interest in the Court of Heaven then our Adversary hath stronger Arguments to plead merits to represent therefore make him your Attorney to appear in Court for you 3. Inter Hominem Deum God hath a Controversie with us about the breach of his Law and our undutiful carriage to
him now you can never reason it out with God it was Iobs Presumption to think that he could order his Cause before him Iob 23. 3 4 5. Oh that I knew where I might find him that I might come even to his seat I would order my cause before him and fill my mouth with Arguments I would know the words which he would answer me and understand what he would say unto me No there is no trusting to the equity of our Cause or hope to clear our selves before Gods Judgment-seat we have no way left but submitting and humbling our selves and suing out our pardon in a Broken-hearted manner no way but yielding to the Justice of the first Covenant and putting in the Plea of Favour and Grace according to the second Psal. 130. 3 4. If thou Lord shouldest mark iniquity O Lord who can stand but there is forgiveness with thee that thou mayest be feared If you deny or excuse sin you stick to the first Covenant and plead Innocency and then God will deal with you according to the Tenour of strict Justice but if you humbly confess sin and acknowledge your guiltiness and shame then you may plead Mercy Justice dealeth with the Innocent Mercy with the Guilty We speak now of the first of the strife between Men and Men or the seed of the Woman and the seed of the Serpent who do not only oppress them by Violence but seem to have a Plea against them in Law because of the seeming Justice of their quarrel and the Calumnies and Slaunders wherewith they burden their Cause Therefore David beggeth God to plead his Cause for him and elsewhere that God would stand by him not only as a Champion and Second but as a Patron and Advocate Psal. 35. 1. Plead my cause against them that strive with me fight against them that fight against me as they alledge false things against him and condemn him as being in an evil Cause and evil way so plead my Cause against them that strive with me as they opposed him with Violence so fight against them that fight against me In this Point I. The Nature of Gods pleading our Cause II. The Necessity of it III. What hopes there are that he will plead the Cause of his People I. The Nature of this Pleading would first be explained and here 1. In what Quality God pleadeth for us in all Judicial proceedings there are the principal contending Persons and those are called ultor reus the Plaintiff and Defendant and the manner of proceeding in Judgment is that the Plaintiff bringeth forth his Bill and the Defendant his Answer but besides these principal contending Persons there are the Witnesses the Advocate the Judge Now in some sense God might be all these Testis Advocatus Iudex without any wrong and unjustice Our Witness to attest for us as he knoweth all things and knoweth our hearts for as to such do the Saints often appeal to him Our Advocate to plead for us for he is tender of the credit of his People and hath undertaken to preserve them from the strife of Tongues Psal. 31. 20. Thou shalt hide them in the secreet of thy presence from the pride of Men thou shalt keep them secretly in thy Pavilion from the strife of Tongues As a Judge to give sentence in our behalf or such a Decree whereby the Adversary may be convinced of our righteous cause and our innocency cleared and all this may be called Gods pleading either as Testis Advocatus or Iudex But I rather confine it to the last God's pleading is rather as a Judge not as Advocatus but as Patronus that is a more proper and honourable Name Zonaras tells us that the Romans called their Patrons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was enacted in the Law of the twelve Tables si Patronus clienti fraudem fecerit sacer esto If any man had deceived his Client he was accursed devoted to slaughter and any man might kill him Clientes quasi colentes Patroni quasi Patres saith Servius So that to deceive a Client was as to deceive a Son This was begun by Romulus who commended the common People and worser sort to the Nobles leaving every Man his liberty to choose whom he would for his Patron and that defence of them was called Patronage and the jus patronatus during this Constitution consisted in these Duties and Offices they were to defend the Poor in Judgment to answer for them in all points of Law they were to take care of them that none might wrong them present or absent they were omnem accusatoris impetum sustinere and this jus patronatus was of such Authority among the Ancients that Marcus Cato telleth us that first the name of Father was most sacred next that of Patron It were long to say all that might be said of them this is enough that their principal work was to be present at all causes wherein their poor Client was concerned and to appear for him and defend him as they would their own cause Advocates were taken in afterward when Laws were multiplied to suggest what was Law they were men skilful in the Law See Halls Lexicon Now thus it is God pleads the cause of his People as their Patron who hath taken them into his Tutelage and Clientship not as Interceder but Defender They have betaken themselves to his Tuition and desire to honour and serve him God will therefore take part with them against their Enemies He doth not only hear pleas and debates on either side but interposeth as the Patron and chief party concerned in the strife and having withal the Power of a Judge will pass Sentence on their behalf and see it executed 2. The manner of Gods pleading it is not a Verbal or Vocal but a Real and Active Plea God pleadeth not by Words but by Deeds by his Judgments and powerful Providence righting the wrongs done to them For since as I said there concur in God the Relations of Iudex and Patronus he maketh the one serviceable to the other as their Patronus he owneth the cause taketh it upon himself as the answerable party and then useth his Judicial power in defence of his People Now the property of a Judge is to pronounce sentence and then to put his sentence in Execution God hath pronounced sentence in his Word and he puts the sentence in Execution in his Providence and that is Gods Pleading Many times there is sententia lata but dilata long ago was sentence past but it is not speedily executed Eccl. 8. 