2. Why all that love the Word they should have this Great and Pure Zeal I. What is true Zeal There is a carnal zeal and there 's a spiritual zeal First The carnal zeal to begin with that is Threefold 1. That which comes from an ill cause and produceth ill effects An ill cause as hatred of mens persons or envy at their Gifts and Excellencies or their success and happiness in the World Iam. 3. 14. If ye have bitter envying in your hearts it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you have bitter zeal in your hearts There is a kind of bitter zeal and malignity at their excellency whether Gifts Graces Rank Dignity in the World And ver 16. he tells us this bitter zeal produceth confusion and every evil work To be consumed and eaten out with envy is little commendable This is not the zeal of the Text With this zeal were the chief Priests filled when they saw that the Gospel came into some reputation and that the people do what they could did haunt and frequent it we read Acts 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it they were filled with indignation it is in the Greek and in the Margin they were filled with zeal with this bitter zeal malignity envy indignation they would bestir themselves to suppress the growing Gospel by all the means that possibly they could 2. There 's an other sort of carnal zeal which hath an ill Object though it may be a good Cause from whence it proceeds such as an ignorant zeal which proceeds from some love to that which men call Religion but falsly and so the Apostle saith Rom. 10. 2. I bear them witness that they have a zeal of God but not according to knowledge and such a zeal had Paul when he was a Pharisee he gives us an account of it Gal. 1. 12 14. How that beyond measure I persecuted the Church of God being more exceedingly zealous of the Traditions of my Fathers Paul was a man that never acted against his Conscience no not when he was a Pharisee he still acted according to his Light but when he was blinded with Pharasaical prejudices he wasted the Church of God and was exceedingly zealous for a false Religion This is such a zeal as possibly might have a tolerable Cause but it had a bad Object a zeal about the Dictates of a deluded Conscience and this zeal perniciosior est quo flagrantior is the more pernicious the more earnest it is it hath often raised confusions in the Church when men are led with a blind zeal they think for God if they be under then they make divisions if they get a top then they are persecuting and oppressing this is the zeal of a deluded Conscience In short zeal must have a right object otherwise it may be great but cannot be Good Pure and Holy 3. An other false zeal is when it hath no ill Object but it exceeds in the measure and degree and is far beyond the weight of the thing that it is laid out upon this is a superstitious a tristing zeal which runs out to Externals and is altogether employed about lesser things of Religion as the Pharisees Math. 23. 23. That made a great business about a small matter Titheing Mint and Anise and Cummin but neglected weighty Duties Faith Judgment Righteousness and the great things of the Kingdom of God The Apostle tells us Rom. 14. 17. The Kingdom of God is not meat and drink in being of this party and that Many all their care and strength of their souls runs out in matters of less importance and keeping up a Party and Faction in Religion we should first make Conscience of principal matters Superstitious scupulosity is always damagefull like those that come into a shop to buy a penny-worth of a Commodity and steal a pounds-worth O! they have a great zeal for lesser things when it runs out mightily about outward things either for that or against that and in the mean time they cherish the World Pride Envy carnal evil Affections that are destructive to and the bane of Godliness Secondly There 's a spiritual holy zeal which we may describe 1. By it's Cause 2. By it's Object 3. By it's Effects 4. By it's Use as to publick Reformation 5. As to it's Use as to Christians private Exercises to carry on the spiritual Life with fervour warmth and vigour 1. I am to speak of the Cause of it The true Cause of holy zeal is Love to God and what belongs to God Zeal is ferventis amoris gradus a higher degree of Love it is the fervor of Divine Charity We should mark still what spirit enflames the zeal that we have Every man is eaten up with one kind of zeal or another The zeal of the World eats up many Ps. 127. 2. They bereave their souls of good and all for a little pelf they work in the Fires they load themselves with thick clay The zeal of the Flesh inflames many they are mad upon carnal delights can let go all considerations so as they may fulfil their lusts they are consumed with these kind of zeales Another spirit should be working in us a zeal for God and that comes from an entire Love to God When the soul doth heartily and earnestly love God above all then there 's a strong desire of promoting Gods glory and interest there should be that spirit which breathes in our zeal and with this zeal should we be eaten up and spent Now they that love God will love all them which belong to God Friends have all things Common so it is between us and God the injuries done to him will be as grievous to us as if they were done to our selves Psal. 69. 9. For the zeal of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon me and the glory that comes to them is as acceptable as if some great benefit had come to us Act 15. 3. Declaring the Conversion of the Gentiles and they caused great joy unto all the Brethren O! this is great joy to a gratious soul when Gods interest thrives in the world O! this is that they would willingly hear spoken of their hearts are upon it when Gods interest stands or falls such an earnest desire of the glory of God which is the highest degree and measure of Love to God! 2. Let us speak of the Object of zeal In three things Gods interest lies in the World viz. His Truth His Worship and His Servants Now it is not enough to have zeal that we do not oppose any of these but they must be tenderly regarded and looked after and we must be affected with these things as we would with our own concernments When wrongs are offered to any of these either to Gods Truth his Worship or his Servants they must go more nearly to our hearts then any personal injuries done to our selves What we cannot remedy we must mourn for All these
compared with Wealth p. 489 490 491 619 It teaches many excellent Lessons p. 592 593 It deserves Love for the Author Matter Use p. 622 It 's a full Declaration of Gods mind p. 8 153 It 's a certain Declaration of his Mind and Will p. 8 It declares 1. what we must do 2. whether we do it or no 3. what we may expect from God p. 9 It is self-evidencing p. 9 It will excuse or accuse in the day of Judgment p. 6 It 's not only a Direction but an Injunction p. 24 349 It 's a Light by day a Lamp by night p. 687 688 why 689 It s a rule and an Instrument p 53 688 In it we are to consider 1. the Authority 2. the Ministry of it p. 488 892 It 's a Glass to shew us our spots and water to wash them away p. 54 Three main uses of the Word of God p. 491 It 's 1. the Sts. Direction 2. their Support 3. their Charter p. 97 491 619 866 867 It makes rich and happy p. 86 488 489 490 It is an Antidote against sin and a Cordial against sorrow p. 120 151 152 688 359 333 It is Comfort in two Respects p. 688 354 359 It is Bread and Water p. 124 126 How we are to be affected towards the Word p. 620 It is pure in many Respects 1. in it self 2. it makes the Soul pure and that 1. as 't is the appointed Instrument of the spirit 2. as 't is a proper Instrument for Purification 3. as it proposes Precepts Examples and other helps for Purity p. 857 858 It is Righteousness all Righteousness c. p. 1068 It ought to be our Meditation p. 576 It 's a Light proved from 1. the Autâ—…or 2. Instruments 3. the ends of it p. 690 691 It is our Comfort in the day of outward Trouble and inward Anguish It gives these Comforts 1. the Priviledges of the afflicted 2. the blessedness of another World acceptation with God p. 887 619 v. Commandements Believers may humbly challenge God upon his word p. 324 It may be hidden in two Respects 1. in respect of the outward Administration 2. in respect of the inward Influence and Efficacy p. 151 152 It is as good as Gods actual Performance or Deed p. 444 There are wonders in Gods word to be seen when God opens the Eye p. 112 880 881 882 What Gods opening the eyes contributes to the sight of them p. 112 Words idle words weigh heavy in Gods Ballance p. 39 Words are the Female Issue of the Soul Works the Male Issue p. 89 Works Covenants of Grace and Works wherein they agree and wherein they differ p. 906 907 908 909 Word of God upon the Soul may be mentioned before him and pleaded to him in Prayer and how p. 60 61 When God intends to work he sets Prayer on work p. 860 Work of God in what respects and sense ascribed to the Creature and why p. 751 God is always at work for us p. 340 World not our home not to be abused p. 117 It is preserved for the Elects sake p. 859 The spirit of this World p. 572 The spirit of God and the spirit of this World differ p. 478 Love of worldly things two great causes of it 1. A distrust of Gods Care 2. discontent with Gods allowance p. 255 present world p. 1089 Worship false worship severely punished p. 39 Worship of God his Interest therein p. 852 True Zeal appears for purity of Worship and against the corruption of it p. 852 Worship corrupted by Papists p. 205 206 False Worship makes men 1. subtle 2. cruel p. 739 Wounding and healing Gods Praerogative p. 511 Wrath of God They that walk closely with God are discharged from it p. 7 Y. YOkâ—… of Afflictions to be born from the youth p. 883 Young and raw Christians have much Zeal little Knowledge p. 452 Young Christians may have more true Wisdom than aged Persons p. 653 654 Young Men exhorted to beware of evil Company as the Pest and Bane of Youth p. 776 Young men not to be discouraged nor despised p. 654 655 Encouragement to Youth and to those that educate them p. 655 Youth regardless of serious work p. 52 God must be remembred in youth Reasons of it p. 52 53 Youth is tainted with sin p. 52 How a young man may cleanse his ways p. 55 Advantages of remembring God in Youth p. 397 Z. ZEal for false Worship quenches the fire of real Godliness p. 5 It is a high degree of Love It consumes the natural Spirits p. 849 Zeal great and pure becomes those that have any Affection for the ways and word of God p. 650 It is hottest in cold times p. 865 Zeal Spiritual and Carnal their differences Carnal Zeal is faulty in the 1. Cause 2. the Object 3. Measure p. 850 Zeal spiritual described 1. by its Causes 2. Object 3. Effects 4. usefulness to publick Reformation 5. use in private Christian Exercises p. 851 852 Blind Zeal a cause of Persecution p. 144 Iâ—… makes a man a prey for the Devil p. 685 Young Christians have much Zeal but little Knowledge p. 452 Zeal shews it self for purity of worship p. 852 Zeal now is less when there 's more light p. 657 Zion Mourners in Zion and Sinners in Zion p. 929 FINIS
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
Psal. 11. 6. Upon the wicked he will rain Snares fire and brimstone and an horrible Tempest this shall be the portion of their Cup They may flourish for a time yet at length sudden terrible and irremediless Destruction shall be the portion of their Cup. God's Judgments are terrible and unavoidable both here and hereafter Eph. 5. 6. For these things cometh the wrath of God upon the Children of Disobedience Rom. 2. 4. Tribulation Wrath and Anguish upon the Soul of Man that doth evil Alas these things are slighted by wicked Men or else they would not venture as they do you cannot drive a dull Ass into the Fire that is kindled before him Prov. 1. 17. In vain is the Snare laid in the sight of any Bird and would a Reasonable Creature wilfully run into such a danger if he were sensible of it and venture upon so dreadfull threatnings if he did believe them no they think it is but a vain Scare-crow a deceitfull Terrour or a false flash of Fire and therefore embolden themselves in their Rebellion But God's People that know the certainty of these things they cannot but conceive a great horrour at it when they think of the end of these Men their Judgments in this World but especially their eternal Condemnation in the World to come Well then forsaking the Law despising the Precept and slighting the Sanction should be a matter of great Horrour to a tender and gracious Spirit 2. It argueth that they have a due sense of things though others have not 1. They have a due sense of the Evil of Sin Prov. 14. 9. Fools make a mock of sin They sport at it and jeast at it and count it nothing but gracious and tender Hearts have other Apprehensions they know that this is a Violation of the holy and righteous and good Law of God and that it will be bitter in the issue and that they which had pleasure in unrighteousness shall be damned They look upon it with sad Hearts though it be committed by others that the Wicked goe dancing to Hell and are angry with those who mourn for them and dislike that vain Course which they affect 2. They have a due sense of the Wrath of God the Prophet that threatned it saith That rottenness entred into his bones and his bowels quivered Hab. 3. 16. A Lyon trembleth to see a Dog beaten before him It is a trouble to the Godly to think of the horrible punishments of the Wicked which they dread not nor dream of But the Saints have a Reverence for their Fathers Anger Search the Scriptures and you shall find that the Godly are more troubled at God's Judgments then the Wicked themselves who are to feel them Dan. 4. 19. Daniel was astonished for an hour and his thoughts troubled him when he was to reveale God's Iudgments against Nebuchadnezzar So the Prophet Ier. 4. 19. My bowels my bowels I am pained at the very heart verse 22. But my people is foolish they are sottish Children they that brought the Evil upon themselves are senseless and stupid Psal. 90. 11. Who knows the power of thine Anger according to thy fear so is thy wrath Few lay to heart the terrible effects of God's heavy wrath but the Righteous doe they are truly affected with it and with the Cause of it which is Sin God's Wrath affects Men according to the Reverence and Fear wherewith they entertain it but to the Wicked it is but a vain and empty Terrour 3. The certainty of the Threatnings God's People see Wrath and Judgment in the face of Sin whereas those who are drowned in Sensuality and carnal Delights scoff at God's Menaces and jeast at his Judgments neither crediting the one nor expecting the other as if it were but a meer Mockery Isai. 5. 19. Come say they let him make speed and hasten his work that we may see it In their security they will believe nothing but what they feel 4. The Bane which cometh to Communities and Societies from the increase of the Wicked especially when their Wickedness groweth to an height that is when it is committed with boldness Isai. 3. 9. They declare their sin as Sodom they hide it not when Men have lost all shame and modesty and will not be restrained by any Law Surely if we know the evil of Sin the terribleness of God's Wrath believe the Truth of his Threatnings and then consider the danger that will come to our dearest Country we cannot but be greatly moved If a Man were sailing in a Bark and see it guided so that it must necessarily run against a Rock and suffer Shipwrack he would be sorry and deeply affected 3. It cometh from a good Cause 1. In the general it argueth a good Constitution of Soul 2 Pet. 2. 8. For that righteous man dwelling among them in seeing and hearing vexed his righteous Soul from day to day with their unlawfull deeds Passively he was vexed with the impurity of the Sodomites and actively he vexed himself So far as we are Carnal we are pleased with Sin so far as we are Spiritual we are vexed with it Isai. 63. 10. They rebelled and vexed his holy Spirit The better any are the more affected with publick Sins and Judgments Christ weepeth over Ierusalem for their Impenitency and approaching Desolation Luke 19. 41 42. As he came near he beheld the City and wept over it saying If thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes This was in the midst of the Acclamations and Hosannahs of the Multitude when he was welcomed with a Triumph Paul telleth the Corinthians 2 Cor. 12. 21. I am afraid when I come among you my God will humble me and I shall bewaile many which have not repented of the Fornication Lasciviousness and uncleanness which they have committed The more holy any one is the more he is affected and struck at heart with the Sins of others 2. A deep Resentment of God's Dishonour When his Glory is obscured it is a wound to the Hearts of his Children As a Child cannot endure to hear or see his Father disgraced Surely God's Glory is dear to the Saints Psal. 69. 9. The Reproaches of them that reproached thee are fallen upon me Injuries done to God and Religion affect them no less nearly then Personal Injuries which are done to themselves So affectionately zealous are they for God's Honour which is obscured by the wickedness of the Wicked who forsake the perfect Righteous Law of God and usurping God's Authority make a new Law to themselves 3. Compassion to Men. Though they are Wicked men yet they are Men made after God's Image remotely capable to know and love God and live with him for ever whom they should otherwise embrace as Brethren to see them treasure up Wrath against the day of Wrath should be a grief and a trouble to us To think of the everlasting Destruction
