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
charity Phil. 4. 5. Let your moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be known unto all men whether it be fear or honour that be due Rom. 13. 7. Render therefore to all their dues Tribute to whom Tribute is due Custom to whom Custome fear to whom fear honour to whom honour Or good will ver 8. Owe no man any thing but to love one another Secondly For truth You are to adhere to the truth not to be carried about with every wind of Doctrine by the sleight of men and cunning craftiness whereby they lye in wait to deceive but speaking the truth in love ye may grow up unto him in all things which is the head even Christ Ephes. 4. 14 15. To speak nothing but truth in your ordinary communication Ephes. 4. 25. Wherefore putting away lying speak every man truth with his Neighbour To perform what you promise though to your loss Psal. 15. 4. He sweareth to his own hurt and changeth not Thus should the whole course of our lives express the properties of the Word Use 3. To shew the reason why men are so backward in obedience so prone to what is evil so uncomfortable in trouble We do not believe that the testimony of God is righteous and true very true every tittle of it but we are slow of heart to believe therefore is the faithfulness and truth of the Word inculcated Christ saith Believest thou this John 11. 25. Could we believe the word more what advantage should we have in the spiritual life what fear of God what joy of faith what readiness of obedience But we cannot depend upon Gods word and therefore are easily shaken in mind Our hearts are like a Sea one Wave riseth up after another We must be fed with sense and God must do all immediately or else we are apt to sink under our discouragements SERMON CLVI PSALM CXIX VER Cxxxix My zeal hath consumed me because mine Enemies have forgotten thy Words IN these words you may observe 1. Two different persons 2. A different carriage mentioned 1. Two different persons are spoken of David and his Enemies By Enemies is not to be understood those only that were troublesome to himself but those who were an opposite party to God who opposed themselves against God and Godliness these without any breach of the Law of love may be counted Enemies Ps. 139. 21 22. Do not I hate them O Lord that hate thee And am not I grieved with those that rise up against thee I hate them with a perfect hatred I count them mine Enemies It is a comfort and satisfaction to the godly to have no enemies to themselves but such as are enemies to God also such as rise up against God 2. There 's a different carriage mentioned and asscribed to these two parties on the one side Oblivion and Forgetfulness of Gods Law on the other side zeal 1. On the Enemies part oblivion and forgetfulness of Gods Word The Word of God is not effectual usually but where it is hid in recent memory They have forgotten thy Word a proper phrase to set forth them in the bosom of the visible Church who do not wholly deny and reject the Word and Rule of Scripture but yet live as though they had forgotten it they do not observe it as if God had never spoken any such thing or given them any such Rule They that reject and contemn such things as thy Word enforceth surely do not remember to do them 2. On David's part here is mentioned zeal or a flagrant affection which is set forth 1. By the vehemency of it 2. By the cause of it 1. By the vehemency of it my zeal hath consumed me It was no small zeal that David had but a consuming zeal Vehement affections exhaust and consume the vital Spirits and wast the body The like expression is used Ps. 69. 9. The zeal of thy House hath eaten me up Strength of Holy Affections works many times upon the Body as well as the Soul especially zeal which is a high degree of Love and vents it self by a mixture of grief and anger What a man loves he would have it respected and is grieved when it is dishonoured and under disrepute Both have an influence upon this consuming this wasting of the Spirits that is spoken of in the text because they had lessened and obscured the Glory of God and violated his Law and there was in him a holy care ardour and earnest endeavour to rectifie this abuse and awaken them out of their security and reduce them to their duty 2. Here was the Cause of it Why was David so much wasted pined consumed and troubled Because they have forgotten Thy Word the contempt of God and the offence of God sate nearest his heart as if he had said I should more patiently bear the injury done to my self but I cannot be coldly affected where thy glory O Lord is concerned since I have had a tast of thy grace and felt the benefit of thy Word I cannot endure it should be contemned and it much moves me to see Creatures so mad upon their own Destruction and to make so light of thy Salvation Thus was David consumed not at the sight of his own but at other mens sins and not at others in general but them his enemies that they should make void the Law of God Such was his love to the Word that he could not endure the contempt and violation of it and such was his Compassion to the souls of men that it grieved him exceedingly to see any of the workmanship of God to perish to be captivated to the World to be made Factors for the Devil and fuel for hell fire and to be so violent for their own Destruction Doctrine That Great and Pure Zeal becomes those that have any affection for the Word and for the Ways of God Here is a great zeal for David saith my zeal hath consumed me it prey'd upon his spirit And here 's a pure zeal for he mentions not personal injuries but disrespect to Gods Word when the same men are our Enemies and Gods Enemies we should be more zealous for Gods cause then our own Now both the greatness and purity of his zeal did arise from his love to the Word as appears from the precedent and subsequent verses in the precedent verses he had told them just and upright are thy testimonies and very faithful therefore zeal hath consumed me because this Word should be slighted and contemned And it appears also from the following verse thy Word is very pure therefore thy servant loveth it He was troubled to see such a holy and pure Word to be trampled under foot and especially that those seem to disown it he doth not say they deny it who had generally profest to live under this rule that they made light and disregarded the precepts in which I found so much comfort and delight In the prosecution of this point I shall 1. Shew what is true Zeal
nest it is all but the deceit of the heart and usually we find it to be so in the world Most men are better acquainted with other mens duties rather then their own with the Magistrates duties more than their own and so other mens sins more then their own But it is not so where zeal is unfeigned there it begins at home they will allow nothing in their own hearts that may be contraryto Gods interest and to the soveraignty of his spirit 2. Also in perfecting Holiness The whole business of the spiritual Life must be carried on in warmth and vigor Rom. 12. 11. Fervent in Spirit serving the Lord. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seething hot in spirit Nothing done for God should be done negligently but affectionately To be luke-warm and key-cold that makes no work in Religion But when a man hath a great zeal for God O! then he profits and gets ground then sin decays grace is strengthned love is more rooted in his Heart every day and he doth more for God Paul profited in the Jewish Religion Gal. 1. 14. Why Because he was more zealous then others This is the man that will be the honour of Gods Ordinances that man that will shew forth the vertue and power of Religion when his heart grows warm for God and zealous for God II. Why we ought to look after a great and pure zeal if we have any Love to God and the Law of God and his Ways 1. Why a great zeal 1. Because it is not zeal else if it be not in some good degree for zeal is a great fire and a vehement flame not only Love but vehement Love it must needs be great Cant. 8. 6 7. For Love is as strong as death jealousie is cruel as the Grave Zeal is cruel as the grave read it so many waters cannot quench Love c. Mark our love to the ways of God should be of such a nature such a warm and zealous working of heart towards God that many floods cannot quench it that nothing can bribe it Surely the best things deserve the best affections therefore what ever we do in Religion and for God we should do it with all our might Eccl. 9. 10. 2. Otherwise it will not do the work Such as encreaseth with opposition as fire when you put on more fuel it grows more vehement so unless it be a zeal that grows earnest with discouragement alas it will soon be quenched We shall meet with many discouragements from within and without but when we can resolve with David the more they scoffed and opposed him he would be yet more vile 2 Sam. 6. 22. So the more trouble they meet with in the ways of God the more they will cleave to him and will please God though with the displeasure of men True zeal is enflamed with difficulties As Lime the more water they pour on the more it burns as Nehemiah's Courage it sparkled the more the more it was opposed should such a man as I flee Should I betray the Cause of God This is the true zeal when it sparkles by opposition As Paul the more they perswaded him the more he seemed to be bound in spirit to go to Ierusalem Acts 21. 13. Though they did even break his heart they could not break his purpose Such a zeal as is quenched with every drop of water and goes out with every flout and scorn will never do it therefore we had need have a great zeal that we may harden our selves against all oppositions we meet with in the way 2. It needs to be pure too such a fervent affection had need be right for since it makes men so active and resolute certainly it should go upon clear grounds I shewed before nothing hath done more mischief in the world than wild zeal it is like fire out of its place that sets all the House in a flame it doth not comfort and refresh those that have it but it destroys and consumes all But why must we have pure zeal 1. Because there is a false zeal and a self-seeking zeal which men have while they pretend much Love to God and good of souls but are really hunting after their own interest Gal. 4. 17. They zealously affect you but not well yea they would exclude you that ye might affect them that is they sought to rend their affections from Paul and from their faithful Pastors that they might affect them so he tells us Phil. 1. 15. Some indeed preach Christ even of Envy and Strife There may be a zeal that comes meerly out of Envy and Strife Iehu could say come see my zeal for the Lord 2 Kings 10. 16. 2. This false zeal doth a great deal of mischief It 's a dishonour to God to pretend to him and to put the varnish of our Cause upon God God himself is involved in the deceit Ier. 4. 10. It 's a strange expression to be used to God Ah Lord God surely thou hast greatly deceived this People the false Prophets did it in his name And it divides the Church as well as dishonours God Gal. 4. 17. They would exclude you that ye might affect them The meaning is they would rend you from the Body of the Christian Church and alienate the minds of Gods People so as to devote them to a Faction Phil. 1. 16. They preach Christ of Contention not sincerely supposing to add affliction to my bonds And it hardens the Persons themselves as Iehu boasted of his zeal and it was only self-seeking and the Lord counts it Murder Hosea 1. 4. Use. Have we this Pure zeal such a zeal as David speaks of There are many Notes by which it may be discerned as 1. When injuries done to God and Religion affect us more then injuries done personally to our selves when we carry our selves in an indifferency in our own Cause but not in Gods compare Numb 12. 13. with Exod. 32. 19. Moses could with a Meek Spirit bear all the injuries done to himself but could not contain himself when he saw injury done to God but breaks the Tables 2. When the same Enemies are Gods Enemies and ours David was sensible not of the inhumanity of his Enemies but that which most troubled him was because they were Gods Enemies and forsook his words David was not so much troubled at Absaloms Rebellion as dying in his sins 3. When there 's a Compassion mingled with our Zeal Fleshly Anger is all for destruction holy Anger is for Conversion when they grieve and seek to redress the matter 4. True zeal is Universal it is most against their own sins and the sins of those that are nearest and runs out upon weighty things But those that Tithe Mint and Cummin and neglect weighty things they have not true zeal There are many instances of this false disproportionate zeal of a Conscience taken up for a turn when there 's a partial Conscience in some things men are mighty scrupulous and strain at a Gnat
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