11. Because sentence is not speedily executed upon an evil doer therefore do they vaunt and insult over his People as if God had forsaken and disclaimed them and would never more own their cause and quarrel but when God seeth fit to appear and to shew himself in this mixt Relation of Judge and Patron the World will have other thoughts of their Cause and therefore Isa. 3. 13. The Lord standeth up
compared to the joy of victory p. 1003 Ioy carnal has contrary qualities and effects ibid. Iudg God is the Judg of his Law p. 877 Iudgments spiritual the forest Judgments p 936 Iudgments Gods precepts called Iudgments why p. 38 39. 666. 121. Use of it p. 40. Promises call'd Iudgments p. 989 293 Iudgments of God on the Visible Church are to separate the dross from the Gold p. 805 Iudgments selt or fear'd call for mourning and why p. 931 Iudgments of Gods mouth denote Gods will revealed in the Scriptures and why p. 76 Iudgments of Gods mouth and of his hand p. 342. 419. 720 They are both righteous p. 1013 Iudgments of God on sinners a mean to preserve us from sinning p 792. They are to be wisely observed p. 796. Gods Iudgments of old p. 342 343 344 345 Iudgments ordinarily begin at the house of God p. 805 Iudgments on the wicked his mercy to his Church p 806 344. God to be praised for his Judgments p. 1097 A judicious mind a great blessing p. 448. A threefold Use of a judicious mind 1. To distinguish 2. To determine 3. To direct why to be beg'd of God p. 450 451 Iurisdiction of God the greatest p. 130 Iurisdiction how it differs from propriety p. 130 Iustice and Mercy distinguished p. 938 Iustiâ—…e and Iudgment how distinguisht p. 813 Iustice no escaping it if God should deal with us in strict Iustice p. 5 To do Iustice and Iudgment is the Saints comeliness p. 814. 1. By it we are made like God 2. 'T is acceptable to God 3. Fits us for communion with God 4. It is suitable to the new nature 5. Is honourable in the eyes of men 6. Conduceth to the good of Society p. 814 815 Iustice is either 1. general 2. or particular p. 934 Iustice 1. Legislative 2. Judicial 3. Remunerative p. 934 935 Iust God is just proved by four Reasons p 935 Iustice and Mercy are both friends to Saints p. 939 Iustice of God to be acknowledged p. 939. 509 Iustification of a sinner a great secret p. 40. 873 Iustified Divine Wisdom justified of all its children p. 873 339 K. KEeping and doing the Commandments how they differ p. 1042 Keeping Gods Law requires 1. Labour 2. Courage 3. Self-denial p. 1025. And understanding p. 232 Examine whether we keep Gods Law or no p. 1025 Keeping Gods precepts brings 1. Peace of Conscience 2. Joy in the Holy Ghost 3. Increase of Grace c. p. 377 378 Keep what it is to keep Gods testimonies p. 9 It implys 1. Exactness 2. Perseverance p. 10 It relates to a charge committed to us p. 9. 28. 375. It is twofold Legal Evangelical p. 376. 1039. 237 Keep Covenant with God Motives p. 709 710 Quest. how far a man may be said to have kept Gods Law p. 1039 Keep a good conscience Dispositions required to the keeping of it Considerations to move us to keep a good Conscience p 417 418 No keeping the Commandments without love p. 1046 Kindness of God is either 1. General or 2. Special the nature of both p. 9 8. 512. Vid. Loving kindness It 's the original cause of all mercy p. 512 Kings Princes c. have great need to know Gods precepts Reasons of it p. 307 731 Kings Princes c. their Countenance a great advan tage to Religion p. 560 They are jealous of their prerogative p. 560 Knocking of Christ at the door of the heart what it is Seasons of Christ knocking p. 412 Know none know so much of God but they still need to know more why p. 895 To know signifies 1. To understand 2. To consider 3. To believe p. 959 960 Knowledg of Divine mysteries is twofold 1. That which is a gift 2. That which is a grace p. 1058 Knowledg twofold 1. Knowledg of Faith 2. Of Sense p. 956 Knowledg of Gods mind unactive not sufficient p. 15. 231 Knowledg without practice is not right p. 318 452. 685. 690 691. 231 Knowledg of Gods will various degrees of it p. 108 In order to knowledg much is required p. 229 Knowledg saving what it is 1. Such as establishes the heart against delusions 2. Such as brings the foul under its dominion 3. Such as gives prudence to practise it p. 171 It is the effect of Divine bounty p. 477. 4â—…5 Knowledg saving should be one part of our constant prayer p 893. We can never enough ask it p. 170. 452. Reasons why p. 171 172. 893 846 435. 