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
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
Flames for a little contentment here in the World for a little ease and delight here given to your carnal Nature Is an Earthly Life that you cannot long hold more valuable then an Eternal Heaven you shall enjoy for ever no let us go to heaven though we get thither with many pains and sufferings If you forsake all not only in Vow and Purpose but Actually and in Deed yet still you have something better you shall be no looser in the end you shall so choose the blessed God and live with him for evermore and be fill'd with his Love as full as you can hold and be employed in his service and all this in an Eternal Perfection and glorified Estate 4. Motive Choose for you will never have cause to repent of your choice The Lord stands upon his Justification is very tender of giving his People any Cause to repent of his service Micah 6. 3. O my people what have I done unto thee and wherein have I wearied thee testifie against me Pray what hurt hath Holiness done you Who was ever the better for sinning or who was the worse for Holiness There was none that ever made a carnal choice but first or last they had cause to repent of it either they repent of it in a kindly manner while they may mend the matter or else they shall repent for ever in Misery but who ever repented of his Repentance or cursed the day of his new Birth To whom ever was it any grief of heart that they were acquainted with God and Christ or the way that leadeth unto life who dieth the sweeter death or who repents of their choice then the serious or the carnal Oh they that have chosen the World they cry out how the World hath deceived them but never any repented of choosing God and the wayes of God Let these things perswade you to choose his Precepts Secondly For Directions 1. In Choosing the Object is to be regarded Gods Precepts indefinitely all of them not one excepted the smallest as well as the greatest the troublesome as well as the easie the most neglected as well as the most observed we must choose all Gods Precepts not abate any thing but especially the main or the essential Precepts of Christianity or the Fundamental points of the Covenant Now the Question is What 's the Fundamental Point of the Covenant Truly that 's known by the form of Baptisme Baptisme is the solemn Seal of entring into Covenant with God it 's the Seal of our initiation or first entrance into Covenant with God Mat. 28. 19. Now what is it to be Baptised in the name of the Father Son and Holy Ghost when you first choose the ways of God here you must begin you must close with Father Son and Holy Ghost heartily take them to be your God that is you must close with God the Father as your All-sufficient Portion or chiefest happiness to be loved above all and also as your highest Lord that he may be served pleased and obeyed above all Well and in the name of the Son that is Jesus Christ he must be taken as your Saviour and Redeemer to bring you to God and to reconcile you to him And to be Baptised in the name of the Holy Ghost is this to take him as your Sanctifier Guide and Comforter to make you a holy people to God to cleanse your hearts from sin to write all Gods Laws upon your Hearts and put them into your Minds and to guide you by the Word and Ordinances to everlasting Life This is the main thing that is first to be minded because it contains all and doth necessarily infer the rest for otherwise to be resolute in some by-point of Religion though it be right this is but the Obstinacy of a Faction not the constancy of a Christian Zeal 2. As you must look to the Object of this choice so to the Causes of it and what are they An Enlightned Mind a renewed Heart a Love to God and then the Spirit of God enlightning and inclining our Hearts 1. An Enlightned Mind is a cause of choosing the ways of God when the Lord hath taught us his Precepts an enlightned mind discovers a beauty and amiableness in the ways of God Psal. 119. 128. I esteem all thy Precepts to be right and they are the rejoycing of my soul. 2. A Renewed Heart wherein all the precepts of God are written over again They were written upon our Hearts in Innocency but that 's a blurred Manuscript therefore in Regeneration they are written over again God writes his Law in our hearts and puts them in our inward parts Heb. 8. 10. and then the Law within suits with the Law without for the new Creature is created after God in Righteousness and true Holiness In true Holiness which relates to the first Table of the Law and Righteousness which relates to the second Table of the Law the renewed heart that hath this inclination and propension is carried out to them 3. Love to God for that 's implied in the choice Iohn 14. 21. He that hath my Commandements and keeps them he it is that loves me and he that loves me hath my Commandements and keeps them It follows the other way where there is love to God there will be choosing of his ways 4. Gods Spirit the Lord Enlightning and Inclining our Hearts to this choice God Enlightens for he teacheth us the way that we shall choose and when we see these things in the light of the Spirit then we see the Beauty of them Psal. 25. 12. It holds good as to the path of Life and in particular cases but chiefly in the main case God teacheth him the way that he shall choose And the Spirit of God enclines the Heart too as well as enlightens the Mind 1 Pet. 1. 22. Ye have purified your souls in obeying the truth through the spirit 3. There are the Effects of this Choice What are they Delight Diligence and Patience 1. Delight Psal. 40. 8. I delight to do thy will O my God yea thy law is within my heart When the Law is not only written in the Book but written in the heart then there 's a Delight a ready and willing Obedience It is spoken first of Christ of David it was said in Type it 's true also of all Believers for they have the Spirit of Christ and the same also is exprest of the People of God Psal. 112. 1. Blessed is the man that feareth the Lord that delighteth greatly in his Commandments When a man hath chosen the precepts of God and bound himself in this way then his heart is taken with a delight 2. Diligence Gods Precepts are the great business and employment of our lives and then there 's a constant study to please him Col. 1. 9 10. Filled with the knowledge of his will in all wisdom and spiritual understanding that you may walk worthy of the Lord unto all pleasing We must do Gods Will and
things The pleasures of the mind are far more pure and defaeeate than those of the body so that if a man would have pleasures let him look after the chiefest of the kind He spoke like a beast rather than like a man that said Eat drink and be merry thou hast goods laid up for many years Luk. 12. 19. That is the most that worldly things can afford us a little bodily cheer Psal. 17. 14. Thou hast filled their bellies with hid treasures there is the poor happiness of a rich Worldling He may have a belly full and fare at a better rate than others do Hab. 1. 16. Their portion is made fat and their meat plenteous When men have troubled themselves and the world to make themselves great it is but for a little belly-cheer which may be wanted as well as enjoyed a modest temperance and mean fare yieldeth more pleasure But what is this to the delights of the mind A Sensualist is a fool that runneth to such dreggy and carnal delights Noble and sublime thoughts breed a greater pleasure What pleasure do some take in finding out a Philosophical Verity the man rejoyceth the senses are only tickled in the other Of all pleasures of the mind those of the spiritual life are the highest for then our natural faculties are quickned and heightned by the spirit The reasonable nature hath a greater joy than the sensitive and the spiritual divine nature hath more than the meer rational There is not only an higher object the Love of God but an higher cause the Spirit of God who elevateth the faculty to an higher manner of sense and perception Therefore both the good and evil of the spiritual life is greater than the good and evil of the rational The evil of the spiritual is greatest a wounded spirit who can bear And the good of the spiritual life is greatest Ioy unspeakable and glorious The higher the life the greater the feeling groans not uttered peace passing all understanding though it maketh no loud noise yet it dissuseth a solid contentment throughout the soul. All this is spoken because the way of Gods Testimonies is looked upon as a dark and gloomy course by carnal men yet it is the life of the blessed God himself Eph. 4. 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindness of their heart And surely he wants no true joy and pleasure that lives such a life USE 1. Here is an invitation to men to acquaint themselves more with the way of Gods Testimonies that they may find this rejoycing above all riches It is hard to pleasant natures to abjure accustomed delights and carnal men picture Religion with a sowr austere face We shall never see cheerful day more if we are strict in Religion Oh consider your delight is not abrogated but perfected you shall find a rejoycing more intimate than in all pleasures Cyprian saith he could hardly get over this prejudice in his Epistle to Donatus Austin thirty years old parted with his carnal delights and found another sweetness Quà m suave mihi subito factum est It is your disease maketh you carnal when freed from the fervours of lust these things will have no relish with you If it seem laborious at first it will be more joyful than all riches The root is bitter but the fruit sweet At first it is bitter to nature which loveth carnal liberty to render it self captive to the word but after a little pains and when the heart is once subdued to God it will be sweet and comfortable Ask of the Spies that have been in this good Land if it be not a Land flowing with Milk and Honey David tells you In the way of thy testimonies This way would be more trodden if men would believe this if you will not believe make trial if Christs yoke seem burdensome it is to a galled neck USE 2. Trial. 1. Have we a delight in obedience to Gods Precepts Psal. 112. 1. They that fear God delight greatly in his commandments It is not enough to serve God but we must serve him delightfully for he is a good Master and his work hath wages in the mouth of it 'T is a sign you are acquainted with the word of God when the obedience which it requireth is not a burden but a delight to you Alas with many it is otherwise How tedious do their hours run in Gods service no time seemeth long but that which is spent in Divine Worship Do you count the clock at a Feast And are you so provident of time when about your sports Are you afraid that the lean kine will devour the fat when you are about your worldly business What causeth your rejoycing the encrease of Wealth or Grace 2. Is this the Supreme delight of the soul It is seen not so much by the sensible expression as by the serious constitution of the soul and the solid effects of it 1. Doth it draw you off from worldly vanities to the study of the word what are your conceptions of it What do you count your riches to grow in grace or to thrive in the world to grow rich towards God or to heap up treasures to your selves Is it your greatest care to maintain a carnal happiness 2. Doth it support you in troubles and worldly losses and bear you out in temporal adversities You cannot be merry unless you have riches and wealth and worldly accommodations then soul eat drink and be merry 3. Doth it sweeten duties the way of Gods commandments is your way home A beast will go home cheerfully you are going home to rest Let the joy of the Lord be your strength Certainly you will think no labour too great to get thither whither the word directs you As one life exceedeth another so there is more sensibleness in it A Beast is more sensible of wrong and hurt and of pleasure than a Plant and as the life of a man exceedeth the life of a beast so is he more capable of joy and grief And as the life of Grace exceedeth the life of a meer man so its joys are greater its griefs greater There are no hardships to which we are exposed for Religion but the Reward attending it will make us to overcome SERMON XVI PSAL. CXIX 15. I will meditate in thy precepts and have respect unto thy ways ALL along David had shewed what he had done now what he will do V. 10. I have sought V. 11. I have hid V. 13. I have declared V. 14. I have rejoyced Now in the two following Verses he doth engage himself to set his mark towards God for time to come I will meditate in thy precepts c. We should not rest upon any thing already done and past but continue the same diligence unto the end Here is David's hearty resolution and purpose to go on for time to come Many will say Thus I have done when I was