he may be found in private Ordinances The Spouse sought him upon her bed then in every street of the city Isa. 55. 6. Seek the Lord while he may be found call upon him while he is near In prayer we come most directly to enjoy God and do more especially call him in to our help and relief there all graces are acted If you cannot find God in prayer look for him in the Supper and in the Word if he be not comfortably present in the Word seek him by Meditation Cant. 5. 6. My soul failed when he spake That is when I considered his speaking for his wooing was over my beloved was gone but when I thought of his speaking my soul failed David consults with Nathan but he could give him no clear answer what then 2 Sam. 7. 4. The word of the Lord came that night unto Nathan saying Go and tell my servant David c. So when we have been enquiring after God all day in publick Worship all this while the Oracle is silent but at night when going over these things again God may be found Act. 17. 12. it is said Therefore many of them believed How when they searched the Word though in the hearing they did not discern the impressions of God upon the Word but when they searched and studied going over them in private duties God appeared Heb. 11. 11. it is said She judged him faithful that had promised How so at first hearing No Sarah laugh'd when God promised her a Son for it was the Son of God that was in company with the Angels Gen. 18. but afterward when she considered of it She judged him faithful Thus we must follow God from Ordinance to Ordinance It argues a great deal of pride in carnal men if God doth not meet them presently they throw off all Now and then they will see what they shall have for calling upon God but if God do not answer at the first knock they are gone SERMON III. PSAL. CXIX 2. Blessed are they that keep his Testimonies that seek him with the whole heart USE 1. To press you to seek God The Motives are 1. It was the end of our Creation We do not live meerly to live but for this end were we sent into the world to seek God Nature is sensible of it in part by the dissatisfaction it finds in other things and therefore the Apostle describes the Gentiles to be groping and feeling about for God Act. 17. 27. God is the cause of all things and Nature cannot be satisfied without him We were made for God and can never enjoy satisfaction until we come to enjoy him therefore the Psalmist saith Psal. 14. 2. We are all gone aside and altogether become filthy Nature is out of joint we are quite out of our way to true happiness We are seeking that for which we were created when we seek and enquire after God 2. We seek other things that we want with great solicitude and care we are cumbred with much serving to obtain the world and shall any thing be sought more than God we can least spare him The chiefest good should be sought after with the chiefest care and chiefest love and chiefest delight nothing should be so precious to us as God It is the greatest baseness that can be that any thing should take up our time our thoughts and content us more than God When we come to God we are earnest for other things Hos. 7. 14. They howl upon their beds for corn and wine If any thing be sought from God above God more than God and not for God it is but a brutish cry 3. It is our benefit to seek God It is no benefit to God if we do not seek him The Lord hath no less though we have less He that hides himself from the Sun doth not impair the light We derogate nothing from God if we do not seek him He needed not the Creature he had happiness enough in himself but we hide our selves from our own happiness and our own peace But what benefit have we by seeking God a great deal of present benefit Psal. 22. 26. They that seek thee shall praise thy name You 'l have cause to bless God before the search be over God hath past his word there are a great many experiences we taste As they that continue in the pursuit of the Philosophers-stone find out many experiences which are a satisfaction to their understandings so one way or other we shall have cause to bless God The God of Iacob hath openly professed we shall not seek him in vain Isa. 45. 19. That is this is a truth God hath written as it were with a Sun-beam that something will come in seeking of God By seeking him in prayer we carry away a great deal of comfort and strength As we read of that Emperour that sent not away any one sad out of his-presence so neither doth God there is some comfort to be had in waiting upon him And as it brings present comfort and satisfaction so it brings an everlasting reward Heb. 11. 6. He is a rewarder of them that diligently seek him If you would have the fruit of your holy calling that which is the result of that Religion you do profess you must diligently seek him so that in effect we never seek our selves more than when we seek the Lord. Amos 5. 6. Seek the Lord and ye shall live It is the undoubted way to get eternal life to live for ever They that seek not his face here shall never see his face for ever With what diligence will men court an outward preferment which is yet very uncertain Prov. 29. 26. All men seek the rulers face but every mans judgment is of the Lord. What a deal of observance and waiting is there for the Rulers face and favour and yet God disposeth of every mans judgment it is uncertain whether they shall obtain it yea or no. But now if you seek the face of God in heaven you shall live for ever 4. If you do not sensibly find God yet comfort thy self that thou art in a seeking way and in the pursuit of him Psal. 24. 6. Gods people are described to be the generation of them that seek him This is the true mark of Gods chosen people they make it their business to get the favour of God and to wrestle through discouragements It is better be a seeker than a wanderer Though we do not feel the love of God nor have the comfort of a pardon have no sensible communion with him yet the choice and bent of the heart is towards him and you have the character of Gods people upon you 5. You have misspent a great deal of time already and long neglected God therefore now you should seek him Hos. 10. 12. It is time to seek the Lord until he come and rain righteousness upon you 'T is time that is 't is not too late while we are preserved and invited And again 't is
ye not unwise but understanding what the will of the Lord is A man that desireth to follow God fully would fain know the whole latitude and breadth of his duty A child of God is inquisitive He that desireth to keep all doth also desire to know all It is his business to study the mind of God in all things gross negligence sheweth we are afraid of understanding our duty 2. By often searching and trying his own heart that he may find where the matter sticketh Lam. 3. 40. Let us search and try our ways that we may turn unto the Lord. Compleat Reformation is grounded on a serious search A chief cause of our going wrong is because we do not bring our hearts and ways together 3. Desire God to shew it if there be any thing in the heart allowed contrary to the Word Iob 34. 32. That which I see not teach thou me if I have done iniquity I will do no more And Psal. 139. 23 24. Search me O God and know my heart try me and know my thoughts and see if there be any wicked thing in me and lead me in the way everlasting He would not hold on in any evil course There is no sin so dear and near to him which he is not willing to see and judg in himself 4. When they fail through humane infirmity or imprudence they seek to renew their peace with God 1 Ioh. 2. 1. My little children these things write I unto you that ye sin not and if any man sin we have an advocate with the father Iesus Christ the righteous They sue out their discharge in Christs name If a man were unclean under the Law he was to wash his clothes and bath himself in water before evening and not rest in his uncleanness Now if we still abide in our filthiness and do not fly to our Advocate and sue out our pardon in Christs name it argueth that we have not a respect to the Commandment 5. They diligently use all holy means which are appointed by God for growth in faith and obedience 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God and coming up to a greater conformity 6. A care of their bosom-sin to get that weakned Psal. 18. 23. I was also upright before him and I kept my self from mine iniquity Such as are most incident to us by temper of nature course of life or posture of interests the right hand must be cut off the right eye plucked out Mat. 5. 29 30. If thou seekest to cross that sin that is most pleasing to thine own heart seekest to dry up that unclean issue that runneth upon thee by that and the other signs may we determine whether we have a sincere respect to all Gods Commandments 2. The next Circumstance in the Text is the fruit and benefit They that have an intire respect to Gods Laws shall not be ashamed There is a twofold shame The shame of a guilty Conscience And the shame of a tender Conscience The one is the merit and fruit of sin the other is an act of Grace This here spoken of is to be understood not of an holy self-loathing but a confounding shame This shame may be considered either with respect to their own hearts or the world or before God at the day of Judgment 1. With respect to their own hearts and thus the upright and sincere shall not be ashamed There is a generous confidence bewrayed in Duties in Troubles and in Death In Duties they can look God in the face uprightness giveth boldness and the more respect we have unto the commandments the greater liberty have we in prayer 1 Joh. 3. 21. If our hearts condemn us not then have we confidence towards God But when men walk crookedly and loosly they sin away the liberty of their hearts and cannot come to God with such a free spirit A man that hath wronged another and knoweth not how to pay cannot endure to see him so doth sin work a shieness of God 2. In Troubles and Afflictions Nothing sooner abashed than a corrupt conscience they cannot hold up their heads when crossed in the world a burden sits very uneasie upon a galled back their crosses revive their guilt are parts of the curse therefore they are soon blank But now a godly man is bold and courageous Two things make one bold Innocency and Independency and both are found in him that hath a sincere respect to Gods commandments Innocency when the soul doth not look pale under any secret guilt and when we can live above the creatures it puts an heroical spirit or Lyon-like boldness into the children of God 3. In Death To be able to look death in the face it is a comfort in your greatest distresses When Hezekiah was arrested with the sentence of death in the mouth of the Prophet here was his comfort and support O Lord thou knowest that I have walked before thee with a perfect heart And Job 15. 16. Though he slay me yet will I trust in him 2. Before the world a man will be able to hold up his head that is sincere It is true he may be reproached and scoffed at and suffer disgrace for his strictness yet he is not ashamed Though we displease men yet if we please God it is enough if we have his approbation 1 Cor. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With me it is a very small thing that I should be judged of you or of mans judgment To depend on the words of man is a foolish thing There is more ground of rejoycing than of shame You have the approbation of their consciences when not of their tongues In the issue God will vindicate the righteousness of his faithful servants Psal. 37. 6. He shall bring forth thy righteousness as the light and thy judgment as the noon-day There will be no cause in the issue for a Christian to repent of his strict observance of Gods commands Eph. 3. 18. 3. Before God at the day of Judgment 1 John 2. 28. And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming He is the brave man that can hold up his head in that day Wicked men will then be ashamed 1. Because their secret sins are then divulged and made publick 1 Cor. 4. 5. Iudg nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will make manifest the counsels of the heart and then shall every man have praise of God 2. Because of the frustration of their hopes Disappointment bringeth shame Some do many things and make full account of their acceptance with God and reception to glory but when all is disappointed how much are they confounded Rom. 5. 5. Hope maketh not ashamed because it is not frustrated 3. By the contempt and dishonour God puts upon them banishing
stands upon his word more than any thing when Heaven and earth shall pass away and be burnt up like a scroul not a jot of the word either Law or Gospel shall pass away If we did think of this with seriousness then one part of the Word would drive us to another we would run from the Law to the Gospel Sinners could not lye in a carnal state this Law is not only my rule but my judgment and believers could not be so listless and secure and negligent as they are in their holy calling their doom in the Word This would make them seek more earnestly for pardon and grace and make them strictly watch over their hearts and ways Either we do not believe that the Word is true or that God will be so punctual and exact as he hath declared We dream of strange indulgences for which we have no cause or else we would be more frequent at the Throne of Grace and more exact and watchful in the course of our conversations Secondly The next term to be opened is Righteousness another title given to the Word in this Psalm It is so called Heb. 5. 13. Unskilful in the word of righteousness And 2 Tim. 3. 16 17. It is profitable for instruction in righteousness But why is the Word called Righteousness Because it shews how a man shall be justified and how a justified man should approve himself both to God and man 1. It sheweth how a man shall be justified and accepted as righteous before God therefore the Word is called Righteousness This is a great secret and riddle which was hidden from the wise men of the world they could never have found it out by all the profound researches and enquiries of nature into natural things unless the Word of God had made it known it should still have been in the dark For Righteousness to plead for you and to find acceptance alas we should be thinking of going up to Heaven and going down into the deep no no the word is nigh thee Rom. 10. 8. This notion of the Righteousness of Christ was the best notion the world was ever acquainted with that when we all lay guilty obnoxious to the wrath of God and to the revenges of his angry Justice that then the Lord should reveal a righteousness even the righteousness of God which is by faith of Iesus Christ unto all and upon all that believe as the Apostle amplifies it Rom. 3. 22. What a rich and glorious discovery was this of the mind and counsel of God to poor sinners that he hath revealed such a Righteousness 2. The Word is called Righteousness because it shews how a justified man should approve himself both to God and man by a holy conversation It is the rule of moral righteousness 1 Ioh. 3. 8. He is righteous that doth righteousness in the judgment of the Word There is not only righteousness wrought by Christ for believers but also righteousness wrought by Christ in believers when a man doth exercise himself in performing his duties to God and man Use. Well then if we would be skilful in the matters of righteousness 1 Consult often with the Word which is the copy of Gods most righteous will A man needs go no further either for direction quickning or encouragement The world despiseth the plain directions of the Word and crieth up the notion of things and looketh for quainter conceits and things of a more sublime speculation If we should only bring Scripture and urge men by Gods authority and call upon them in Christs name and by Christs arguments this would be too low for them But this is to tax the wisdom of God He that hath the key of David knew what kind of wards would fit the Lock what directions what quickning notions and encouragements were fittest to be used in the case to gain men to a sense of their duty both to God and man and bring them into a way of righteousness 2 Do you manifest the Word to be righteousness Wisdom should be justified of her children Mat. 11. 