of a soft Heart which must be asked of God 2 Chron. 34. 27. Because thine heart was tender and thou didst humble thy self when thou heardest the words of the Lord against this place There was an high peace and calm at that time but a tender Heart relenteth at the Threatnings Beg of God to sosten thy Heart 2. There needeth eminent Holiness for such a Frame that we shine as Lights in the midst of a crooked and perverse Generation Phil. 2. 15. The Mourners must not be infected and tainted themselves but save themselves from an untoward Generation condemn the Sins of the Tâ—…es by their Conversation 3. We must have a Fear animated by Faith By Faith Noah was moved by fear concerning things unseen Heb. 11. 7. The danger of the Floud was unseen as yet and they married and gave in Marriage We must not judge of things by the present or by carnal Appearance there is a righteous Judge in Heaven Faith in his Word will shew us our Danger for God's Threatnings are all fulfilled and the more we seek to establish our selves by carnal Means the more our Ruine is hastened 4. There must be a grief set awork by a Love to God and the Souls of Men. In Calamities the true temper for Humiliation is a due Sense of our Fathers Anger and Brethrens Miseries in Sins our Fathers Dishonour and Man's Destruction those who are the same Flesh with our selves Now it should trouble us to see them in the way to eternal Ruine Of some have compassion making a difference And others save with fear pulling them out of the fire hating even the garment spotted with the flesh Jude 22 23 verses SERMON LX. PSAL. CXIX 54. Thy Statutes have been my Songs in the House of my Pilgrimage DAVID had in the former Verse expressed his great Trouble because of the increase of the Wicked and their Defection from the Law of God Now he sheweth what comforted him the Children of God have a great deal of divine Consolation from the Word in the midst of all their Sorrows and Evils of the present Life David's Comfort is here expressed 1. By the Matter or Object of it thy Stdtutes 2. The Degree of his Rejoycing intimated in the Word Songs The Effect is put for the Cause Joy and Mirth which usually breaketh forth into singing or the sign and indication for the Thing signified 3. The place where he rejoyced in the House of his Pilgrimage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheresoever I sojourn 1. By God's Statutes is meant his Word in general more especially the Precepts and Promises in the one we have the offer of Life in the other the way and means how to attain it In the Word is both our Charter and our Rule in both regards it is matter of Rejoycing Psal. 19. 8. The Statutes of the Lord are right rejoycing the Soul Nothing is commanded there but what is equitable in it self and profitable to us 2. By Songs a Metonymy of the Effect for the Cause or the Sign for the Thing signified such Pleasure Joy and Contentment as other men had in Songs David had in the Word of God Travellers use to lighten and ease the tediousness of the Way by Songs thy Word doth comfort me wonderfully Or you may take it literally the Themes and Arguments of his singing Profane Spirits must have Songs suitable to their Mirth as their Mirth is carnal so the Songs of carnal Men are obscene filthy and fleshly but an holy Man his Songs suit his Mirth and Joy he rejoyceth in the Lord and therefore his Songs are divine thy Statutes are my Songs Singing of Psalms is a delectable way of Edification which God hath not onely instituted in the Scriptures but Heathens saw an use of it by the light of Nature Aelian lib. 3. nat Hist. cap. 39. telleth us of the Cretians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a spiritual Channel wherein our Mirth may run Iames 5. 13. Is any merry let him sing Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the Harmony that is a natural Delight the Matter that is a spiritual Comfort I cannot exclude this because it is one way of expressing that Delight which we take in the Word but I prefer the former for David speaketh of the Comfort he took in keeping God's Precepts when they were violated by others 3. In the House of my Pilgrimage you may take it literally for the time of David's Exile when banished by Saul or driven from his Palace by Absalom when he fled from place to place and wandred up and down in great distress then God's Statutes by which his Life was directed Innocency vindicated Hopes confirmed both of present Support and seasonable deliverance were as Songs to him his real and cordial Solaces Wheresoever the Believer is or whatsoever his Case and Condition be he hath still matter of Rejoycing in the Word of God So had David when he was exposed to continual Wandrings without any fixed Habitation Indeed the Children of God in Babylon say Psal. 137. 4. How shall we sing the Lord's Song in a strange Land The meaning is not to exclude their own spiritual Delight and Solace but they would not gratify the carnal Pleasure of the Enemies with a Temple-song or subject Religion to their sportive fancies and humours Rather Metaphorically for the whole Course of his Life whether spent in the Palace or in the Wilderness in whatsoever place he was he was still in the House of his Pilgrimage so he accounted his best and his worst Condition compare verse 19. I am a Stranger in the Earth and Psal. 39. 12. I am a stranger with thee and a Sojourner as all my Fathers were with 1 Chron. 29. 15. We are Strangers before thee and Sojourners as were all our Fathers Not onely when hunted like a Partridge upon the Mountains but also when he was at Rest and able to offer so vast a quantity of Treasure for the building of the House of God Two Points are observable 1 Doct. That the Godly count this World and their whole Estate therein the House of their Pilgrimage 2 Doct. That during this Estate and the Inconveniencies thereof they find matter of Rejoycing in the Word of God 1 Doct. That the Godly count this World and their whole Estate therein the House of their Pilgrimage I shall not handle this Doctrine in its full Latitude having spoken largely thereof in the 19 Verse onely now a few Considerations 1. Here is no fixed Abode there where we live longest we count our home and dwelling not an Inn which we take up in our passage but the place of our constant Residence in this World We are onely in Passage and so should consider it Heb. 3. 14. Here we have no abiding City but we look for one to come whose builder and maker is God Here we stay but a little while passing through to a better Country The Mortality of the Body and the Immortality of the Soul
the flowr and freshness of your Youth and God onely have the scraps and fragments of the Devils Table when we are good for nothing else then to think we are good enough for God and the business of Religion which requires all our might and all our strength When we are spent is it a time to begin our Warfare or in our youth 4. There is this the just suspicion which is upon a late Repentance it is seldom sound it is no true Repentance which ariseth merely from horrour and fears of Hell It may be but the beginnings of everlasting despair And their desires may be but offers of self-love after their own ease All men seek the Lord at length but wise men seek him betimes The difference is made on some in time on others out of time upon their death-beds The most prophane would have God for their Portion when they can sin no more and enjoy the world no longer how can we tell this is a sound work it seems tobe a very questionable thing meerly proceeding from self-love and natural desires of happiness in all men When we begin with God we begin out of self-love we come for our ease and interest that we may be safe and happy afterwards we come to a delight of Spirit in his Service and having opportunity show in our works the power of our affection to God and manifest the soundness of our conversion It is possible a Death-bed repentance may be true but it is very doubtful There is but one Instance which is that of the Thief upon the Cross. The Scriptures are a History of 5000 years yet all that while we have but one instance of a man that repented when he came to dye and in that one instance there 's an extraordinary conjunction of Circumstances such as will never fall out again Christ was at the Thiefs right hand in the height of his Love drawing Sinners to Salvation and probably this man had never any such call till then Some may at the eleventh hour be converted because they were not called till then Every one came when they were called Therefore there being so great and just a suspicion that lies against a late Repentance certainly we should not delay Reason 5. The Reasons for delay are very inconsiderable Solomon saith Prov. 26. 16. That the Sluggard thinks himself wiser than seven men that can render a reason Mark as Solomons fool is not to be taken Litterally but Spiritually so Solomons sluggard is not to be taken Morally but Spiritually They that are sluggish and slow of Heart in the things of God They think they have a great deal of reason on their side and will not be perswaded on the contrary but they shall do well enough for all that and they can argue against the calls and injunctions of God yet how little can they say for themselves See what reasons may be said for delay I mean not that they plead and argue but it is that which sways them that which lies next the Heart is this why they keep off from God and are satisfied with their present Estate 1. The pleasures of sin are sweet and they are loth to forgoe them and to engage their Souls in the severities of a strict obedience Here 's the bottom reason this is that which sways them I will not speak to this plea as it lies against Conversion it self but onely as it makes men to delay If I were to plead for conversion it self I would tell these Carnallists of higher Pleasure that their delights shall not be abrogated but preserv'd their delight shall be transplanted from Egypt to Canaan that it may thrive and prosper in a happier Soyl that they may have purer contentments and those chast and happy satisfactions of enjoying Communion with God But I shall onely deal with them as it relates to the delay of Conversion Therefore I thus argue These pleasures of sin must one day be renounced or you are for ever miserable and if you must one day why not now For mark sin will be as sweet hereafter as now it is and Salvation is always dispensed upon the same terms you cannot be saved hereafter with less adoe or bring down Christ and Heaven to a lower rate and therefore if this be a Reason now it will ever lie as a reason against Christ and Religion then you will never tend to look after the ways of life if you are loth to part with sin now you will never part with it The Laws of Christianity are always the same God will not bate you any thing of Repentance and your heart is not like to be better but worse that 's the summ of it and therefore this reason signifies nothing when it comes to be tried in the ballance of the sanctuary and yet this is the main reason 2. They can plead other things hope God will be merciful to them hereafter though they indulge themselves a little longer in sin he will at length save them I answer you cannot bend his Mercy and make it save it is a meer uncertainty peradventure he will peradventure not Would you take poison out of hope that afterward you may meet with an Antidote And this is the very case between God and us I answer further there are shrewd suspicions that God will not be merciful to those that run such a desperate adventure For who ever delays his Repentance doth in effect pawn his Soul with the Devil and leaves it in his hands and says here Satan keep my Soul if I fetch it not again by such a day 't is thine for ever and can you think mercy will bring it out Again there are great causes of fear because there is such a thing as judicial hardness of heart by a Sentence of obduration There are some that God gives up to their own ways and counsels and God inflicts this Sentence upon those that continue in sin notwithstanding conviction of their hearts to the contrary Prov. 1. 24. Ye have set at naught all my Counsel and would none of my reproof I will also laugh at your calamity and mock when your fear cometh There are thousands in Hell meerly upon this account that have forfeited the benefit of God's Mercy and tenders of his grace and have been shut up by hardness of heart by Gods Sentence of obduration the most dreadfull punishment that can light upon a Creature on this side Hell 3. I but we are willing and would turn to the Lord now but we have no leisure and have not those conveniencies that we shall have hereafter for then we shall get things into a better frame and posture Oh no no it is meer hypocrisy to think you are willing when you delay for there is nothing hinders but a want of will and a lothness to comply with the commands of God When we dare not flatly deny then we delay Non vacat that's the sinners plea I am not at leisure but non placet there
