before them all saying I know not the man Or when we take any sinful course for temporal safety as when David seigned himself mad before Achish 1 Sam. 21. 13. Or when our spirits are fill'd with passion against the instruments of our trouble and with uncomely heats as Peter drew a Sword in a rash zeal and had no thanks for it but a Rebuke from Christ. Or when we suffer in a heartless and uncomfortless manner as God's children sometimes are in dejections of spirit David took notice of his drooping and disconsolateness Psal. 42. 5. when he flitted up and down in the Wilderness and pursu'd with Saul's Army he had his droopings and discomforts in these Cases we forget the Word of God 2dly To press you to courage and constancy in a time of danger to endure all Extremities rather than do any thing against the Word of God Here I shall inquire 1. What is this Christian Courage There is Military Valor and Christian Valor The one consists in doing the other in suffering great things Peter at Christ's death had more of the Military Valor and Fierceness than of the Passive Valor for he that could venture on a Band of Men was foiled by a Damsels question The one dependeth on hastiness of temper greatness of blood and spirits the other upon Faith and submission of God's Will Acts 7. 55. He being full of the Holy Ghost look'd up stedfastly into heaven and saw the glory of God and Iesus standing at the right hand of God It is spoken when the People gnashed on him with their teeth then full of the Holy Ghost There is the Habit of Fortitude and the Act of it when led on There is a great deal of difference between the courage of wicked men and the faith and fortitude of good Christians We see rude men are undaunted in the face of danger but the fortitude of Christians consisteth in lifting up their eyes and hearts to Heaven others not for as soon as they think of God their courage faileth the more brave the more they shut out the thought of divine things all sense of God and immortality 1 Cor. 15. 32. Let us eat and drink for to morrow we shall dye It is a brutish fury inflam'd by Wine stir'd up by Trumpets and Drums not stir'd up by the consolations of God or remembrance of his Covenant then they are dejected Rev. 6. 15 16 17. 2dly To remove such Objections as may hinder your Courage and Constancy 1. It is a sore temptation to keep our service but we must stand to God's Providence to honour him by service or by suffering as he shall think good We are to honour God in his own way we are not to stretch Conscience in the least degree to continue it God hath no need of thy sin when God hath a mind to lay you aside submit 2. The smalness of the difference is another Objection If it were to turn Turk or Heathen or Papist men will say They would not do so and so God standeth upon every peek of his word every dust of truth is precious 3. Another Objection is this We shall be interpreted to hinder the Publick Peace I answer If it be possible as much as lieth in you live peaceably with all men Rom. 12. 18. But be sure not to betray the Cause of God nor lose the Interest of Christ that is not possible which is not lawful in a moral sense 4. Another Objection is That we shall be accounted peevish rash stubborn I answer We must be led to credit There is a difference between men stubborn and obstinate and zealous Many may sacrifice a stout body to a stubborn mind but be couragious and constant in the service of God 3dly What is necessary to this well-temper'd Courage that we may suffer not out of humour but out of conscience towards God not because formerly engag'd by profession or out of a desire of a name and esteem among Religious persons but out of Obedience to God who commandeth us to chuse afflictions rather than sin To this Resolution there is necessary 1. An heart weaned from the World Mat. 6. 24. otherwise a man will act very uncertainly and his zeal for God be very uneven 2. An heart intirely devoted to God Every one that cometh to Christ must be thus resolved Luke 14. 26. 3. An heart purged from sin or else our zeal is not uniform besides that our lusts will weaken our courage A carnal person suffering in a good cause is of no account with God The Priests were to search the Burnt offering if sound or had any defect or blemish upon them He that keepeth the Commandments is best able to suffer for them Mat. 5. 10. Blessed are they that suffer for righteousness sake A Martyr must have all the precedent graces 4. An heart that lieth under a deep sense of Eternity and things to come 1 Ioh. 5. 4. This is the victory we have over the world even our faith Not any looking backward but forward SERMON CXX On the Fifth of NOVEMBER PSAL. CXIX VER 110. The wicked have laid a snare for me yet I erred not from thy precepts HEre is the second Assault made upon David's Integrity the secret snares laid for him The Enemies of God's People do not always go to work in the way of open Persecution and directly for Righteousness sake but then they lay snares what they cannot do by open force they seek to do by fraud Many that have stood out with courage against the shock of violence have been taken in a snare as the Prophet that resisted the King was enticed by the blandishments of the old Prophet 1 Kings 13. Persecution is a more gross way and liable to Exception and therefore they must go secretly to work Sometimes this life is a continued temptation and a Christian that walketh in the world walketh in the midst of snares set for him by his Enemies bodily and spiritual The Devil is the great Snare-layer and wicked men learn it of him The wicked have laid a snare for me c. In the words observe 1. David's Temptation A snare laid for him 2. The Persons who manag'd the Temptation The wicked 3. The Success and Issue Tet I erred not from thy precepts Doct. The Godly have often Snares laid for them not only by Satan but by wicked men Now Snares are to entice or endanger or of a mixt nature 1. Snares to entice them from their Duty Thus the blandishments of the whorish Woman are call'd a snare Prov. 7. 23. As the Bird hasteth unto the snare and knoweth not that 't is for his life Of this nature are crafty Insinuations Baits of Preferment Profit Pleasure or any carnal advantage to pervert our Judgments and draw us off from our Duty 2. Snares to endanger their safety clog'd with some spightful condition to entrap others or when there is a Plot-laid to endanger others as Ieremy complaineth Jer. 18. 22. They have digged
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