19. You should evidence it to the carnal world by taking off their prejudices that the Word may be justified The world hath a suspicion now evidence it to the Conscience that it is a holy rule a perfect direction for righteousness The world prieth into the conversation of the Saints they live much by sensible things therefore declare and evidence it to be a righteous thing So much for the Title that is given to the Word of God thy judgments and righteousness Secondly We come now to his act of duty about the Word or the benefit which he desired When I shall have learned By learning he means his attaining not only to the knowledg of the Word but the practice of it It is not a speculative light or a bare notion of things Ioh. 6. 45. Every man therefore that hath heard and hath learned of the Father cometh unto me It is such a learning as the effect will necessarily follow such a light and illumination as doth convert the soul and frame our hearts and ways according to the will of God For otherwise if we get understanding of the Word nay if we get it imprinted in our memories it will do us no good without practice Doct. The best of Gods servants are but Scholars and studients in the knowledg and obedience of his Word For saith David which had so much acquaintance When I shall have learned The professors of the Christian Religion were primitively called Disciples or Learners Act. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The multitude of the Disciples there seems to be the true definition of a Church the Genus and Difference The Genus is the community or multitude of men united among themselves as a Corporation City or Houshold The Difference or Form is Disciples those that gave up themselves to Christ to be taught and governed and to be instructed in this way and Doctrine So Act. 11. 26. it is said there The Disciples were called Christians first at Antioch Christians are the Disciples and to difference them from the Disciples of other men they are the Disciples of Christ. 1 The School that 's the Church where there are publick Lectures read to all visible Professors But the Elect getting saving knowledg they are not only taught of men but taught of God they have an inward light 2 The Book that 's the Scripture which is able to make wise to salvation to make the man of God perfect 2 Tim. 3. 16 17. Some run to tradition others cry up their own reason to the wrong of the Scripture they make Christ to be their Disciple rather than they his when they will not receive things upon his testimony and revelation as the Socinians 3 The Teacher is either supreme or subordinate The supreme teacher is Christ he is the great Prophet of the Church so it is said Ioh. 6. 45. They shall be taught of God This is such a teacher that
knowledg when it is so apt to break out When these living waters run out of the belly it 's a sign of a good spring there Col. 3. 16. Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another It 's a sign we have gotten the riches of understanding for out of the abundance of the heart the mouth speaks So Prov. 16. 23. The heart of the wise teacheth his mouth and addeth learning to his lips When our speech hath weight and worth in it and we are ready upon all occasions it argueth a good stock of the word You know a man that puts his hand in his pocket and brings up gold at every draught it 's a sign he hath more plenty of it than silver So when we are ready to bring out gracious discourses it argueth a treasure and stock within 2. It argueth a good esteem of the word Things that are dear and precious to us we use to discourse of them What we love admire and affect the tongue will be occupied about such things John 3. 31. He that is of the earth is earthly and speaketh of the earth And 1 John 4. 5. They are of the world therefore speak they of the world I know it is spoken in the first place of ordinary Teachers All men whose original is of the earth they savour of it in their speech when they speak of divine things there is some earthiness in it The other Scripture is meant of false Teachers they savour of the world all their teaching doth savour of their affections But both places give this general truth What a mans affections are upon it is most ready in his mouth Therefore it argueth we are affected with the word of God when we are declaring it upon all occasions 6. It is for our benefit to be talking of good things to others The breasts that are not suckt do soon grow dry but the more they are milked out and drawn the greater is the encrease so in spiritual things we gain by communicating By discourse truths are laid more in view We find in any art of common learning the more we confer about things with others the more understanding we get our selves Prov. 11. 25. The liberal soul shall be made fat and he that watereth shall be watered also himself It is spoken of Alms it is true of spiritual Alms as plain Experience shews by watering and refreshing others the more we are comforted and refreshed our selves The loaves were encreased in the dividing Solomon compares Conference to the whetting iron upon iron the more one iron is whet upon another both are sharpned so by Conference our gifts are encreased Earthly goods the more they are given out we have the less in view and visible appearance though God can increase them but now in heavenly and spiritual things in the very giving out to others they are encreased upon our hands USE 1. To shame us for our unprofitableness in our relations and converses for these are two things wherein a Christian should take occasion to declare the Judgments of Gods mouth 1. In our Relations that we do no good there in declaring the Judgments of Gods mouth to one another Surely every Relation is a Talent and you will be accountable for it if you do not improve it for your Masters use The husband is to converse with his wife as a man of knowledg 1 Pet. 3. 7. and the wife to gain upon the husband 1 Pet. 3. 2. and both upon the children and servants The members of every Family should be helping one another in the way to heaven With what busie diligence doth an Idolatrous Family carry on their way and their course See Ier. 7. 18. The children gather wood and the fathers kindle the fire c. saith the Lord. Every one will have his hand in the work and are quickning and inflaming one another Fathers Children Husbands Wives all find some employment or other about their Idolatrous Service O that every one would be as forward and zealous and helpful in the work of God O that we were as careful to train and set our families a work in a course of godliness Christians should reason thus What honour hath God by making me a Father a Master of a Family Every such a one hath a charge of souls and he is to be responsible It will be no grief of heart to you when by your means they become acquainted with God Ye are my Crown and my rejoycing says the Apostle of the Thessalonians converted by his Ministry It will be a crown of honour and rejoycing in the day of the Lord when you have been instrumental not only for their prosperity in the world but of their encreasing in grace 2. In our converses how little do we edifie one another If Christs question to the two disciples going to Emans were put to us Luke 24. 17. What manner of conversation had you by the way What cause should we have to blush and be ashamed Generally our discourse is either 1. Prophane and sinful there is too much of the rotten communication which the Apostle forbids Eph. 4. 29. Let no corrupt communication come out of your mouth but that which is good to the use of edifying that it may minister grace to the hearer Rotten discourse argueth a rotten heart Or 2. Idle and vain as foolish tales The Apostle bids Timothy 1 Tim. 4. 7. To refuse prophane and old wives fables or vain complements though we are to give an account for idle words Mat. 12. 36. Or else like the Athenians we spend our time in hearing and telling news Acts 17. 21. Or we please and solace our selves with frothy flashes of a wanton wit and jesting that is not convenient which the Apostle forbids Ephes. 5. 4. The praise of a Christian lyeth not in the wittiness but in the graciousness of his conversation That which is Aristotles vertue is made a sin with Paul foolish jesting You should rather be refreshing one another with what experiences you have had of the Lords grace that is the comfort and solace of Christians when they meet together But when men wholly give up themselves to move laughter all this is idle and vain discourse It is not enough to say it doth no hurt but what good doth it do doth it tend to the use of edifying A Christian that hath God and Christ and his wonderful and precious benefits to talk of and so many occasions to give thanks he cannot want matter to discourse of when he comes into company therefore we should avoid vain discourse Or 3. We talk of other mens matters or faults as the Apostle speaks of those 1 Tim. 5. 13. That wandred from house to house that not being idle only but tatlers also and busie bodies speaking things which they ought not Levit. 19. 16. Thou shalt not go up and down as a tale-bearer among thy people The Hebrew word signifies a Merchant or one
Powers against the people of God it may be you may judg it unseasonable but how soon it may be seasonable you cannot tell considering the spirit of enmity against the power of godliness Blessed be God that it is not so seasonable now But what use shall we now make of it 1. To bless God when he giveth Religious Rulers and such as are well affected to Religion It is a fulfilling of his promise Isa. 49. 23. And Kings shall be thy nursing-fathers and Queens thy nursing-mothers Gods Interest in the world is usually weak and his people like little children had need to be nursed up by the countenance and defence of worldly Potentates Now when they discharge their duty and do afford patronage and protection it should be acknowledged to Gods glory in whose hands their hearts are and the rather by us because of the iron yoke that was upon us and those hard task-masters under which we formerly groaned We have our own discontents as well as former ages but because all things are not as we could wish them shall we be thankful for none The liberty of Religion is such a blessing as we cannot enough acknowledg and doth sufficiently countervail other inconveniences Oh therefore let us not sowr our spirits into an unthankful frame by dwelling too much upon our discontents and private dissatisfactions it is a mercy that the Sword of Authority is not drawn against Religion When God meaneth good or evil to a Nation he usually dispenseth it by their Magistrates if good then he puts wisdom and grace into the hearts of those that govern or Government into the hands of those that are wise and gracious When he meaneth evil he sendeth them evil Magistrates Isa. 19. 4. The Egyptians will I give over into the hands of a cruel lord and a fierce king shall rule over them But when good Governours it is a mercy and a presage of good 2. To pity those whose case it is that Princes sit and speak against them as it is of many of the people of God now in the world When we suffer not by immediate and direct passion we should suffer by way of fellow-feeling and compassion It is charged as a great crime that those that were at ease in Sion were not grieved for the afflictions of Ioseph Amos 6. 6. compared with the first verse It may be used proverbially As the Butler forgat Ioseph when he was well at Court and his brethren did eat bread and little regard the afflictions of his soul when cast into the pit But I suppose them litterally because the half Tribe of Manasseh was carried captive by Tiglath Pilesar that they did not sympathize with them propter confractionem Ioseph for the breach made upon Ioseph God layeth affliction upon some of his people to try the sympathy of others as on Protestants in Poland the Emperors Dominions Savoy some parts of France and elsewhere 3. To be the more strict and holy and improve this good day of the Churches peace They that are not holy in a time of peace will not be holy and constant in a time of trouble Acts 9. 33. When the Churches had rest they walked in the fear of God and in the comforts of the Holy Ghost When we are not called to passive obedience and suffering our active obedience should be the more cheerfully performed Now where is it so our father 's suffered more willingly for Christ than we speak of him Our inward peace and comfort will cost us more in getting and therefore we should be more in service Oh let us not abuse this rest we have to the neglect of God or to vain contentions as green Timber warpeth and breaketh in the sun-shine The contentions of the Pastors saith Eusebius did usher in the Truth which was Dioclesian's Persecution 4. Here is Caution and a word of Counsel to the Princes of the Nations or the Heads of the people that now are met together and sit in Council Oh do not sit and speak against such as are Gods people that is Do not decree any thing against them Some would have the Magistrate to do nothing in Religion but that would leave things at a strange loose and disorder certainly you should at least provide for the liberties of Gods people that they should lead a quiet life in godliness and honesty 1 Tim. 2. 2. that they may be secured and the peace kept not only as to their Civil Interests but whilst they worship God according to their conscience which can never be as long as those swarms of Libertines are publickly tolerated which every day encrease in Number Power and Malice And again the great security of Magistrates lieth in an Oath of Fealty which only receiveth value from Religion therefore the Magistrate is concerned in what Religion is professed in a Nation as well as in things Civil But now whilst you interpose in Religion be sure you do not contradict or undermine Gods Interest and be not courted by any prepossessions of your own or the crafty insinuations of others to oppress by your sentence and suffrage those that fear God in the Land and do make conscience of their ways The Magistrates interposing in Religion is to me an unquestionable duty and yet to be managed with great caution Psal. 2. 10. Be wise now therefore O ye Kings and be instructed ye Iudges of the earth What by natural prejudices against the strict and more severe ways of Godliness what by private whispers and subtil disguises men may be tempted to oppose Christs Kingdom Cause and People therefore they should be wary as they would be faithful in their places and love their own souls to go upon sure clear grounds You are to promote Christs service otherwise you will be answerable for your neglect and yet you are to take heed lest whilst you think you do God service you subvert not his Interest and so you be answerable for your mistake To deal more particularly would be a diversion I only intend it as a warning and to shew you the necessity of consulting with those who are best able to judg in the case where your duty lieth II. David's Remedy But thy servant did meditate in thy statutes Doct. The best way to ease the heart from trouble that doth arise from the opposition of men of Power and Place is by serious consulting with Gods word Because the time will not bear a large prosecution I shall open the force of this clause in three Propositions 1. An holy divertisement is the best way to ease the trouble of our thoughts Certainly it is not good altogether to pore upon our Sorrows a diversion is a prudent course David did not meerly sit down and bemoan the calamity of his condition and so sink under the burden but runneth to the word As Husbandmen when their ground is overflowed by waters make Ditches and Water-furrows to carry it away so when our minds and thoughts are overwhelmed with