up our revenge and then there is no difference between us and them they sin and we sin Revenge and injury differ only in order Injury is first and Revenge is next Saith Lactantius If it be evil in another for thee to imitate him to be as mad as they break out in passion and virulency it is more evil in thy self because thou sinnest twice against a Rule and against an Example therefore God tries whether we will be passionate or patient The patience of his servants is mightily discovered by reproaches 1 Cor. 4. 12. Being reviled we bless being persecuted we suffer it being defamed we entreat There must be a season to try every grace and therefore now God trieth us whether we can with a meek humble submission yield up our selves or whether we are exasperated and drawn into bitterness of passion yea or no. 3. God tries our Uprightness Many are turned out of the way by reproaches The Devil works much upon stomach and spleen Tertullian being reproached by the Priests of Rome in revenge turns Montanist Now God tries us to see whether we will hold on our course The Moon shines and holds on its course though the Dogs bark So a child of God should hold on his way though men talk their fill In the Text though proud men reproached and contemned David yet all this did not unsettle him Some men can be Religious no longer than when they are counted to be religious but when their Secular Interest is in danger they fall off Thus when men injure them they do as it were take a revenge upon God himself Those carnal men that fall off from God are like pettish servants that run away from their Master when he strikes them a good servant will take a buffet patiently and go about his Masters work and if we were seasoned as we should be for God we would pass through evil report and good report 2 Cor. 6. 18. and still keep our integrity Thirdly God ordereth this grievous and sharp affliction to do you good or to better you Reproach is like Soap which seems to defile the clothes but it cleanseth them There is nothing so bad but we may make some good use of it a Christian may gain some advantage by it Dung seems to stain the grass but it makes the ground fruitful and to rise up at Spring with a fresh verdure Reproaches are a necessary help to a godly conversation to make us walk with more care and therefore this is another piece of holy revenge we should take upon them to make us walk more strictly and more watchfully the more they slander us and speak of us as evil doers the way is not to contend for esteem so much as to stop their mouths by a good apology Passionate returns will but encrease sin but a holy conversation will silence them USE 2. To them that either devife or receive reproaches both are very sinful First To you that devise them that speak reproachfully of others Consider 1. You hazard the repute of your own sincerity Jam. 1. 26. Whosoever seemeth religious and bridleth not his tongue but deceiveth his own heart this mans Religion is vain Hypocrites and men that put themselves into a garb of Religion and are all for censuring take a mighty freedom this way these men bewray the rottenness of their hearts Those that are so much abroad are seldom at home they do not enquire and look into their own hearts Alas in our own sight we should be the worst of men the children of God do ever thus speak of themselves as the least of Saints the greatest of sinners more brutish than any men of sinners whereof I am chief Why because we can know others only by ghess and imagination but they can speak of themselves out of inward feeling therefore we should have a deeper sense of our own condition But now a man that is much in judging and reproving others is seldom within for if he did but consider himself if he had but an account of his own failings he would not be so apt to blemish others It is a cheap zeal to let fly at the miscarriages and sins of others and to allow our own Consider thou hast enough to observe already in thy self 2. You rob them of the most precious treasure He that robs thee of thy name is the worst kind of thief Prov. 22. 1. A good name is rather to be chosen than great riches A man that is taken pilfring another mans goods he is ashamed when he is found so should a censurer you rob him of a more excellent treasure 3. You offend God and draw publick hatred It is the Devils work to be the accuser of the brethren Rev. 12. 10. The Devil doth not commit adultery doth not break the Sabbath nor dishonour Parents these are not Laws given to him If the Devil will bear false witness he is an accuser of the brethren it is the Devils proper sin and therefore Slanderer and Devil have one name Diabolus Object But must we in no case speak evil of another or may we not speak of another's sin in no case Sol. 1. It is a very hard matter to speak any evil of another without sin for if it be without cause then it is downright slander and is against truth if it be for a light and small cause then it is against Charity if it be for things indifferent or for lesser failings indiscretions or weaknesses still 't is against Charity Jam. 4. 11. Speak not evil one of another brethren It is worse in brethren Many take liberty to traduce Gods choice servants that are in difference For a Soldier to speak evil of Soldiers or a Scholar of Scholars is worse than for those that hate these Functions so for you Christians to speak evil one of another you gratifie the triumphs of Hell and bring a reproach upon the ways of Christ. In things doubtful judg the best in things hidden and secret we can take no cognizance when the fact is open we do not know the aim nor the intent of the heart It is the Devils work to judg thus Doth Iob serve God for nought when he could not traduce his action If the practice be open and publick we do not know what alleviating circumstances it may bear what grievous temptations they had or whether they have repented yea or no. The Devil is called a slanderer because he doth accuse the Saints It is too true many times what he accuseth them of I but he accuseth them when they are pardoned he rakes up the filth God hath covered he accuseth the brethren after repentance after they are acquitted by the Lords grace and so you may incur the like and therefore it 's a very hard matter to avoid sin in one way or other we shall dash upon the Command better let it alone 2. Speak not of him but to him and so change a sin into a duty I say when you turn
In its infancy there may be some reliques of Fear in a Christian as Iohn 19. 39. Nicodemus at first came to Iesus by night but a grown Faith counts it no loss of Honour or impeachment of Dignity to become vile for God 4. The eternal Recompence 1 Sam. 2. 30. Those that honour me I will honour 1 Pet. 2. 7 That your faith may be found to praise glory and honour at Christs coming On the other side if we are ashamed of Christ Christ will be ashamed of us for evermore Mark 8. 38. Whosoever therefore shall be ashamed of me and my words in this adulterous and sinful generation of him also shall the Son of man be ashamed when he cometh in the glory of his father with the holy angels The Eagle-eye of Faith can look through all the Pageantry of the World and the Mists and Clouds of Time to the Future state the Judgment that shall be made of things To a Believers eye all the Honour of the World is but a Fancy and vain Appearance a Scene in which a base Fellow acteth the part of a Prince 5. The Judgment of the World is not to be stood upon Why should we desire the applause of the blind ungodly World or make any great matter of their contempt and scorn Shall the scorn of a Fool be more to us than the approbation of God If they slight you who slight God and Christ and their own Salvation why should you be troubled They are incompetent Judges of these things 1 Iohn 3. 1. The world knoweth us not Use. See the strange perversion of Humane Nature Men are ashamed where they should be bold and bold and confident where they should be ashamed they glory in their shame but think it a disgrace to speak of God and own God not before Kings onely but before their Familiars and Companions Be ashamed to be filthy false proud but never be ashamed to go to a Sermon where you may profit in the Ways of God and the Knowledge of his Testimonies to be strict in Conversation to speak reverently of God though scorned by Men. None of God's Servants have reason to be ashamed of their Master SERMON LIII PSAL. CXIX 47. And I will delight my self in thy commandments which I have loved THE Man of God is giving Arguments to inforce his Request That the word of Truth might not be taken utterly out of his mouth 1. He could not bear it because all his Hopes of Felicity were built upon it ver 43. 2. He promiseth constancy of Obedience ver 44. 3. Liberty of Practice ver 45. 4. Liberty of Profession not hindred by Fear or Shame but should be born out with confidence in that Profession 5. He urgeth in the Text with what delight he should carry on the Work of Obedience and I will delight my self in thy commandments which I have loved In which observe 1. His great Pleasure and Contentment is asserted and professed I will delight my self 2. The Object of it in thy commandments 3. The fundamental Reason or bottom Cause of this Delight which I have loved Doct. A gracious heart doth love and delight in the Commandments of God The Godly are described by it Hence David makes it the Character of a Blessed man Psal. 1. 2. His delight is in the law of the Lord and in that law doth he meditate day and night And Psal. 112. 1. Blessed is the man that feareth the Lord and delighteth greatly in his commandments Paul asserts of himself as a comfortable evidence of his Sincerity in the midst of his Infirmities Rom. 7. 22. For I delight in the law of God after the inward man By the inward man he means the renewed part that is pleased with all things that please God if we have such a Delight as is above the Delight of Sense c. I will 1. Explain the Point as it lieth here in the Text. 2. Shew how the Heart is brought to this for corrupt Nature is otherwise affected I. To explain the Point 1. His Pleasure and Contentment is asserted I will delight my self A Christian hath his Joys and Delights but they are pure and chaste they delight in the Lord and in his Word and Ways Phil. 4. 