cross then their affection was spent 6. Some in case of dubious anxiety or in doubtful debates may desire to know the truth and be much and earnest in the study of the word but when they get above their scruples and in plain truths ordinary cases they neglect it Whereas David longed for the word of God at all times to feel the power of God accompanying it so as to find strength against his corruptions and that he might be established in waiting upon God This was the constant and stable desire of his soul. Thus you see the Word of God is the Object either read or preached The End of it is that they may grow in grace and that their hearts may be more subjected to God and may be strengthned in waiting upon him And the manner of this desire is vehement and constant not at times but it is the usual frame and temper of their hearts 4. The Effects of this desire what it worketh I will mention but two 1. It draws off the heart from other things Psal. 119. 136. Incline my heart unto thy testimonies and not unto covetousness implying that when the heart is drawn out after Gods testimonies it is drawn off from carnal pursuits Desires they are the vigorous bent of the soul and therefore as the stream of a River they can run but one way Our passionate desires of earthly things certainly will be abated if spiritual desires prevail in us for being acquainted with a better object they begin to disdain and loath other things 2. It maketh us diligent and painful in the use of means that we may get knowledg and strength by the Word Where strong desires are there will be great endeavours Prov. 8. 34. Watching daily at my gates waiting at the posts of my doors A man that hath a desire after grace and strength by the word of God will daily be redeeming occasions of waiting upon God It is but a slight wish not serious desire that is not seconded with answerable endeavours Having opened the nature of these desires let me shew the reasons of this vehement and constant bent of heart towards the word of God 1. Of the Vehemency 2. Of the Constancy First The Reasons of this Vehemency they are these Natural instinct Experience and Necessity 1. Natural instinct 1 Pet. 2. 2. As new-born babes desire the sincere milk of the word Children desire the dug not by instruction but instinct without a Teacher All creatures desire to preserve that life which they have and therefore by a natural propension they run to that thing from whence they received life Meer instinct carrieth the brute-creatures to the teats of their Dams and every Effect looks to the Cause to receive from thence its last perfection Trees that receive life from the Earth and the Sun they send forth their branches to receive the Sun and stretch their roots into the earth which brought them forth Fishes will not out of the water which breeds them Chickens are no sooner out of the shell but they shroud themselves under the feathers of the Hen. The little Lamb runs to the Dams teat though there be a thousand sheep of the same wool and colour as if it said Here I received that I have and here I 'le seek that I want By such a native inbred desire do the Saints run to God to seek a supply of strength and nourishment and the desire is very strong and vehement One thing have I desired of the Lord that will I seek after c. There were other things David might desire but this one thing his heart was set upon That he might enjoy constant communion with God in the use of publick Ordinances What is the reason of this I answer The spiritual nature you may as well ask What teacheth the young Lambs to suck as who taught the Regenerate to long for the Word What teacheth the Chicken to run under the wing of the Hen The cause of Appetite is not persuasion and discourse but inclination not argument but nature Appetite 't is an effect of life By natural tendency the new creature is carried out to its support from the word of God there to be comforted and nourished It shews that all who have not such a kindly appetite to the word of God that can relish nothing but meats drinks wealth vanity they were never acquainted with this new nature 2. Experience is another cause of this desire A child of God is not satisfied with a slight tast of the word but he desires more when he hath felt the comfort of it he is still longing to receive more from God James 1. 8. He hath begotten us by the word of truth What follows wherefore be swift to hear A man that hath had experience of the power of the word taketh all occasions he knows there is strength grace and liberty of heart to be found there so 2 Pet. 2. 3. As new-born babes c. if so be ye have tasted that the Lord is gracious Certainly a man that hath had any tast of communion with God will desire a fuller measure as by tasting of excellent meats we get an appetite to them Carnal men they do not know what it is to enjoy God in an Ordinance and therefore do not long for them they do not tast the sweetness of the word Psal. 19. 10. The statutes of the Lord are sweeter than the honey or the honey-comb The children of God find more true pleasure in the Ordinances in the statutes of God than in all things in the world though to carnal men they are but as dry sticks burdensome exercises the reason follows V. 11. Moreover by them is thy servant warned and in keeping of them there is great reward He commendeth the word from his own experience he had felt the effects and good use of it in his own heart he had been warned and had a great deal of comfort and refreshing by it therefore it is sweeter than the honey and the honey-comb So Psal. 63. 1 2. O God my soul thirsteth for thee my flesh longeth for thee what to do to see thy power and thy glory so as I have seen thee in the sanctuary He that hath had once a sight of God would not be long out of his company He compareth his desire of communion with God with hunger and thirst his desire is greater than the hunger and thirst that men suffer in a dry wilderness where there is no water to give refreshment He had seen God and would now see him again The remembrance of those former pleasures of the Sanctuary revived his desires so that besides Nature there is this Experience 3. The next cause is Necessity We should take delight in the word of God for its excellency though we stood in no need of it But our necessity is very great and this awakens desire The word is not only compared to things which make for conveniency of life as to Wine and Honey
you may agree with them I answer In the general certainly the separation of one Christian from another is a great evil which should be carefully avoided and if walls of separation be set up by others yet we must do what in us lies to demolish them They do no service to Christ that make separations needlesly when as much as is possible there should be a union and coalition between Christians Now what shall we say to this Separation from Rome who were in the possession of a Christianity I tell you this Bug-bear needs not fright us out of the good way if we can but clear three things to you 1. That as to the rise it was neither unjust nor unnecessary 2. As to the manner of it it was not made rashly and lightly but as became them that had a serious sense of the Interest of Christ and of his Church in the world 3. As to the continuance of this Separation that if it were made upon good grounds and the same grounds still continue certainly we have no cause to revert and return back the Roman Synagogue not being grown better but much worse since the first breach If all these can be proved there is no reason to complain of our Separation First That this Separation was neither unjust nor unnecessary It is unjust if it be made without a cause it is unnecessary if it be made without a sufficient cause or such a cause as may warrant so great a breach in the Christian world Certain it is that the Schism lyeth not in the Separation but the Cause and so is not chargeable on those that make