's the reality Matth. 22. 7. They which were invited to the Wedding varnished their denial over with an excuse Delay is a denial for if they were willing there would be no excuse To be ridd of importunate and troublesome Creditors we promise them payment another time and we know our Estate will be more wasted by that time it is but to put them off So this delay and putting off God is but a shift Here 's the misery God always comes unseasonably to a carnal heart It was the Devils that said Matth. 8. 29. Art thou come to torment us before our time Good things are a torment to a carnal heart and they always come out of time Certainly that 's the best time when the word is prest upon the heart with evidence light and power and when God treats with thee about thine eternal peace Reason 6. There are very urgent reasons to quicken us to make hasâ—…e 1. The state wherein we are at present is so bad and dangerous that we can never soon enough come out of it The state of a man in his Carnal condition is compared in Scripture to a Prison Rom. 11. 32. God hath concluded or shut them all up in unbelief And mark it is a Prison that is all on fire Oh when poor Captives are bolted and shut up in a flaming Prison how will they run hither and thither to get out So should we run and strive to get out of this flaming Prison You cannot be too soon out of the power of the Devil or from under the curse of the Law the danger of hell fire and the dominion of sin Matth. 3. 7. Who hath warned you to flee from the wrath to come He doth not say to goe nor to run but to flee Fleeing from wrath to come that 's the truest motion And so Heb. 6. 18. They which had the avenger of blood at their heels fled for refuge to take hold of the hope set before them If there be poyson in our Bowels we think we can never soon enough cast it out If fire hath taken hold of a building we do not say we will quench it hereafter the next week or next moneth but think we can never soon enough quench it Or if there be a wound in the Body we do not let it alone till it 〈◊〉 and rankle Christians you may apply all this to the present case here the danger is greater There is no Poyson so deadly as Sin which hath infected all Man-kind no wound so dangerous for that will be the death of Body and Soul no fire so dreadfull as the wrath of God therefore we cannot soon enough come out of this condition 2. We cannot be happy soon enough for the state we make after is the arms of God the bosome of Iesus the hopes of Eternal Life we cannot soon enough get within the compass of such priviledges Oh shall Christ lie by as a dead Commodity or breaded ware It shews we know not the gift of God Iohn 4. If we had a due sense and value of his Excellency we would take the morning Market and let not Christ Iesus with all his benefits lie by as a Commodity that may be had at the last at any time of the day we would look upon him as the quickest ware in the Market and flock to him as Doves to the windows Isa. 6. You would force your way that you might get into his heart you would count all things but dross and dung that you might gain him It will be sweet to be incircled in the embraces of Iesus Christ to have his left hand under your head and his right hand to embrace you Cant. 2. 6. and will you delay when he stands offering himself and stretching out his hands all the day long to receive you SERMON LXVIII PSAL. CXIX 60. I made haste and delayed not to keep thy Commandments I Come now to the Application Use 1. Is to reprove the dallying with God which we are conscious to in the work of Conversion which is so common and natural to us We are apt to put off God from time to time from Child-hood to Youth from Youth to Mans-age from Mans-age to Old-age from Old-age to Death-bed and so the Devil steals away one hour after another till all time be past I shall 1 speak of the causes of this delay 2 represent the hainousness of it that you may not stroke this sin with a gentle censure and think lightly of the matter I. Of the causes of this delay 1. Unbelief or want of a due sense or sight of things to come If men were perswaded of Eternal Life and Eternal Death they would not stand hovering so long between Heaven and Hell but presently engage their hearts to draw nigh to God But we cannot see afar off 2 Pet. 1. 9. Nature is purblind to carnal hearts there 's a mist upon Eternity they have no prospective whereby to look into another World therefore it hath no influence upon them to quicken them to more speed and earnestness If we had a due sense of Eternal Death surely we would be sleeing from wrath to come no motion should be earnest and swift enough to get from such a danger If we had a due sense of Eternal Life we would be running to take hold of the hope that is before us Heb. 6. 18. 2. Security If men have a cold belief of Heaven and Hell if they take up the currant opinions of the Country yet they do not take it into their serious thoughts they put far away the evil day Amos 6. 3. Things at a distance do not startle us as a clap of Thunder afar off doth not fright us so much as when it is just over our heads in our own Zenith We look upon these things as to come so put off the thought of them Next to a want of a sound belief the want of a serious consideration is the cause why men dally with God If we had the same thoughts living and dying our motions would be more earnest and ready When Death and Eternity is near we are otherwise affected than when we look upon it as afar off One said of a zealous Preacher he Preacheth as if Death were at my back Oh could we look upon Death as at our back or heels if men did but consider that within a few dayes they must go to Heaven or Hell that there is but the slender thread of a frail Life upon which they depend that is soon fretted asunder they would not venture any longer to be out of a state of Grace nor dally with God But we think we may live long and time enough to repent by leisure we put far off the day of our change and so are undone by our own security 3. Aversness of heart from God That which makes us desirous to stay longer in a way of Sin doth indeed make us loth to turn at all and what 's that Obstinacy and unsubjection
kindness as coming according to his Word So do the Servants of God observe his accomplishing Promises Ioshua 23. 14. And behold this day I am going the way of all the Earth and ye know in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all hath come to pass unto you not one thing hath failed thereof So Solomon 1 Kings 8. 56. Blessed be God that giveth rest to his people Israel according to all that he promised there hath not failed one word of all his good promise which he promised by the hand of Moses his Servant Thus Ioshua and Solomon observe how his Word was made good to a tittle and in the rigor of the letter he hath not left undone any thing but accomplished all to the full A great deal of benefit will come by it 1. For your selves 1. Your own Faith will be confirmed by it when you see that God is as good as his Word and bestoweth upon us the utmost that any Promise of his giveth us to hope for it is dictum factum with God he is no more liberal in Word than in Deed. Look as it confirmeth our Faith in the truth of the Threatnings when we are punished as our Congregation hath heard Hosea 7. 12. they that would not believe their danger are made to feel it So our Faith in the Promise God sheweth what he will be to his Servants and after a little waiting they find it to be so Wait but a little while and you shall find the effect of the Promises Psalm 56. 8. In God I will praise his word in the Lord I will praise his word That is I have great cause to take notice of the promise to a Believer it is as good as Performance So Psalm 19. 9. The Iudgments of the Lord are true and righteous altogether Former experience begets confidence for the time to come The Lord doth not deceive us with vain Words there is an effect in them I shall find it what God saith he doth 2. Your Comfort is increased receiving things in a way of Promise sweeteneth a Blessing It is good to see whence things come to us from the Bounty of common Providence or from the Promises of the Covenant There is a Providential right and a Covenant right Devils hold their Beings by a Providential right but the Saints their Blessings by Covenant The Promise is made to God's Servants and the Mercy conveyed by the Promise is sanctified 1 Cor. 3. 23. All are yours and ye are Christs and Christ is Gods 1 Tim. 4. 3. They are to be received with thanksgiving of them that believe and know the truth Believers are called Heirs of Promise Some Blessings the very Nature of them sheweth whence they come but in others as the deliverances and comforts of this Life the Tenour of them is more comfortable than the Mercies themselves to have them not onely from God's Hand but Heart Wicked men have them as their Portion you as Helps to your better Portion Heirs of Promise is an honourable Title and Relation Such Blessings are from Love and for our good 2. As to others you will invite encourage and strengthen them in believing You are Witnesses of his Fidelity Psalm 18. 30. As for God his way is perfect the word of the Lord is tryed I can assure you I have found more than Letters and Syllables in a Promise it is a tryed Word I can tell you what God hath done for my Soul Use. Let us look to the accomplishment of these Promises and trust God the more for the future Make much of Promises Heb. 11. 13. These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them They are sure Declarations of the purposes of God God's Purposes are immutable but Promises declared lay an obligation upon him to keep them Rejoyce in them till performance cometh Take heed of setting Sense against them Rom. 4. 18 19 20 21. Who against Hope believed in Hope that he might become the Father of many according to that which was spoken So shall thy seed be And being not weak in Faith he considered not his own Body now dead when he was about an hundred years old neither yet the deadness of Sarah's womb He staggered not at the Promise through unbelief but was strong in Faith giving glory to God And being fully perswaded that what he had promised he was able also to perform Naturally Men are all for having before them take heed of hast Psalm 116. 11. I said in my hast all men are liars Psalm 31. 22. I said in my hast I am cut off from before thine eyes SERMON LXXIV PSAL. CXIX 66. Teach me good Iudgment and Knowledge for I have believed thy Commandments THE Man of God had acknowledged that God had done good for him now he beggeth the continuance of his Goodness God that hath shewed mercy will shew mercy his Treasure is not spent by giving nor hath he the less for communicating to the Creature Man will say I have given you already why do you trouble me any more but God upbraideth no man the more frequent our Suites are for Grace the more welcome we are Thou hast done good for thy Servant and now again Teach me good Iudgment and Knowledge for I have believed thy Commandments In the words observe 1. The Blessing asked Teach me good Iudgment and Knowledge 2. The Reason urged for I have believed thy Commandments I begin with the Prayer or Blessing asked Teach me good Iudgment and Knowledge Let us consider a little the different Translation of this Clause the Septuagint hath three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodness Discipline and Knowledge others Bonitatem gustus scientioe doce me teach me Goodness of Tast and Knowledge Vatablus bonitatem sensus Ainsworth learn me Goodness of Reason and Knowledge In the Original Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew word signifieth Tast or Savour so it is translated Psalm 34. 8. Oh tast and see that the Lord is good The word also signifieth Behaviour as Psalm 34. Title A Psalm of David when he changed his Behaviour before Abimelech For a man is tasted by his carriage and some think it may mean goodness of inclination or manners I think we fitly translate it Judgment it being coupled with a word that signifieth Knowledge Tast by a Metaphor from the bodily sense being applyed to the Mind as Meats are discerned by the Tast so things by the Judgment and so that which David beggeth here is a good or exact Judgment or the faculty of judging well Doct. That a judicious sound mind is a great Blessing and should earnestly be sought of God by all that would please him The Man of God renewing this request so often and his calling it here good Judgment and Knowledge will warrant this Observation and
Fornication 1 Thess. 5. 8 9. But let us who are of the day be sober putting on the breast-plate of Faith and Love and for an helmet the hope of Salvation For God hath not appointed us to wrath but to obtain Salvation by our Lord Iesus Christ. 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 Certainly no private respect desire of our own pleasure and profit should hinder us but we must respect one Command as well as another otherwise our Obedience is partial A quatenus ad omne valet consequentia if we believe the Commandments we must believe all Where a Disposition is allowed to break any one of God's Laws the heart is not right God's Sovereignty once acknowledged is alike potent to restrain every Inclination to Acts displeasing to God and contrary to our Duty one as well as another Secondly The Text may be considered Relatively with respect to the matter in hand and so it may be conceived as a Reason of asking or as a Reason of granting 1. As a Reason of asking 1. It giveth a Character of them that believe they that believe God's Commandments will desire to know them more to be more accurate in knowing their Duty and the weight and consequence of it they are willing to practise all that it requireth and so are willing to prove what is the acceptable will of the Lord. Eph. 5. 17. Wherefore be ye not unwise but understanding what the will of the Lord is they would not doe any thing doubtingly Rom. 14. 23. He that doubteth is damned if he eat because he eateth not of Faith for whatsoever is not of Faith is Sin nor according to the Wills of Men Gal. 1. 10. For do I now perswade men or God or do I seek to please men for if I yet pleased men I should not be the Servant of Christ. They would avoid all appearance of evil 1 Thess. 5. 22. occasions to evil Rom. 13. 14. Make no provision for the flesh to fulfill the lusts thereof They know the weight and consequence of these things 2. It giveth us an intimation of the necessity of growth none believe so much but they may believe more 1 Iohn 5. 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life and that ye may believe on the name of the Son of God and they may obey more embrace the Word more David beggeth he may doe so always there is some new thing to be learned in the Scripture 3. That Faith planted in the heart is nourished and increased by more Knowledge and Understanding 2 Pet. 1. 5. Add to your Faith Vertue to Vertue Knowledge there is an implicite and an explicite Faith â—…rtet discentem credere swallowing Pills not chewing them 2. As a Reason of granting believing God's Commandments is a Disposition that hath a Promise of more Knowledge to be communicated 1. God by one act of Grace maketh way for another First he giveth this first Favour of receiving the Word by Faith as Divine worthy to be believed and obeyed then to understand it and apprehend it more perfectly Discretion and Judgment to goe about Duties wisely 2. God giveth according to the Creatures receptions they that are dutifull and docile and willing to comply with their Duty already known shall know more The Use is If we expect more Illumination let us believe as much as is manifested already to us with a mind to practise SERMON LXXVI PSAL. CXIX 67. Before I was afflicted I went astray but now have I kept thy Word IN this Verse you may observe two things 1. The evil of Prosperity Before I was afflicted I went astray 2. The good of Adversity but now have I kept thy Word Before wandring but now attentive to his Duty Or if you will here is the Necessity of Afflictions and the Utility of them 1. The Necessity Before I was afflicted I went astray Some think that David in his own person representeth the wantonness and stubbornness of all Mankind if it should be so yet the person in whom the instance is given is notable if this were the disposition of the Prophet and Man of God and he needeth this Discipline we much more If he could say it in truth of heart that he was made worse by his Prosperity we need always to be jealous of our selves and were it not for the scourge we should forget our Duty and the Obedience we owe to God 2. The Utility and Benefit of Afflictions but now have I kept thy Word Keeping the Law is a general word the use of God's Rod is to bring us home unto God and the Affliction driveth us to make better use of his Word it changeth us from Vanity to Seriousness from Errour to Truth from Stubbornness to Teachfulness from Pride to Modesty It is commonly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Apostle telleth us that Iesus Christ himself learned obedience by the things which he suffered Heb. 5. 