4. Rejoyce in the Lord always and again I say Rejoyce He hath a liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely in the Lord 1 Cor. 7. 39. not onely may but must it is his Duty Joy is a great part of his Work not our Felicity or Wages onely but our Work also Now I shall prove that all the Pleasures and Delights of the Earth are nothing to the Pleasures and Delights which the Godly do find in God and in an holy Life 1. These Delights are more substantial It is not a superficial Joy that they are delighted withal but a substantial Joy It must needs be so partly because these are better grounded not built upon a mistake and fancy but the highest Warrant and surest Foundation which Mankind can build upon the Word of the Eternal God which can never fail Whereas the Joy that is meerly built upon carnal Delights is built upon a fancy and mistake Both are represented by the Apostle 1 Iohn 2. 17. The world passeth away and the lust thereof but he that doth the will of God abideth for ever If they considered the shortness of their Pleasures and in what a doleful case their Wealth and Honour and fleshly Delights will leave them they would have little list to be merry till they had looked after a more stable Blessedness The World will be soon gone and the Lust and Gust thereof gone also but he that goeth on with the work of Holiness building on the Promise of another World layeth a sure Foundation Partly because they do more intimately affect the Soul Sensual Delights do not go so deep as the Delights of Holiness Psal. 4. 7. Thou hast put gladness in my heart more than in the time when their corn and their wine increased like a soaking Showr that goeth to the Root The other tickleth the Senses poor slight and out-side Comforts that do not fortifie the Heart against distresses much less against the remembrance of our Judge or the fears of an offended God or the serious thoughts of another World For these two Reasons the Joys of a Christian stirred up in him by the Conformity of his Will to the Will of God are solid substantial Joys A wicked Man may be jocund and jovial but he hath not the true Delight they may have more Mirth but the Christian hath the true Joy In the midst of mirth the heart is sorrowful It is easie to be merry but it is not easie to be joyful or to get a substantial Delight 2. These Delights are more Perfective a Man is the better for them Other Delights that please the Flesh feed Corruption but these corroborate and strengthen Graces They are so far from disordering the Mind and leading us to sin that they
it is exercised about noble Objects the Favour of God Reconciliation with him and the Hope of Eternal Life all these as belonging to us and it is excited by an higher Cause the Spirit of God and lastly it giveth us a sense of what we had but a guess before We know the grace of God in truth Col. 1. 6. we know it so as to taste of it 3. The fundamental or bottom Cause of this Delight is exprest which I have loved There is a precedent Love of the Object before there can be any Delight in it Love is the Complacency and Propension of the Soul toward that which is good absolutely considered abstracting both from Presence and Absence Desire regardeth the Absence and Futurition of a Good Delight the Presence and Fruition of it It is impossible any thing can be delighted in but it must be first loved and desired None can truly delight in Obedience but such as desire it By nature we were otherwise affected counted his Commands burdensom because contrary to the desires of the Flesh Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the law of God neither indeed can it be But when the Heart is renewed by Grace then we have another Love and another Bias upon our Affections 1 Iohn 5. 3. This is love to keep his commandments and his commandments are not grievous To others they are against the bent and the hair and too tedious but Love maketh way for Delight II. Reasons why a gracious Heart doth love and delight in the Commandments of God 1. The Matter of these Commandments sheweth how much they deserve our love and delight The Matter respects either Law or Gospel 1. That which is strictly called the Moral Law is the Decalogue a fit Rule for a Wise God to give or a Rational Creature to receive a just and due Admeasurement of our Duty to God and Man The World cannot be without it To God that we should love him serve him depend upon him delight in him that we may be at length happy in his Love The Law is holy just and good not burdensom to the Reasonable Nature but perfective Surely to know God to love him and fear him and trust and repose our Souls on him and to worship him at the time in the way and manner appointed is a delightful thing and should be more delightful to us than our necessary and appointed Food To Man Justice Charity Micah 6. 8. He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy Hos. 12. 6. Keep mercy and judgment Now all kind of Justice should not be grievous either Political Justice between the Magistrates and People How should we live else This maintaineth the Order of the World Private Justice between Man and Man Mat. 7. 12. Therefore all things whatsoever ye would that men should do to you do ye even so to them Family-Justice between Husband and Wife Parents and Children Masters and Servants how else can a Man have any tolerable degree of safety and comfort 1 Pet. 3. 7. Likewise ye husbands dwell with them according to knowledge Then for Mercy there is not a pleasanter Work in the World than to do good it is God-like A Man is as an earthly God to comfort and supply others Acts 20. 35. It is a more blessed thing to give than to receive And Blessedness is not tedious the Work rewards it self The satisfaction is so great of doing good and being helpful to others that certainly this is not tedious 2. The Gospel it offereth such a sutable Remedy to Mankind that the Duties of it should be as pleasant and welcom to us as the Counsel of a Friend for our recovery out of a great Misery into which we had plunged our selves In the Law God acteth more as a Commander and Governour in the Gospel as a Friend and Counsellor Surely to those that have any feeling of their Sins or fears of the Wrath of God what can be more welcom than the way of a Pardon and Reconciliation with God whom his Word and Providence and the fears of a guilty Conscience represent as an Enemy to us Surely this should be more pleasant than all the Lust Sport and Honours and Pleasures of the World Here is the Foundation laid of Everlasting Joy a sufficient answer to the Terrors of the Law and the Accusations of a guilty Conscience which is the greatest Misery can befal Mankind In short That the Matter of God's Commands deserves our Delight and Esteem is evident 1. Because those that are unwilling to submit to them count them good and acceptable Laws When their particular Practice and sinful Customs have made them incompetent Judges of what is fittest for themselves in their health and strength yet their Conscience judgeth it a more excellent and honourable thing in others if they can deny the Pleasures of the Flesh and overcome the Temptations of the World and deny themselves the Comforts of the present Life out of the hopes of that which is to come Such are accounted a more excellent and better sort of Men Prov. 12. 26. The righteous is more excellent than his neighbour He hath more of God and of a Man than others as he hath a freer use of Reason and a greater command of his own Lusts and Passions There is a Reverence of such darted into the Consciences of wicked Men Mark 6. 20. Herod feared Iohn knowing that he was a just and holy man and observed him 2. Because of the Sentiments which Men have of a holy sober godly Life when they come to die and the disallowance of a dissolute carnal Life Iob 27. 8. What is the hope of the hypocrite though he hath gained when God taketh away his soul Psal. 37. 37. Mark the perfect man and behold the upright for the end of that man is peace When Men are entring upon the Confines of Eternity they are wiser the fumes of Lust are then blown over their Joys or Fears are then Testimonies to God's Law 1 Cor. 15. 56. The sting of death is sin and the strength of sin is the law It is not from the Fancy or Melancholy of the dying Person nor his Distemper that his Fears are awakened but his Reason If it did onely proceed from his Distemper Men would be rather troubled for leaving Worldly Comforts than for Sin No it is the apprehension of God's Justice by reason of Sin who will proceed according to his Law which the guilty Person hath so often and so much violated and broken They are not the ravings of a Fever nor the fruits of natural Weakness and Credulity no these Troubles are justified by the Law of God or the highest Reason 3. By supposing the contrary of all which God hath commanded concerning the embracing of Vertue shunning of Vice If God should free us from these Laws leave us to our own choice
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
all their heart Use 3. To exhort you to cherish in your Souls good thoughts of God and the fullness and largeness of his Bounty and Mercy The Devil seeketh to weaken our Opinion of God's goodness he thought to possess our first Parents with this conceit that God was envious so to draw them away from God It will be of use to you 1. In all afflictive Providences Those who are poor and destitute or in prison and banishment or bereft of Children or oppressed with guilty fears or assaulted with any other Calamity Iob 13. 15. Though he slay me yet I will trust in him still he is a good God Here is the glory of Faith To believe him as a gracious Father when we feel him as an Enemy Satan will be sure to put in upon these occasions To tell you that God is an Enemy harsh severe implacable in his dealings one that regardeth you not in your misery that giveth you no rest nor respite in your Troubles If he did not hate you how could he deal thus with you And so striketh a Terrour into the minds of men that they are afraid of nothing so much as of God and of coming to him by Christ. No God is Love A Father when he frowneth as well as when he smileth Heb. 12. 10. He verily chastiseth us for our profit And we are chastened of the Lord that we may not be condemned with the World And in reason should it not be so did your Parents hate you because they were carefull of your breeding and sometimes corrected you for your faults There is more of Compassion than Passion in his severest stroaks He hath the Bowels of a Mother but yet the Wisdome of a Father His Love must not be exercised to the prejudice of his other Attributes He that pulleth you out of a deep gulfe though he breaketh your Arm in pulling you out doth not he love you God is Love and the giver of all good things 2. It is a great motive to Repentance As the Prodigal thought of his Father so should we return Ier. 3. 12. Go and proclaim these words toward the North and say Return thou backsliding Israel saith the Lord and I will not cause mine anger to fall upon you for I am mercifull saith the Lord and I will not keep anger for ever Come lye at his Feet see what infinite Love will doe for you 1 Kings 20. 31. We have heard that the Kings of the House of Israel are mercifull Kings When you first begin with God this is an argument and ground of Comfort much more when you renew your Repentance Hard thoughts of God keep us off from him but his loving and mercifull Nature inviteth us to him 3. It sweetens the Duties of Holiness 1 Iohn 5. 3. This is the love of God that we keep his Commandments and his Commandments are not grievous This makes our resistance of Sin more serious Ezra 9. 