436 In getting Knowledg we must pass through the Porch before we can come to the deep mysteries p. 890 891 Knowledg of God causeth us 1. To trust him 2. To love him 3. To fear him in proportion to our knowledg of him p. 172 Two things considerable in Knowledg p. 1058 Knowledg saving our cure ignorance our disease p. 893 Knowledg 1. The necessity of it 2. The excellency of it 1. It 's mans excellency in general 2. Divine Knowledg is better than all other knowledg 3. Practical Knowledg the best part of Divine knowledg 4. Transforming Knowledg the best part of practical p. 893 894 895 Saving Knowledg of Gods Testimonies the only way to live p. 896 Knowledg ought to be 1. Comprehensive 2. Distinct 3. Experimental 4 Practical p 173 Knowledg to be desired for a right end 1. Not out of curiosity 2. Nor vain glory But 3 to satisfie others 4. To save our own souls p. 176 L. LAmentation for other mens sins special seasons for it 1. When gross sins are frequent 2. Universal 3. When incorrigible 4. When they grow impudent p. 930 931. Reasons thereof 1. They do it because it is their duty 2. Their property ibid. Vid. Other mens sins Reasons why it is the disposition and property of Saints to mourn for other mens sins 1. They are tender of Gods glory 2. They have a pity for men 3. They have an antipathy against sin as such 4. It proceeds from the foresight of the effects of sin 5. They are publick spirited p. 931 932 Late coming to God many have come too late none too soon p. 411 Law of God is truth p. 878. in what sense 1. It 's the chiefest truth 2. The only truth 3. The pure truth 4. The whole truth p. 879 Reasons why it is Truth 1. From the Author God 2. The matter 3. The end 4. It s own assertion p. 879. Uses Ibid. Law of God the Rule of our lives p. 4. 16 It is put oftentimes for the whole word of God p. 621. Christs humane nature under a Law p. 4 Angels Rational beings inanimate creatures are under a Law p. 4. 201. 876. Law of God taken in a limited or a large sense-p 1022 Law of God informing and awing p. 4 Law of God must be loved that it may be kept-p 1024 its office and work p. 4 It abates humane pride by propounding the rigor of the first Covenant p. 15 It brings us to Christ p. 16 It is holy just and good how p.
Reason p. 67. They are to be applied-p 288 They are to be made familiar to us p. 67 They make God a debtor p. 324. 831 They are Gods Testimonies and why p. 741 They are more than simple Declarations p. 831 They are to be prized on a double account p. 545 They are made to perseverance p. 342 They are most certain on a threefold account p. 575 They are 1. Good 2. Sure p. 1084 Three things in Promises 1. Truth 2. Faithfulness 3. Righteousness 830 There is usually some time between the Promise and the Performance p. 324. 835. Reasons of the delays in performing Promises p. 324 835. 525 Properties of God 1. To do good 2. Keep his Word p. 831 Prosperity makes us goe astray p. 462. Takes off Affections from heavenly things p. 463 Prosperity of the wicked should not dismay us p. 795 936 Proud men denotes two sorts of persons p. 559 None should be Proud because he hath more than others p. 647 Who are the Proud p. 829 336 Protection is the priviledge of the Saints God is their hiding-place and shield p. 763 765 766 767 Vid. Hiding-place Protestant Religion its Excellencies p. 199 200 Providences seem contrary to those that are most obedient p. 667 Providence the belief of it a good help to keep a good Conscience p. 418. Providence vindicated p. 936 937 It 's seen in fulfilling Promises and Threatnings p. 424 Observation of Providence 〈◊〉 〈◊〉 〈◊〉 us we have more Cause to bless God than up â—…mplain p. 423 Providences must not be racked to make them speak what we would have them p. 796 797 798 Providences well observed will cause gracious Souls to love the Word of God more than ever p. 806 Reasons thereof p. 806. They are to be considered p. 511 They are reconcileable to the Word v. a Commentary on it p. 39. 465 Providence executes the sentence of the Word p. 974 975 Providential Care and Conduct the priviledge of them that walk closely with God p. 7 Providential Wisdom seen 1. in the Seasons 2. the Kind 3. the Manner of Gods afflicting his Children p. 463 Providence is either 1. Common or 2. Special p. 472 Providence takes care of all that love and please God p. 1033 Provisions for the Flesh should be cut off p. 867 Proving his people a ground of Gods forbearing Enemies p. 856 Prudence when we are tempted to sin it 's great prudence to chain our selves to the contrary duty p. 421 Prudence required in applying general Rules to particular Cases p. 449 450 Punishment in this Life for breach of Gods Law p. 39 Punish God has a time to punish Sinners tho' he bear long with them p. 856 Purity of the Word of God what it implies p. 857 Purity of Heart from the Purity of the Word p. 857 858 Purpose of the heart settled in seeking God p. 16 It must be universal to all Commandements and accompanied with Affections and Endeavours p. 34 Purpose to please God habitual and actual p. 152 Purposes of Obedience must be made with the greatest seriousness p. 915 Reasons thereof p. 915 916 Purposes of heart against Sin when defective p. 1009 Q. QUalifications of those that have God for their Hiding-place 1. they that believe 2. they that obey 3. they that seek it in the way that God has promis'd it p. 767 Qualifications are to be cleared in our pleading Promises p. 327 328 317 Qualm of Conscience may beget lean Affection to the Word of God for a season p. 122 Questioning our Interest in God an usual sin in sharp and tedious Afflictions p. 565 Some times we question Gods Love because we have no Afflictions and some times we question it because we have nothing but Afflictions p. 556 Quiet Great Quiet to the Minds of Gods people under sad dispensations to consider the Justice and Faithfulness of God in them p. 508 Quickning Grace promised in the New Covenant both in general and in particular p. 941 Quickning two fold 1. when of dead we are made Alive 2. when of dull we are made lively and active p. 596 717 718 