of Truth as may keep them savoury and sound in the faith To be able to prattle a little in Religion is not sound knowledg but we must be grounded and setled in the faith Col. 1. 23. That is have not only some floating opinion but well grounded perswasion of the Truth so as we know we are upon firm ground and dare venture our souls upon it and may build surely and safely upon such principles He calleth it elsewhere Col. 2. 2. the riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ. When men rest contented with obvious Truths or a slight knowledg of the common and easie principles of Christianity there is not such an awe upon their practice nor any establishment of their judgments but like light chaff they are soon carried with the blasts of temptation and the wind of errors And therefore we need to ask again and again Give me an understanding of the way of thy precepts 2. A sound saving knowledge is such as causeth the soul to lye under the dominion life and power of the Truth and aweth and commandeth the heart into obedience Joh. 8. 32. Ye shall know the truth and the truth shall make you free When our knowledg freeth us from the slavery of sin In others that content themselves with a naked knowledg Truth is held captive and cannot break out with any soveraignty in their conversations Rom. 1. 18. Holding the truth in unrighteousness Lust beareth sway but Truth lyeth under fetters and restraint it may talk its fill like a man in bonds but it can do nothing 3. When it giveth us prudence how to practise This is that which David beggeth of God to understand the way of his precepts that is to be taught how to walk in each duty and point of conversation after what sort he may live and direct his life 'T is not sufficient to know the meaning of the Word in general to have a notional understanding of it but to reduce it to practice where and when and how we ought to perform each action Some have a naked module of Truth are wise in generals but fail in the application of the Rule and are to seek in the ordering of their steps and all particular cases 1 Pet. 3. 7. Husbands dwell with your wives as men of knowledg Then is a man a man of knowledg when he knoweth how to order the passages of his life in every relation according to the will of God The narrow way of obedience is hardly found hardly kept and easily mistaken especially where prejudices lusts and interests are apt to pervert us Therefore prudence to apply the Rule is necessary Psal. 119. 33. Teach me O Lord the way of thy statutes that I may keep it to the end Not only in the general points of faith and godliness but that it may season all our actions that we may be made partakers of the sweet refreshments that flow from it such a knowledg as endeth in a tast 1 Pet. 3. 2 3. As new born babes desire the sincere milk of the word that ye may grow thereby if so be ye have tasted c. So Psal. 19. 8. The statutes of the Lord are right rejoycing the heart when we do so approve and follow the Lords directions that we experiment the sweetness and are acquainted with the Peace and Joy in the Holy Ghost Such an understanding as begets judgment and feeling or maketh us to find power and comfort in the word 2. The Children of God think this can never be enough asked of God Why 1. Because of the excellency of Knowledg Light is comfortable and it is a pleasant thing to behold the Sun much more the light of the Gospel shining in upon our minds Oh what a pleasant thing is that when all Clouds vanish and the Truths of God are fully cleared up to the soul None knoweth the sweetness of it but he that hath experimented it Prov. 24. 13 14. My son eat thou honey because it is good and the honey-comb which is sweet to thy tast so shall the knowledg of wisdom be unto thy soul when thou hast found it The more perfect the operation of any faculty of the soul is the greater contentment the Conscience in the feeling of God's love the heart when it findeth liberty in the ways of God and the understanding upon the sight of the truth cause all doubts and scruples to vanish Therefore certainly they that know any thing of God will be pressing to know more of his Nature and Will one degree draweth on another Moses desireth God Tell me thy name Exod. 3. 13 14. Then shew me thy glory Exod. 33. 18. And he said I beseech thee shew me thy glory And Hosea 6. 3. Then shall we know if we follow on to know the Lord. They are not cloyed but desire more The more men know the things of God the more they admire them the more they admire them the more they love them and the more they love them the more they desire to know of them And therefore do they insist so much upon this request Make me to understand the way of thy precepts 2. Because of the vastness and latitude of it Knowledg is a growing thing Religion cannot be taken up all at once we receive a little now and a little anon as narrow-mouth'd Vessels take in things drop by drop We read of Jesus Christ that he grew in knowledg We do not read that he grew in grace Luke 2. 52. He encreased in wisdom and stature as his body encreased in stature so his soul in wisdom And still Christians are growing in knowledg and understand more of the mysteries of the Gospel Though speculative knowledg may be at a stand and a man may see round about the compass of revealed Truths yet practical knowledg is never at a stand Directive affective operative knowledg is never at a stand but encreaseth daily And therefore the Apostle saith He that thinketh he knoweth any thing knoweth nothing as he ought to know 1 Cor. 8. 2. Many think they know as much as can be taught them surely they have no experience 3. Natural Blindness is an obstinate disease and hardly cured therefore again and again we had need to pray Open mine eyes Teach me thy statutes Make me to understand the way of thy precepts Our ignorance is great when it is cured in part The clouds of temptation and carnal affection cause it to return upon us so that we know not what we know Therefore open my eyes cause me to understand Yea the more we know the more is our ignorance discovered to us Prov. 30. 2 3. Surely I am more brutish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledg of the Holy Job 42. 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee Alas
the occasion of the first sin and therefore we had need be cautioned against it Consider there is a lying to God in publick and private worship In publick worship How often do you compass him about with lyes We shew love with our mouths when our heart is at a great distance from God O how odious should we be to our selves if our heart were turned inside outward in the best duty and all our thoughts were turned into words for in our worship many times we draw near to God with our mouths when our heart is at a great distance As when their bodies were in the Wilderness their hearts were in Egypt so we prattle words without sense and spiritual affection Nay in our private worship we confess sin without shame we pray as if we cared not to be heard Conscience tells us what we should pray for but our hearts do not go out in the matter and we throw away our prayers as children shoot away their arrows which is a sign we are not so hearty as we should be We give thanks but without meltings of heart Custom and natural light tells us something must be done in this kind but how hard a matter is it to draw near God with truth of heart Again Would we not be accounted better than we are who would be thought as ill as he hath cause to think of himself We storm if others but speak of us half of what we speak of our selves to God therefore all had need look to it to be kept from a way of lying And for gross lying how far are we from being willing that should be accomplished which the Lord speaks of Zeph. 3. 13. The remnant of Israel shall not do iniquity nor speak lies neither shall a deceitful tongue be found in their mouth rather we may take up Davids complaint Psal. 12. 1 2. The godly man ceaseth the faithful fail from among the children of men they speak vanity every one with his neighbour with flattering lips and with a double heart do they speak Promises Oaths Covenants all broken and therefore so many jealousies because so much lying all trust is lost among us This lying is always ill but especially in Magistrates men of publick place Prov. 17. 7. Lying lips become not a Prince So Ministers Rom. 9. 1. I say the truth in Christ I lye not 2 Cor. 11. 31. The God and Father of our Lord Iesus Christ knoweth that I lye not Among private Christians are we not too rash in our suspicions and speak worse of others than they deserve do we not take up and vent reports without search it may be out of envy at the brightness of their profession Do not unwary Expressions drop from us much talk cannot be justified Are there not rash promises we make noconscience to mind and look after Many ways may we trace our selves in this sin of lying Therefore look to the prevention of it what remedies are there against it 1. Hate it do not think it to be a venial matter Psal. 119. 163. I hate and abhor lying not only hate it nor simply I abhor it but hate and abhor to strengthen and increase the sense and make it more vehement Where the enmity is not great against the sin the matter may be compounded and taken up O but I hate and abhor it and hate it with a deadly hatred Slight hatred of a sinful course is not sufficient to guard us against it 2. Love to the Law of God if that be dear to you you will not break it upon any light occasion In the Text Grant me thy law graciously If a man prize the Laws of God and would fain have them printed in the heart he will not so easily break them 3. Remember your spiritual conflict you never give Satan so great an advantage as by falshood and guile of spirit The Devil assaults by wiles but your strength lyeth in down-right honesty Eph. 6. 11. That ye may be able to stand against the wiles of the devil Satans strength lies in wiles but you must beat him down in sincerity The first piece of the spiritual armour is the girdle of truth that is the grace of sincerity whereby a man is to God and men what he gives out himself to be or seems to be This is that which will give you strength and courage in sore tryals O when Satan shall accuse and challenge you for your base hypocrisie then how will you hold up your heads in the day of spiritual conflict if you have not the girdle of truth But now uprightness gives us courage strength and stands by us in the very agonies of death 4. Heedfulness and a watch upon the tongue Psal. 39. 1. I said I will take heed to my ways that I sin not with my tongue Let us speak of what we think and think of what we speak that the mind may conform it self with the nature of truth 5. Avoid the causes of lying There are three of them 1. Boasting or speaking too much of our selves When men are given to boasting whatever thing of weight is done they were privy to it their hand was in the work in contriving and prosecuting the business their counsel was for it Nothing can be acted without their knowledg and approbation This spirit of vain-glory is the Mother of vain talking therefore of a lying tongue Psal. 12. 3. Flattering lips and the tongue that speaketh proud things are joyned together 2. Flattery or desiring of ingratiating themselves with those that are great and mighty in the world when they have mens persons in admiration Psal. 12. 2. With flattering lips and with a double heart do they speak So Hosea 7. 3. They make the king glad with their lyes To please their Rulers they sooth them up with flattering applause and fawning upon them 3. Carnal fear and distrust This was that which put David to his shifts in his dangers he was apt to fail and deal a little deceitfully in time of temptation and danger We had need pray to God to be kept from all ways and counsels that are contrary to Gods word The Scripture speaks Deut. 33. 29. of Counterfeit submissions to higher powers Thine enemies shall be found lyars unto thee thou shalt tread upon their high places the meaning is shall be subdued by thee So Psal. 18. 44. Strangers shall submit themselves to me Psal. 66. 3. 81. 15. and many other places The word implieth feigned submission Obj. But are we openly to profess our mind in all things in time of danger I answer Prudent concealment may be without fault but a professed subjection should be sincere for open and free dealing doth best become Gods Children It is true we are not bound to speak all the truth at all times to every person In some cases we may conceal something Luk. 9. 21. Our Saviour straitly charged them and commanded them to tell no body that he was the Christ. 1 Sam. 16. 2. When the Lord