13. Seeing thou our God hast punished us less than our Iniquities deserved should we again break thy Commandments 4. To quicken and enliven your Prayers for Grace you have to doe with a mercifull God Psalm 145. 19. He will fulfil the desires of them that fear him he also will hear their cry and will save them SERMON LXXIII PSAL. CXIX 65. Thou hast dealt well with thy Servant O Lord according to thy Word THE Addresses that are made to God in this Psalm are mostly Prayers While we are in the World we are compassed about with divers necessities and wants but yet there is an intermixture of Thanksgivings We must not always be complaining but sometimes giving of thanks David was often exercised with various Calamities but as soon as he got rid of any danger or obtained any deliverance he is ready with his Thanks and Praises Blessed will that time be when our Mournings are altogether turned into Triumphs and our Complaints into Thanksgivings but now here in the World Gratulation should not wholly be shut out but find a room in our Addresses to God as well as acknowledgments of Sin and supplications for Grace None have to doe with God but they find him bountifull and there is no reason but present Mercies should be acknowledged In this Verse you have the working of a thankfull Soul sensible of the Benefits already obtained in Prayer and making hearty acknowledgment of them to God Thou hast dealt well with thy Servant O Lord according to thy Word Observe 1. An acknowledgment of some Benefit bestowed Thou hast dealt well with thy Servant 2. The way in which it was bestowed according to thy Word 1. An acknowledgment of some Benefit bestowed In it observe 1. The Party giving Thou O Lord. 2. The Act of Bounty generally expressed Thou hast dealt well 3. The Party receiving with thy Servant The Fountain of all that we have is the Goodness and Fidelity of God the Promise is the Channel and Pipe by which it is conveyed to us and the Object is God's Servant When all these concur how sweet is it A good God is ready to shew us Mercy and this Mercy assured to us by Promise and God's Servants capacitated to receive Mercy There is an excellent Cause which is the Benignity of God a sure Conveyance which is the Promise of God and a prepared Object who are the Servants of God 1. The Party giving is God himself all good is to be referred to God as the Authour of it 2. The Benefit received is generally expressed Thou hast dealt well some Translations out of the Hebrew bonum fecisti thou hast done good with thy Servant the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast made goodness to or with thy Servant out of them the Vulgar bonitatem fecisti Some take this clause generally whatever thou dost for thy Servants is good they count it so though it be never so contrary to the interest of the Flesh Sickness is good loss of Friends is good and so is Poverty and loss of Goods to an humble and thankfull Mind But surely David speaketh here of some supply and deliverance wherein God had made good some Promise to him The Jewish Rabbies understand it of his return to the Kingdom but most Christian Writers understand it of some spiritual Benefit that good which God had done to him if any thing may be collected from the subsequent Verses it was certainly some spiritual Good The Septuagint repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice in this and the following Verse as if he acknowledged the benefit of that good Judgment and Knowledge of which there he beggeth an increase It was in part given him already and that learned by Afflictions in the third Verse of this Portion Before I was afflicted I went astray but now I have learnt thy Word Now there go on to increase this Work this Goodness which thou hast shown to thy Servant 3. The Object to thy Servant it is an honourable comfortable Stile David delighteth in it God is a
God to command and how reasonable it is that we should obey the supreme being His will is the Reason of all things and who should give Laws to the world but the universal Sovereign who made all things out of nothing Whatsoever you are you received it from the Lord and therefore whatsoever a Reasonable Creature can doe you owe it to him you are in continual dependance upon him For in him you live and move and have your being Acts 17. 28. And he hath redeemed you called you to life by Christ 1 Cor. 6. 19 20. What know you not that your body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own for ye are bought with a price therefore glorifie God in your body and in your spirit which are God's You owe all your time and strength and service unto him and therefore you should still be doing his will and abounding in his work 3. He injoyneth nothing but what is good Deuter. 5. 29. Oh that there were such a heart in them that they would fear me and keep all my commandments always that it might be well with them and with their children for ever Deuter. 6. 24. And the Lord commanded us to do all these statutes to fear the Lord our God for our good always that he might preserve us alive as it is at this day God hath tempered his sovereignty towards the Reasonable Creature and ruleth us not with a rod of Iron but with a Scepter of Love He draweth us with the Cords of a man Hos. 11. 4. That is with Reasons and Arguments taken from our own happiness Man being a rational and free Agent he would lead and quicken us to our duty by the consideration of our own benefit and when he might say only Thus shall ye doe I am the Lord yet he is pleased to exhort and perswade us not to forsake our own Mercies or to turn back upon our own happiness and to propound rewards that we may be encouraged to seek after him in that way of duty which he hath prescribed to us The reward is everlasting glory with the mercies of this life in order to it Heb. 11. 6. God is and he is a rewarder of them that diligently seek him 4. How indispensibly Obedience to his Commandments is required of us As long as the heart is left loose and arbitrary such is the unruliness and self-willedness of mans nature Rom. 8. 7. The Carnal mind is enmity against God for it is not subject to the law of God neither indeed can be The Carnallist will not be held to his duty but leave that which is honest for that which is pleasing and be governed by his Appetite rather than his Reason therefore Faith hedgeth up his way sheweth him that without holiness it is impossible to see God Heb. 12. 14. That there is no coming to the End unless we take the way that there is no hope of Exemption or excuse for the breaches of his Law allowed but the plea of the Gospel which doth not evacuate but establish Obedience to God's Commands requireth a renouncing of our former conrse and a hearty Resolution To serve God in holiness and righteousness all our days Luke 1. 74 75. Our duty is the end of our deliverance In the Kingdom of Grace we are not our own Masters or at liberty to do what we will Christ came not only as a saviour but as a lawgiver he hath his Laws to try our obedience Heb. 5. 9. And being made perfect he became the Authour of eternal Salvation unto all them that obey him He came not to lessen God's Sovereignty or Man's Duty but to put us into a greater Capacity to serve God he came to deliver us from the curse and indispensible rigours of the Law upon every failing not from our Duty nor that we might not serve God but serve him without fear with Peace of Conscience and joy of Heart and requireth such a degree of Grace as is inconsistent with any predominant Lust and Affection 5. That God loveth those that obey his Law and hateth those that despise it without respect of persons Acts 10. 35. In every Nation he that feareth God and worketh righteousness is accepted with him Psalm 5. 5. Thou hatest all the workers of Iniquity Prov. 11. 20. They that are of a froward heart are an Abomination to the Lord but such as are upright in their way are his delight The more obedient the more God loveth us the less obedient the less God loveth us Therefore unless we love what God loveth and hate what God hateth doe his commands carefully and avoid the contrary we cannot be acceptable with him for God would not make a Law in vain but order his Providence accordingly 6. That one day we shall be called to an account for our conformity and inconformity to God's law There are two parts of Government Legislation and Execution the one belongeth to God as King the other as Judge Laws are but a shadow and the sanction a Mockery unless there shall be a day when those that are subject to them shall be called to an account and reckoning His threatnings are not a vain Scare-Crow nor his Promises a golden Dream therefore he will appoint a day when the Truth of the one and the other shall be fully made good and therefore Faith enliveneth the sense of God's Authority with the remembrance of this day when he will judge the World in Righteousness II. The Necessity 1. The Precepts are a part of the Divine Revelation the object of Faith is the whole Word of God and every part of divinely inspired Truth is worthy of all belief and reverence The word worketh not unless it be received as the Word of God 1 Thess. 2. 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of Men but as it is in Truth the word of God which effectually worketh also in you that believe Now we cannot receive the Word as the word of God unless we receive all there are the same reasons to receive one as the other therefore if any part take good rooting the whole is received There may be a superficial affection to one part more than another but if there be a right Faith we receive all 'T is the engrafted Word that is effectual to the saving of our Souls Iames 1. 21. if we would ingraft the Word the Precepts must stir up answerable Affections as well as the Promises Every part must affect us and stir up Dispositions in us which that part is apt to produce if the Promises stir up Joy and Trust the Precepts must stir up Love Fear and Obedience The same Word which calleth upon us to believe the free Pardon of our Sins doth also call upon us to believe the Commandments of God for the regulating and