the Separation but on those that give the cause So that if we would examine whether the Separation be good I think we must examine the causes of it therefore let us a little consider this very thing Certainly the cause was not unjust there was a cause I shall shew that by and by And that it was not unnecessary without a sufficient cause and so no way culpable The business is Whether the Controversies be of such moment as that there should be such a breach among Christians that we and they should keep such a distance I speak only to the sufficiency of the cause the justness we shall see by and by Of what moment soever the Controversies were if the things that are taken to be errors be imposed as a condition of Communion a Christian cannot joyn himself with them Certainly it is no sin to abstain from the communion of any Church upon earth where the conditions of its communion are apparently unlawful and against conscience though it may be the matters in debate be not of great moment I only speak provisionally be they or be they not of moment yet if these be propounded as conditions of its communion for no man is necessitated to sin In some cases it is lawful to withdraw out of a place for fear of danger and infection as if a house or town be infected with the Pestilence it is but a necessary caution to look to our selves be-times and withdraw out of that house or town But now when no men are permitted to tarry but those that are infected with the disease the case is out of dispute the sound must be gone and withdraw from them by all the means they can Now such are the corruptions of Popery and the danger of seducement so manifest that little children are by all means to keep themselves from idols 1 Joh. 5. 21. We should be very cautious and wary of that communion wherein there is so much hazard of salvation if possibly we should keep our selves untainted but when we are bound to the belief practice profession of those errors there needs no more debate a Christian must be gone else he will sin against conscience Now this is the case clearly between them and us Suppose the corruptions were not great nor the errors damnable yet when the profession of them is required and the belief of them as certain truths is imposed we are to endure all manner of extremity rather than yield to them Therefore much more when it is easie to be proved that they are manifest and momentous corruptions Therefore certainly to leave the communion of the Popish Faction is but to return to our union and communion with Christ it can be no fault to leave them that left Christ and the ancient faith and Church The innocent husband that leaves the Adulterous wife is not to be blamed for she had first broken the bonds and violated the rights of the Conjugal relation Or a good Citizen and Soldier are not to be blamed in forsaking their Governour and Captain who first revolted from his allegiance to his Prince I and when he would engage them in the same Rebellion too Secondly As to the management of it or the manner how it was carried on It was not made rashly and lightly without trying all good means and offering to have their complaints debated in a free Council In the mean time continuing in their station and managing the cause of Christ with meek but yet zealous defences until they were driven thence by Antichristian fury for blowing the Trumpet and warning the Church of her danger from that corrupt party until persecuted by censures not only Ecclesiastical but Civil cast out of the Church put to death some for witnessing against others meerly for not owning and practising these corruptions and hunted out from their corners where they were willing to hide and worship God in secret with all rigor and tyranny driven first out of the Church then out of the world by fire and sword unless they would communicate with them in their sin thus were they used So that the Romanist cannot charge the Protestants for Schism for leaving their communion any more than a man that thrusteth another out of dores can be offended at his departure Yea when the Reformed did set up other Churches it was after all hopes of Reformation were lost and defeated And the Princes Magistrates Pastors and people were grown into a multitude and did in great numbers run to the banner which God had display'd because of his Truth and so could not in conscience and spiritual safety live without the means of grace and the benefit of Ordinances and Church-Societies lest they should be scattered as sheep without a shepherd and become a ready prey to Satan And then this Separation which was so necessary was carried on with love and pity and with great distinction between the corruptions from which they separated and the persons from whom they separated and they had the same affection to them and carried it all along just as those that are freed from Turkish slavery and have broke prison and invited the other Christian captives to second them it may be they have not the heart and courage to venture with them though they leave them fast in their enemies chains and will not return to their company they
confession of sin with grief and desire of the grace of Christ with a serious purpose of newness of life this is the doctrine of the Scripture They think that to the essence of true Repentance there is required Auricular confession penal satisfactions and the absolvence of the Priest without which true faith profiteth nothing to salvation Again the Scripture teacheth this doctrine That the Ordinances confer grace by virtue only of God's promises and the Sacraments are signs and seals of the Covenant of Grace to them that believe And they would teach us that they deserve and confer grace from the work wrought The Scripture teacheth that good works are such as are done in obedience to God and conformity to his Law and are compleated in love to God and our neighbour They teach us that there are works of supererogation which neither the Law nor the Gospel requireth of us and that the chief of these are Monastical Vows several Orders and Rules of Monks and Friers The Scripture teacheth us That God the Father Son and Holy Ghost is only to be worshipped both with natural and instituted worship in spirit and in truth and they teach both the making and worshipping of an Image and that the Images of Saints are to be worshipped The Scripture teacheth That there is but one holy Apostolical Catholick Church joined together in one faith and one spirit whose Head Husband and Foundation is the Lord Jesus Christ out of which Church there is no salvation And they teach us the Church of Rome is the center the right Mother of all Churches under one head the Pope infallible and supreme Judg of all truth and out of communion of this Church there is nothing but Heresie Schism and everlasting condemnation Instead of that lively Faith by which we are justified by Christ they cry up a dead assent Instead of sound knowledg they cry up an implicite faith believing as the Church believes Instead of Affiance they cry up wavering conjectural uncertainty Thirdly Come to their worship Their adoration of the Host their invocation of Saints and Angels their giving to the Virgin Mary and other Saints departed the titles of