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
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
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
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
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
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