nor forsake thee And 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above that you are able to bear but will with the temptation also make a way to escape that you may be able to bear it To the eye of sense we are lost and gone and have no helper but God is never wholly gone Hagar set herself over against the Lad would not go too far from him God seems to throw us away but he keeps himself within sight he will not totally or finally forsake us 6. That God's usual way is by Contraries The Gospel-way to save is to lose Ioh. 16. 25. Mat. 16. 25. He that will save his life shall lose it and whosoever shall lose his life for my sake shall find it Ioseph was made a Slave that he may be made Governor of Egypt His Brethren sell him that they may worship him And he is cast into Prison that he may be preferred at Court Thus God by Shame bringeth to Honour by Misery to Happiness by Sorrow to Comfort and by Death to Life to teach us to hope against hope Rom. 4. 18. and to trust in him though he kill us Job 13. 15. For Death is ours as well as other things If Calamities shorten our lives they hasten our glory Persecution is the nearest way to Heaven in the eye of Faith and the Sword of the Enemy is but the Key to open the Prison doors and let out the Soul which hath long desired to be with Christ. 7. That 't is better to suffer than to sin In suffering the offence is done to us in sinning 't is done to God The evil of suffering is but for a moment the evil of sin for ever In suffering we lose the favor of men in sinning we hazard the favor of God Suffering bringeth inconveniency upon the Body but sinning upon the Soul The sinful estate is far worse than the afflicted Heb. 12. 28. The evil of Sufferings for the present the evil of Sin for afterwards 8. That Holiness Faith Meekness and Patience are better Treasures than any the world can take from us Certainly a Christian is to reckon himself by the inward man if he hath an healthy Soul he may the better dispense with a sickly Body 3d Epist. Iohn 2. If the inward man be renewed 2 Cor. 4. 16. If sore Troubles discover reality of Grace Sound and saving Faith discovered to the Soul is better worth than the worlds best gold 1 Pet. 1. 9. If carnal sense were not quickest and greatest we would judge so and not look to the sharpness of the affliction but to the improvement of it If the bitter water be made sweet if you be more godly wise and religious 't is enough Heb. 12. 11. No affliction for the present seemeth joyous but grievous nevertheless afterwards it yieldeth the peaceable fruit of righteousness to them that are exercised thereby If the loss of worldly comforts make us apply our selves to heavenly consolations if being disburdened of worldly incumbrances we go on in our way of serving God with more liberty and delight and when our dangers are greatest we draw near to God and adhere to him most closely and being persuaded of his love vigilancy and power with these and such kind of thoughts will a man be stocked who is with seriousness and delight conversant in the Scriptures and so will go on undisturbed in the course of his obedience 2 These things must be improved by meditation so saith David I will meditate on thy precepts 1. Sleepy Reason is unuseful to us and Truths lie hid in the heart without any efficacy or power till improved by deep serious and pressing thoughts Non-attendency is the bane of the world Mat. 13. 19. When any one heareth the word of the kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart Those invited to the Wedding Mat. 22. 5. made light of it Men will not suffer their minds so long to dwell upon holy things as to procure a good esteem of them then in seeing they see not and in hearing hear not as when you tell a man of a business whose mind is taken up about other things A sudden carrying a Candle thorough a Room giveth us not so full a survey of the Object as when you stand awhile beholding it A steady contemplation is a great advantage Attending is the cause of believing when we grow serious Acts 16. 14. Whose heart the Lord opened that she attended to the things spoken by Paul Acts 17. 11. And these were more noble than they of Thessalonica in that they received the word with all readiness of mind If People would often return to cosinder they would not be hardned in sin Psal. 4. 4. Commune with your own heart upon your beds Hagg. 1. 5. Now therefore thus saith the Lord of hosts consider your ways God's complaint was They would not consider his ways Job 34. 27. Isa. 1. 3. My people doth not consider Running thoughts never work upon us nor leave any durable impression like the glance of a Sun-beam or a Wave When the Soul is besieged by a constant battery of Truths it yieldeth but a mind scattered upon impertinent Vanities groweth not up to any considerable strength of faith or joy or comfort or holiness 2. God will not be served by the bie and at hap-hazard David taketh a resolution to study his duty The more deliberate our resolutions are the better Psal. 119. 59. I thought on my ways and turned my feet unto thy testimonies We shall never stumble upon a good course by chance Isa. 56. 4. And choose the things that please me Not take them upon some sudden motion but after mature and serious deliberation 3. To divert the mind from other things Afflictions and Troubles stir up a multitude of thoughts in us Psal. 94. 19. In the multitude of my thoughts Sometimes self-oppressing thoughts carking thoughts envious thoughts and repining at God's Providence the object of our trouble is ever before us Now there is no way to get rid of these but by exercising them upon better things Troubles make us concerned about matters of weight they employ our minds usefully which before were scattered to impertinent vanities Psal. 39. 3. My heart was hot within me whilest I was musing the fire burned That our minds may not be a prey to inordinate passions we pore upon the trouble and the heart is heated like an Oven stopped up and therefore keep the mind well employed 4. Frequent meditation keepeth our principles in view and memory We are apt to forget in our sorrows Heb. 12. 5. And ye have forgotten the consolation 'T is not ready at hand to support us in the time of Trouble A seasonable remembrance of Truths is a great relief to the Soul 't is the Spirit 's office 3 That Afflictions and Molestations have a great tendency and subserviency to promote and advance these
other Branch And I hate every false way Where we have The Act Hate the Object False way the Extent Every Whatsoever is contrary to the purity of Gods Word Doctr. That 't is a good note of a renewed and obedient heart to hate every false way This will appear from 1. The sorts and kinds of hatred 2. The causes 3. The effects or the comparison of hatred with anger 1. From the sorts and kinds of hatred which are reckoned up to be two First Odium abominationis Secondly Odium inimicitiae First Odium abominationis an hatred of flight and aversation called by some Odiuni offensionis the hatred of offence 'T is defined by Aquinas to be Dissonantia quaedam appetitûs ad id quod apprehenditur ut repugnans c. 'T is a repugnancy of the appetite to what is apprehended as contrary and prejudicial to it Such there is in the will of the regenerate for they apprehend sin as repugnant and contrary to their renewed will to the unregenerate 't is agreeable and suitable as Draff to the appetite of a Swine or Grass and Hay to a Bullock or Horse Now this hatred is a good sign that cannot be found in another that is not born of God The mortification of sin standeth principally in the hatred of it Sin dyeth when it dyeth in the affections When we look upon it as an offence to us destructive to our happiness and as it is truly grieved for and hated by us The unregenerate may hate sin materially considered that is the thing which is a sin but they cannot hate it formally considered as sin under the notion of a sin for then they would hate all sin à quatenus ad omne valet consequentia As for instance thus A covetous man hateth prodigal and riotous Courses not as they are sinful and contrary to Gods Law but as contrary to his humour and covetous will Secondly Odium inimicitiae or the hatred of enmity This enmity is nothing else but a willing of evil or mischief to the thing or person hated and that out of mere displicency dislike or distaste of the person hated This is a sure note the regenerate hate their sins in that they would have them arraigned crucified mortified they would fain see the heart-blood of sin let out therefore they oppose watch against and resist it as their mortal deadly enemy When a man pursues sin would have the life of it this enmity cannot be quiet 't is an active enmity diligent in praying mourning watching striving using all holy means to get it out of our hearts wishing groaning waiting complaining that we may get rid of it Rom. 7. 24. O wretched man that I am who shall deliver me from the body of this death They follow their work hard 2. The Causes of this hatred There are three causes of it First Spiritual knowledge and illumination that is one cause of hatred Psal. 119. 104. Through thy precepts I get understanding therefore I hate every false way When the heart is thick set and well fraughted with Divine knowledge a man cannot sin freely Those that are exercised in the word of God find some consideration or other to quicken to the hatred of sin The Word is a proper instrument to destroy sin Psal. 119. 11. Thy word have I hid in my heart that I might not sin against thee Ephes. 6. 13. Our affections follow our apprehensions We come to the heart by the mind Ier. 31. 19. After I was instructed I smote upon my thigh In the word of God are the most proper Reasons and Arguments to kill sin Secondly The love of God Psas. 97. 10. Ye that love the Lord hate evil He doth not say forbear it but hate it The cause of hatred is the love of that good unto which the thing or person hated is contrary and repugnant Love to the chiefest good is accompanied with hatred of sin which is the chiefest evil The one is as natural to Grace as the other The new Nature hath its flight and aversation as well as its choice and prosecution to things that are hurtful to it as well as good and profitable Thirnly A filial fear of God Prov. 8. 13. The fear of the Lord is to hate evil pride and arrogancy and the evil way and the froward mouth do I hate Certainly this is to fear God to hate what God hateth and as God hateth and because God hateth Now God hateth all sin pride and arrogancy that is sins of thought which put us upon vain and foolish musings And then the sins of the tongue are expressed by froward mouth Nothing so natural to us as filthy and evil speaking And then the sins of practice the evil way They that fear God will hate all these sins These Graces are Strangers to unrenewed hearts It argueth a Divine Nature when we hate when what and as and because God hates it Eadem velle nolle est summa amicitia 3. A third Argument is from the comparison of hatred with anger Unregenerate men may be angry with sin because anger is consistent with love One may be angry with his Wife Children Friends where yet he tenderly affects First Anger is a sudden and short hatred a lasting and durable passion Anger is furor brevis curable by time hatred incurable by the greatest tract of time The Unregenerate are displeased with their sins for a spurt but the regenerate constantly disaffected towards them There is 1 Iohn 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a constant principle of resistance in the renewed heart passion is a casual dislike but the new Nature a rooted enmity an habitual aversation to what is evil Secondly Anger is only against singulars but hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the whole kind Thus we hate every Wolf and every Serpent every Thief and every Calumniator So is this universal it respects sin as sin and hateth all sin though never so profitable and pleasant Not upon foreign and accidental reasons as Esther 3. 16. Haman thought scorn to lay hands upon Mordecai alone but sought the destruction of all the Jews The same reasons that encline us to hate one sin encline us to hate all sin The violation of Gods Law is a contempt of Gods Authority a breach of spiritual friendship one grieveth the spirit of God as well as the other Every sin is hateful to God so 't is to those that are made partakers of the Divine Nature Thirdly Anger may be pacified or appeased with the sufferings of the thing or person with which we are angry but hatred is implacable nothing can content and satisfie it but the ruine or not being of the thing and party hated David was angry with Absolom but loth to have him destroyed only corrected and reduced when he sent out Forces against him Deal gently with the young man So many deal with their sins we reason pray strive complain but 't is but an angry fit we are displeased with
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.