Mediator Redeemer and Saviour in their publick Liturgies and Hymns their bowing to and before Images their Communion in one kind and that decreed by their Councils with a non obstante Christi instituto notwithstanding Christs express Institution to the contrary their service in an unknown Tongue and the like are just causes of our separation from them But it is tedious to rake in these things So that unless we would be treacherous to Christ and not only deny the faith but forfeit sense and reason and give up all to the lusts and wills of those that have corrupted the truth of Christianity we ought to withdraw and our Separation is justifiable notwithstanding this plea. The USE Here is Reproof to divers sorts 1. To those that think they may be of any Sect among Christians as if all the differences in the Christian world were about trifles and matters of small concernment and so change their Religion as they do their clothes and are turned about with every puff of new doctrine If it were to turn to Heathenism Turcism or Judaism they would rather suffer banishment or death than yield to such a change but to be this day of this Sect and to morrow of another they think it is no great matter as the wind of Interest bloweth so are they carried and do not think it a matter of such moment to venture any thing upon that account You do not know the deceitfulness of your hearts he that can digest a lesser error will digest a greater God trieth you in the present truth He that is not faithful in a little will not be faithful in much As he that giveth entertainment to a small temptation will also to a greater if put upon it Where there is not a sincere purpose to obey God in all things God is not obeyed in any thing Every Truth is precious The dust of Gold and Pearls is esteemed Every truth is to be owned in its season with full consent To do any thing against conscience is damnable You are to chuse the way of truth impartially to search and find out the paths thereof 2. It reproves those that will be of no Religion till all differences among the learned and godly are reconciled and therefore willingly remain unsetled in Religion and live out of the communion of any Church upon this pretence that there is so much difference such shew of reason on each side and such faults in all that they doubt of all and therefore will not trouble themselves to know which side hath the truth You are to chuse the way of truth And this is such a fond conceit as if a man desperately sick should resolve to take no physick till all Doctors were of one opinion or as if a traveller when he seeth many ways before him should lye down and refuse to go any farther You may know the truth if you will search after it with humble minds Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self The meek he will teach the way If you be diligent you may come to a certainty notwithstanding this difference 3. It reproves those that take up what comes next to hand are loth to be at the pains of study and searching and prayer that they may resolve upon evidence that commonly set themselves to advance that faction into which they are entred Alas you should mind Religion seriously though not lightly leave the Religion you are bred in yet not hold it upon unsound grounds As Antiquity Joh. 4. 20. Our father 's worshipped in this mountain Or custom of the times and places where you live Eph. 2. 2. According to the course of the world the general and corrupt custom or example of those where we live nor be led by affection to oâ—… admiration of some persons Gal. 2. 12. Holy men may lead you into error Nor by multitude to do as the most do follow not a multitude to do evil but get a true and sound conscience of things for by all these things opinions are rather imposed upon us than chosen by us 4. It reproves those that abstain from fixing out of a fear of troubles as the King of Navarre would so far put forth to sea as that he might soon get to shore again You must make God a good allowance when you imbark with him though called not only to dispute but to dye for Religion you must willingly submit If any man come to me and hate not his own life he cannot be my disciple Luke 14. 26. How soon the fire may be kindled we cannot tell times tend to Popery though there be few left to stick by us the favour of the times run another way we ought to resolve for God
's the reality Matth. 22. 7. They which were invited to the Wedding varnished their denial over with an excuse Delay is a denial for if they were willing there would be no excuse To be ridd of importunate and troublesome Creditors we promise them payment another time and we know our Estate will be more wasted by that time it is but to put them off So this delay and putting off God is but a shift Here 's the misery God always comes unseasonably to a carnal heart It was the Devils that said Matth. 8. 29. Art thou come to torment us before our time Good things are a torment to a carnal heart and they always come out of time Certainly that 's the best time when the word is prest upon the heart with evidence light and power and when God treats with thee about thine eternal peace Reason 6. There are very urgent reasons to quicken us to make hasâ—…e 1. The state wherein we are at present is so bad and dangerous that we can never soon enough come out of it The state of a man in his Carnal condition is compared in Scripture to a Prison Rom. 11. 32. God hath concluded or shut them all up in unbelief And mark it is a Prison that is all on fire Oh when poor Captives are bolted and shut up in a flaming Prison how will they run hither and thither to get out So should we run and strive to get out of this flaming Prison You cannot be too soon out of the power of the Devil or from under the curse of the Law the danger of hell fire and the dominion of sin Matth. 3. 7. Who hath warned you to flee from the wrath to come He doth not say to goe nor to run but to flee Fleeing from wrath to come that 's the truest motion And so Heb. 6. 18. They which had the avenger of blood at their heels fled for refuge to take hold of the hope set before them If there be poyson in our Bowels we think we can never soon enough cast it out If fire hath taken hold of a building we do not say we will quench it hereafter the next week or next moneth but think we can never soon enough quench it Or if there be a wound in the Body we do not let it alone till it 〈◊〉 and rankle Christians you may apply all this to the present case here the danger is greater There is no Poyson so deadly as Sin which hath infected all Man-kind no wound so dangerous for that will be the death of Body and Soul no fire so dreadfull as the wrath of God therefore we cannot soon enough come out of this condition 2. We cannot be happy soon enough for the state we make after is the arms of God the bosome of Iesus the hopes of Eternal Life we cannot soon enough get within the compass of such priviledges Oh shall Christ lie by as a dead Commodity or breaded ware It shews we know not the gift of God Iohn 4. If we had a due sense and value of his Excellency we would take the morning Market and let not Christ Iesus with all his benefits lie by as a Commodity that may be had at the last at any time of the day we would look upon him as the quickest ware in the Market and flock to him as Doves to the windows Isa. 6. You would force your way that you might get into his heart you would count all things but dross and dung that you might gain him It will be sweet to be incircled in the embraces of Iesus Christ to have his left hand under your head and his right hand to embrace you Cant. 2. 