281 Quickning by the Word obliges us to remember it for ever p. 597 Quickning is only from the Word Why 1. the word contains the most quickning Considerations 2. the Spirit delights to quicken us by the word p. 598 599 719 Quickning denotes 1. the renewing of comfort 2. the actuating of Grace p. 159 933 281 311 Great need to go often to God for quickning 1. because of our constant weakness in this World 2. because of ourfrequent indispositions of Soul to duty p. 159 160 934. and the oppositions of the flesh c. p. 935 936 937 718 719 Quickning of the Soul to duty by holy Zeal p. 853 Quickning denotes either 1. restoring to happiness or 2. renewing of grace p. 933 717 311 312. Quickning and Sharpening of prayer by the fear of God p. 811 Quickning is one blessing which Gods Children have often need to beg of God p. 933 Sense Appetite and Activity are the fruits of the Spirits quickning p. 935 314 Quickning is necessary on many accounts p. 282 Labour to get it beware of losing it p. 282 283 312 How quickning Grace may be lost p. 313 R. RAshness a great troubler of the Church p. 451 Ready God is Ready to receive returning sinners and as ready to punish them that refuse to return p. 410 God is always ready to hear prayer p. 168 Reasonable Creatures are made for eternity p. 571 Reason is supplied by Faith p. 541 Reason depraved cannot judge of spiritual things p. 3 Reasonings against Gods Soveraignty are usually in the points of the Imputation of the sin of the first Adam Election Providence c. p. 757 Reasons and Grounds of Religion are to be inquired into p. 195 Rebellion to decline Gods Government p. 585 Rebukes of Providence against impenitent sinners are of great use to the Saints p. 135 136 Reclaiming sinners p. 132 Reconciliation and Atonement only in the word discovered p. 54 624 Non opus divinae naturae sed liberi consilii p. 624 Records ought to be kept of our Comfortings Quicknings and Supports by Gods Word and why p. 597 600 379 380 Recreations are notto swallow up Religion p. 927 Redeemer is the Head of the renewed Estate p. 320 Redeemed Sinners shall have their judgment p. 321 Redeemer requires Obedience p 320 He is honoured by obedience p. 321 Reduce God reduces straying sinners by some smart Providences p. 1107 Reflection upon our selves and ways implies 1. an Examination of our past course of Life 2. a careful watch over them for the future 3. a Consideration of the event p. 397 Regeneration goes before new Obedience p. 497 Regenerate Persons may be discerned from unregenerate p. 18 19. how they differ p. 673 674 Reign of sin is either 1 general or 2 particular either more gross or more secret p. 918 919 Rejoycing in Gods Testimonies greater than in all Riches
day of the Lord is near or already begun when the smoke foresheweth the fire is a coming and the Decree ready to break forth these are mourning times 2. The reasons why this is the duty and property of Gods Children they do it out of obedience 't is their duty and they do it out of an innate disposition 't is their property First 'T is their duty because God hath commanded it Now all Gods Commands are equal and full of reason And there is a great deal of reason why God should lay this kind of duty upon the Creature First That it may be an allay to zeal That is an excellent and well-tempered zeal when grief is mixed with anger as it is said of Christ He looked about with anger and was grieved at the hardness of their hearts When we are angry at the sin and mourn for the person and mourn over him Zeal against the sin that shews our love to God and our commiseration of the person that shews our love to man Samuel spared not Saul in his sin yet mourned for him And all the Prophets of God you shall find when they were threatning the people for their sins were grieved lest their threatnings should be accomplished False zeal hath malice and mischief it mourns not for the person because it coveteth his shame and destruction Now it is the great wisdom of God he would have this temper mixed There must be anger for the offence done to God and a grief that our Brother hath offended The world is apt to cry out upon the Children of God as persons peevish and rancorous but this is a rare vindication when they see you as apt to mourn as to chide that all your expostulations with them come rather from Conscience than interest 't is an excellent allay and praise to publick zeal Secondly God would have us mourn for the sins of others to engage us to seek redress and reformation We should soon neglect the duty that we owe to the Age and place where and when we live were it not for this that the want of it would be burthensome to us and the abounding of iniquity will cost us bitter tears upon Gods Command and upon zealous endeavours to get a publick reformation Ezra first mourns bitterly then reforms zealously Ezr. 9. 6 7. I plucked off the hair of my head and rent my garment and said O my God I am ashamed and blush to lift up my face to thee O God for our iniquities are encreased over our head and our trespass is grown up unto the Heavens c. Zealous actions which few practise in their own case yet sins of others you see work an afflictive grief and shame in those that fear God These were the actions of Ezra when he was bewailing the sins of others and this made him so resolute and active in the reformation that is described in the next Chapter Their love begets sorrow and their sorrow care Who would not seek to redress the evil which is burthensom to him Many times the world is angry because we are so clamorous for reformation and repentance You have liberty enough say they and may serve God in your own way and go to Heaven quietly why should you trouble your self about others But can a man that grieveth for the abominations of the times be silent till they be redressed A Christian is troubled about the salvation of others to see so many thousands of souls carried to Hell by Droves and hurried to their own destruction Can pity and remorse behold this without care and endeavours with God and man to get it remedied Certainly the Children of God are not impertinently active and pragmatical Publick reformation is not only a relief to their souls but to their bowels They are troubled therefore thirst and long to see it redressed 2 Cor. 7. 