Quickning David ever and anon reneweth his request and he is loth to be denied and therefore before he saith Quicken me he saith Hear my Voice Doctrine II. The main Argument which Gods Children have to plead in Prayer is his own favour and Loving-kindness That 's David ' s Argument in the Text Hear my voice according to thy loving-kindness Doctrine III. The Mercy and Loving-kindness of God manifested and impledged in the Promises of the Gospel doth notably incourage us to ask help from him For David doth not only say according to thy Loving-kindness but according to thy Judgment For the first Point One Blessing which the Children of God do see a need often and earnestly to ask of God is Quickening Here I shall inquire 1. What is Quickening 2. Give you some Reasons why the Children of God do see a need so often and earnestly to ask it of God I. What is Quickening 1. By Quickening some understand restitution to Happiness for a Calamitous man is as one dead and buried under deep and heavy Troubles and their recovery is a life from the Dead or a reviving from the Grave so Quickning seemeth to be taken Psal. 71. 20. Thou which hast shewed me great and sore Troubles shalt quicken me again and bring me up from the depths of the Earth 2. Othersunderstand by Quickning the renewing and increasing in him the Vigour of his Spiritual Life That he beggeth that God would revive increase and preserve that Life which he had already given that it might be perfected and consummated in Glory That he might be ever ready to bring forth the habits of Grace into Acts. The Use which we should make of it is to press you 1. To be sensible of the temper of your Hearts and see whether you want Quickning yea or no The feeling of spiritual deadness argueth some life and sense yet left You have attained to so much of life and do retain it in such a measure as to be able to bemoan your selves to God Most observe their bodies but very few their souls if their Bodies be ill at ease or out of order they complain Men that go on in a Track of Customary Duties see no need of quickning therefore this humble sense is a good sign Matins and Vespers coldly run over never put us upon the feeling of indispositions but onely Duties done with some spirit and life As a Smith blows not the Bellows on cold iron or a dead Coal Who would seek quickning when not serious in the work They that go on in the cold wont of Duties never regard the frame of their Hearts 2. When you want quickning ask it of God He brought us into the state of Life at first and therefore every moment we must beg of him that he would quicken us that he would continue it and perfect his own work Cant. 1. 4. Draw me we will run after thee There is no running no preserving the Vitality of Grace without his renewed influence Psal. 22. 29. None can keep alive his own Soul Therefore when we find this deadness or decay of Life to whom should we go but to the fountain of Life to repair it no Creature doth subsist of itself or act of itself 3. Ask it earnestly David prefaceth a general Prayer before this request and saith hear my voice as loth to be denied Many ask it of Course rather use it as a mannerly form when they are entring upon holy Duties than a broken-hearted request See you desire it heartily Psal 119. 40. Behold I have longed after thy precepts quicken thou me in thy righteousness A mans heart is set upon it and will not sit down with the distemper as contented and satisfied with a dead frame of Heart quickning is for longing Souls that would fain do the work of God with a more perfect Heart 4. Expect this Grace in and through Jesus Christ who came down from Heaven for this end Ioh. 10. 10. I am come that they might have life and might have it more abundantly That was his end in coming into the World to procure life for his People and not only bare life but liveliness and comfort yea glory hereafter He died to purchase it for us Ioh. 6. 51. This is my flesh which I give for the life of the world His Incarnation and taking on him our Nature is the Channel and Conduit through which the quickning virtue that is in the Godhead is conveyed to us And his offering up himself in that nature by his Eternal Spirit doth purchase and merit the Application and Anâ—…unciation of this his quickning virtue to our souls and prepareth him to be fit meat for souls That same Flesh and Humane Nature of Christ that is offered up a Ransom to Justice is also the Bread of Life for souls to feed upon Souls are fed with Meditations upon his Death and Sufferings the Bread which he giveth by way of Application is his Flesh which he gave by way of Ransom every renewed act of Faith draweth an increase of Life from him 5. Consider how God worketh it in us The Father of Spirits loveth to work with his own tools These three agree in one The Spirit the Word and the renewed Heart The one is the Author the other the Instrument and the last the Object There is the Spirit acting and the Habit of Grace acted upon and the Word and Sacraments are the instruments and means For God will do it rationally and by a lively light God forceth not the nature of second causes against their own inclination 't is pleasing to him when we desire him to renew his work and to bring forth the actings of Grace out of his own seed and to blow with the wind the breath of his Spirit on the Gardens that the spices may flow out Cant. 4. 15. if one of these be wanting there can be no quickning Not the Spirit for he applyeth all and doth all in the Heart of Believers 't is from him that we have the new life of Grace and all the activity of it Gal. 5. 25. If we live in the spirit let us also walk in the spirit Then there must be a renewed Heart for God doth first infuse the principles of the new Life and gracious habits and power into the soul. Next he doth actuate those powers or stir them up to do what is good otherwise we do but blow to a dead Coal Then the Word and Sacraments come as Gods means which are fitted to work upon the New Creature These are full of spiritual Reason and suited to the sanctified understandings of Men and Women 6. Consider Gods loving-kindness how ready he is to grant this He will not deny the gift of the Holy Ghost to them that ask him Luk. 11. 13. 'T is an Argument not a Pari but a minore ad majus God is more able and willing to give than earthly Parents who are but half Fathers This is a spiritual and necessary Blessing
will save thy Children And from the mouth of the wicked Psal. 5. 15. He saveth the poor from the sword and from their mouth and from the hand of the mighty From slanders that may endanger their Life and Credit So ver 21. Thou shalt be hid from the scourge of the Tongue from their bitter reproaches Therefore commit your cause to God But then 1. Be sure that your Cause be good for God will not be the Patron of Sin unless he hath passed sentence for us in his Word it is boldness to appeal to him as Baalam that would hire God by sacrifices to Curse his People Hasty Appeals to God in our passion and revengeful humours are a great dishonour to him Sarah Appealed Gen. 15. 3. The Lord judge between me and thee And David Appealed 1 Sam. 24. 15. The Lord therefore be judge and judge between thee and me and see and plead my cause and deliver me out of thy hand But there was more of justice in Davids Appeal in the case between him and Saul than in Sarahs Appeal in the case between her and Abraham it would have been ill for her if God had taken her at her word it sheweth that even Gods Children are too apt to intitle him to their private passions 2. Let us be sure that there be no Controversie between God and our Persons when yet our Cause is good The Israelites had a good Cause Iudges 20. but there was once and again a great slaughter made of them before they had reconciled themselves to God There must be a good Conscience as well as a good Cause otherwise God will plead his Controversie against us before he will plead our Controversie against our Enemies Ier. 2. 35. yet thou sayest because I am innocent surely his anger will turn from me behold I will plead with thee because thou sayest I have not sinned Because we have a good Cause we think God hath no cause to be angry with us therefore he will first plead in Judgment against us So Hos. 12. 2. The Lord hath also a controversie with Iudah and will punish Iacob according to his wayes according to his doings will he recompence him Though God may approve what is right in Worship and Profession yet he will punish our shameful disorders and unanswerable walking in his People 3. Let us Pray in a right manner with Confidence with Earnestness 1. Confidence that God will plead our Cause when he seeth it good and for his own Glory whether there be any likelyhood of it yea or no for he hath promised to support the weak and humble and protect the innocent against their Oppressors Psal. 140. 12. I know that the Lord will maintain the cause of the afflicted and the right of the poor God is party with you not against you and leave him to his own wayes and means Faith should support us when sense yieldeth little comfort and hope He knoweth how to justifie your Cause and deliver your Persons and you should know that he will do it and can do it though the way be not evident to you and God seem to sit still for a while 2. Earnestly Oh be not cold in the Churches suit if you be Sions Friends and are willing to take share and lot with Gods people awaken him by your incessant cryes Nay it is God's Cause Psal. 74. 22. Arise O Lord plead thine own cause remember how the foolish man reproacheth thee dayly The Godly are not maligned for their Sins but their Righteousness So Psal. 35. 23. Stir up thy self and awake to my Iudgment even unto my cause my God and my Lord. There is a long suit depending between the Church of God and her Enemies desire that God would determine it and declare what is Right and what is Wrong Secondly He beggeth God in the Text to Redeem or Deliver him the Word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the usual word for Goel Redeemer the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ransom me Here he craveth that as his Cause might be in safety so his Person Doctrine We may beg a Deliverance or a Release from our Troubles provided we do not beg it out of an impatiency of the Flesh but a desire of Gods Glory God delights to be imployed in this work what hath he been doing all along in all Ages of the World but delivering his People from those that oppressed them He delivered Iacob from the Fury of Esau Ioseph from the Malice of his Brethren Gen. 37. 21. And Reuben heard it and he delivered him out of their hands saying let us not kill him Daniel from the Lions Den Dan. 6. 