6. and will you delay when he stands offering himself and stretching out his hands all the day long to receive you SERMON LXVIII PSAL. CXIX 60. I made haste and delayed not to keep thy Commandments I Come now to the Application Use 1. Is to reprove the dallying with God which we are conscious to in the work of Conversion which is so common and natural to us We are apt to put off God from time to time from Child-hood to Youth from Youth to Mans-age from Mans-age to Old-age from Old-age to Death-bed and so the Devil steals away one hour after another till all time be past I shall 1 speak of the causes of this delay 2 represent the hainousness of it that you may not stroke this sin with a gentle censure and think lightly of the matter I. Of the causes of this delay 1. Unbelief or want of a due sense or sight of things to come If men were perswaded of Eternal Life and Eternal Death they would not stand hovering so long between Heaven and Hell but presently engage their hearts to draw nigh to God But we cannot see afar off 2 Pet. 1. 9. Nature is purblind to carnal hearts there 's a mist upon Eternity they have no prospective whereby to look into another World therefore it hath no influence upon them to quicken them to more speed and earnestness If we had a due sense of Eternal Death surely we would be sleeing from wrath to come no motion should be earnest and swift enough to get from such a danger If we had a due sense of Eternal Life we would be running to take hold of the hope that is before us Heb. 6. 18. 2. Security If men have a cold belief of Heaven and Hell if they take up the currant opinions of the Country yet they do not take it into their serious thoughts they put far away the evil day Amos 6. 3. Things at a distance do not startle us as a clap of Thunder afar off doth not fright us so much as when it is just over our heads in our own Zenith We look upon these things as to come so put off the thought of them Next to a want of a sound belief the want of a serious consideration is the cause why men dally with God If we had the same thoughts living and dying our motions would be more earnest and ready When Death and Eternity is near we are otherwise affected than when we look upon it as afar off One said of a zealous Preacher he Preacheth as if Death were at my back Oh could we look upon Death as at our back or heels if men did but consider that within a few dayes they must go to Heaven or Hell that there is but the slender thread of a frail Life upon which they depend that is soon fretted asunder they would not venture any longer to be out of a state of Grace nor dally with God But we think we may live long and time enough to repent by leisure we put far off the day of our change and so are undone by our own security 3. Aversness of heart from God That which makes us desirous to stay longer in a way of Sin doth indeed make us loth to turn at all and what 's that Obstinacy and unsubjection
for such a time Heb. 4 16. when need comes then it 's a time to improve our interest to put promises in suit when God seems to be an Enemy to us when to appearance he executes the curse of the Old Covenant O then we should work through all discouragements then we should hold God to his second Grant and Charter and come to his Throne of Grace and keep him there For the Reasons 1 God is the Party with whom we have to do whence soever the trouble doth arise there 's his hand and his counsel in it therefore it is best dealing with him about it in all afflictions publick or private Amos 3. 16. Is there evil in the City and the Lord hath not done it Let Men but awaken their Reason and Conscience who is it that is at the upper end of Causes that casts our lot upon such troublesom and distracted times So in private afflictions David owned God's hand Shimei had mocked him but he looks higher the â—…ord hath bid him curse So Iob he doth not say the Caldean and Sabean hath taken away but the Lord hath taken Iob 1. 21. Afflictions have a higher cause than Men ordinarily look at they do not come out of the dust but come from God See what inference Eliphaz draws from this principle Iob 5. 8. I would seek unto God and unto God would I commit my cause That is I would go and deal with him about it 't was Eliphaz's advice to Iob and it is seasonable to us all 2 It is God onely that can help us and relieve us either by giving support under the trouble or removing it from us so saith David Psal. 57. 2. I will cry unto God most high unto God that performeth all things for me A Believer looks for all things from God when all things go well with him God is his best Friend when all things go ill with him God is his onely Friend he runs to none so often as to God Now upon these Principles we go to God but for what end let us see what we go to God for 1. That we may know his mind in all his Providences The affliction hath some errand and message to us something to deliver us from God now we need to ask of God to know his mind Micah 6. 9. Hear the rod and who hath appointed it We should not only be sensible of the smart but look to the cause therefore if we would know the cause let us go and expostulate with God about it As Ioab when Absalom set his Corn field on fire he sent for him once and twice but he comes not until he sets his Corn-field on fire and then he comes and expostulates with him Who hath done this 2 Sam. 14. 30 31. So when we make bold and will not come to God nor take notice of his messages God comes and lets out his wrath upon our comforts and conveniences now let us deal with God about it Wherefore is all this 2. That we may have strength to bear it Alas we can bear or do little of our selves for that doing refers to bearing Phil. 4. 13. I can do all things through Christ that strengthneth me That is I can suffer want need hunger thirst nakedness and run through all conditions through Christ that strengthneth me Now you must ask it of God Iam. 1. 5 If any man lack wisdom let him ask it of God It is wisdom to bear affliction if he would wisely carry himself under the Rod that he may not discover his folly he must ask this strength and grace of God 3. Wisdom to improve our chastisement that we may have the benefit and fruit of them Isa. 48. 17. I am the Lord thy God which teacheth thee to profit That is to profit by afflictions to reap the fruit of them So Iob 33. 16. He openeth the ears of men and sealeth their instruction God by a powerful work upon the heart impresseth their duty upon them that they may see wherefore it is that he hath afflicted them 4. We go to God for deliverance and freedom from the trouble Psal. 34. 19. Many are the troubles of the righteous but out of them all the Lord will deliver them It is God's Prerogative to set us free We break Prison when we attempt to escape meerly by our own means therefore either we shall have no deliverance or no kindly one God hath deliver'd doth deliver and we trust will deliver This must be sought out of God God helping together with your prayers 2 Cor. 1. 