8. And here David was the better for the Cross so should we Or rather you may in the words observe three things 1. A Confession of his wandring I went astray 2. The Course God took to reduce him to his Duty I was afflicted 3. The success or effect of that Course I have kept thy Word Theodoret expresseth this in three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was sick I was cut or let bloud I was well or recovered my health again 1. The one giveth us the cause of Afflictions they are for Sin I went astray Wherein there is a secret acknowledgment of his guilt that his Sin was the cause of the Chastisement God brought upon him 2. The true notion and nature of Affliction to the People of God the Cross changeth its nature and is not poena a destructive Punishment but remedium delinquentium a medicinal Dispensation and a means of our cure 3. The end of them is Obedience or keeping God's Word The summ of the whole is I was out of the way but thy Rod hath reduced me and brought me into it again Aben Ezra conceiveth that in this last Clause he intimateth a desire of deliverance because the Rod had done its work rather I think he expresseth his frame and temper when he was delivered and accordingly I shall make use of it by and by I might observe many Points but the Doctrine from the whole Verse is Doctr. That the end of God's afflicting is to reduce his afflicted and straying People into the right way I shall explain the Point by these Considerations 1. That Man is of a straying nature apt to turn out of the way that leadeth to God and to true Happiness We are all so by nature Isa. 53. 6. All we like sheep have gone astray Sheep of all Creatures are exceeding subject to stray if not tended and kept in the better
your Interest When the main care is about your Souls you will value other losses the less as long as your Jewel is in safe hands 5. You must resign your Souls to God intirely without exception refer your selves to his Methods and let him take his own way to bring you to everlasting Glory When you do with quietness of heart put your Selves into God's hands as being perswaded of his Love and Faithfulness you will be the sooner satisfied in God's Providence seeing he doth all things well The Apostle bids them 1 Pet. 4. 19. Put your souls in Christ's hands and hold on your duty with courage and confidence chearfully and constantly You have no reason to doubt but Christ will take the custody and charge of the Soul that is committed to him 1 Tim. 1. 12. I know whom I have believed that he is able to keep that I have committed to him Venture your Souls in this bottom he hath power to keep it he hath pawned his Faithfulness in the Promise SERMON LXXXIV PSAL. CXIX 76. Let I pray thee thy mercifull kindness be for my comfort according to thy word unto thy Servant IN the foregoing Verse he had acknowledged that God had afflicted him and now he prayeth that God would comfort him The same hand that woundeth must heale and from whom we have our Affliction we must have our Comfort Hosea 6. 1. Come let us return unto the Lord for he hath torn and he will heale us he hath smitten and he will binde us up Affliction it is God's judicial Act a kind of putting the Creature in Prison which being done by the supream Judge who hath an absolute power to save and to destroy to ruine or pardon there is no breaking Prison or getting out without his leave He doth there not onely speak of Affliction but of the Justice and Faithfulness which God shewed in it 1. Justice Those that humbly confess the justice of his stroaks may with the more confidence implore his Mercy Judgement hath done its work when the Creature is humble and penitent There lieth an appeal then from the Tribunal of his Justice to the Throne of his Grace Though our Sins deserve Affliction yet there is Comfort in the mercifull Nature of God and the Promises of the Gospel David first acknowledgeth that he was justly afflicted and then he flyeth to Mercy and beggeth Comfort 2. He observeth also a Faithfulness in all God's Dispensations he doth not afflict his Children to destroy them but to prepare them for the greater Comfort As one of his Children and Servants David sueth out his priviledge God that is just and true will also be kind and mercifull To have Judgement without Mercy and Desolation without Consolation is the Portion of the Wicked but Lord saith he I am thy Servant Therefore I pray thee let thy mercifull kindness be for my comfort So that you see this Request is fitly grafted upon the former Acknowledgment In it observe 1. The original Cause of all the good which we expect Thy mercifull loving kindness 2. The Effect now sued for be for my comfort or to comfort me 3. The Instrument or means of obtaining it which is double 1. On God's part The Word According to thy Word 2. On our part Prayer Let I pray thee 1. In the Word there is the relief discovered and offered and thereby we are incouraged and assured 2. On our part there is Prayer In which we act Faith and spiritual Desire 3. We have hope given in the Word and we sue it out by Prayer 4. The Subject capacitated to receive this effect from that Cause in this order Thy Servant Doct. That the people of God have liberty and much incouragement from God's mercifull Nature and Promises to ask comfort in their Afflictions This Point will be best discussed by going over the parts and branches of the Text as they have been laid forth to you 1. The primary and principal cause of all Comfort is the mercifull kindness of God We reade in the 2 Cor. 1. 3. That he is the Father of Mercies and then it presently followeth That he is the God of all Comfort The remedy of all our Evils lyeth in the Mercy of God And his Kindness and Goodness is the Fountain of all our Blessedness I shall inquire 1. What his mercifull kindness is 2. What special incouragement this is to the People of God First What his mercifull kindness is you see here is a compound Word which importeth both his pity and his bounty Here is mercifulness and kindness mentioned First His mercifulness Mercy hath its name from misery Misericordia is nothing else but the laying of the misery of others to heart with intention of affording them relief and succour In God it noteth his readiness to do good to the miserable notwithstanding Sin The motion cometh from within from his own Breast and Bowels For our God is pitifull and of tender mercy James 5. 11. and the act of it is extended and reached out unto the Creature in seasonable relief For the Throne of Grace was erected for this purpose Heb. 4. 11. Two things there are in mercy First A propension and inclination to commiserate the afflicted Secondly A ready relief and succour of them according to our power affectus effectus First There is a compassion or a being affected with the misery of others This properly cannot be in God in whom as there is no passion so strictly speaking there is no compassion yet something Analagous there is a taking notice of our misery Something like a pity arising in his heart upon the sight of it which the Scripture frequently ascribeth to God and we can best understand as we consider the Divine perfections shining forth in the humane nature of Christ. Exod. 2. 24. He heard their groaning and Isa. 63. 4. In all their afflictions he was afflicted Judges 10. 16. His soul was grieved for the misery of Israel Forms of Speech taken from the manner of men who use to be thus affected when they see a miserable object God in his simple and perfect Nature cannot be said either to joy or grieve but he carrieth himself as one thus affected Or these expressions were laid in aforehand to suit with the Divine perfections as manifested in Christ who is touched with a feeling of our infirmities Secondly Mercy noteth the actual exhibition of help and relief to the miserable When his people cry to him he runneth to the cry Psal. 78. 38. He being full of compassion forgave their iniquity and destroyed them not yea many a time turned he his anger away and did not stir up all his wrath Mark there Gods forgiving the iniquity was not inflicting the temporal punishment or destroying the sinner presently the cause of all was not any good in the sinner but pity in God that moved him to spare them for the time So he doth sometimes for those that cry to him but in a natural manner as a
beast maketh its moan when 't is in pain But much more will his compassion shew it self to his people when they bemoan themselves in a spiritual manner Ier. 31. 18. 20. I have heard Ephraim bemoaning himself what then My bowels are troubled for him I will surely have mercy upon him saith the Lord. When Ephraim was bewailing his sins God taketh notice of it and returneth an answer full of fatherly affection that he would surely shew him mercy Gods compassion proceedeth from Love as the cause and produceth Relief as the effect Secondly The next word is Kindness that noteth the bounty of God or his free inclination to doe good without our merit and against our merit The cause is not in us but himself We draw an ill picture of God in our mind as always angry and ready to destroy No! The Lord is kind and that many times to the unthankfull and to the evil Luke 6. 35. We should all inlarge our thoughts more about Gods mercifull Nature that we may love him more that we may not keep off from him As long as we think he delighteth in the Creatures misery or seeketh occasions of man's ruine and destruction God is made hatefull No! You must conceive of him as one that is kind that doth not afflict willingly nor grieve the Children of men Lam. 3. 33. but is ready to doe good upon all occasions We need not fear any hurt from God but what we willingly bring upon our selves He destroyeth not humble Souls that lie at his feet and would have mercy upon his own terms Secondly What incouragement this is to the people of God 1. 'T is an incouragement because the object of mercy is misery Mercy is favour shewed to a miserable person Now the more sense of our misery especially of our true misery which is sin the greater hopes So that the broken-hearted are more capable of his mercy than others are God will revive the spirit of the contrite ones â—…sa 57. 15 16 17. He taketh care to comfort them and to look after them what ever be neglected Isa. 60. 2. None are so apt to presume of mercy as the careless nor none less capable of mercy or more deserve judgment While we make nothing of sin 't is easy to believe mercy In a time of peace sin is nothing Vanity and Carnality nothing a negligent course of profession nothing vain talk idle mispence of time pleasing the Flesh with all it craveth is nothing and there needeth no such niceness and strictness God is mercifull but when the conscience is awakened and we see our actions with their due aggravations especially at the hour of death and when earthly comforts fail then 't is hard to believe Gods mercy Sin is a blacker thing than they did imagine and they find it another manner of thing than ever they thought of and the same unbelief that now weakens their faith about their Duty and what belongeth to their Duty doth now weaken their faith about their comfort and what belongeth to their comfort Those that now question precepts will then question promises Well then the careless and negligent are not capable objects of the tenders of mercy but the sensible and the contrite and the serious these are the fittest objects though they think themselves farthest off from mercy Those that have a deep sense of their own unworthiness most see a need of mercy and most admire mercy Gen. 32. 10. They see that mercy doth all that there is somewhat of the pity and kindness of God in all things vouchsafed They apprehend they are alwayes in some necessity or in some dependance and they are unworthy and that it is at Gods mercy to continue or take away any comfort they have Health Liberty Strength all is dipt in mercy continued in mercy restored at mercy Secondly It is an incouragement to us because the Scripture saith so much of this mercy in God Id agit tota Scriptura ut credamus in Deum saith Luther 't is natural to him 1 Cor. 1. 3. The father of mercies not Pater ultionum but misericordiarum he is as just as he is mercifull but he delighteth in the exercise of one attribute more than the other Micah 7. 18. The other his strange work There is a fulness and plenty abundant mercy 1 Pet. 1. 3. and Psal. 51. 1. According to the multitude of thy tender mercies Our wants are many and so are our sins onely plentifull mercy can supply and overcome them They are tender mercies compared with those of a Father and Mother Of a Father Psal. 103. 13. As a Father pitieth his Children so doth the Lord pity those that fear him We need not much intreat a Father to pity his Child in misery An earthly Father may be ignorant of our misery as Iacob in Iosephs case an earthly Father pitieth foolishly but God wisely when 't is most for our benefit An earthly Fathers pity may goe no farther than affection and cannot always help his Children and relieve their misery But God as he is Metaphorically said to have the affection so he hath an alsufficient power to remove any evil present or avert that which is imminent With that of a Mother Isa. 49. 15. Can a Woman forget her sucking Child that she should not have compassion on the Son of her Womb yea they may forget yet I will not forget thee saith the Lord. In the general passions in Females are more vehement especially in humane Creatures the Mother expresseth the greatest tenderness and largeness of love God hath the Wisdome of a Father and Bowels of a Mother Mark 'T is not to an adopted Child but to her own Son her sucking Child that hangeth on her Breast cannot subsist without the Mothers care Mothers are wont to be most chary and tenderly affected towards them poor helpless Infants and Children that cannot shift for themselves Nature hath impressed this disposition on them Suppose some of them should be so unnaturall as to forget their sucking Babes which is a case rare to be found yet I will not forget you saith the Lord. They are durable compassions his compassions fail not Lam. 3. 22. They are continual mercies supplying daily wants pardoning daily failings bestowing daily mercies Oh that the miserable and the wretched those that find themselves so could believe this and plead this and cast themselves in the arms of this mercifull Father Surely the Penitent are not more ready to ask than he to give Therefore let us come boldly to the Throne of Grace Heb. 4. 16. Let not our Sins keep us from him our Misery rather than our Worthiness is an object of his mercy Thirdly His mercy is more to his People than to others There is a general mercy and a special mercy 1. There is a general mercy by which God sustaineth and helpeth any Creature that is in misery especially man so Christ calleth him mercifull as he sheweth himself kind to the unthankfull and evil
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.