22. My God hath sent his Angel and hath shut the Lions mouths that they have not hurt me forasmuch as before him innocency was found in me and also before thee O King have I done no hurt Peter from Prison Acts 12. 11. And when Peter was come to himself he said now I know of a surety that the Lord hath sent his Angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Iews And will not he do the like for his suffering Servants how came his hand to be out He delivered Israel out of Egypt out of Babylon he can do it again it doth not cost him much labour Psal. 68. 2. As smoke is driven away so drive them away as wax melteth before the fire so let the wicked perish at the presence of God Therefore refer your deliverance to God and when you are in a way of Duty be not thoughtful about it there is a price payed for it Christ redeemed us from Temporal Adversity so far as it may be a snare to us God hath his Times we may see it unless he hath a mind to sweep away the unthankful and froward generation that provoked him to so much Anger Numb 14. 22 23. Because all those men that have seen my glory and my miracles which I did in Egypt in the wilderness and have tempted me now these ten times and have not hearkned unto my voice surely they shall not see the land which I sware unto their Fathers neither shall any of them that provoked me see it Ier. 29. 31 32. Thus saith the Lord concerning Shemaiah the Nehelamite because that Shemaiah hath prophesied unto you and I sent him not and he caused you to trust in a lye therefore thus saith the Lord behold I will punish Shemaiah the Nehelamite and his seed he shall not have a man to dwell among this people neither shall he behold the good that I will do for my People saith the Lord because he hath taught Rebellion against the Lord. It may be we may be more broken and afflicted first Deut. 32. 36. For the Lord shall judge his people and repent himself for his servants when he seeth that their power is gone and there is none shut up or left Oh let us desire to see the good of
callings here is great joy but this is nothing to the knowledge of Gods will Thirdly Every Christian is a Warriour against Sathan the World and the Flesh so 't is a fit similitude for them victory over sin and satan is above all the Conquests in the World this is a part of the good news the Word bringeth to us Col. 2. 14 15. Iohn 16. 33. Now observe In the former verse David had expressed his Reverence to the Word now his Delight First Our trembling at the Word doth not hinder our delight in it none more cheary then the awful soul Acts 9. 31 They walked in the Fear of God and comfort of the Holy Ghost And Psal 112. 1. Blessed is the man that Feareth the Lord that delighteth greatly in his Commandements Those who are most observant of Gods will and careful to follow it have the greatest contentment in their souls Secondly Joy should be mingled with Reverence lest it degenerate into slavery and a scrupulous Fear Doctrine That Gods People do greatly Rejoice in his Word 1. 'T is not an ordinary delight which is here set forth but such as is high and intense such joy as the richest and most gainful victory can raise in any worldly man 'T is incredible and cannot be expressed how much joy and comfort the Word of God yieldeth to good men Therefore so many similitudes used More then in all Riches Psal. 119. 14. ver 103. Sweeter than Honey and the Honey Comb. I love it above Gold and above fine Gold 127. ver A joy greater than the joy of worldly men 2dly 'T is not a light flash or a phantastical impression but a solid consolation such as is affliction proof and death proof when the strength of this joy cometh to be tryed and assaulted by deep afflictions Therefore the heirs of promise are said to have strong consolation Heb. 6. 18. So verse 50. of this Psalm This is my Comfort in mine affliction thy Word hath quickned me 3dly This joy which is the mark of a sound believer is delighting to know believe and obey Gods Word For 't is in the way of his Testimonies Psalm 119. 14. 'T is in his Commandements they delight greatly Study and Contemplation breedeth a pleasure but nothing like practice The pleasures and delights of the mind do certainly exceed those of the Body for the more noble the faculty is the more capable of delight A man in study hath a truer pleasure than the greatest Epicure in the most exquisite enjoyments of sense Now moral delights exceed those which are the meér result of Contemplation as they give us a more intimate feeling of the worth of things Again those delights which are supernatural and come from the Spirit as the pleasures of Faith and Obedience do exceed those of the natural mind as much as those do bodily pleasures as being exercised about nobler Objects which are the sence of the Favour of God and Reconciliation with him and the hopes of Eternal Life And as coming from an higher cause the Spirit of God Therefore upon the whole there is no true delight and contentment but what proceedeth from a careful performance of Gods Commands strictly abstaining from what may displease him and chearfully practising all that he requireth of us Truly the present gratefulness of such an employment and the succeeding comforts of such practices are a continual Feast all other Pleasures to this are nothing worth The Obedience of Faith to a Believer is more than any worldly advantage 'T is a sweet thing to be exercised in the Word of God in Reading and Hearing it with serious Meditation but much more to be brought under the Power and Practice of it Reasons 1. The Godly find glad tydings in the Word suitable to their souls necessities and therefore rejoyce in it For the object of delight is bonum conveniens sufficiens here is enough to content them and it is very suitable There is pardon of sins and that is ground of Joy Matth. 9. 2. Be of good chear thy sins be forgiven thee there we hear of a Saviour 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation that Iesus Christ came into the world to save Sinners When the Gospel was Preached at Samaria Acts 8. 8. There was great joy in that City Zacheus received Christ joyfully for he brought Salvation to his House Luke 19. 6. There iâ—… the true way of mortifying sin and sanctifying the Heart Psal. 19. 8. The Statutes of the Lord are right rejoycing the soul the Commandement of the Lord is pure inlightning the Eyes There we are told of the joys of the World to come 1 Cor. 2. 9. Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him We should exult for joy to hear of those things Thus you see the Word of God affordeth such comforts such matter of rejoycing as cannot be parallel'd A poor man when he findeth a treasure receiveth it with a joyful Heart Oh! What inestimable treasure do we find in the Word of God! the way of Eternal Salvation is there made manifest 2. The Saints have felt benefit by it They have been renewed and sanctified by it therefore they prize it Iames 1. 18 19. Of his own will begat he us with the Word of Truth that we should be a kind of first fruits of his Creatures Therefore be swift to hear There they have found powerful heavenly Truths by which their souls are made new they have tasted Gods Love in the Doctrines and promises thereof and against a tast there is no disputing 1 Pet. 2. 2 3. Experimented sweetness is beyond all arguments they have been revived and comforted by it in their Troubles as at the 93d verse of this Psalm more largely I will never forget thy Word for by them thou hast quickned me God hath done their souls good by it 'T is the charter of their hopes verse 111 of this Psalm What ever Calamities they meet with in the World there they see ground of Peace and composedness in their soul. 3dly They love God and they hear more of him in the Word than they can elsewhere The soul that loveth God heareth and seeth his Blessed name in every leaf they find the effects of his Goodness in Creation some fruits and pledges of his love in daily Providence but there they find his great eternal and wonderful love in Christ there they know Gods will and 't is their desire to be subject to it and therefore value it not onely as the Charter of their hopes but as the Rule of their Duty Use I. To condemn them First That find no sweetness in the Word of God they do not mind the business of Salvation and then no wonder if they have a slight and mean esteem of the Word Two reasons of this Contempt 1. Their Scope is not fixed All means are regarded with
hearts towards spiritual and heavenly things Ioh. 6 45. They shall all be taught of God 1 Thes. 4. 10. Ye your selves are taught of God to love one another 1 Ioh. 2. 27. The anointing teacheth you all things As the Heathen Cato would have none to teach his Son but himself for he said that Instruction was such a benefit that he would not have his Son beholding to none for it but himself Oh 't is a blessed priviledge to be taught of God! to be made wise to Salvation and not only to get an ear to hear but an heart to understand and learn by hearing not only the power to Believe but the very Act of Faith itself Gods teaching is always effectual not only directive but perswasive inlightening the mind to know and inclining the Will and Affections to imbrace what we know he writeth the truth upon the heart and puts it into the mind Heb. 8. 10. He sufficiently propoundeth the Object and rectifieth the Faculty imprints the Truth upon the very Soul But how doth God teach in the very place where Christ speaketh of our being taught of God he presently addeth Ioh. 6. 46. Not that any man hath seen the Father Gods teaching doth not import that any man must see God and immediately Converse with him and talk with God and so be taught by him no God teacheth externally by his Word and internally by the Spirit but yet so powerfully and effectually that the Lesson is learned and deeply imprinted upon our Souls this teaching is often expressed by seeing now to a clear sight three things concur an Object conspicuous a perspicuous Medium and a well disposed Organ or clear Eye in Gods teaching there is all these The Object to be seen plainly in the Scriptures are the things of God not Fancies but Realities and by the light of the Spirit represented to us and the Eye of the Mind opened A blind man cannot see at mid-day nor the most clear-sighted at midnight when objects lye hidden under a vail of darkness the object must be revealed and brought nigh to us in a due light and God secretly openeth the eye of the Soul that we see heavenly things with Life and Affection The Author then sheweth the Mercy when God will not only teach us by Men but by his Spirit II. The Objects known the highest and most important matters in the World the gracious Soul is savingly acquainted with 't is more to have the knowledge of the profoundest Sciences then of some poor and low employment as Themistocles said to know a little of true Philosophy is more than to know how to play upon a fiddle But now to have the saving knowledge of God and of the life to come is more than to have the most admired Wisdom of the Flesh than all the Common Learning in the World and therefore how much are we bound to praise God if he will teach us his Statutes more than if we knew how to govern Kingdoms and Common-wealths and to do the greatest business upon Earth Two things do commend the object of this knowledge 1. It is conversant about the most high and excellent things 2. The most necessary and useful things 1. Things of so high a nature as to know God who is the cause of all things and Jesus Christ who is the restorer of all things and the Spirit who cherisheth and preserveth all things especially to know his heavenly operations and the nature and acting of his several Graces Ier. 9. 