we are to go to God for his teaching because the means are not successful unless he joyn his influence especially to give us this practical knowledg teaching in order to keeping the way of God's statutes I say though we have the Word and many Pastors and Teachers better gifted than in the Old Testament Eph. 4. 11. yet God must be our Teacher still if we mean to profit for Paul may plant and Apollos may water but God giveth the encrease 1 Cor. 3. 6. To seek knowledg in the means with the neglect of God will never succeed well with you as we Ministers must not rest upon our work but pray much for success bene orasse est bene studuisse Luther so you hearers must not restin the fruit of our studies but still beg God to teach you every Truth But all this will be more evidently made out in the following Points 2. Doct. Divine Teaching is necessary for all those that would walk in the way of Gods Statutes 1. We have lost our way to true happiness Adam lost it and all mankind in him ever since we have been wandring up and down Psal. 14. 3. They are all gone aside i. e. gone out of the way of holiness as it leadeth to true happiness Eccles. 7. 29. God hath made man upright but they have sought out many inventions wander in a maze Man at first that had perfect Wisdom to discern the way to true Happiness and ability to pursue it now is full of crooked counsels being darkened with ignorance in his mind and abominable errors and mistakes and seconded with lusts and passions 2. We can never find it of our selves till God reveal it to us He hath shewed thee O. man what is good Micah 6. 8. It is well for man that he hath God for his Teacher who hath given him a stated Rule by which good and evil may be determined 1. Because there are many things which nature would never reveal to him as the whole Doctrine of Redemption by Christ the book of the creatures discovereth the mercy of God but giveth not the least hint of the way how that mercy should come unto us speaketh nothing of God incarnate two natures in Christs person the two Covenants the way of salvation by Christs Death c. these could never be known by natural Reason for all these things proceed from the meer motion of Gods Will without any other cause moving there unto than his own love and compassion John 3. 16. God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have-everlasting life And how could any man divine what God purposed in his heart unless he himself revealed it 2. Because those things that nature teaches it teacheth but darkly and with little satisfaction without the help of Scriptures as that there is one God the first cause of all Omnipotent Wise Righteous Good and that it is reasonable he should be served that reasonable creatures have immortal souls and so dye not as the beasts that there is no true Happiness in these things wherein men ordinarily seek it that since Vertue and Vice receive not suitable recompenses here there must be punishment and reward after this life that men live justly do as they would be done to be sober and temperate that Reason be not inslaved to sensual appetite all which nature revealeth but darkly so that the wisest men that have lived according to this light in one thing or other have been found fools Rom. 1. 22. professing themselves wise they became fools but all these things are clearly revealed in Scripture which discovers the nature and way of worshipping the true God what that reward and punishment after this life is and the right way of obtaining the one and eschewing the other with weighty arguments to inforce these things 3. That we may have assurance that the worship which we give to God is pleasing to him there must be a revelation of his will otherwise when we have tired our selves in an endless Maze of Superstitions he might turn us off with who hath required these things at your hands Isa. 1. 12. Therefore for our security and assurance it concerneth us to have a stated Rule under Gods own hand and God must be both author and object of worship 3. Besides the external Revelation there must be an inward teaching They shall all be taught of God Joh. 6. 45. not all the Prophets that wrote Scripture but all that come to Christ for salvation and this is prophesied of that time when the Canon and Rule of Faith should be most compleat then there will be still a need that they should be taught of God before their hearts be drawn into Christ. As the Book of the Scriptures is necessary to expound the Book of the Creatures so and much more is the light of the Spirit to expound the Book of the Scriptures Others teach the Ear but God openeth the Heart The Rule is one thing and the Guide is another The means were never intended to take off our dependance upon God but to engage it rather that we may look up for his blessing 1 Cor. 3. 6. I have planted Apollo watered but God gave the increase 2 Cor. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God that commanded light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Iesus Christ. Though the Gospel hath enough in it to evidence it self to the Consciences of men yet God must make use of his creating power before this light can break in upon our hearts with any efficacy and influence The Law is light Prov. 6. 23. Yet not comprehended by darkness Joh. 1. 5. The light shineth in darkness and the darkness comprehended it not Which rests in the hearts of all men that remain in their natural condition It is not enough to see any object to have the light of the Sun unless we have the light of the eye the Scripture is our External light as the Sun is to the world the understanding is our Internal light Now this eye is become blind in all natural men and in the best it is most imperfect therefore the eyes of the understanding must be opened by the spirit of wisdom and revelation Ephes. 1. 17 18. Though Truths be plainly revealed by the Spirit of God in Scripture yet there must be a removal of that natural darkness and blindness that is upon our understandings Outward light doth not make the object conspicuous without a faculty of seeing in the eye a blind man cannot see at noon-day nor the sharpest fight at midnight the work of the Spirit is to take off the scales from our eyes that we may see clearly what the Scripture speaketh clearly Now Scripture is perfected that is the great work to strengthen the faculty 4. This inward teaching must be renewed and continued from day to
Reproaches was one Ingredient Now lest we should be puffed up by vain conceit the Lord humbles us with infirmities necessities reproaches 2. Another sin for which God humbles us is carless walking When we are negligent and do not take notice of the Carnality that grows upon us and the fleshly frame and temper of heart which breaks out into our lives the Lord suffers others to Reproach then they gather up our filth that we may see what cause we have to take our ways to heart Every man that would live strictly had need either of faithful Friends or watchful Enemies either faithful friends to admonish him or watchful enemies to censure him They shew us the spots in our garments that are to be washed off Many times a Friend is blinded with Love and grows as partial to us as we are to our selves will suffer sin upon us and not tell us of it then the Lord sets spies upon us to watch for our halting Ier. 20. 10. and therefore we need go to God and pray Psal. 27. 11. Lord lead me in a plain path because of my observers They lye in wait and seek to take us trapping in ought they can We can no more be without watchful Enemies than without faithful Friends How ignorant should a man be of himself if others did not put him in mind sometimes of his failings Therefore God makes use of virulent Persons in the World as a Rod to wash the dust out of our Garments 3. To humble us for our censuring For if we have not been so tender of others Credit the Lord makes us to see the bitterness of the affliction in our own case by giving us the like measure that we have meeted unto others Matth. 7. 1 2. that is we shall find others as hardly think of us as we have of them Good thoughts and speeches of other men are the best preservative of our own good Names God will take care of them that are careful not to Judge and Censure And therefore it is no great matter whether the report be true or false but a Christian is to examine have not we drawn it upon our selves by Slandring others For God usually payeth us home in our own Coin He that is much given to censuring seldom or never escapes great Censures himself It is said in the Psalms Let his own words grieve him that is fall upon him How do our own words fall upon us Why the Lord punisheth us for our censuring of others O then humble thy self before God for the reproaches thou hast cast upon others Eccles. 7. 21. Take no heed to all the words spoken against thee lest thou hear thy Servant curse thee that is speaking evil against thee Hard sayings and speeches of others against us may put us in mind of Gods just hand of measuring to us as we have measured unto others and therefore we should be the more patient if they wrong us it is but in the like kind that we have wronged others God will humble us for our censuring which is so natural and rife especially with younger weak and more unmortified persons Secondly The Lord doth it as to humble us so to try us 1. The first thing he will try in you by such a grievous Affliction and such vollies of reproaches is your Faith when all the World is set to condemn you What Faith 1. Our Faith in the great day of Accounts that is one great Object of Faith and when the World is set to condemn us our Faith is tryed to see if we can rest with the vindication we shall have in the day of our Lord so much you may see 1 Cor. 4. 3 4 5. But with me it is a very small thing that I should be judged of you or of mans Iudgment Therefore judge nothing before the time untill the Lord come who will bring to light the hidden things of darkness and then shall every man have praise of God Every man that deserves it and is qualified for it shall have Praise with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a very small thing to be judged of mans-day because he expected Gods-day for the clearing of all things here in the World Sin and Error often get the Major Vote Tollite impios was the cry of the Rabble against Christians If there was any trouble it was for the Christians sake take away the ungodly meaning the Christians because they denyed the Heathen Gods Now what was their comfort the day of the manifestation of all things So when we are looked upon as the Pests of Mankind yet when we can comfort our selves there will come a day of the manifestation of the Sons of God that is enough the great day of Judgement is at hand so this will set all things right again 2. To try our Faith in more particular Promises The Lord hath promised to provide for the health and credit of his People so far he hath promised for their safety and their daily bread for their maintenance and any earthly Blessing that is good for us Now the Lord will see if we can trust him with our credit as well as for other things Psal. 119. 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy word I say the Lord hath in his Covenant undertaken to preserve a Christian in all his interests and concernments so far as shall be for his glory and our good and so far we receive it And a Christian when he gives up himself to God gives up every thing he hath to God in a way of Consecration to Gods use God is the Guardian of my Body and Soul I give up my Estate and Life that he may watch over me night and day and I give up my name and credit Psal. 31. 20. Thou shalt keep them secretly in a Pavilion from the strife of Tongues that the Lord may take a charge of our Names as well as our Persons and Estates Now the Lord requires a trust in us according to the extent of the Covenant that is to say a waiting a confidence that our lives are not in mans power that he can turn the hearts of men and give you favour in their eyes when it is for his glory and your good Psal. 37. 5 7. Rest in the Lord and wait patiently for him commit thy way unto the Lord trust also in him and he shall bring it to pass There is the trust that is required O many times we seem to lose our Estimation amongst men and to be buried under Calumnies and Reproaches but it will not be long Your Person and Cause may be obscured it may have a Winter night of trouble but a Morning of Resurrection both of Persons and names will come it will be brought forth as the noon day the Lord is able to do this the integrity of your hearts will be made known and you will be absolved by God Our Lord Jesus was a Pattern to us of this
according to the Analogy of Faith and there is not a more powerful incentive of Duty Psal. 130. 5. There is forgiveness with thee that thou maist be feared Jer. 2. 11 12. The Grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodliness and worldly Lusts we should live soberly righteously and godly in this present World Rom. 12. 1. I beseech you Brethren by the mercies of God that you present your bodies a living Sacrifice holy acceptable to God which is your reasonable Service This is true Divinity The flesh deviseth another Doctrine let us Sin that Grace may abound to make a carnal Pillow of Gods Mercy that they may sleep securely in sin yea a Dung-cart to carry away their filth God is Merciful but to those that count sin a burden and misery God is slow to Anger but yet angry when provoked abused Patience kindleth into Fury as water when the mouth of the Fountain or course of the River is stopped breaketh out with more violence God hath his Arrows of Displeasure to shoot at the wicked you must not fancy a God all Honey all sweetness He is the Father of Mercies but so that he is also a God of Vengeance Psal. 68. 19 20. Blessed be the Lord who daily leadeth us with Benefits even the God of our Salvation Selah He that is our God is the God of Salvation and unto God the Lord belong the issues from Death But God shall wound the hairy scalpe of his Enemies the mercy of God is large and free if men do not make themselves uncapable by their Impenitency 4. We must beg 1. The Application of these to me also We have heard that the Kings of Israel are merciful Kings 1 Kings 20. 31. Now we would feel it 1 Tim. 1. 15. This is a Faithful saying and worthy of all acceptation that Iesus Christ came into the World to save Sinners of whom I am chief Wind in our selves within the Covert of a Promise enter at the back door of a Promise there comes Virtue from Christ if but touched the Woman came behind him and touched the hem of his garment so we must seek the Application of this Vertue 2. Effectual Application Let it come unto me Mercy cometh unto us or we shall never come unto it 1 Pet. 1. 