6. Though the Lord be high yet he hath a respect to the lowly and the proud he knoweth afar off Partly as he is the Portion of the afflicted and oppressed Psal. 140. 12. I know the Lord will maintain the cause of the afflicted and the right of the poor When Satan stirreth up his Instruments to hate those whom the Lord loveth the Lord will stir up his power to protect and defend them So Psal. 10. 14. Thou hast seen it for thou beholdest mischief and spite to requite it with thy hand the poor committeth himself to thee thou art the helper of the fatherless When they have layed forth their desires poured forth their heart before the Lord they quiet themselves 'T is God's office practice nature to relieve poor helpless Creatures that commit themselves to his custody 3. Innocency giveth confidence in Prayer when we are molested and troubled without a cause The testimony of Conscience giveth boldness towards God and men 2 Cor. 1. 12. and Heb. 13. 18. Pray for us for we trust we have a good conscience in all things willing to live honestly If God's Children would carry it more holily and meekly they might cut off occasion from them that desire occasion and in their addresses to God experience more humble confidence But is not this a revengeful Prayer Answ. No First Because directly they pray for their own deliverance that they may more freely serve God by consequence Indeed by God's shewing mercy to his People the pride of wicked ones is suppressed Psal. 119. 134. Secondly As it concerneth his Enemies he expresseth it in mild terms That they may be ashamed that is disappointed their counsels hopes machinations and endeavors And therefore it is not against the Persons of his Enemies but their Plots and Enterprises and shame and disappointment may do them good They think to bring in the total suppression of God's People that would harden them in their sins Therefore God's People desire he would not let their innocency be trampled upon but they disappointed that the Proud may be ashamed in the failing of their attempts Thirdly The Prayers of the Faithful for the overthrow of the Wicked are a kind of Prophecies so that in praying David doth in effect foretell that such as dealt perversly should be ashamed as a good cause will not always be oppressed Isa. 66. 5. But he shall appear to your joy but they shall be ashamed They met with despiteful usage at the hand of their Brethren for their loyalty and fidelity to God Fourthly Saints have a liberty to imprecate vengeance but such as must be used sparingly and with great caution Psal. 71. 13. Let them be confounded and consumed who are adversaries to my soul. Malicious Enemies may be expresly prayed against SERMON LXXXVII PSAL. CXIX VER 78 79. But I will meditate in thy precepts Let those that fear thee turn unto me and those that have known thy testimonies WE now come to David's Resolution But I will meditate in thy precepts The word Precepts is not taken strictly but largely for the whole Word of God DOCT. It is a blessed thing when the Molestations we meet with in the World do excite us to a more diligent study of the Word of God and a greater mindfulness of spiritual and heavenly things I. I shall shew what advantages we have by God's Word and Precepts for the staying and bettering of our hearts II. How this cometh by deep and serious meditation III. How Afflictions and Troubles in the Flesh do quicken us to it 1 In the Word of God there are notable Comforts and Supports as also clear directions how to carry our selves in every condition I shall shew what good thoughts do become as a ground of comfort and support and direction 1. That God hath a fatherly care over us Be once persuaded of that and Trouble will not be so grievous and hard to be born This our Saviour opposeth to worldly cares and fears Matth. 6. 32. Your heavenly Father knoweth that you have need of these things And Luke 12. 32. Fear not little flock it is your Father's good pleasure to give you a kingdom There are two Notions and they are both Christian which are the great support of the heart under any Trouble Adoption and particular Providence The Heirs of Promise are cared for in their Non-age And by the way once be persuaded of this and it will allay our distrustful cares Carking and shifting is a reproach to your heavenly Father as if your Child should beg or filch God knoweth our wants is able to relieve them willing to supply us this God is my Father 2. That the humble Soul which casts it self into the arms of God's Providence shall either have a full and final deliverance or present support Isa. 40. 31. They that wait upon the Lord shall renew their strength To wait on the Lord is with patience and tranquility of spirit to expect the performance of the Promises Now these shall have what they wait for or a supply of strength yet enabling them to bear up or hold out when they seem to be clean spent Psal. 123. 2. Behold as the eyes of servants look unto the hand of their master and the eyes of a maiden unto the hand of her mistress so our eyes wait upon the Lord our God until he have mercy upon us 'T was in a time when they were filled with the contempt of the Proud let us be patiently submissive to God's dispensations there is hope of help 3. That God doth wonderfully disappoint the designs of wicked men Psal. 37. 12 13. The wicked plotteth against the just and guasheth upon him with his teeth The Lord shall laugh at him for he seeth that his day is coming Haman's Plot was destroyed so was the Conspiracy of them that would have killed Paul There is no wisdom nor counsel nor understanding against the Lord Prov. 21. 30. What is God now a doing in Heaven but defending his own Kingdom Psal. 2. Wherefore doth Christ sit at his right hand but to promote the affairs of his Church and to blast the devices of the wicked Mat. 18. The gates of hell shall never prevail against it 4. That the Proud are near a fall Prov. 16. 5. Every one that is proud in heart is an abomination to the Lord Though hand join in hand they shall not go unpunished Sometimes they seem to be supported by such combined Interests so woven in the Laws and Constitutions of a Nation but who can keep up him whom God will pull down Pride is a sure note and forerunner of destruction Prov. 16. 18. Prov. 15. 25. The Lord will destroy the house of the proud but he will establish the border of the widow Weak and oppressed Innocence standeth upon surer terms than the Proud though they excel in Wealth and Opulency 5. That God will never leave us wholly destitute and to difficulties insupportable Heb. 13. 5. I will never leave thee
holy thoughts where they are sanctified and work the right way 1. They make us understand the Word more fully and clearly than before Vexatio dat intellectum qui tribulantur saith Luther Sacras Literas melius intelligunt securi fortunati eas legunt sicut Ovidii Carmen A full third part of the Scriptures are lost to the secure and fortunate 2. As they clear the sight so they purge the taste and give us a spiritual relish Carnal comforts cloy the spiritual appetite when they are removed from us then we taste heavenly things Psal. 94. 19. In the multitude of my thoughts within me thy comforts delight my soul. 3. They quicken the heart to our duty and so make us more aweful and watchful Psal. 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy law Psal. 119. 167. My soul hath kept thy testimonies and I love them exceedingly If God write his law upon our hearts by his stripes on our backs 't is a blessed effect our happiness is to be measured by our great end which is conformity to God and enjoyment of God and therefore it doth not consist in outward comforts riches honour health civil liberty and comfortable protection but acceptance with God and enjoyment of God Now as afflictions increase grace and holiness we are the more approved of God and enjoy more of God USE Let all our Troubles drive us then to the Word of God there we shall find 1. Grounds of comfort and support 2. Hopes of deliverance 3. Quickenings to duty which being concocted by serious thoughts and blessed to us by the Spirit of God will enable us to ride out the storm chearfully and allay our cares and fears and then we shall put our selves into the way wherein God hath engaged his protection and so shall not be afraid of what man can do unto us I now come to the 79th verse Let those that fear thee turn unto me and those that have known thy testimonies When troubled by the wicked he prayeth for the help and comfort of the godly there is an elegant Allusion between the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the proud be ashamed And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the godly be turned to me that is let them desert the society of these proud men and join to me In these words God's People are described by a double character 1. Those that fear thee 2. Those that have known thy testimonies David's Petition concerning those that they may turn to him I shall deliver the importance of these words in certain Propositions 1. Observe the Godly are described by two Properties the fear or worship of God and the knowledge of his Word These are Godly who fear to offend God and have the sound knowledge of his Will these are fittest for God's use in the general and for David's use in the particular condition in which he was For God's use Fear and knowledge do make up a godly man Knowledge without fear breedeth presumption and fear without knowledge breedeth superstition and blind Zeal as a blind Horse may be full of mettle but is ever and anon stumbling Knowledge must direct fear and fear must season knowledge then it is an happy mixture and composition Deum cognoscere colere to know God and worship him is the whole duty of man saith Lactantius When we know God's Testimonies so as to regard love and believe them and dare not dispense with our duty to him for all the world this is a good frame our knowledge and fear of God must be according to his Word And these were fittest for David's case fit comforters and strengthners of the Godly in persecution There are many whom we cannot exclude from all fear of God who yet know not his Testimonies run into Error darken and blemish a good cause but those that know and fear understand their duty and are loth to violate it with these should our Souls close Well then David doth in effect say Those whom thou hast joined to thy self let them join to me they will acknowledge the equity of that cause which God owneth and will converse with him whom thou disdainest not to take into favor because they reverence thy Providence and are taught out of thy Testimonies and so weighing the cause as well as regarding the event will be sooner won to the Truth when God sheweth mercy to his People other godly ones will be allured to join themselves to those whom they find to be so dear to God 2. Friendship and fellowship with such godly ones is a great blessing partly as it conduceth to mutual spiritual strength Rom. 1. 12. That I may be comforted together with you by the mutual faith both of you and me 'T is a comfort to see our Father's children wherever we come and to behold their Faith Zeal Self denial Mortification the Godly are a strength to one another in evil times Mal. 3. 16. Then they that feared the Lord spake often one to another There are many advantages attend the communion of Saints their very sight and presence is a confirmation to us many times that temptation befalleth us which befel Elias we think we are left alone 1 Kings 19. 10. That Godliness is gone out of the world To have company is an encouragement but we have not only company but help every one hath his peculiar gift to help others 1 Cor. 12. one hath quickness of parts but not so solid a judgment another is solid but not of so ready present and good utterance one is zealous but ungrounded another well-principled but timorous 1 Cor. 12. 21. The eye the knowing man cannot say to the hand the active man in God's cause I have no need of thee All have their use by mutual gifts and graces to profit one another as the curtains of the Tabernacle were coupled to one another by loops Exod. 26. 3. or as a body fitly joined and compacted by that which every joint supplieth Eph. 4. 16. Every Christian hath need of anothers help And partly as it conduceth more to publick safety and honour Philip. 1. 27 28. Only let your conversation be as becometh the gospel of Christ that whether I come and see you or else be absent I may hear of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the gospel And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God When the members are cut off the body is less powerful Acts 4. 33. And with great power gave the apostles witness of the resurrection of our Lord Iesus When they were met with one heart And the Apostle prayeth Rom. 15. 5 6. Now the God of patience and consolation grant you to be like minded one towards another according to Iesus Christ. That ye may with one mind and one mouth glorifie God even the
before them all saying I know not the man Or when we take any sinful course for temporal safety as when David seigned himself mad before Achish 1 Sam. 21. 13. Or when our spirits are fill'd with passion against the instruments of our trouble and with uncomely heats as Peter drew a Sword in a rash zeal and had no thanks for it but a Rebuke from Christ. Or when we suffer in a heartless and uncomfortless manner as God's children sometimes are in dejections of spirit David took notice of his drooping and disconsolateness Psal. 42. 5. when he flitted up and down in the Wilderness and pursu'd with Saul's Army he had his droopings and discomforts in these Cases we forget the Word of God 2dly To press you to courage and constancy in a time of danger to endure all Extremities rather than do any thing against the Word of God Here I shall inquire 1. What is this Christian Courage There is Military Valor and Christian Valor The one consists in doing the other in suffering great things Peter at Christ's death had more of the Military Valor and Fierceness than of the Passive Valor for he that could venture on a Band of Men was foiled by a Damsels question The one dependeth on hastiness of temper greatness of blood and spirits the other upon Faith and submission of God's Will Acts 7. 55. He being full of the Holy Ghost look'd up stedfastly into heaven and saw the glory of God and Iesus standing at the right hand of God It is spoken when the People gnashed on him with their teeth then full of the Holy Ghost There is the Habit of Fortitude and the Act of it when led on There is a great deal of difference between the courage of wicked men and the faith and fortitude of good Christians We see rude men are undaunted in the face of danger but the fortitude of Christians consisteth in lifting up their eyes and hearts to Heaven others not for as soon as they think of God their courage faileth the more brave the more they shut out the thought of divine things all sense of God and immortality 1 Cor. 15. 32. Let us eat and drink for to morrow we shall dye It is a brutish fury inflam'd by Wine stir'd up by Trumpets and Drums not stir'd up by the consolations of God or remembrance of his Covenant then they are dejected Rev. 6. 15 16 17. 2dly To remove such Objections as may hinder your Courage and Constancy 1. It is a sore temptation to keep our service but we must stand to God's Providence to honour him by service or by suffering as he shall think good We are to honour God in his own way we are not to stretch Conscience in the least degree to continue it God hath no need of thy sin when God hath a mind to lay you aside submit 2. The smalness of the difference is another Objection If it were to turn Turk or Heathen or Papist men will say They would not do so and so God standeth upon every peek of his word every dust of truth is precious 3. Another Objection is this We shall be interpreted to hinder the Publick Peace I answer If it be possible as much as lieth in you live peaceably with all men Rom. 12. 18. But be sure not to betray the Cause of God nor lose the Interest of Christ that is not possible which is not lawful in a moral sense 4. Another Objection is That we shall be accounted peevish rash stubborn I answer We must be led to credit There is a difference between men stubborn and obstinate and zealous Many may sacrifice a stout body to a stubborn mind but be couragious and constant in the service of God 3dly What is necessary to this well-temper'd Courage that we may suffer not out of humour but out of conscience towards God not because formerly engag'd by profession or out of a desire of a name and esteem among Religious persons but out of Obedience to God who commandeth us to chuse afflictions rather than sin To this Resolution there is necessary 1. An heart weaned from the World Mat. 6. 24. otherwise a man will act very uncertainly and his zeal for God be very uneven 2. An heart intirely devoted to God Every one that cometh to Christ must be thus resolved Luke 14. 26. 3. An heart purged from sin or else our zeal is not uniform besides that our lusts will weaken our courage A carnal person suffering in a good cause is of no account with God The Priests were to search the Burnt offering if sound or had any defect or blemish upon them He that keepeth the Commandments is best able to suffer for them Mat. 5. 10. Blessed are they that suffer for righteousness sake A Martyr must have all the precedent graces 4. An heart that lieth under a deep sense of Eternity and things to come 1 Ioh. 5. 4. This is the victory we have over the world even our faith Not any looking backward but forward SERMON CXX On the Fifth of NOVEMBER PSAL. CXIX VER 110. The wicked have laid a snare for me yet I erred not from thy precepts HEre is the second Assault made upon David's Integrity the secret snares laid for him The Enemies of God's People do not always go to work in the way of open Persecution and directly for Righteousness sake but then they lay snares what they cannot do by open force they seek to do by fraud Many that have stood out with courage against the shock of violence have been taken in a snare as the Prophet that resisted the King was enticed by the blandishments of the old Prophet 1 Kings 13. Persecution is a more gross way and liable to Exception and therefore they must go secretly to work Sometimes this life is a continued temptation and a Christian that walketh in the world walketh in the midst of snares set for him by his Enemies bodily and spiritual The Devil is the great Snare-layer and wicked men learn it of him The wicked have laid a snare for me c. In the words observe 1. David's Temptation A snare laid for him 2. The Persons who manag'd the Temptation The wicked 3. The Success and Issue Tet I erred not from thy precepts Doct. The Godly have often Snares laid for them not only by Satan but by wicked men Now Snares are to entice or endanger or of a mixt nature 1. Snares to entice them from their Duty Thus the blandishments of the whorish Woman are call'd a snare Prov. 7. 23. As the Bird hasteth unto the snare and knoweth not that 't is for his life Of this nature are crafty Insinuations Baits of Preferment Profit Pleasure or any carnal advantage to pervert our Judgments and draw us off from our Duty 2. Snares to endanger their safety clog'd with some spightful condition to entrap others or when there is a Plot-laid to endanger others as Ieremy complaineth Jer. 18. 22. They have digged