11. Godly sorrow saith he what carefulness it wrought in you He speaketh of their publick Church sorrow Till they mourned they neglected the discipline of the Church and let incest go without censure Oh my Brethren until we mourn for publick Disorders we shall not mourn over one another We think 't is enough to keep our selves free and to make a little Conscience of our own ways Always private sorrow will beget publick care If thou hast wept sore in secret places thou wilt be earnest with God and man to remove the occasion of thy grief Thirdly The Lord requireth this to keep our hearts the more tender and upright 't is an act God useth to make us more careful of our own souls to be troubled at the sins of others at sin in a third person It keepeth us at a great distance from a temptation This is like quenching of fire in a Neighbours house before it comes near us Thou runnest with thy Bucket There is no way to keep us free from the infection so much as mourning The soul will never agree to do that which grieved it self to see another do And as it keepeth us upright so also humble fearful of Divine Judgment tender lest we our selves offend and draw down the wrath of God He that shruggeth when he seeth a Snake creeping upon another will much more be afraid when he cometh near to himself In our own sins we have advantage of Conscience scourging the Soul with remorse and shame In bewailing the sins of others we have only the reasons of duty and obedience They that fight abroad out of love to valour and exploits will certainly fight out of love to their own safety at home So God would have us more abroad more against the sins of others that our hearts may be more set against those sins with which we our selves are apt to be foyled Secondly This is their disposition as well as their duty it must be so and it cannot be otherwise with the Children of God for several reasons First From the tenderness of Gods Glory which is more dear to them than all their own interests A Christian hath a great affection to the Glory of God is very tender of that he cannot endure it should be violated for his heart will even break within him Can a man see an injury done to a person whom he loves and not be troubled Jesus wept for Lazarus because he loved him and they say Behold how he loved him Iohn 11. 36. They that love God can they hear his great name rent with so many blasphemies So many affronts put upon his Grace the Laws of God trampled under foot and not lay it to heart Gods Glory is more dear to them than their own lives They had neither had any standing in Nature nor Grace had it not been for the Glory of God God made all things for himself therefore when the Name of God is violated his Authority despised his Laws broken and set at nought and no more regarded or esteemed than a Ballad or a Song they cannot but express their tenderness and great affection to God
by mourning for this Carnal men are hot in their own cause cold in Gods Gods Children are quite otherwise cold in their own cause and hot in Gods Therefore they are deeply sensible when Gods honour is weakned Moses was the meekest man upon Earth yet he brake the Tables How doth this agree The injuries that were done to himself he could look upon with a meek quiet spirit easily put them up but when he saw the people bring dishonour to the name of God then he hath a high and deep affection They cry out Iosh. 7. 9. Lord what wilt thou do for thy great name So Psal. 115. 1. Not unto us O Lord not unto us but unto thy name give glory They go to God not to advance our faction and interest we are brought very low yet the wrath of man shall praise thee Thy name is dear and precious they are sorry to see any prophane it God hath abundantly provided for their respect he hath bid all men love them when he bid us love one another So that in effect all the respects of the world are devolved upon one person And they would have all men love God and honour God Secondly It comes from their compassion and pity and love to men O it grieves them to see so many that do not grieve for themselves and their eyes are wet because yours are always dry I tell you weeping saith Paul Phil. 3. 18. Compassion over the miserable estate of such Teachers and those that are led by them they and whole Droves run after fancies that endanger their souls False Teachers and their Proselytes should not only fall under our indignation but our pity They are Monsters in nature that want Bowels much more in Grace Religion doth not harden the heart but mollifie it Jesus Christ was made up of compassion and all Christians partake of Christs spirit Phil. 1. 8. God is my record how greatly I long after you all in the bowels of Iesus Christ. Pray mark Paul had got some of Christs bowels and let me tell you they were tender ones Compassion towards others and weeping over their sins is somewhat like the love of Jesus Christ. He would take our burthen upon himself when he was not interested so the spirit of Christ worketh in all his Members he hath distributed his bowels among them and therefore they cannot but long for the salvation of others yea their heart is broken and mollified with Christs compassion to them and therefore long for fellows in the same Grace Though they have received personal and private injuries yet they pity their case and mourn for them 'T is matter of humiliation and lamentation 2 Cor. 12. 