10. The Grace that cometh to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace which is brought to you at the Revelation of Jesus Christ Gods Grace is brought home to our doors we seek not after it but it seeketh after us Salvation is gone forth saith the Prophet to find out lost sinners Wisdom hath sent forth her Maidens she crieth upon the high places of the City whoso is simple let him turn in hither Prov. 9. 3 4. God sends the Gospel up and down the Worldto offer his Grace to men it worketh out its way Use. Here is Incouragement and Direction to poor Creatures how to obtain Gods Mercy for their Comfort 1. Incouragement Mercy doth all with God it is the first cause that setteth every thing awork 1. Mercy is natural to God 2 Cor. 1. 3. Father of Mercies God is not merciful by Accident but by Nature the Sun doth not more naturally shine nor Fire more naturally burn nor Water more naturally flow than God doth naturally shew Mercy 2. It is pleasing to him Micah 7. 18. Who is a God like unto thee that Pardoneth Iniquity and passeth by the Transgression of the remnant of his Heritage he retaineth not his Anger for ever because he delighteth in Mercy Judgment is called his Strange work Isa. 28. 21. That he may do his work his strange work and bring to pass his Act his strange Act. Primitive Acts he is forced to but he rejoyceth to do good as Life-Honey droppeth of its own accord 3. It is plentiful in God he is rich in Mercy abundant in Goodness and Truth thy sins are like a spark of Fire that falleth into the Ocean it is quenched presently so are all thy sins in the Ocean of Gods Mercy there is not more water in the Sea than there is Mercy in God 4. It is the great wonder of the Divine Nature Every thing in God is wonderful especially his pardoning Mercy It is no such great wonder in God that he stretcheth out the Heavens like a Curtain since he is Omnipotent that he formed the Earth or the Waters since he is strong that he distinguished Times adorned the Heavens with so many Stars decked the Earth with such variety of Plants and Herbs since he is Wise that he hath set Bounds to the Sea Governeth the Waters since he is Lord of all that he made Man a living Creature since he is the Fountain of Life but that he can be Merciful to Sinners infinitely Merciful when infinitely Just. There is a conflict in the Attributes about us but Mercy rejoyceth over Iudgment Iames 2. 13. That he is so Gracious and condescending when his first Covenant seemed to bind him to destroy us that he that hateth sin is so ready to forgive it pardoneth it so often and punisheth it so seldom 5. He is Communicative it is over all his Works Psal. 145. 9. Not a Creature but subsisteth by Gods Mercy he loveth Man and Beast Psal. 36. 6. and 1 Tim. 4. 10. He is the Saviour of all men especially of those that believe the whole Earth is full of his goodness Lord shew it to me also he heareth the cry of Ravens 2. To direct us how to sue for it in a broken hearted manner there are two Exreams Self-confidence and Desperation Self-confidence challengeth a Debt and Despair shutteth out hopes of Mercy a proud Pharisee pleads his Works Luke 18. 11. Kain saith Gen. 4. 13. My Punishment is greater then I can bear The middle between both is the penitent Publican Luke 18. 13. He stood afar off and would not lift up so much as his eyes to Heaven but smote on his Breast saying God be merciful to me a Sinner Go to him that which with men is the worst Plea with God is the best SERMON XLVIII PSALM CXIX Verse 42. So shall I have wherewith to answer him that Reproacheth me for I trust in thy Word IN the former Verse we saw the man of God begging for Deliverance or Temporal Salvation from the Mercies of God according to his Word Salvation belongeth to the Lord and his Mercy can pardon great sins and fetch us off from great extremities and that according to the Word of God he had boasted of this there is his Request here is his Argument from the use and fruit of his Deliverance he should have something to reply to the Scoffs and Mocks of wicked men who insulted over him in his Distress and Calamity he had spoken of great things or the Promise and now desireth the Promise to be made good that he might have an Answer ready against their Reproaches So shall I have wherewith to answer him that
of kings Prov. 8. 15 16. By me kings reign and princes decree justice by me princes rule and nobles and all the judges of the earth And as they hold it in dependence on him they must use it in subordination to him God who is the Beginning must also be the End of their Government They are not Officers of Men but Ministers of God from whom they have their Authority and therefore must rule for God and seek his Glory 2. That they may be carried through their Cares and Fears and Snares and may know what Reward to expect from the Absolute Sovereign who is the great Patron of Humane Societies It is trust and dependence upon God that maketh good Magistrates 2 Kings 18. 5. He trusted in the Lord God of Israel so that after him there was none like him among all the kings of Iudah nor any that went before him Oh it is a blessed thing when they can go to God for Direction and depend upon God for Success Great are the Cares and Fears which belong to a Governour and who can ease him of this Burthen but the Lord who hath shewed in his Word how far he is to be trusted It is not Carnal Policy which helpeth them out in their work but trust in God in their high Calling Whosoever will improve his Power for God will meet with many discouragements now that which supports his heart in his work is this holy trust Prov. 29. 25. The fear of man bringeth a snare but whoso putteth his trust in the Lord shall be safe Every Publick Calling hath its Snares and Temptations from the fears of Men. A Minister if he doth not trust God to bear him out in his Work he will do nothing with that Courage which becometh a Minister but comply with the Lusts of Men grow luke-warm and prostitute the Ordinances for handfuls of Barley and pieces of Bread and Family-conveniencies The Magistracy is a higher Calling which is more obnoxious to Temptations from the different Humours of Men who are to be governed nothing will carry a Man through it but this holy Courage and dependence on God The fear of Man brought a snare to Ieroboam that he perverted the Worship of God 1 Kings 12. 30. And this thing became a sin for the people went to worship before the one even unto Dan. So Iehu so others for their Cares But he that trusts in God in his discharge of this publick Office though many difficulties interpose finds the blessed experience of the Psalmist verified In the multitude of my thoughts within me thy comforts delight my soul. 3. As to Success and Acceptance Obedience to God makes them a double Blessing to the People as Governours as Holy As they have the natural Image of God in Dominion and Authority 1 Cor. 11. 7. Forasmuch as he is the image and glory of God which must be reverenced and respected not resisted so the spiritual Image of God in Holiness the People doubly see God in their Rulers And besides it bringeth down God's Blessings while they command and the People obey in the Lord 2 Kings 18. 7. And the Lord was with him and he prospered whithersoever he went forth Good Magistrates are usually more prosperous than good Men in a private condition because they are given as a Publick Blessing Use 1. Is to inform us That Religion hath a great influence on the welfare of Humane Societies for it equally respects Governours and Governed carving out their respective Duties to them causing the one to rule well and the other to obey for conscience sake The Testimonies of the Lord prescribe the Duty of Rulers 2 Sam. 23. 3. He that ruleth over men must be just ruling in the fear of God There is a word belonging to either Table Iustice to the second Fear of God to the first Now all this Duty is best learned out of God's Testimonies For the Governed it interposeth express Rules for their Obedience Rom. 13. 1. Let every soul be subject to the higher powers and 1 Pet. 2. 15. For so is the will of God that with well doing ye may put to silence the ignorance of foolish men There are many Arguments why we should reverence Magistrates They bear God's Image Psal. 82. 6. I have said ye are Gods visible Representators of his Authority and Dominion over the Creatures because of their Majesty largeness of Command and Empire and because of their Use they are exalted supra alios above others in their Authority but propter alios for others in their Use and Benefit But the supreme Reason is the Will of God The Magistrate was then an enemy to Religion when this Commandment was given forth even then when that part of the World in which the Church was seated was under the Command of Nero whose universal wickedness and particular cruelty against the Christians might tempt them to disobedience and scorn of his Authority then God said Obey not for fear of wrath but conscience sake then Fear God Honour the King for so is the will of God Now let Atheists and Antiscripturists or the enemies of those who profess to live by Scripture think if they can that the Christian Religion doth not befriend Humane Societies or doth contain dangerous Principles to Government Use 2. It sheweth us what to pray for for our Princes and Governours even a wise and an understanding Heart and a Spirit of the Fear of the Lord that they may Rule for God and take his Blessing along with them in all their Affairs 2. Doct. That God's Testimonies are so excellent that we should not be afraid nor ashamed to own them before any sort of men in the world for David saith I will speak of thy testimonies also before kings and will not be ashamed 1. Observe Here are two things supposed which might shut his mouth and obstruct the confidence and boldness of his Profession Fear and Shame Fear represents danger in owning the ways of God Shame representeth Mockage Scorn and Contempt Fear considereth our Superiours and Governourrs we fear them that have Power and Authority in their hands Shame may arise not onely from the consideration of Superiours but Inferiours and Equals also Fear respects the danger of the Party professing Shame the Cause or Matter professed Therefore of the two to be ashamed of the ways of God doth more destroy Godliness than to be afraid to own them for then it is a sign we are not so soundly convinced and deeply possessed of the Goodness of them for Pudor est conscientia turpitudinis It is a consciousness of something that is base Look as on the contrary to be ashamed of Sin doth more wound it to the heart than to be afraid of Sin Many a Man is apprehensive of the danger of Sin who yet doth not hate it in his heart but onely abstaineth out of the fear of Punishment But when he is ashamed of Sin then he beginneth to hate Sin as Sin In Conversion
11. It is spoken to them who have high thoughts of their Troubles low thoughts of God's Comforts 4. Uncertainty in Religion Principles must be fixed before they can be improved and we can feel their influence and Power But People will be making Essays and try this and try that God's grounds of Comfort are immutably fixed God will not change his Gospel-Laws for thy sake and therefore unless we would have a Mountebanks Cure we must stand to them Ier. 6. 16. Thus saith the Lord Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your souls When we have tried all we must come home at length to these things and our uncertainty in Religion will be none of the meanest causes of our Troubles 5. They look to Means and their natural Operation and neglect God And God onely will be known to be the God of all Comfort 2 Cor. 1. 3 4. Blessed be God even the father of our Lord Iesus Christ the father of mercies and the God of all comforts who comforteth us in all our tribulation Use 3. Is to exhort us 1. To prize and esteem the Scriptures and consult with them often There you have the Knowledge of God who is best worth our knowing and the way how we may come to enjoy him wherein our Happiness lieth It is a petty Wisdom to be able to gather Riches manage your Business in the World ordinary Learning is a good Ornament but this is the excellent deep and profound Learning to know how to be saved What is it I press you to know the Course of the Heavens to number the Orbs and the Stars in them to measure their Circumference and reckon their Motions and not to know him that sits in the Circle of them nor know how to inhabit and dwell there Oh how should this commend the Word of God to us where Eternal Life is discovered and the way how to get it Other Writings and Discourses may tickle the Fancy with pleasing Eloquence but that Delight is vanishing like a Musicians voice Other Writings may represent some petty and momentany advantage but time will put an end to that so that within a little while the advantage of all the Books in the World will be gone but the Scriptures that tell us of Eternal Life and Death their Effects will abide for ever Psal. 119. 96. I have seen an end of all perfections but thy commandments are exceeding broad When Heaven and Earth pass away this will not pass that is the Effects will abide in Heaven and Hell Know ye not that your Souls were created for Eternity and that they will eternally survive all these present things and shall your Thoughts Projects and Designs be confined within the narrow bounds of Time Oh no let your Affections be to that Book that will teach you to live well for ever in comparison of which all Earthly Felicity is lighter than Vanity 2. Be diligent in the Hearing Reading Meditating on those things that are contained there The Earth is the fruitful Mother of all Herbs and Plants but yet it must be tilled ploughed harrowed and dressed or else it bringeth forth little Fruit. The Scripture containeth all the grounds of Hope Comfort and Happiness the onely Remedy of Sin and Misery our Rule to walk by till our Blessedness be perfected but we have little benefit by it unless it be improved by diligent Meditation Psal. 1. 2. His delight is in the law of the Lord and in that Law doth he meditate day and night This must be your chief Delight and you must be versed therein upon all Occasions Psal. 119. 97. Oh how love I thy Law it is my meditation all the day when we love it and prize it it will be so for our Thoughts cannot be kept off from what we love and delight in 3. Reader hear meditate with a Spirit of Application and an aime of Profit Iob 5. 27. Hear it and know thou it for thy good as the Rule of your Actions and the Charter of your Hopes Rom. 8. 