11. Shall I take my bread and my water and my flesh which I have provided for my Shearers and give it to men I know not affect them not so as to neglect heavenly things affect them not so as to lay out your whole time and care about them Prov. 23. 4. Cease from thine own understanding labour not to be rich Isai. 55. 2. Why do ye spend your money for that which is not bread and your labour for that which satisfieth not but only affect them as you may honour God Prov. 3. 9. Honour the Lord with thy substance you may provide for your families in the fair lawful way of Gods Providence 1 Tim. 5. 8. also you may be helpful to others Ephes. 4. 28. for if you so do you are not the wicked of the earth but those that use this world but hope to enjoy better things Use 2. Let us be contented though we be kept low and mean in the world Gods people are not the Children of this world better things are reserved for them in the world to come and therefore if we have food and rayment and that but of the coursest let us be content 1 Tim. 6. 8. Having food and rayment let us be therewith content Jesus Christ gave thanks for five barley Loaves and two Fishes Mark 6. 41. The wicked are characterized to be of the earth Gods Children are from above as to their original and thither they tend as to their scope and end and if we have any thing by the way we have no cause to complain 1 Pet. 2. 11. I beseech you as Strangers and Pilgrims What â—…ld a man care for in a journey but a bait or a little refreshing if we seek after more 't is iâ—…dinate affection and must be mortified not satisfied Ephes. 3. 5. Mortifie your members which are upon the earth Evil inclinations bend us to the Earth and earthly things those splendid nothings Riches Pleasures Honours these hinder us from nobler things yea they encrease our difficulties about the things that are necessary for us by the â—…ay Heb. 13. 5. Let your conversations be without covetousness and be content with such tâ—…â—…as you have for he hath said I will never leave thee nor forsake thee implying that wâ—…â—…e indulge carnal desires 't is hard to trust God with daily supports for daily proteâ—… and daily maintenance but always distract our selves with fruitless cares and thoughts about the things of this life And also we may say The Lord is my helper I do not fear what man can do unto me Therefore let us not desire more than God alloweth a little with Gods blessing is enough to supplie our necessities as to wants and to give us protection against dangers as the Apostle subjoyneth Gods undertaking and the Saints confidence thereupon by way of cure if we believe Gods promises and have the spirit of his Saints this is enough to us Use 3. Let us not envy the prosperity of the wicked First They are the wicked of the Earth here they flourish as Nettles will more easily grow than choicer Plants the soil bringeth them forth of its own accord so do wicked men thrive here but you need not envy them not only our hopes are much better than their possessions but our present condition is much better Psal. 17. 14. their possessions are not to be compared with our hopes what is a more plentiful table to the everlasting fruition of God the pomp of the world to the seeing God face to face vain-glory to everlasting Glory honour here to the Glory that shall be upon us at Christs appearing their momentany pleasures which pass away suddenly as a dream to the everlasting pleasure you shall enjoy in the sight of God Nay for the present you have Communion with God and the sense of his favour how poor and afflicted soever your outward condition be Psal. 4. 6 7. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time when their Corn and Wine encreased Carnal men rejoyce in sensual earthly good things not in the favour of God and mark this joy is proposed with a supposition of encrease and at the time of this encrease when the Carnalist doth enjoy the greatest affluence of worldly blessings take them at their best when they have the most lively sense of these things yet a Christian hath more cause of rejoycing Thou hast put gladness in my heart here is matter and ground of rejoycing They drink of the Cistern you of the Fountain Ier. 12. 13. they rejoyce not in God but his gifts and not the best gifts but the common sort Riches Pleasures and Honours and these not as the effects of Gods bounty but as happening to them in the ordinary Course of second Causes Who will shew us any good but you rejoyce in God in his best gifts his Love and Grace And then here is the Authour of this joy Thou hast put gladness This joy is allowed by God and wrought by him Rom. 14. 17. The Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost it is stirred up by his Spirit their joy is neither Gods allowance nor Gods work And then here 's the subject and seat of this joy not tickle the senses but delight the heart Thou hast put gladness in my heart And then here is the measure 't is more joy 't is more pure and sublime of a stronger efficacy which not only overcometh the sense of present infelicities but the fear of Death Hell and Judgment to come Heb. 6. 18. That we might have stronger consolation But wicked men dance about the brink of Hell have their secret gripes and will you envy them as if your condition were not much better When God hath given you the Feast will you be troubled that they have the scraps and fragments of his bounty Secondly In regard of the uncertainty of their condition Psal. 37. 1 2. Fret not thy self because of the evil doers neither be thou envious against the workers of iniquity for they shall soon be cut down like the Grass and wither as the green Herb. Though they seem to be in a very prosperous condition for the present as Grass while it is standing is very green yet they are soon cut down by the Sythe of Providence then presently fadeth and is carried away from the place where it grew You think Providence doth not deal righteously because the unworthy are exalted and the worthy depressed Do but tarry a while and you will have no cause to complain or to grow weary of godliness or to cry up a confederacy with evil men they are never nearer their own ruine than when they come to the height of their exaltation as the Sun declineth presently when he cometh to the highest Point of the Zenith Who would envy those that
on fire as the whole metal is melted that the dross may be severed Use. 3. All Judgments on the visible Church are to sever the dross from the Gold God suffereth them a while to be mingled and then come trying Judgments to separate the one from the other which is a comfort to us the Church is the purer for these Judgments Isai. 1. 25. And I will turn my hand upon thee and I will surely purge away thy dross and take away thy tin So Mal. 3. 3. And he shall sit as a refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver that they may offer unto the Lord an offering in righteousness He will send such Judgments as will destroy the incorrigible wicked ones and purifie the rest 'T is a comfort against persecutions we murmure under them know not how they shall be turned away God who is the purger of his Church will find out some way And 't is a comfort under his Judgments they are not to destroy but to purge God intendeth only our purging how hot soever the Furnace be therefore let God alone with his work Use 4. Is to teach us to wait upon God in the way of his Judgments He is putting away the wicked of the Earth like dross it is not only a work that he hath done or will hereafter do but he is always doing of it We should observe how God hath already done it and so by faith we should look upon him as still about it First He beginneth with his people he is purging away of their wickedness Isai. 27. 9. By this shall the iniquity of Iacob be purged But many shall cleave to them by flatteries and some of them of understanding shall fall to try them and to purge and make them white Dan. 11. 35. Now when God hath employed wicked men to fann and purge his people then their turn cometh next Ier. 25. 29. For lo I begin to bring evil on the City which is called by my name and should ye be utterly unpunished Ye shall not be unpunished for I will call for a sword upon all the inhabitants of the Earth 1 Pet. 4. 17. If punishment begin at the house of God where shall the wicked and ungodly appear Prov. 11. 31. Behold the righteous shall be recompensed in the earth much more the wicked and the sinner When the Lord hath performed his work upon Mount Zion and Ierusalem then he will reckon with his Enemies he beginneth with his Church and maketh an end with their Enemies his Enemies drink the dregs of the Cup and their end must needs be unspeakably terrible Use 5. Let us see we be not put away like dross when Gods Judgments are abroad in the Earth 1 Cor. 11. 32. We are chastened of the Lord that we should not be condemned with the world We shall put that out of question if we do two things First If we be faithful to God and cleave to Gods people truth and interest how great soever our tryals be Psal. 44. 17. All this is come upon us yet we have not forgotten thee neither have we dealt falsely in the Covenant To consume in the melting is the property of dross but the pure metal is the more united and cleaveth together the more closely Secondly If you are refined by all these tryals Isai. 27. 9. By this shall the iniquity of Iacob be purged A Christian loseth nothing by his afflictions but sin which is better parted with than kept We come now to the second Branch of the Text and that is the effect it had upon David's heart Therefore I love thy testimonies This use he made of all Gods Judgements Doctr. A gracious heart that observeth the Providence of God and the course of his judicial dispensations will find more cause to love the word of God than ever before 1. Because thereby he hath sensible experience of the truth of it Gods Providence is a Comment upon his Word the effect is answerable to the prediction and the word that God hath said is fulfilled to a tittle Now the more confirmation the word receiveth the more is affection encreased The Apostle telleth us That the word spoken by Angels was stedsast Heb. 2. 2. because every transgression and disobedience received a just recompence of reward the punishment of the transgressours of the Law was a proof of Gods authorizing their Doctrine the same Law made formerly is valid We see the word doth not threaten in vain and they that slight it smart for it Now I see the word of God is to be valued for God will make it good even to a tittle 2. Because if we love not the word we may see great danger likely to ensue even those terrible punishments by which he purgeth out the dross should make us fall in love with Gods Law If we would not perish with the wicked of the earth we should not sin with the wicked of the earth if we partake of their sins we must partake of their plagues Psal. 2. 11. Kiss the son lest he be angry and ye perish from the way if his wrath be kindled but a little blessed are they that trust in him When we see the danger of being enemies to God or unsound with him we have need to learn this wisdome of shewing all affection and reverence and respect to Christ and his ways and submit to him heartily there is no safety in any other course If a spark of his wrath light upon us how soon will it consume us The stupid world regardeth not this to love his ways the more God giveth out proofs of his anger against those that despise them Many are cut off in the mid way sooner than they did or could expect and yet they do not grow one jot the wiser 'T is dangerous to stand out against God his cause work or people 3. It doth indear the mercy of God to us because he hath dealt otherwise with us who in strict Justice have deserved the same Gods Judgments on the wicked commend his Mercies to his Children Rom. 9. 23. The Vessels of wrath fitted to destruction serve to shew the greater love of God to the Vessels of mercy the torments of Hell inflicted on the wicked do the more set forth his love to the Saints to whom he hath appointed the joys of Heaven So the severity of God in his present Judgments doth imply the love of God to his chosen people who can take comfort in the promises when the threatnings are accomplished upon others this might have been our condition too but that Grace hath made the difference Well then as it doth indear the mercy of God to us so it calleth upon us more highly to love and prize him and his word because of this distinction 4. 'T is not only a means to set off the love of God to us but even his Judgments upon others may be a necessary act of love
when in hand and in present expectation work far otherwise than they do when they are considered at a distance So when the effects of sin are looked upon as near at hand when faith makes them present then they stir up these affections in the soul. Fifthly A fifth cause is from their publick Spirit and tender respect to the common good When they wisely foresee approaching dangers they are moved with the love and care of their Countrey and this melteth them They know sin is of a destroying nature that one sinner destroyeth much good Eccl. 9. 18. One sinner may do his Countrey a great deal of mischief an open bold fac'd Sinner Achan troubled the whole Camp Iosh. 7. 11 12. much more when a multitude of Sinners are encreased therefore they sigh and mourn Godly men are the truest friends to their native soil they are the Chariots and Horsemen of Israel Those that plead with God stand in the Gap keep off Judgments and have the most publick spirit therefore the least they can do is to sigh for it and to plead with wicked men as Tertullian Si non vis tibi parcere parce Carthagini If thou wilt go on with thy soul-destroying course and wilt not spare thy self yet spare Carthage This will be bitterness in the issue The Children of God are always of a publick Spirit David fasted for his enemies Psal. 35. Abraham prayed to God for Sodom a neighbour Countrey the godly Israelites were good friends to Babylon in their Captivity Ier. 29. 11. Seek the peace of the City whither I have caused you to be carried captive and pray unto the Lord for it for in the peace thereof ye shall have peace If nothing but their interest and share in the common rest and quietness Passengers are concerned in the welfare of the Vessel wherein they are imbarked Babylon fared the better for the Jews prayers Now more especially are their hearts carried out with a respect to their native Soil and dearest comforts therefore this melteth them to see the Land defiled with sins and ready for Judgments SERMON CLII. PSAL. CXIX VER 136. Rivers of water run down mine eyes because they keep not thy Law USE 1. For reproof of two sorts of persons 1. Those that do not lay to heart their own sins Usually men make their affections to prescribe to their judgment and cavil at the fervorous exercises of Religion because unpleasant to flesh and blood To humble our selves before the Lord with a pressing sorrow seriously and indeed to rend our hearts and not our garments In this wanton and delicate Age men are apt to think I speak of a Theam obsolete and out of date as calculated for former times when men were more tender hearted if we could awaken some of the old godly professors out of their Graves as the Prophet calleth up Rachel to weep in Ramah for her Children Ier. 31. 15. then we might hope to prevail Alas to plead now for mourning over the sins of others when men think it a crime to mourn for their own this is like to be lost labour Were this the humour only of ungodly Wretches it might be born with silence and patience but those that would be taken for Christians of the highest form are altogether prejudiced against such Doctrines as this Men would be honeyed and oyled with Grace and distaste the wholesome discipline of repentance as too severe They cry out we are legal How may the poor Ministers of the Gospel go to God and say as Moses did Exod. 6. 