10 11. Prayer must fetch it out from God or it is no kindly deliverance Well then in our affliction we need to be often with God SERMON CXVII PSAL. CXIX VER 107. Quicken me O Lord according to thy Word Use 1. TO reprove the stupidness and carelesness of them that neglect God in their troubles Dan. 9. 13. All this evil is come upon us yet made we not our prayer before the Lord our God A very sensless slight spirit that when they are under the blows of God's heavy hand they will not be much in calling upon God this is contrary to God's injunction who expects now with earnestness they will seek him God reckons upon it he could not hear from them before but now they 'll pray hard and will make up their former negligence when God sends a Tempest after you as on Ionah yet will you keep off from him It is contrary to the practice of the Saints in their chastisements troubles and afflictions they are much with God opening their hearts to him Nay it is worse than Hypocrites for they will have their pangs of devotion at such a time Iob 27. 10 11. In short you lose the comfort of your affliction Seasons of affliction are happy seasons if they prove praying seasons when they bring you nearer to God it is a sign God is not wholly gone but hath left somewhat behind him when the heart is drawn into him This is the blessing of every condition when it brings God nearer to you and you are more acquainted with him than before Use 2. Then it takes off the discouragements of poor disconsolate ones who misexpound his Providence when they think afflictions put us from God rather than call us to him O no! it is not to drive you from him but to draw you to him Do not think God hath no mercy for thee because he leaves thee to such pressures wants and crosses This is the way to acquaint your selves with God yea though you have been hitherto strangers to him he hath invited you to call upon him in time of trouble he is willing to have you upon any terms A Man will say you come to me in your necessities God delights to hear from you and is glad any occasion will bring you into his presence and therefore be much with God Secondly I observe when this affliction was sore and pressing yet then he hath a heart to pray
is lawful and right 't is in the Margin Do judgment and justice Now when this is attribured to publick persons judgment signifieth due order in trying and finding out the state of a Cause and justice the giving out sentence on that tryal and judgment or causing justice to be executed for righting the wronged and punishing the wrong-doer When to private men the one implies the direction of Conscience the other the rectitude of our actions By judgment we discern between right and wrong and by justice doing things justly according to the Rule Thus 't is said Psal. 106. 3. Blessed are they that keep judgment and he that doth righteousness at all times There is another Notion of these two words which I had almost forgotten First Judgment seemeth to be opposite to rigour and extremity and seemeth to import equitable carriage mixed with mercy and moderation in exacting our own from others Certainly so Judgment is sometimes taken Ier. 10. 24. O Lord correct me but with judgment not in thine anger lest thou bring me to nothing Secondly Justice is just and faithful dealing in and about those things which we owe to others or are employed about or are intrusted with by others Doctr. It is a comely property in Gods Children and very comfortable to them to do judgment and justice 1. It is an excellent property First Because by it we are made like God Righteousness is part of Gods Image and herein we do most resemble his perfection Psal. 145. 5. The Lord is righteous in all his ways and holy in all his works There is a perfect holiness in his Nature and a condecency in all his actions Therefore 't is God-like in us when our Natures are sanctified and all our actions are righteous and holy It is said Ephes. 4. 54. That the new man is created after God in righteonsness and â—…rue holiness according to the pattern of God much like to him they that are most so are most like him Natural Conscience doth homage to the Image of God Mark 6. 20. And Herod feared Iohn knowing he was a just man Secondly 'T is acceptable and pleasing to God The just man is an object of Gods complacency Prov. 15. 9. The Lord loveth him that followeth after righteousnes God loveth all his Creatures â—…th a general love but with a special love those that bear his Image He doth not love men because they are rich and mighty fair and beautiful valiant and strong but as holy and just It is said Prov. 21. 3. To do justice and judgment is more acceptable to the Lord than Sacrifice God hath required both and we should make Conscience of both but yet the one is better than the other though the one be a Duty of the First Table the other of the Second because Moral and Substantial Duties are better than Ceremonial internal before external and Duties evident by natural light before things of positive institution It appeareth in this that God doth accept of Moral Duties without Ceremonial Observances For in every Nation he that feareth God and worketh righteousness is accepted of him Acts 10. 35. but Ceremonial Observances without Moral Duties are of no account in Gods sight he still rejecteth their Offerings when they neglect justice not thousands of Rams and Rivers of Oil but to shew mercy and to do justly Mic. 6. 7 8. this is good Again he dispenseth with the Ceremonials and the Externals of Religion when they come in competition with Moral Duties even of the Second Table as David's eating the shew-bread when he was an hungry Matth. 12. 5. Well then how right and punctual soever we be in other things unleâ—… we shew mercy and do justice we are not accepted with God though zealous for and against Ceremonies of the stricter party in Religion 'T is true we cannot say they are better than faith and love and the fear of God and hope in his Grace for these are the substantial Duties of the First Table And compare Substantials with Substantials de ordine modus First Table Duties are more weighty But compare Internals of the Second with Externals of the First Moral Duties of the Second with the Ceremonies of the First natural and evident with the merely positive and instituted these latter are more weighty Give to God what is God's and to men what is mens Thirdly Because it â—…itteth for Communion with God When you are just and righteous you may call for and look for such blessings as you stand in need of for the righteous have an easie access to him and are sure of audience Psal. 17. 15. But as for me I will behold thy face in righteousness I cannot behold the face of Saul he will not see my face but this comforts me that I can behold thy face Lord thou wilt look upon me and be gracious to me and hear my prayers Otherwise God will not hear the unjust as he saith he would not accept of their Peace-Offerings till judgment ran down as a River and righteousness as a mighty Stream Amos 5. 