31. What shall we then say to these things That you may grow better and wiser and may have more advantages in your Heavenly progress take home your Portion of the Bread of Life and turn it into the Seed of your Life It is not enough to seek Truth in the Scriptures but you must seek Life in the Scriptures it is not an Object onely to satisfy your Understandings with the Contemplation of Truth but your Hearts with the enjoyment of Life and therefore you must not onely bring your Judgment to find the light of Truth but your Affections to embrace the goodness of Life offered Think not ye have found all when you have found Truth and learned it No except you find Life there you have missed the best Treasure you must bring your Understandings and Affections to them and not depart till both return full SERMON LVII PSAL. CXIX 51. The proud have had me greatly in derision yet have I not declined from thy law IN these Words are 1. David's Temptation 2. His Constancy and Perseverance in his Duty notwithstanding that Temptation 1. In the Temptation observe 1. The Persons from whom the Temptation did arise the Proud The wicked are called so for two Reasons 1. Because either they despise God and contemn his Wayes which is the greatest Pride that can fall upon the heart of a Reasonable Creature Rom. 1. 30. haters of God despitefull proud 2. Or else because they are drunk with worldly Felicity In the general Scoffing cometh from Pride What is Prov. 3. 34. He scorneth the scorners and giveth grace to the lowly is Iam. 4. 6. He resisteth the proud and giveth grace to the humble 2. Observe the Kind or Nature of the Temptation he was had in derision This may be supposed either for Dependance on God's Promises or for Obedience to his Precepts Atheistical Men that wholly look to the pleasing of the Flesh and the Interest of the present World make a mock of both We have instances of both in Scripture 1. They make a mock of relyance upon God when we are in distress think it ridiculous to talk of relief from Heaven when Earthly Power faileth Psal. 22. 7 8. They laugh me to scorn saying He trusted in the Lord. The great Promise of Christ's coming is flouted at by those Mockers 2 Pet. 3. 3 4. There shall come in the last days mockers walking after their own lusts and saying Where is the promise of his coming for since the fathers fell asleep all things continue as they were from the Creation Such Scoffers are in all Ages but now they overflow These latter times are the dregs of Christianity in which such kind of Men are more rife then the serious Worshippers of Christ. At the first Promulgation of the Gospel while Truths were new and the Exercises of Christian Religion lively and serious
2. Providences these do more awaken us God's daily Benefits should bring him to our Remembrance Acts 14. 17. Nevertheless he left not himself without Witness in that he did good and gave us rain from Heaven and fruitfull Seasons filling our hearts with food and gladness Deut. 8. 18. But thou shalt remember the Lord thy God for he it is that giveth thee power to get Wealth especially the sanctified Remembrance of God's dealing with his People is the way to keep the heart in the Faith Love and Fear of God and the forgetting his Works is the cause of all Defection and falling off to carnal Courses and Confidences Psal. 78. 11. They forgat his Works and Wonders that he shewed them Psal. 106. 21. They forgat God their Saviour which had done great things in Egypt Judges 8. 34. And the Children of Israel remembred not the Lord their God who had delivered them out of the hands of their Enemies on every side It is a base Ingratitude not to remember prize and esteem God for all this 3. Ordinances Ministry was instituted to put you in Remembrance and give you still new and fresh Occasions to think of God 2 Pet. 1. 12. I will not be negligent to put you always in Remembrance our business is not always to inform you of what you know not but to inculcate and revive known Truths there being much Forgetfulness Stupidness and Senselesness upon our Spirits 2 Pet. 3. 1. That I may stir up your minds by way of Remembrance The Impressions of God on our Minds are soon defaced we need to quicken and awaken your Affections and Resolutions to choose and cleave to God 1 Tim. 4. 6. If thou put the Brethren in remembrance of these things thou shalt be a good Minister of Iesus Christ. So Sacraments are instituted to bring God to Remembrance 1 Cor. 11. 24. This doe in Remembrance of me that we may remember his Love and our covenanted Duty The Sabbath was instituted for a Remembrance and Memorial of his creating redeeming Goodness 4. The great office and work of the Spirit is to bring to Remembrance Iohn 14. 26. He shall bring all things to your Remembrance We are apt to forget God and Instructions and Rebukes in their Season the Holy Ghost is our Monitor 3. God will not forget them that remember him he will remember them at every turn Mal. 3. 16. Then they that feared the Lord spake often one to another and the Lord harkned and heard it and a book of Remembrance was written before him for them that feared the Lord and thought upon his Name if he do not openly reward you with temporal Deliverances yet he taketh notice of every thought and every word you speak for him and taketh pleasure in you It is upon Record if you have not the comfort of it now you shall have it in a little time because they thought of him they spake of him and owned him in an evil time and therefore God is represented as hearing and booking and the books shall one day be opened and then you shall have your publick reward 2. Doctr. God is best Remembred when his Name is studied 1. When is his Name studied In the general when we look upon him as he hath manifed himself in his Word and Works More particularly God is discovered sometimes by the Name of his Essence sometimes by his Attributes 1. By the Name of his Essence When Moses was very inquisitive to know his Name and God can best tell his own Name let us see what answer was made him Exod. 3. 12 13. When they shall say unto me What is his Name and God said I Am that I Am. God was sending Moses upon a strange Message he was giving him Commission to go and speak to a King to dismiss and let go six hundred thousand of his Subjects to lead them to a place which God should shew now Moses thought for such a Message he had need have good Authority therefore desireth a significant Name I Am that I Am the form of the words sheweth it was a wonderfull incomprehensible Name Ask not my Name for it is Wonderfull Judg. 13. 18. This is enough to satisfie sober Inquiry though not wanton Curiosity enough for Faith to work upon the great I Am hath sent me It sheweth his unsearchableness It is our manner of speech when we would cover any thing and not answer distinctly we say It is what it is I have said what I have said Finite understandings cannot comprehend him that is Infinite no more than you can empty the Sea with a Cockle-shell 2. He is the great and onely Being in comparison of which all else is nothing Isa. 40. 19. All Nations before him are nothing they are counted less than nothing and vanity You have not a true and full Notion of God if you conceive him onely as the most eminent of all Beings no Being must appear as Being in his sight and in comparison of him As long as you onely conceive God to be the best you still attribute something to the Creature for all Comparatives include the Positive The Creature is nothing in comparison with God all the Glory Perfection and Excellency of the whole World do not amount to the value of an unite in regard of God's Attributes join never so many of them together they cannot make up one number they are nothing in his regard and less than nothing All created Beings must utterly vanish out of sight when we think of God As the Sun doth not annihilate the Stars and make them nothing yet it annihilates their Appearance to our sight some are of the first magnitude some of the second some of the third but in the Day-time all are alike all are darkned by the Sun's glory so it is here there are degrees of Perfection and Excellency if we compare one Creature with another but let once the glorious brightness of God shine upon the Soul and in that light all their differences are unobserved Angels Men Worms they are all nothing less than nothing to be set up against God this magnificent Title I Am darkneth all as if nothing else were God did not tell Moses that he was the best the highest and the most glorious but I Am and there is none else besides me nothing that hath its Being of it self nothing that can be properly called their own thus the incomprehensible Self-existence of God puts Man into his Original nothing none but God can say I Am because all things else are but borrowed drops of this Self-sufficient Fountain other things are near to nothing God most properly is who never was nothing never shall be nothing who may always in all difference of Time say I Am and nothing else but God can say so The Heaven and Earth for six thousand years ago could not say We are Adam could once have said I am as to his existence in the compounded nature of Man but now he cannot say
'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
the Emphasis he doth not barely acknowledge that God was faithfull though or notwithstanding he had afflicted him but faithfull in sending them Affliction and Trouble are not onely consistent with God's Love plighted in the Covenant of Grace but they are parts and branches of the New Covenant-Administration God is not onely faithfull notwithstanding Afflictions but faithfull in sending them There is a difference between these two the one is like an exception to the Rule quoe firmat regulam in non exceptis the other makes it a part of the Rule God cannot be faithfull without doing all things that tend to our good and eternal Welfare the conduct of his Providence is one part of the Covenant-Ingagement as to pardon our sins and sanctify us and give us glory at the last so to suit his Providence as our need and profit requireth in the way to Heaven 'T is an act of his Sovereign Mercy which he hath promised to his People to use such discipline as conduceth to their safety In short the Cross is not onely an exception to the grace of the Covenant but a part of the grace of the Covenant The meaning is God is obliged in point of fidelity to send sharp Afflictions Psal. 89. 32. I will visit their transgression with the rod and their iniquity with stripes Sharp Rods and sore Stripes not onely may stand and be reconciled with God's loving kindness and truth but they are effects and expressions of it 't is a part of that transaction viz. his Covenant-Love 3. The third thing to be explained is his sense of these Truths I know Knowing implies clearness of apprehension and firmness of perswasion so that I know is I fully understand or else I am confident or well assured of this truth But from whence had David his Knowledge how knew he all God's Judgments to be right not from the Flesh or from natural Sense no the Flesh is importunate to be pleased will perswade us the contrary If we consult onely with natural Sense we shall never believe that when God is hacking and hewing at us he intendeth our good and benefit and that when sore Judgments are upon us his end is not to destroy but to save to mortify the Sin and save the Person Sense will teach us no such thing but will surely misinterpret and misexpound the Lord's dealings For the Peace of God is a riddle to a natural Heart Phil. 4. 7. Whence then had David his Knowledge partly from the Word of God and partly from his own observation and particular experience 1. From the Word of God for 't is a maxime of Faith that God can doe no wrong That he is righteous in all his ways and just in all his works Psal. 145. 17. And again Deut. 32. 4. He is the rock his work is perfect for all his ways are judgment and truth and without iniquity just and right is he These are undeniable Truths revealed in the Word of God and must satisfy us whatsoever Sense saith to the contrary the causes and ends of God's particular Judgments are sometimes secret but they are always just Psal. 97. 2. Clouds and darkness are round about him but righteousness and truth are the habitation of his throne Therefore when we see not the reason of God's particular Dispensations we must believe the righteousness and goodness of them 2. David knew by his own observation and particular experience he had much studied his own Heart and considered his own ill deservings and Soul distempers and therefore saw the Lord's Discipline was necessary for him We should better understand God's work and sooner justify him both in point of justice and faithfulness if we did use more observation and did consider what need and profit there is of Affliction Tribulation worketh experience Rom. 5. 4 5. We see what need there was of Affliction and how seasonable the Lord's work was This is a more sensible way of knowledg than the former Faith is a surer ground but spiritual Observation hath its benefit Natural Conscience doth represent our guilt but experience sheweth God's faithfulness how seasonably God took us in our Month and suited his Providence to our present Condition Doct. That it would much quiet the minds of the people of God about all the sad dispensations of his Providence if they would seriously consider the justice and faithfulness of them So did David silence all his murmurings when the hand of God was sore upon him so should we silence all our murmuring all our suspicions of God's dealing when we are under the Cross. I know the Lord doth nothing unjust but is faithfull he will not retract his Covenant-Love and I know his Covenant-Love binds him to lay on us seasonable Affliction and Correction I shall doe two things First Illustrate the Point by some Considerations Secondly Shew that there is much of justice and faithfulness in all the Troubles and Afflictions of God's People Consider 1. We are not onely to grant in the general that God's Judgments are right but that he hath in faithfulness afflicted us So doth David when the stroke of God was heavy upon himself Many will assert the Righteousness of God when they speak to others in their Afflictions but do not indeed justify him in the Afflictions that come upon themselves We are hasty to censure but backward to humble our own Souls before God they will give him the praise of his Justice when he chasteneth others but think God dealeth harshly and rigorously with them when his Scourge is upon their own backs Such a difference is there between Knowledge speculative and experimental between that Conscience which we have in others Concernments and that Knowledge which self-love giveth us in our own David here doth not onely own the general Truth but sees God's faithfulness when the stroke lighted upon himself So Iob 4. 3 4 5. you shall see this was objected to Iob that he could comfort others but now the hand of God was upon him his Soul fainted They that stand upon the shore may easily say to those that are in the midst of the Waves and conflicting for life or death Sail thus When we are well we give Counsel to the sick but if we were so how would we take it our selves So can we say patiently all is just and keep silence to God Consider 2. We must not onely grant this truth that God is faithfull when at ease but when under the sharpest and smartest Discipline We use to praise God in prosperity but we should bless him also when he seemeth to deal hardly with us speak good of God when under the Rod. When we view a Cross at a distance or in the doctrinal contemplation of this Truth we say that God may exercise us with the greatest evil and that we need these methods to bring us to Heaven but when Afflictions come thick and near and close and we are deprived of our nearest and dearest Comforts Credit Liberty Health Life