12. The Children of Israel have not hearkened unto me how then shall Pharaoh hear me The Professors of Religion will not brook such Doctrine and how shall we hope to prevail with the poor blind carnal world To scoff at Doctrines of repentance and humiliation was once a badg of prophaneness many now adopt it into their Religion But be not deceived the Gospel doth not take away the Conscience of sin It may take away the fear of Hell and damnation upon right terms The heart of flesh is a promise and the spirit of Grace is a promise or mourning apart is a promise You that say that justified persons must no more mourn for sin you may as well say they shall no longer have an heart of flesh or a spirit of Grace and supplications that they shall no longer have a tender Conscience Be not deceived there must be some time to weep for your own sins as Peter went out and wept bitterly Sorrow must have its turn in the Christian life I would press it upon you by this Argument You cannot be sorrowful for others sins unless you be first sorrowful for your own sins Grief must begin at home there where you have the advantage of Conscience and inward remorse 'T is hypocrisie to pitch upon other mens sins and neglect our own as some will zealously declaim against publick disorders yet neglect their own hearts as the crafty Lapwing will go up and down fluttering and crying to draw the Fowler from her own Nest. We have a nest of sin of our own and we are loth it should be rifled and exposed to publick view 2. It reproveth them that in times of publick defection never take care to mourn over Gods dishonour We complain and murmure under our Judgments but do not weep over our sins every person and family apart Whether it be out of negligence and carnal security or out of distaste and displeasure against the conduct of present affairs we seem to have lost our publick affections and can only wonder at the Children of God in former times since they were so broken and tender To many that would now go for Professors this Doctrine seemeth a Riddle a mere strain of wit and fancy like a precept wire-drawn or elevated beyond its pitch and tenour But in the fear of God consider what hath been spoken There are many abuses in our reflections upon the sins of others Wicked men are quite otherwise disposed they do not only do evil themselves but take pleasure in those that do so Rom. 1. 32. would be glad that sin were more common that it might be less odious and then there would be none to put them to the blush Prov. 2. 14. It is said they rejoyce to do evil and delight in the frowardness of the wicked So the Prophet speaks of some corrupt men in the Priesthood They eat up the sin of my people and they set their heart on their iniquity Hos. 4. 8. God had appointed those that served at the Altar should live of the Altar have a proportion of those Offerings Now they flattered them in their sins so they might have meat and get a portion of the Sacrifices Many that would be accounted Ministers care not for the sins of the people but think the less serious men are in Religion the better they can work them to their private advantages and have more respect among them Then there are some
overseen a God of Judgment by whom all things are weighed 1 Sam. 2. 3. every dram and scruple of the Cross. A just God and will punish no more than is deserved Iob 34. 23. He will not lay upon man more then is right As well no more than is meet as no more than is right He is a good God does only what our need and profit requireth For he doth not afflict willingly nor grieve the children of men Lam. 3. 33. 3. Doctrine That 't is the property of a gracious Soul to delight in Gods Commandments 'T was Davids Practice and 't is the mark of a blessed man Psal. 1. 2. But his delight is in the Law of the Lord. And Rom. 7. 22. I delight in the Law after the inward man And Psal. 112. 1. Blessed is the man that delighteth greatly in his Commandments Delight in Moral things saith Aquinas is the rule by which we may Judge of mens Goodness or Badness Delectatio est quies voluntatis in bono Men are good and bad as the Objects of their delight are They are good who delight in good things and they evil who delight in evil things We shall consider the nature of Delight I. In the Causes II. In the Effects of it I. The Causes are 1. Proportion and Suitableness Sensitive Creatures delight much in such food as is agreeable to their nature now the Commandments are suitable to the renewed heart the Law is in their Heart Psal. 40. 8. And Psal. 37. 31. The Law of his God is in his heart Divine qualities are planted there which suit with the rule of Holiness and Righteousness Eph. 4. 24. And this is the sum of the Law or Commandements of God 2. A second Cause is Possession of it and Communion with it Oritur saith Aquinas ex praesentia connaturalis boni Now one may be said to possess the Law or enjoy the Law in regard of the knowledge of it or Obedience to it Ioh. 14. 21. He that hath my Commandments and keepeth them he it is that loveth me The knowledge of the Law so it be not superficial and fleshly but full and thorough and savory is very Comfortable and goeth toward a good note but Obedience to the Law is the cause of delight therein Gods servants rejoyce when they can bring on their hearts with any Life and Power in the way of Gods Testimonies Psal. 119. 14. I have rejoyced in the way of thy Testimonies more than in all Riches Thence cometh their Comfort and Obedience 3. A third Cause of Delight is a precedent love of the Object Love is a Complacency in and Propension towards that which is Good absolutely considered both in the presence and absence of it Desire noteth the absence of a Good Delight the presence and fruition of it Therefore a love of the Object delighted in is essentially presupposed to delight So that it is impossible for any thing to be delighted in but it is first loved We have experience that many things are delightful in themselves and known to be such which yet do not actually delight if they be hated A man may tast of the sweetness of honey yet if he have an Antipathy against it he may Ioath it David in this Psalme presupposeth love as Antecedent to delight Psal. 119. 47. I will delight my self in thy Commandments which I have loved Carnal men cannot say so For every one that doth evil hateth the light Ioh. 3. 20. The renewed onely love the Commandments Yea it doth not only presuppose a love of simple Complacency but also a love of Desire for all things are first desired before delighted in None can truly delight in Obedience but such as desire it Such as can say with David verse 40. Behold I have longed after thy Precepts And Verse 131. I opened my mouth and panted for I longed after thy Commandements Now all such are Blessed Matth. 5. 5. II. Let us consider the Effects 1. The first is Dilatatio Cordis The inlarging of the Heart it openeth and wideneth the Heart towards the reception of the Law and maketh it more capacious and comprehensive thereof than otherwise it would be Psal. 119. 32. I will run the way of thy Commandements when thou shalt have inlarged my Heart The Heart is at Ease and in a commodious Condition as a Body that is in a large and fit place where it is not streightned and this is as Oil to the Wheels 2. Delectatio causat sui â—…tim Desiderium Delight in an Object causeth a Thrist in it self and more of it self Even the Angels and blessed Spirits feel this effect of Delight that it never cloyeth but they desire more of their own Happiness Much more doth it work so in us who are in such an imperfect state of injoyment upon a two fold Account 1. The Objects of spiritual delight are perfect but the Acts whereby we injoy and possess those Objects are imperfect God is an Infinite and All-satisfying Good but the acts whereby we enjoy him here in this Life whereby we have Union and Communion with him are imperfect We know believe love hope but in part 1 Cor. 13. 9. Hereupon that delight which ariseth from the imperfect fruition of God here in this life stirreth up to an eager desire after fuller fruition and unto a farther inlargement and intension of those Acts whereby such fruition is attained or wherein it consisteth still Thirsting after more when tasted 1 Pet. 2. 3 4. 2. Spiritual Delights may be said to cause a Desire as Desire importeth a denial or exclusion of Loathing For the Objects of spiritual delight and the Acts whereby they are injoyed can never exceed the degree and measure required in them unless by accident by reason of some bodily act concurrent therewith and subservient unto the spiritual operation The Desire can never be too great the expression of it may be burdensome We may easily exceed the bounds of moderation in Carnal things but not in Spiritual They can never be too high and intense Therefore fresh desires and earnest longings are still kindled and quickned in us it never dulls the Appetite but draweth out the Soul farther and farther and cannot be too eager and zealous after Holiness 3. Another effect of Delight is perficit operationem it makes the Operation to its Object more perfect than otherwise it would be As a motive or means it exciteth to a greater care and diligence in promoting the End which we pursue The Delight in the Law helpeth to perfect our Meditation therein and Observation thereof by its sweetness it quickeneth provoketh and allureth to a greater Zeal in both Delight maketh all things easie 1 Ioh. 5. 3. All her wayes are wayes of Pleasantness Prov. 3. 17. The Sabbath is a delight Isa. 58. 13. It facilitates Duties and removes difficulties in working Now this Delight must be sincere otherwise they are but like the Carnal Iews who did delight to know his Wayes Isa. 58.
therefore though God will give sufficient means of Conviction yet not always such evident marks of his Favour to the best Cause in Temporal things as that mere sense shall lead them to embrace it No he will onely set a good Cause a-foot and then suffer it to be exposed to the hatred of the World and sometimes to be over-born as to any Temporal Interest it can get that the mere Evidence and Love of Truth may gain men and not any secular motives All the countenance and owning God will give to it is by infusing Courage and Constancy to his Servants to suffer for it and so they overcome by the blood of the Lamb and not loving their Lives to the Death Rev. 12. 11. he speaketh of such a time when the Church seemeth weakest like a poor woman Travelling and her Enemies seem strongest like a great Red Dragon ready to devour the Child assoon as born Now though at such a time the Church is overcoming and the Devil and his Instruments are but pulling down their own Throne and establishing Christs while they are shedding the Blood of his Saints Yet none of this appeareth and is visibly to be seen Though suffering be a sealing and ratifying of the Truth yet to the Worlds eye it seemeth a suppressing and over-bearing of it Therefore few will own such a despised hated persecuted way and the difficulty is the greater when there is much of Gods Truth owned by the persecuting side and the contest is not about the main of Christianity but some lesser Truths and so the opposition is more disguised then certainly it may be said Isa. 59. 4. None calleth for Iustice nor any pleadeth for Truth all half Friends are discouraged therefore nothing is left the people of God but their Prayers Lord plead my cause David in the Text appealeth to Gods Judgment when he was deserted by men burdened by prejudices oppressed by mans wrong Judgment So often Gods People are not able to defend themselves and few in the World will own them or be Advocates for them then God will take their cause in hand In the Civil Law if a man could not get an Advocate metu adversarii the Judge was to appoint him one to plead for him So God taketh notice of his Peoples Condition Ier. 30. 13. There is none to plead thy cause that thou mayst be bound up Often among men none can or dareth undertake the defence and patronage of oppressed Right 2. Though we have a good Cause and hopeful Instruments yet we cannot plead it with any effect till God shew himself from heaven Nay though the Cause be never so right and just and Instruments and Means hopeful yet it requireth God's power to keep it a-foot For the justice of the Cause must not be relyed on nor probable means rested in but God must have the Trust of the Cause and the Glory of maintaining it otherwise by our own ill managing or by some secret and unseen opposition it will Miscarry Psal. 9. 4. Thou â—…st maintained my right and my cause thou satest in the Throne judging right This is a work wherein God will be seen while it is in agitation or under decision God will have the Trust and when it is over he will have all the Glory III. What Hopes or Grounds there are to expect that God will plead the Cause of his People 1. He can 2. He will Infinite Power and infinite Justice can do it 1. He can The Lord is able he that pleadeth our Cause hath infinite Power Prov. 23. 11. Their Redeemer is mighty he shall plead their cause with thee It is easie to bear down a few afflicted Creatures that have no strength or heart to oppose being in bonds and under oppression but there is a mighty God who when he pleadeth any ones cause he will do it to the purpose really and effectually delivering them for whom he pleadeth Ier. 50. 34. Their Redeemer is strong the Lord of Hosts is his name he will throughly plead their Cause that he may give rest to the land and disquiet the inhabitants of Babylon 2. He will Considering 1. Their Relation to God 2. God's Relation to them and to the whole World 1. Because of their Relation to him the Dominus the Lord whom they had chosen was to be their Patronus they that have put themselves under Gods Protection and are faithful to him keeping close to his Word he will plead their cause and manage it as his own Isa. 51. 22. Thus saith thy Lord the Lord and thy God that pleadeth the cause of his people Behold I have taken out of thy hand the cup of trembling even the dregs of the cup of my fary thou shalt no more drink it again He being their Soveraign Lord had undertaken to protect his Servants he counteth the wrongs done to them done to himself Acts 9. 4. Saul Saul why persecutest thou me Especially since molested for his Truth 2. Because of his Relation to them he is the Supream Potentate and the righteous Judge of the World and so bound by his office to defend the weak and innocent when oppressed Psal. 146. 7. He executeth judgment for the opppressed those that should maintain Right upon Earth and punish Wrongs are often prevaricators but the Judge of all the Earth will do Right he is an impartial Judge and will maintain the cause of his People Prov. 22. 22 23. Rob not the poor because he is poor neither oppress the afflicted in the gate For the Lord will plead their cause and spoil the soul of those that spoiled them Though no Relation to him yet if poor if afflicted if destitute of humane help the Lord taketh himself to be the Patron of all such much more his People Use. I. To rebuke our Fears and Mis-giving of Heart When we see the best men go to the Walls and to be made objects of Scorn and Spight we are apt to say as the Church doth in the Prophet Isaiah Chap. 40. 27. My way is â—…id from the Lord and my judgment is passed over from my God that is in effect that God doth wholly neglect them and will not plead their Cause Oh no! he knoweth what strife there is between us and our Adversaries and how good our Cause is and how much he is concerned in it onely we must wait his leisure and bear his Indignation until he plead True submission to God ought to prescribe no day to him but referr all to his Will Use. II. Let us commit our Cause to the Lord as the expression is Iob 5. 8. I would seek unto God and unto God would I commit my cause who is the Friend and Advocate of the Afflicted and hath promised to be so and to keep us from the hand of the wicked and the mouth of the wicked from their hand and violence so far as it shall be for his Glory Isa. 49. 25. I will contend with him that contendeth with thee and I