23 24. and rejects the Jewish Fasts Isai. 58. because they did not loose the oppressed c. On the other side he hath assured the protection of his Providence to him that is just Isai. 33. 15 16. He that walketh righteously and speaketh uprightly â—…e that despiseth the gain of oppression and shaketh his hands from holding of Bribes that stoppeth his ears from hearing of blood and shutteth his eyes from seeing evil he shall dwell on high his place of defence shall be the munition of rocks bread shall be given him and his water shall be sure God will minister to him sure Comforts and sure supplies They that walk in a continual course of righteousness and just dealing of all sorts shall be as safe as if in a Fort impregnable not to be taken by any force and sufficiently furnished with store of provisions to hold out any Siege an high craggy place is such Bread and Water are tokens of God's full and final deliverance Isai 51. 1. Hearken unto me ye that follow after righteousness None must look to be thus qualified but the righteous Fourthly It is so suitable to the new Nature as Fruits to such a Tree What is works meet for repentance Acts 26. 20. That they should repent and turn to God and do works meet for repentance And bring forth fâ—…uits meet for repentance Matth. 3. 8. They are the kindly products of faith in Christ and repentance towards God 'T is as unâ—…uitable to those that are gracious to be unjust as that the Egg of a Crow should drop from a Hen or venomous Berries should grow upon a choise Vine That Grace that is put into our hearts which maketh us submissive and dutiful to God doth also make us kind and harmless to men These things are required of us as the fruits of true faith and repentance Isai 1. 16 17. Wash you make you clean put away the evil of your doings
temptation overtaken or overborn but he doth not propose to do evil that 's the property of the wicked 2. Be always exercising righteousness as God giveth opportunity and occasion 1 Iohn 3. 7. He that doth righteousness is righteous Psal. 106. 3. Blessed are they that keep judgment and he that doth righteousness at all times Justice must be observed in lesser things a well as in great for where Heaven and Hell are concerned nothing is little Luke 16. 10. He that is faithful in that which is least in minimo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is faithful in a little thing will not be unfaithful in any thing Many will be righteous in some thing but in some others dispense with themselves 3. Do not depart from your rule and resolution of just dealing upon any temptation whatsoever Men resolve to be just but when the temptation cometh their resolution is shaken Oh remember the greatest gain will not countervail your loss Matth. 16. 26. What is a man profited if he shall gain the whole world and lose his own soul 'T will prove a poor bargain in the end And that there is no profit in what is gained unjustly 't is a certain loss and so it will prove in the issue Hab. 2. 9 10. Wo unto him that coveteth an evil covetousness to his house that he may set his nest on high that he may be delivered from the power of evil thou hast consulted shame to thy house and hast sinned against thine own soul. You think to avoid all emergent evils there needs no more to pull down the power and greatness of the Oppressour than his studying to make it great nothing destroyeth it so much 4. Take special heed to thy self that thou beest not unrighteous when opportunity is offered when put in places of power and trust Many are innocent because they have no opportunity to be otherwise 'T is said Iohn 1â—… 6. He was a thief and had the bag and bare what was put therein When corrupt affections and suitable temptations and objects meet then 't is dangerous to the soul. 5. Take heed of covetousness 1 Tim. 6. 10. The love of money is the root of all evil It will make a breach on thy duty when 't is indulged therefore take away the lusts and temptations will have less power over thee For Motives 1. Righteousness is a Christians Breast-plate Ephes. 6. 14. And having on the breast-plate of righteousness to defend the heart and vital parts It keepeth the heart whole if the breast be covered with a firm resolution to shun whatsoever is evil and unjust temptations will not pierce us Unless you arm your self with this resolution you will lose comfort and lose Grace 2. Consider how soon God breaketh in with a Judgment when once men transgress righteousness 1 Thess. 4. 6. Let no man go beyond his brother nor defraud his brother for God is the avenger of all such God that is the Patron of humane Society will not suffer unrighteousness and injustice to go unpunished 2. In your publick engagements see that you have a good Cause and a good Conscience and in due time God will plead your Cause First See that you have a good Cause you must not intitle God to your petty quarrels and revenges 1 Pet. 2. 19 20. For this is thank-worthy if a man for conscience towards God endure grief suffering wrongfully for what glory is it if when ye be buffetted for your faults ye shall take it patiently But if when ye do well and suffer for it ye take it patiently this is acceptable with God 1 Pet. 3. 16 17. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ for it is better if the will of God be so that ye suffer for well-doing than for evil-doing That Epistle was penned in a suffering time When you are exposed to hardships be sure you are in Gods way Secondly As the cause is good so must your carriage be do not step out of Gods way for the greatest good So many if they may drive on their designs they care not what they do as if a good end would warrant them Christ need not get up on the Devils shoulders God is now bound to avenge this for the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness In this evil day the righteous shall be saved God saved Noah a Preacher of righteousness and delivered just Lot 2 Pet. 2. II. We have David's Prayer Leave me not to mine Oppressours He beggeth help against the oppression of the enemy I might observe 1. That 't is no new thing to see innocent men troubled oppressed persecuted He that could say I have done Judgment and Justice yet had his Oppressours As long as Satan wants not instruments the people of God shall not want troubles and the two Seeds will never be reconciled Therefore we should not censure the oppressed and those that are fallen under the displeasure of men and the oppressed themselves should not wonder at it wicked men do but their kind 2. That to be left of God under the oppression of wicked men is a grievous calamity and earnestly to be deprecated When are we said outwardly and visibly to be left by God under the oppression of wicked men First When he taketh off the restraints of his Providence and the hedge of his protection is broken down and le ts loose the enemy upon us and we are left in the power of their hands Dan. 1. 2. The Lord gave the King of Iudah into his hands Secondly When he doth not comfort us in such a condition particularly when Gods assistance is not vouchsafed Sometimes he doth so 2 Cor. 1. 4. Who comforts us in all our tribulations At other times all is dark Psal. 74. 9. We see not our signs there is no more any Prophet neither is there among us any that knoweth how long Thirdly When he doth not direct us and shew us our duty Psal. 143. 10. Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness It was a time when his enemies prevailed over him Now if God hide counsel from us we grope at noon day Fourthly When he doth not support us Sometimes this Psal. 138. 3. In the day when I cryed thou answeredst me and strengthenedst me with strength in my soul. And Psal. 94. 18. When I said my foot slippeth thy mercy O Lord held me up Psal. 73. 23. Nevertheless I am continually with thee thou hast holden me up by my right hand David prayeth Put me not into their power do not let loose the reins thou hast hindered them hitherto 't is thy mercy that all this while I have not been given up as a prey to their teeth they want not malice and a will to