24. Let him that glorieth glory in this that he knoweth me saith the Lord. There is the excellency of a man to know God to conceive aright of his Nature Attributes and Works so as to Love Trust Reverence and Serve him Alas all other knowledge is a poor low thing to this God hath written a book to us of himself as Caesar wrote his own Commentaries and by Histories and Prophesies hath set forth himself to us to be the Creatures Creator Preserver Deliverer and Glorifier This is the Knowledge we should seek after common Craft teach us how to get bread but this book teacheth us how to get the Kingdom of heaven to get the bread of Life the meat that perisheth not Law preserveth the Estates and Testaments of Men but this the Testament of God the Charter of our eternal Inheritance Physick cureth the Diseases of the Body this afflicted Minds and distempered Hearts Natural Philosophy raiseth up men to the contemplation of Nature this of the Maker of all things and Author of Nature History the Rise and Ruine of Kingdoms States and Cities this the Creation and Consummation of the World Rhetorick to stir the Affection this to inkindle Divine Love Poetry moveth natural delight here Psalms that we may delight in God These are the only true and sublime things as Light is pleasant to the Eye so is Knowledge to the Mind but where have you the knowledge of such high things what are the mysteries of Nature to the mysteries of Godliness to know the Almighty living God and to behold his Wisdom Goodness and Power in all his Works surely this is a sweet and pleasant thing to a gracious soul but especially to know him in Christ to know the Mistery of the Incarnation Person Natures and Mediation of Christ. 1 Tim. 3. 16. Great is the mistery of Godliness This is a mistery without Controversie great to know the Law and Covenant of God Deut. 4. 6. This is your wisdom and understanding in the sight of the nations who shall hear these statutes And the sanctifying work of the Holy-Ghost by which we are wrought and prepared for everlasting Life 2. So necessary and useful to know the way of Salvation the Disease and Remedy of our Souls our Danger and the Cure our Work and our Wages the business of Life and our End what is to be believed and practiced what we are to enjoy and do these are the things which concern us all other knowledge is but curious and speculative and hath more of pleasure than of Profit To know our own Affairs our greatest and most necessary Affairs these are the things we should busie our selves about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One thing is necessary Luk. 10. 42. Other things we may well spare Now what is necessary but to know our Misery that we may prevent it our Remedy that we may look after it in time our Work and Business that we may perform it our End that we intend it and be incouraged by it What course we must take that we may be everlastingly happy Well then if God will shew us what is good Mich. 6. 8. and teach us what is good that we may know whither we are a going and which way we must go if he will give us Counsel in our reins to choose him for our portion Psal. 16. 5. We ought to bless his name So the 11th Verse Thou wilt shew me the path of Life though ignorant of other things we are
p. 56 402 403. why we must obey without delay p. 402 403. Great Mischief of delays 405. Causes of these delays p. 408 409. Heynousness of the sin of Delaying ibid Delays as well as denials are painful p. 121 Delaying Mercy is not denying mercy p. 167 168 Why God delays Mercy ibid. Delays of God in making good the promises proceed not from Ignorance nor forgetfulness nor mutability nor Impotency p. 324 Delay in helping and delivering discourageth Gods Children p. 549. God may delay so long till 1. The Enemies be proud 2. A land wasted p. 549 Delays of spiritual Mercies sharpen desires p. 912 914 Deliberation in sinning a great Aggravation of sin p. 21 Deliberate sin charg'd on David when many others were omitted p. 739 740 Delight in worldly things as our portion is a main branch of Covetousness p. 254 255 Delight in Gods word what it is why the word is so delightful p. 84 85 95 96 Delight in Gods Word the property of Saints p. 593 885 Delight in Gods Testimonies an evidence that we have made them our Choice p. 741. Trial whether we delight in his Testimonies p. 87 88 89 95. how we are to delight in them p 96. Reasons for delighting in them 96 97. Uses p. 98. Exhortation to it Means to get it p. 98 99 593. It puts us upon prayer for Grace and gives us hope to speed in our prayer p. 244 Delights spiritual and carnal distinguished p. 149 1084 150. Promises to be delighted in before fulfill'd p 10 Delight in Gods Commandements the Causes of it 1. Suitableness 2. Possession 3. A precedent love of the Object p. 885. What is necessary to delighting in Gods Commandements p. 245 Delight its effects 1. Enlarging the heart 2. It causeth thirsting after more p. 886 245 Delight spiritual it's Objects perfect p. 886. Examine whether we have this delight p. 886. 1. By the extent 2. Effects 3. It s perpetuity 4. By comparing these delights with those in sensible things ibid. Delight true only to be had in God p. 386 Deliverance to be sought for in Prayer p. 921 922 It engageth us to Gods Service p. 924 Demerits in the best of Saints p. 839 Deliverance from the power of sin as well as from guilt p. 913 Deliverance when pleaded for we must get 1. Right Principles 2. Right Ends what they are p. 860. It is lawful p. 970 Deliverance will come in due time p. 558 Natural to desire deliverance p. 1083 Deliverances apt to be forgotten when danger is over p. 791 Deliverance two ways p. 737 Denial we are to pray against denials and delays p. 914 Dependancies Carnal God weans his People from them p. 143 645 Dependance on God a condition of those that expect Counsel from him in straights p. 155 769 Dependance on God better than Carnal reaches p. 645 It is a great duty p. 324 1105 Dependance on God never disappointed p. 831 Dependance on God what it implies 1. Committing our selves to his Care 2. Submitting to his Will 3. Waiting his Leisure p. 346 347 Departure from God twofold p. 669. Reasons of it ibid. Desire its proper object Holiness p. 303. how to awaken them p. 309 Desire moderated towards earthly things by considering their Vanity p. 617 Desire of Holiness the Character of Saints and why p. 29 30 901. God will satisfie it ibid. 304 Strong desires a Cause why Saints press after Gods Word p. 901 Desire what it is p. 121 897 303 304 1087. It denotes the absence of the good desired p. 885 897 1087 Desires of the godly and the wicked distinguished-p 30 Unactive desires come to nothing p. 31 Desire of man either 1. after Truth or 2. Immortality p. 623. Several sorts of desires evil p. 305 Desires vehement sweeten enjoyment p. 912 Excellency of vehement desires after spirituals p. 898 901. How to get these desires p. 901 902 Desertion the kinds of it Reasons and Causes of it p. 48 49 925 It is either 1. in appearance or 2 in reality-p 925 Desertion the greatest of sufferings p. 148 Two special sins the Causes of Desertion 1. Too much liberty in Carnal things 2. Laziness in spiritual things p. 925 Design to do good out of Design is evil p. 1076 Despair in our selves not in God p. 29 Despised Christians are despised by Men when brought low by God p 869 Despising Christs little ones a great sin p. 519 520 Despised Saints are highly honoured by God p. 554 870 Despised the common Lot of Saints to be so p. 869 Despisers of Gods Word who they are p. 1001 Despondency an ordinary evil in sharp and tedious Afflictions p. 556 Despondency reproved p. 159 792 Destruction no Creature can desire its own Destruction p. 1095 1096 Determination an Act of the Judgment p. Devil works much on the Concupiscible and Irrascible faculty p. 1031 Devil a great Enemy to us in hearing the Word 1. By Diverting us 2. By raising prejudices 3. By furnishing us with excuses evasions delays c. p. 68 Devil not to be believed p. 411 Vid. Satan Devil seeks to weaken our opinion of Gods goodness p. 440 Devisers of Reproaches and Calumny p. 299. 300 Devices of the Heart of Man p. 759 Devoting our selves to God 1. Entitles us to the Comforts of the Gospel 2. Engages us to all the Duties of it p. 915 Difference of Judgment causeth discord p. 528 Difference between men and men 〈◊〉 free grace p. 647 Difference between the delights of the Godly and the wicked p. 149 Difference between the service of God and all other services p. 850 Different measures in them that are Converted p. 604 Difference made by God in Common judgments p. 805 Difference between good and evil is real p. 939 940 Difference in things call for different affections p. 85 Difference between carnal and regenerate and the regenerate and themselves p. 673 674. 689 Difficulties broken through by the Promises p. 880 Difficulties in Scripture though it be light yet no discoument to us in searching it p. 696 697 Dig a Pit what that expression imports p. 559 Diligence in obeying Gods Commandements required p. 26. Reasons of it p. 26 27 Diligence wherein it lies p. 27 28. 638 Diligence in Prayer makes it a business p. 920 Diligence 1. In observing 2. improving afflictions p. 487 Direction of God general and particular p. 31 Direction literal and effectual p. 32. 841. God must be depended on for Direction Reasons of it 1. The blindness of our minds 2. The forgetfulness of our Memories 3. The obstinacy of our hearts p. 32. 240 Direction 1. For general choise 2. Particular actions p. 692 693 Direction sufficient from Gods Word p. 40 41. 629. 690 691 692 Direction necessary from God to him that would keep in with God p. 152. 240 Direction how to carry our selves till deliverance comes a great mercy p. 842. Why p. 842 843 Direction An act of the Judgment p. 449 Disappointment of Wicked mens