21. When I come again I fear my God will humble me among you and that I shall bewail many which have sinned already and have not repented of the fornication uncleanness lasciviousness which they have committed It is matter of grief to see so many thousands perish or in a perishing condition Thirdly This disposition cometh from the antipathy and zealous displeasure that is in their hearts against sin They know what sin is the greatest enemy that God and Christ and their own souls have in the world It was sin that made Angels become Devils it was sin that blew up the sparks of Hell fire it was sin that opposed God that crucified Christ it is sin that grieves the Spirit of God and therefore they mourn when sin gets Proselytes A man cannot endure to see a Toad or Viper near him your hearts rise when you see them creep upon another so do the hearts of the Children of God rise that their enemy and Gods should find such respect and entertainment in the world It is said of the Church of Ephesus Rev. 2. 2. That she could not bear those which were wicked And David saith Ps. 101. 3. I hate the works of them that turn aside They know this will grieve the spirit of God that this will press him as a Cart is pressed with sheaves and shall God be pressed and burthened and they not troubled It cannot be They that love the Lord will hate evil Psal. 97. 10. both in themselves and others Fourthly This disposition comes out of a sagacity of faith and serious foresight of the effects of sin They know what sin will come to and what is the danger of it therefore when they see sin encreasing Rivers of water run down their eyes Wicked men tremble only at the Judgment of God but good men tremble at his Word and therefore they mourn when others fall into danger of the threatning When Ezra plucked his beard and was in such a zealous indignation against the sins of the people bewailing them before the Lord Ezr. 9. 4. Then were assembled unto me every one that trembled at the words of the God of Israel At fasts others are sleight and obdurate they look on threatning as a little mock Thunder they are not sensible of the danger I may set forth this by that allusion 2 Kings 8. 11. The Prophet Elisha wept when he saw Hazael that he looked wishly on his face till he blushed The man of God wept and Hazael said Why weepeth my Lord And he answered Because I know the evil thou wilt do unto the Children of Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt dash their Children and rip up their women with child and Hazael said But what is thy servant a Dog c. So when the Children of God look upon sin they know by the complexion of it what will be the dreadful effects This will be bitterness in the issue in time this will produce pestilences famine fire sword and all other mischiefs and judgments and expressions of the angry indignation of the Lord. They foresee a Storm when the Clouds are but a gathering therefore they tremble when they see them This is the sagacity of faith Now carnal men on the other side look upon the threatnings of Scripture but as words of course used as in way of policy that God only would awe and scare them but doth not purpose to condemn them But Faith is sagacious Look as to the promises Faith is the substance of things hoped for the evidence of things not seen So as to the threatnings the same evidence of things not seen The Apostle doth not only instance when he had given the general description of the objects of hope for the recompence of reward but he instances in the threatnings Noah being moved with fear prepared an Ark c. They know however men sleight the word of God one day it will be found true and therefore when they see men add sin to sin they are troubled The Word is as sure as execution and works upon them accordingly They have all things in a near view the nearer the objects of our faith are in our view the more they stir up our affections Dangers and death
Reasons with us but a strong inclination of heart to hold us to it else we shall be off and on with God Neh. 4. 6. The building went on because the people had a mind to the work Nothing else will do it but this 3. The Utility We shall have more comfort in the sincerity of our Affections than we can ever have in the perfection of our Actions The People of God that cannot plead the perfection of what they do plead the reality of their Love Iohn 21. 17. Lord thou knowest all things and knowest that I love thee 4. Ex debito We owe so much love to God that every thing that he requireth should be welcom to us for Gods sake they are his Testimonies therefore your souls should love them and bind them upon your hearts and the rather because we are to do our Duty not as Servants but as Friends Ioh. 15. 