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
was not hearty and durable but only formal and Temporary 2 Because they take all occasions to inlarge themselves out of the stocks of Conscience and as soon as their fear is worn off away go all their Religious Pangs and thoughts of the other World and care about it How often is this verisied by daily Experience Many that were frightned into a course of Religion went on from Duty to Duty out of a Fear of being Damned but their Hearts were another way but afterwards they cast off all when they have sinned away these Fears As Herod feared Iohn and afterwards put him to death Mark 6. 19 20. Yea all the while they did good they had rather do otherwise if they durst and therefore did but watch the occasion to fly out 3 Because men of this frame dispute away Duties rather than practice them and are quarrelling at those things which the new Nature would sufficiently incline them unto if they had it In the New Testament God much trusts Love and the number and length of Duties is not stated so exactly because where the Love of God prevaileth in the Heart men will take all occasions of glorifying God and edifying themselves But when men quarrel How do you prove it to be my Duty to do so much and to give so much when the Duty its self is instituted Love will make God a reasonable allowance and not stand questioning how do you prove it to be my Duty to pray so often in my Family or in secret or hear so many Sermons which our constant necessities do loudly call for Men that have a love to a thing will take all occasions to enjoy it or be conversant about it and a willing heart is liberal and open to God and is rather disputing the restraint than the Command how do you prove it is not my Duty and is loth to be kept back from its delight 3. Some do good out of Craft and Design there is some By-end is the cause as Iehu was not so much Zealous for God as his own Interests 2 King 10. 16. And our Lord telleth us of some that make long Prayers to devour Widows Houses Matth. 23. 14. made Piety a colour and pretext to Oppression and that they might be trusted took as a shew of great Devotion And of this strain were those that followed Christ for the Loaves Ioh. 6. 20. To be fed with a Miracle and to live a life of sloth and ease God never set any good thing afoot but some temporal Interest grew upon it with which men were swayed more than with what belongeth to God Use. II. Is to perswade you to choose Gods Precepts I have chosen thy Precepts said the man of God To this end I shall give you both Motives and Directions Motives why you should choose them and then Directions in what manner things are to be attended upon in your choice First For the Motives 1. Choose them because they are Gods to whom you are indebted for Life Being and all things Shall we not obey him that made us and in whom still we live move and have our being We are debtors to him for all that we have and truly we cannot have a better Master He was angry with his People that when the Beasts would own their Benefactors that his People would not own him from whom they had all things Isa. 1. 3. The Brute-beasts the dullest of them the Oxe and the Ass are willing to serve those that feed them and pay a kind of gratitude and shall not we own God Every day your health strength and comforts come out of his hands so every nights Rest and Ease and after this can you sin against God that keeps you by Night and by day 2. These Precepts are all holy just and good What is it the Lord requires of you but to love him and serve him and fear him and forbear those things which hurt the Soul thus he speaks to Israel Deut. 10. 12. Surely these commands are not unreasonable nor grevious You dare not say sin is better that it is more profitable to please the flesh and to wallow in and seek after worldly things O why then dost thou not choose Gods Precepts before the work which Satan would put thee upon for these Precepts commend themselves by their own Evidence 3. In keeping them there 's a great deal of benefit 1. For the present there 's a deal of Comfort and Peace to be be found in the ways of God If there were no reward of Heaven yet there 's such comfort and peace that attends holy living even as heat from the fire that certainly this should draw our choice All her ways are ways of pleasantness Prov. 3. 17. And again the Prophet tells you the fruit of righteousness is peace A man that doth evil hath a sting in his Conscience and a wound in his own Soul But every good action is followed with a Serenity of Mind and an approbation from the heart of him thar doth it Nay you shall not only have Peace but Joy in the Holy Ghost for if you walk in the fear of God you walk in the comforts of his Spirit Acts 9. 31. And the Kingdom of God stands in Righteousness and Peace ay and a distinct Priviledge Joy in the Holy Ghost Rom. 14. 17. What 's the difference between Peace and Joy in the Holy Ghost Peace is a Tranquility of mind resulting from the rectitude of our actions but this joy is an impression of the comforting Spirit This Joy it hath God for its Author he puts it into our hearts therefore it will more affect us then the bare Act of our natural faculties Peace it is an acquittance from Conscience but Joy in the Holy Ghost it is and Acquittance from God who is our Supream Judge and is the beginning of that endless joy which he hath prepared for them that love him in Heaven 2. For the future and final reward that is great and glorious indeed Surely the Glory of the Everlasting Kingdom should invite us to choose Gods Precepts whatever it may cost us to keep them for in choosing Holiness you choose Life and in choosing the ways of God you choose the heavenly inheritance which is the certain end and issue of them So Prov. 8. 35 36. Whoso findeth me findeth Life and obtaineth favour of the Lord But he that sinneth against me wrongeth his own Soul all they that hate me love death Christians when you are about choosing these are the terms propounded to you and they should be seriously weighed by us Evil and Death Good and Life will you choose Sin and Death or Holiness and Life Is the Pleasures of the Flesh for a few hours better then the endless Joy of the Saints If you believe Heaven and hell as you profess to do why should you stand demurring are you content to be thrust out from the presence of the Lord with the Devil and his Angels into unquenchable