was not hearty and durable but only formal and Temporary 2 Because they take all occasions to inlarge themselves out of the stocks of Conscience and as soon as their fear is worn off away go all their Religious Pangs and thoughts of the other World and care about it How often is this verisied by daily Experience Many that were frightned into a course of Religion went on from Duty to Duty out of a Fear of being Damned but their Hearts were another way but afterwards they cast off all when they have sinned away these Fears As Herod feared Iohn and afterwards put him to death Mark 6. 19 20. Yea all the while they did good they had rather do otherwise if they durst and therefore did but watch the occasion to fly out 3 Because men of this frame dispute away Duties rather than practice them and are quarrelling at those things which the new Nature would sufficiently incline them unto if they had it In the New Testament God much trusts Love and the number and length of Duties is not stated so exactly because where the Love of God prevaileth in the Heart men will take all occasions of glorifying God and edifying themselves But when men quarrel How do you prove it to be my Duty to do so much and to give so much when the Duty its self is instituted Love will make God a reasonable allowance and not stand questioning how do you prove it to be my Duty to pray so often in my Family or in secret or hear so many Sermons which our constant necessities do loudly call for Men that have a love to a thing will take all occasions to enjoy it or be conversant about it and a willing heart is liberal and open to God and is rather disputing the restraint than the Command how do you prove it is not my Duty and is loth to be kept back from its delight 3. Some do good out of Craft and Design there is some By-end is the cause as Iehu was not so much Zealous for God as his own Interests 2 King 10. 16. And our Lord telleth us of some that make long Prayers to devour Widows Houses Matth. 23. 14. made Piety a colour and pretext to Oppression and that they might be trusted took as a shew of great Devotion And of this strain were those that followed Christ for the Loaves Ioh. 6. 20. To be fed with a Miracle and to live a life of sloth and ease God never set any good thing afoot but some temporal Interest grew upon it with which men were swayed more than with what belongeth to God Use. II. Is to perswade you to choose Gods Precepts I have chosen thy Precepts said the man of God To this end I shall give you both Motives and Directions Motives why you should choose them and then Directions in what manner things are to be attended upon in your choice First For the Motives 1. Choose them because they are Gods to whom you are indebted for Life Being and all things Shall we not obey him that made us and in whom still we live move and have our being We are debtors to him for all that we have and truly we cannot have a better Master He was angry with his People that when the Beasts would own their Benefactors that his People would not own him from whom they had all things Isa. 1. 3. The Brute-beasts the dullest of them the Oxe and the Ass are willing to serve those that feed them and pay a kind of gratitude and shall not we own God Every day your health strength and comforts come out of his hands so every nights Rest and Ease and after this can you sin against God that keeps you by Night and by day 2. These Precepts are all holy just and good What is it the Lord requires of you but to love him and serve him and fear him and forbear those things which hurt the Soul thus he speaks to Israel Deut. 10. 12. Surely these commands are not unreasonable nor grevious You dare not say sin is better that it is more profitable to please the flesh and to wallow in and seek after worldly things O why then dost thou not choose Gods Precepts before the work which Satan would put thee upon for these Precepts commend themselves by their own Evidence 3. In keeping them there 's a great deal of benefit 1. For the present there 's a deal of Comfort and Peace to be be found in the ways of God If there were no reward of Heaven yet there 's such comfort and peace that attends holy living even as heat from the fire that certainly this should draw our choice All her ways are ways of pleasantness Prov. 3. 17. And again the Prophet tells you the fruit of righteousness is peace A man that doth evil hath a sting in his Conscience and a wound in his own Soul But every good action is followed with a Serenity of Mind and an approbation from the heart of him thar doth it Nay you shall not only have Peace but Joy in the Holy Ghost for if you walk in the fear of God you walk in the comforts of his Spirit Acts 9. 31. And the Kingdom of God stands in Righteousness and Peace ay and a distinct Priviledge Joy in the Holy Ghost Rom. 14. 17. What 's the difference between Peace and Joy in the Holy Ghost Peace is a Tranquility of mind resulting from the rectitude of our actions but this joy is an impression of the comforting Spirit This Joy it hath God for its Author he puts it into our hearts therefore it will more affect us then the bare Act of our natural faculties Peace it is an acquittance from Conscience but Joy in the Holy Ghost it is and Acquittance from God who is our Supream Judge and is the beginning of that endless joy which he hath prepared for them that love him in Heaven 2. For the future and final reward that is great and glorious indeed Surely the Glory of the Everlasting Kingdom should invite us to choose Gods Precepts whatever it may cost us to keep them for in choosing Holiness you choose Life and in choosing the ways of God you choose the heavenly inheritance which is the certain end and issue of them So Prov. 8. 35 36. Whoso findeth me findeth Life and obtaineth favour of the Lord But he that sinneth against me wrongeth his own Soul all they that hate me love death Christians when you are about choosing these are the terms propounded to you and they should be seriously weighed by us Evil and Death Good and Life will you choose Sin and Death or Holiness and Life Is the Pleasures of the Flesh for a few hours better then the endless Joy of the Saints If you believe Heaven and hell as you profess to do why should you stand demurring are you content to be thrust out from the presence of the Lord with the Devil and his Angels into unquenchable
p. 539 Constancy in Obedience will turn to good account at lastp 375 376 377. Vid. Perseverance Constant endeavours against Sin a sign of Grace p. 20 Constant Obedience from a new Principle p. 753 Constancy the glory of Obedience p. 339 Constant Zeal for God p. 855 Constant Obedience against all Temptations p. 668 Contempt of Gods Word two Reasons of it p. 1005 338 339. Must not drive from Duty p. 339 340 Contemptuous wanderers from Gods Precepts God will pull down p. 793 Contention with Equals a fruit of Pride p. 520 Contentment in trouble from the Faith of Gods Protection p. 768 We should be Content with what measures of grace God alloweth p. 905 Continuance in sin exceeding dangerous p. 21 Continuance in Obedience the same Reason to continue it that there was to begin it and more p. 341 Contraries subserve Gods designs p. 525 Conversation of a Christian should be a Hymn to God p. 1096 Converse with God delightful p. 952 Converse with Saints comfortable p. 504 505 Conversion occasioned by Afflictions p. 464 Conversion may be observed and known p. 603 Conversion Gods method in it 1. In Conviction of sin 2. Compunction for sin p. 603 604 626 1. By humbling for sin 2. Cleansing the heart 3. Binding up the broken heart p. 626 Conviction in various degrees p. 604 Convictions stiâ—…led harden the heart more p. 400 412 Convictions their saving effects p. 605 Conviction 1. By way of prevention 2. Humiliation p. 688 Corruptions always ready to break out upon us p. 790 A cause of Apostasie p. 803 Corrupt communication 1. Obscene 2. Calumniating 3. Proud 4. Passionate Discourses c. p. 1064. its evil p. 1065 Cost and charge in the service of God an Argument of true Zeal p. 853 A priviledge of the Covenant to be taught Gods Statutes p. 845 Covenant of works leaves no room for Repentance-p 838 Arguments to enter into Covenant with God and keep it p. 707 708 909. Covenant Right the priviledge of them that walk with God p. 7. Covenant of Grace in the form of Precepts and Promises p. 28 It differs from all other Covenants p. 941 Covenant between God and man is mutual p. 608 821 Difference and agreement between the two Covenants p. 906 907 908 Covenant not to â—…e modelled by our fancies p. 578 Covenant Relation to God implies an entire surrender of the whole Soul to him p. 683 It ought to be often renewed and why p. 706 when p. 706 707 Covetousness a great Enemy to Righteousness p. 818 and to obedience what it is p. 254. Reasons p. 257 Counsel Wisdom Understanding how they differ-p 737 Counsels of God are Commands p. 24. Counsel of God in his Word sufficient for all our necessities p. 153 Counsellors Gods Testimonies the best Counsellors p. 148 152 Evil Counsellors Envy Covetousness Pride Revenge p. 829 Courage Christian what it is difference between it and Military Valour p. 723. Objections answered p. 734 Courage for God A Christian must not only be Laborious as an Oxe but Valiant as a Lion p. 851 852 Court of Gods Iudgment p. 942 Creation discovers the Author to be God p. 9. End of Creation to make us seek God the Creator p. 13 397 448 It discovers God to be Merciful p. 437 Creation gives God a right to the whole heart and our whole Obedience p. 16 Creatures serve man man his Creator p. 589 498 Creatures when spoken of as eternal it must be understood of a Communicated and dependant et cruity p. 570 Creatures utmost perfection is Vanity p. 613 614 It is of a perishing Nature p. 615 Credit God stands upon the Credit of his Word p. 831 Cross hath done its work when it hath purged away our sins p. 868. We never more advance in Christianity then under the Cross p. 147 Cross serves to awake the drowzy Conscience p. 464 465 Crosses must 1. be looked for 2. prepared for 3. borne with patience when laid on us p. 966 Crown of Glory to be set against the Cross p. 592 Under the Cross to have good thoughts of God glorisies him p. 511 Crown of Glory forfeited by Apostacy p. 342 Crying to God in Prayer opposed to lifeless formality p. 898. We may cry we must cry to God and why so what it is to cry to God p 898 899 Reasons why men do not cry to God 1. They want a right sense of their necessities 2. They are tongue-tyed through guilt 3. They have no spiritual Desires 4. Nor Reverence of God 5. They want Faith p. 900 901 Cure of Sin two ways 1. by abating the inward Lust. 2. Removing the outward bait p. 867 Curiosity and Conscience p. 689 Curse of God the Nature of it p. 132 133 Curse of God lies upon every man by Nature p. 133 How to know we are not under the Curse p. 134. Custom no safe Rule to walk by p. 4 Custom in sin makes sin stronger p. 56. It it a second Nature p. 303 Customariness and Complement in praying make no business of that great Duty p. 920 D. DAY of Iudgment An account of thoughts words and actions to be given in that Day p. 39. the necessity of that Day p. 457 The Triumph of Gods Justice will be glorious at the last day p. 937 Daily grace to be sought as well as daily bread p. 789 Why God permits his Children to be in daily danger of their lives p. 74 728 Danger sense of it puts an edge on Prayer p. 916 917 Danger may be nigh to gods People p. 943. Reasons p. 943 944 Deadness of heart in the Children of God whence 1. From some sin committed 2. Some good omitted 3. Unthankfulness 4. Pride of gifts 5. Great outward Troubles 6. Carnal liberty indulged to themselves p. 597 598 Helps against deadness p. 601 602 Deadness of heart towards that which is good caution'd against p. 777 Deadness in prayer reproved whence it comes p. 890 900 Death to the Soul to be without sense of Gods Love p. 516 Death how far it may be desired and how not p. 104 1095 Ministers should Preach and People hear as if Death were at their backs p. 408 Death it self should not make us warp from the Word p. 732 Death not desirable for it self p. 1095 Deceitfulness of sin in two particulars p. 679 680. Decay first decays of the soul to be observed p. 344 Deceived wicked men are Deceived in their Trust p. 798 Deceivings of the Heretick the superstitious and the seeming Religious Person p. 799 Declame A man may declame against other mens sins and yet never mourn for them in secret p. 932 Declaring our Case before God argues sincerity p. 164 165 Defection of others should make us more esteem Gods Word why p. 871 Vid. Apostacy Degenerated man the worst of all Creatures p. 897 Degeneracy of Man and Mankind p. 496 1100 Degrees of Holiness p. 18 Degrees of love to the Word p. 867 868 Delays in turning to God dangerous
the Flesh p. 899 Grounds of love to the Word the most noble is the words purity p. 863 Grounds of Faith and Obedience p. 939-940 Guidance of God to be submitted to if we will have him to be ours p. 10 Guilty Creatures cannot immediately enjoy God p. 14 Guilt makes us jealous of God p. 473 H. HAbitual and actual reign of Sin p. 919 Hand of God notes the power of God p. 1070 Our Mercies are in the hand of God p. 513 Happiness of the Saints not in this World p. 867 Happiness as well as Honour to be Gods Servants p. 850 Happiness mistakes about it 1. Some mistake wherein it lies 2. Others mistake the way that leads to it 3. Some are indifferent in the use of means leading to it p. 2 29 30. Mistakes herein very dangerous ibid. Many would be happy that would not be holy ibid. Happiness of Saints that God is near them on all occasions p. 948 Vid. Blessedness Hardness of heart from delaying Repentance p. 405 by converse with wicked men p. 775 prevented by acknowledging Mercies p. 445 from neglecting answers of prayer p. 906 Wicked men harden themselves 1. From Divine Patience 2. Divine Mercy p. 938 Harmony between the Spirit Scripture and Grace p. 66 Harmony between Gods work and our Duty p. 66 Harmony between the Word and Spirit in teaching us p. 74 Hasty we are apt to be hasty with God p. 836 Hatred of God under the Notion of a Iudge not as a Preserver p. 756 Hatred of sin when it is right p. 100S it is twofold ibid. Hatred of the World against Christians because God loves them p. 882 883 Hatred of sin 1. The Kinds 2. Causes 3. Effects of it p. 877 878 879 1006 1007 1008 Hating of sin as it is sin p. 659 660 679 680 683 It is a Character of those that are good-p 680 681 877 None hate sin but they that hate all sin p. 683 Hearing the Word without practice not sufficient p. 318 Hearing Prayer God may hear when he does not answer p. 901 Heart Tender heart soon affected with Gods judgments p. 810 Means to get a tender heart p. 933 Heart purity of heart the internal principle of good Actions p. 8 The Word of God to be laid up in the heart p. 9 What a Mans heart is that the Condition is p. 486 Heart what it implies 1. The Mind 2. The affections p. 9 God will be sought with the whole heart p. 15 236 393 Half-heart what it is p. 393 239 Whole Heart what it is it implies 1. Extension of parts 2. Intention of degrees p. 15 16 Examine whether we give God the whole Heart p. 239 Why God will be sought with the whole heart p. 15 16 58 59 902 236 237 238. Motives p. 239 God enclines the heart and man inclines his own heart how p. 46 751 251 Vid. Inclination Heart enclined to keep Gods Statutes what it is the necessity of it p. 752 753 God requires the Heart in his service p. 236 237 Heart its bent towards the Word how expressed p. 122 Heart must 1. Be drawn off from the Creature Self and Sin 2. Drawn unto God p 373 374 Vid. enlarged heart Heaven the belief of it a great support under the Terrors of this World p. 310 Heavenly things Motives to press after them p. 1089 1090 Heavens an Emblem of the stability of Gods VVord p. 575 Help and Hope when delayed we may complain to God p. 551 Help to be sought of God in heavy troubles p. 158 To be sought of God to encline our hearts to Gods statutes p. 46 Height when is iniquity come to its height p. 858 859 Hell a worm that never dies a pit that hath no bottom a fire that shall never be quenched p. 861 Help in straits may be expected by them that make a Conscience of Gods Commandments p. 1079 Heritage denotes 1. The substance of our portion 2. Our right to it 3. The tenure by which we hold it 4. Our actual possession of it p. 741 742 743 Gods testimonies are 1. a full 2. a sure 3. a lasting Heritage p. 741 742 743 Marks of one that hath Gods testimonies for his Heritage p. 746 747 Consideration to move us to take Gods testimonies for our Heritage p. 748 749 Heirs of the promise rejoice in each others company and in each others mercies p. 501 502 Reasons of it p. 502 503 Hiding Gods word in the heart what p. 63 64 Why Gods word must be hid in our heart p. 64 65 Great advantages of hiding Gods word in our heart in seven particulars p. 65 How we may hide it in our hearts 1. By meditation upon it 2. Receiving it in the love of it p. 67 Hide Gods word not as a Talent in a Napkin but as Gold in a Treasury p. 76 Gods hiding his commandments from us is his not opening our eyes to see into them p. 119 Hieroglyphick of the Egyptians p. 432 Hiding place God is a hiding place to his own It implies many things for their comfort 1. Secresie 2. Capacity 3. Safety 4. Consolation p. 765 766 Hinderers of preaching the word great judgments threatned against them p. 336 Holiness in God is his essence in us a quality p. 859 It 's a means of maintaining communion with God p 389 Holiness negative and positive p. 17 18 22 Not enough to avoid evil but we must do good p 22 Reasons and Uses thereof ibid. Holiness of life is oft made a scorn by carnal men p. 337 It 's better than wisdom wisdom better than strength p 928 Honesty in our dealings with others directions about it p. 817 Honest heart one sign of it is when a man fears to offend and cares to please God p. 478 Honour great honour to be Gods servant p. 101 849 850 To be dishonour'd for Christ's sake p. 311 Horrour at mens forsaking Gods Law argues 1. A due sense of sin 2. Of Gods wrath 3. Of the truth of the threatnings 4. The effects of sin p. 351 It proceedeth from a good cause p. 351 352 Hope teaches us to purifie our selves p. 18 And to obey Gods Commandments p. 1035 1040 Hope and help when delay'd we may complain to God p. 551 Hope and obedience much praised little practised p. 1035 Hope in Christ consider what we have of that hope p. 399 Hope keeps the soul alive under faintings how p. 542 543. What Hope is p. 1036 Hope keeps us from being utterly overcome p. 337 Hope and faith their difference p. 543 Hope its excellency and certainty it causeth earnestness to be delivered out of the trouble and yet patience under the trouble p. 543 827 Hope nourished by the word of God p. 544 927 Hope from worldly things causeth shame p. 786 Hope true and false distinguished p. 786 1036 1. False hope is not built on God 2. It is slight and superficial 3. Dead and cold 4. Weak and inconstant 5. Lazy and Ioitering p. 787 True hope