14. Ye are my friends if ye do whatsoever I command you not ye are my Servants Between Friends there is a perfect harmony and agreement in Mind and Will to do a thing for loves sake to his Friend this is an Act of Friendship Not by servile constraint but to keep them as they are his we are to do what Christ commandeth because he commandeth it and that is to do it in love Otherwise we break the Commands when we keep them Besides the outward Act there must be a ready inclination and delight in our Work Carnal Men the good they do they would not do that obedience is not worthy the name of obedience that is extorted from us men had rather live ungodly if they durst for fear of Punishment 'T is but a slight kind of Religion when Fear prevaileth more than Love they do somewhat God willeth but they had rather leave it undone a man is never firmly gained to God till he prefer Service before Liberty and loveth holiness as holiness But how must we shew this Love By two things by being Aweful and Cheerful Grieved when we offend him Glad when we please him Aweful in avoiding what he forbiddeth and Cheerful in performing what he requireth 1. Aweful you dare not break with God in any one point but are very chary and tender of the Commandments keep them as the Apple of his Eye Prov. 7. 2. that's offended with the least dust or keeping of Jewels Prov. 6. 24. Bind them continually upon thy heart tye them about thy neck as Iewels Choice of them 2. By being Cheerful Ready and Forward to every good Work Psal. 110. 3. A willing People You need not stand urging and pressing the inclination of their hearts swayeth them A Man is hardly kept from that he loveth 1 Ioh. 2. 5. He that keepeth my word in him is the love of God perfected Secondly The Degree I love them exceedingly Doctrine Our Love to the Law must be an exceeding Love First In the General It noteth the height and intensiveness of our Love not a cold Love as Children love things but are soon put out of the humour but an high strong Love that will not easily be broken or diverted such as doth deeply affect the heart Psalm 119. 97. Oh how I love thy Law 't is my meditation all the day We that are so coldly affected to spiritual things do not understand the force of these Expressions An high and strong Love will break forth into Meditation Operation make us sedulous and serious in obeying God Psal. 119. 48. My hands will I lift up to thy Commandments which I have loved 1 Ioh. 2. 5. He that keepeth my Word in him is the love of God perfected Lift up our Eyes to the receiving our Ears to the hearing our Hands to the doing of thy Commandments this argueth Love Secondly The Prevalency Not only high and strong but to a prevailing Degree 1. Such as prevaileth over things without us This is such a Love as is greater than our Love to all other things Wealth Honour Credit Estate yea Life it self For if any thing be loved above out duty to God it will soon prove a snare to us Matth. 13. 44. Sold all to buy the field wherein the treasure was hid All for the Pearl of price a Believer seeth such a treasure in the Word of God that he maketh no reckoning of any Wordly thing in comparison of it But will part with whatever is pleasant and profitable to him to enjoy it rather than be deprived of his Grace if any fleshly sensitive Good or Interest lyeth closer to the heart than the Word of God it will in time prevail so as to make Gods Will and Glory stoop to it rather than this Interest shall be Renounced or Contradicted There is no talking of serving God till you have this prevailing Love and hate all things in comparison of your Duty to God Luk. 14. 26. If any man hate not Father and Mother 2. Such as doth prevail over Carnal Desires and evil Affections within us if it be not a Love that doth eat up and devour our Lusts within us if the bent of your hearts be not more God than for Sin See Baxter page 273 274 275 to 279. in his directions about Conversion There will be Evil in the best and some Good in the worst the critical difference lieth in the prevalent bent of the heart when your dislike of sin is greater than your love then you may say Rom. 7. 20. It is not I but sin that dwelleth in me There must be a renewed self that prevaileth above corrupt self Well then Rest not in some General approbation of the ways of God or inclination to Good but this prevailing Affection that Justleth Sin out of the Soul SERM. CLXXXIII PSALM CXIX VER 168. I have kept thy precepts and thy testimonies for all my ways are before thee DAvid still goeth on in his Plea he had spoken of his Faith and Love and now of his Fear We must 1. Labour for Faith to believe the Promises The Man of God beginneth there I have hoped for thy salvation 2. This Faith must work by Love that is his next step My soul loveth thy Testimonies exceedingly And 3. Love must breed in us a Reverend fear of Gods Majesty and a care to please him in all things This is the third part of the Plea mentioned in the Text I have kept thy precepts and thy testimonies c. In which words First His Integrity is again asserted Secondly The Reason and Incouragement of it First His Integrity is Asserted I have kept thy precepts and thy testimonies Where 't is Notable the Object of his Duty is expressed by two words Precepts and Testimonies Mandatis adjungit testimonia saith Calvin ut ostendat se non tantum agere de regala bene vivendi sed complecti totum salutis foedus He addeth the word Testimonies to that of Precepts to comprize the whole Covenant of Salvation Precepts signifyeth the Moral Law and Testimonies Doctrines of Grace Secondly The moving cause
or proper Reason of this Obedience for all my ways are before thee Whereby he understandeth either the Providence of God apprehended by Faith as always watching over him and all his Affairs for good or a sense of Gods Omnisciency and Omnipresence The Interpretations are subordinate one to the other and in both respects all our ways may be said to be before the Lord Namely as he doth govern and dispose of them according to his Will So 't is said Prov. 3. 6. In all thy ways acknowledge him and he shall direct thy paths Or that he doth know and see all Iob 34. 21. His eyes are upon the wayes of men and he seeth all his goings And in this double sense may a Parallel Place be expounded Psal. 16. 8. I have set the Lord always before me In point of Reverence and Dependance as Inspector Helper Observer Second But why is it mentioned here Three Reasons Interpreters give for it Either by way of Appeal or as the reason of his Obedience or as evidence of his Sincerity 1. By way of Appeal as calling God to witness for the truth of what he had said Lord thou art Conscious to all my wayes knowest the truth of what I spake Lord thou knowest all things thus Peter useth it Ioh. 21 17. 2. As a Reason why he was so careful to keep all Gods Precepts all my thoughts Words and Deeds are known to thee and so I desire to approve my self to thee in every part and point of my duty 3. Or 't is produced as an evidence of his sincerity that he did all things as in Gods sight and set him before his eyes as the Judge of his doings and so would not offend God to please men for in this Octonary he speaketh as a Man in Trouble and ready to miscarry by carnal Fear Doctrine That walking as in the sight of God is a note of sincerity and a good means to make us keep his precepts In those few Words which God spake to Abraham all Godliness is comprehended Gen. 17. 1. Walk before me and be thou upright Walk before me as in the sense of my Eye and the Confidence of my All-sufficiency behave thy self as in my sight and Presence Let me give you a note or two concerning this walking as in the sight of God 1. All men are in Gods sight but few think of it they forget Gods Eye that is upon them As Iacob saith in another Case Gen. 26. 16. Surely God is in this place and I knew it not God is in them though they do not see God and therefore act as if God did not see them The Apostle telleth us plainly Acts 17. 27. He is not far from every one of us Though God be not far from us yet we may be far from him at a great distance in our Minds and Affections God is near us in the effects of his Power and Providence but the Elongation and Distance is on our parts We do not consider his Eye that is upon us for many dare do that in the sight of God and Angels which they dare not do in the sight of a little Child 2. This walking as in the sight of God implyeth a looking upon God as Witness and Judge as one that seeth for the present and will hereafter call you to an account And so it works upon those two great Articles of present Providence and last Judgment the one Consideration puts an Edge upon the other and maketh it more operative God is to be looked on as one sitting upon his Throne and Solomon telleth us A King sitting upon the throne of Iudgment scattereth away all evil with his eyes Prov. 20. 8. Would a Subject break the Laws in his Sovereigns sight so when God looketh on shall we affront him to his Face the great Judge of all the Earth Iob 11. 11. He seeth wickedness also will he not then consider it As Ahasuarus said Esth. 7. 8. Will he force the Queen also before me The greatest Malefactors will carry it demurely in the presence of their Judge Psal. 10. 14. Thou hast seen it thou beholdest mischief and spite to requit it with thine hand 3. We are not only to remember Gods Eye in the Duties of Piety which we perform directly to God but also in the Duties of Righteousness which we owe to men Luk. 1. 75. In holiness and righteousness before him all the days of our lives Holiness hath relation to God and Righteousness to men in both we must act as before him as in his eye and presence Not only in praying and hearing then we are before him immediately speaking to him but before him as to men all our respects there must be done as in and to the Lord performing duties we owe to men as in the sight and presence of the Lord as 't is often said so as to approve our selves to God who seeth the heart do it unto the Lord heartily Psal. 25. 15. Mine eyes are ever towards the Lord. 4. God doth not only behold our Actions but our Principles and Aims and the secret motions of our hearts He is neither ignorant of man nor any thing in man Men may judge of Actions but not of Principles no further than they are discovered but God judges of Principles when the Action is fair 1 Chron 28. 9. And thou Solomon my son know thou the God of thy fathers and serve him with a perfect heart and willing mind for the Lord searcheth all hearts and understandeth all the imagination of the thoughts Words that imply an accurate search God looketh to the bottom and spring of Actions not only the matter but the Principle A man that standeth by a River in a low place can only see that part of the stream that passeth by but he that is aloof in the Air in an higher place may see the whole course where it riseth and how it runneth So God at one view seeth the beginning rise and ending of actions whatever we think speak or do he seeth it altogether He knoweth our thoughts before we can think them Psal. 139. 2. Thou knowest my down sitting and my up rising thou understandest my thoughts afar off Before we can conclude any thing a Gardener knoweth what roots are in the ground long before they appear and what fruits they will produce Secondly This is a good means to make us keep his Precepts 1. It maketh for the restraint of Evil the sight of God is a Bridle to us Gen. 39. 9. How shall I do this great wickedness and sin against God Shall we break Gods Laws before his Face we take heed what we say and do before informers and should we not much more before the Judge himself if we be not thus affected t is a sign we never had a sight and sense of Gods Eye 3 Ioh. 11. He that doth evil hath not seen God God taught his People this by the Type of covering their Excrements Deut. 23. 13 14. For the