observing what God will do by them 2 Sam. 16. 11. Let him curse for the Lord hath bidden him God hath work for them to do to mortifie our wantonness to break our stubborn humors 2dly Because God's salvation will come in the best time and in the best way Psal. 62. 1. Truly my soul waiteth upon God from him cometh my salvation Isa. 30. 18. God is a God of judgment Blessed are they that wait for him God doth all things with wisdom and in the best manner USE How afflicted soever we be let us not seek to be delivered in a way not allowed by God nor take any sinister Courses or use any base Shifts to rid our selves out of danger This is to distrust God and to intangle our selves the more and to miscarry in a long Voyage after we are about to enter into the Port. See the Story of Saul's sacrificing in 1 Sam. 13. from the 8th verse to the 15th If he had tarried a little longer all had been well before the day was quite over Saul would sacrifice and then Samuel cometh and telleth him God had rent the Kingdom from him for his distrust and disobedience So many will forestal the Blessing IV. DOCT. Hope keepeth us alive in the midst of Faintings My soul fainteth But I hope 1. Observe here That though the Faith of God's Children seem to faint yet it doth not dye nor wholly fail Some seem greedily to catch at Promises at first but their ardor is soon spent and when it is a troublesom business to wait upon God they give it over This is the faith and hope of Temporaries but the good ground bringeth forth fruit with patienâ—…e Luke 8. 15. God's Children tarry his leisure and though now and then they are ready to faint yet they recover Their Faith Hope and Patience seemeth to be almost spent yet it is not utterly put out As David here was not broken with long and tedious difficulties though he saw no end of his miseries yet he would still depend upon God There is an abiding seed 1 Iohn 3. 8. Their state is secured by God's Covenant that there shall be no total rupture nor utter deficiency Perseverance is a condition of the New Covenant not only required but given as all conditions of the New Covenant are There is Donum Perseverantiae not only a power to persevere but Perseverance itself 2. That which keepeth our Faith from dying and sustaineth the Soul of the Faithful and keepeth life in them is the resuscitation of our hopes What doth hope to the supporting of a fainting Soul First It draweth off the mind from things present to things future and diversion is one way to cure Trouble while we pore only on our grievous Troubles they prove a temptation to us but Hope lifts up the head and looketh above these things That poring on the Affliction and Trouble causes fainting See Lament 3. 18 19 20. but remembring God's mercies and promises reviveth us The remembring the great depth of Affliction and Extremity overwhelmeth us I have them in mind continually and so am dejected but when I begin to call to mind God's infinite mercies I conceive some hope of recovery That which was remembred is in the 22 23 24 25 26 verses 2dly Hope representeth the excellency and certainty of these future things and so causeth earnestness and patience 1. The Excellency 'T is a question among Divines What is the difference between Faith and Hope because they are much of a like nature One difference is Faith looks to the truth of the Promise Hope to the goodness of the thing promised For Faith respects the person giving his fidelity and Hope the persons receiving their benefit and exciteth them to look for it 'T is something worth the looking and waiting for and such as will recompence present Troubles 2 Cor. 5. 17 18. 2. The Certainty For though it mainly comforts its self with the goodness of the thing promised yet it causeth patience in waiting because of the sureness It seeth things that cannot be seen and perceived by sense Rom. 8. 25. If we hope for that which we see not then do we with patience wait for it 'T is good and 't will not sail therefore we may and must tarry God's leisure 3. The most noble and principal object of Hope is the great Promise of Eternal Salvation This must in chief be hoped for partly because temporal salvation is not so surely promised but under sundry cautions and reservations As If it be for our good if God's glory will permit it and the beauty of his work and the many things God hath to do before the deliverance be brought about especially if it be a common salvation wherein others are concerned as well as we as if their hearts be prepared c. Partly because Christians are to be at a point of greater indifferency about outward things than the Believers of the Old Testament now life and immortality is brought to light 2 Tim. 1. 10. They were trained up by sensible things both in their worship and promises The Cross is one of our conditions Mat. 16. 24. If any man will come after me let him deny himself and take up his cross and follow me We must look for Afflictions and those not ordinary Afflictions but the loss of all or else we do not count the charges aright we must refer all to God's Will Christ may let some slip through at a cheaper and easier rate but all must resolve on it Partly because this is propounded as the great comfort Luke 12. 32. Fear not little flock it is your Father's good pleasure to give you the kingdom and accordingly used by the Saints David in his disappointments Psal. 39. 7. And now Lord what wait I for my hope is in thee He meaneth the hope of immortality opposite to that vain shew and false appearance which is in worldly things This was that Iob comforted himself with that ancient Believer Job 19. 26. Though after my skin worms destroy this body yet in my flesh shall I see God And the Maccabees Heb. 11. 35. They were tortured not accepting deliverance that they might obtain a better resurrection Partly because that which God hath promised in the world to come is only satisfactory and able to quiet a man's mind and make him patiently wait upon God in all his troubles Here is enough to countervail all difficulties to support us under them to recompence us for them 't is not long e're it will come in hand it cannot enough be desired it may be hoped for by the righteous in their greatest extremities Prov. 14. 32. The righteous hath hope in his death USE For Instruction When your Souls are apt to faint let Hope look out for better times or better things 1. For better Times God will not always chide Psal. 103. 9. He will not always chide neither will he keep his anger for ever Nor shall the Rod of the wicked always rest
Providence His special goodness in the channel of Redemption and Renovation by Christ. 1. He is a Benefactor to all Men he hath given them an immortal spirit that shall abide for evermore Eccles. 12. 7. The dust shall return to the earth as it was and the spirit to Godthat gave it There is an immortal Soul that dwelleth in a mortal Body The Body was made of corruptible Principles was Dust in its composition 't is true God can annihilate it but the Soul as it is a Spirit hath no corruptible Principles in it it is a thing that cannot be killed or destroyed by any created power Now this divine spark which cannot be quenched is a pledge and effect of God's Eternity for he that giveth Immortality certainly is Immortal himself Nothing can give what it hath not And besides because our Souls are immersed and sunk into matter and forget their divine original therefore God by the blessings of his Providence seeks to raise them up to look after this supreme and spiritual Being and giveth us all kind of comforts and mercies whose creatures we are that we may seek the Lord if haply we may feel after him and find him Acts 17. 27. That we may own him as the first Cause or Father of Lights by whom this spark was kindled in us or seek him as the chief good in whom alone this restless soul of ours can find contentment and satisfaction 2. He is a Benefactor in a way of grace and recovery by Christ. This also sets forth his Eternity the first rise and bottom cause of all this grace and favor that stirred and set all the causes on work which concurred to it was God's everlasting love Iohn 3. 16. And Christ saith Prov. 8. 31. I was set up from everlasting and this grace was given us in Christ before the world began 2 Tim. 1. 9. Before the foundation of the world was laid this business was transacted with Christ for our benefit and then the way how 't was brought about it was by an everlasting Redemption Heb. 9. 12. of an eternal force value and efficacy and the grace wrought in us 't is called incorruptible seed 1 Pet. 1. 23. There is an eternal principle in our hearts and that is the reason why a Believer is so often said to have eternal life abiding in him because of the beginning seed and principle of it that is sown in his heart and the comfort and fruit of it that we have here is called everlasting consolation 2 Thes. 2. 16. He hath loved us and given us everlasting consolation and good hope thorough grace 'T is not bottomed on any poor fading thing but on matters of an eternal Duration the happiness itself is the eternal fruition of the ever blessed God 1 Thess. 4. 17. We shall be ever with the Lord. So that we are made eternal also both in body and soul whence you see how abundantly God discovereth his Eternal Being in all his gifts and graces by Christ. 5 When the Creatures are spoken of as eternal it must be understood it is a communicated dependant half-eternity and so no derogation to this perfection which is proper to God First 'T is communicated to us for originally God only hath Immortality 1 Tim. 6. 16. We have it by derivation God hath it originally in himself and from himself God dispenseth and measureth out the duration and continuance of all other things their Races and Stages when they shall begin and when they shall end And that Immortality which the Angels and the Souls of Men have 't is ascribed to us by participation we have it from God because he was pleased to give it to us 2dly 'T is a dependant Eternity for every moment we depend upon God if he take away his Spirit we are gone Man or Angel We assert the Immortality of the Soul because it hath not the principles of corruption in it as the body hath but yet we cannot must not cut off the dependance upon the first Cause Fountain of Being in his hand is the breath of all living and he is often called the God of your life and the God of the spirits of all flesh 'T is but an half-eternity we sometimes were not God is from everlasting to everlasting but we are appointed to eternal life and time was when we lay in the womb of nothing we are but of yesterday poor upstarts that had but an existence and a new Being given us of God if he will lengthen it out and continue it to all eternity 't is not such an eternity as he hath but an half-eternity not an eternity without beginning but only without ending 6. This Eternity of God is not seriously and sufficiently enough thought of and improved till it lessen all other things in our opinion and estimation of them and affection to them Two things should especially be lessened the time we spend in the world and the things that we enjoy in the world First The time we spend in the world Alas what is this to God's Eternity Psal. 39. 5. Behold thou hast made my days as an hand breadth and mine age is nothing before thee Whether our days be spent in prosperity or adversity they are but short an hand breadth a meer nothing compared with God's Eternity Psal. 90. 4. A thousand years in thy sight are but as yesterday when it is past or as a watch in the night A thousand years compared to Eternity are but as a drop spilt and left in the Ocean or as time insensibly past over in sleep Forty Fifty or Seventy years seemeth a great time with us yet with God who is infinite Ten thousand years is no considerable space but a very short and small duration 2dly As time so the things of the world 2 Cor. 4. 18. The things which are seen are temporal but the things which are not seen are eternal They are short as to continuance and use As to continuance he calleth the honours and delight of Pharaoh's Court. Heb. 11. 25. The pleasures of sin for a season Whatsoever is temporal a Man may see the end of it be it evil a Man in the deep waters is not discouraged as long as he can see banks but in Eternity there are neither banks nor bottom if good Psal. 119. 96. I have seen an end of all perfection The most shining glory will shortly be burnt out to a snuff it wasts every day Eternity maketh good things infinitely good and evil things infinitely evil If it be temporal whatever paineth us is but a flea-biting to eternal torments Whatever pleaseth or delights 't is but a may game to eternal joys so for use too 't is but for a season Deut. 23. 24. the Law gave an indulgence to eat of his Neighbors grapes for refreshment but thou shalt not put any in thy vessel 1 Tim. 6. 7. For we brought nothing into this world and it is certain we can carry nothing out The Manna was
me in thy way O! when the children of God let loose their minds to vanity and take immoderate liberty in the delights of the flesh there 's a deadness comes upon them for therefore he goes to the cause Turn away mine eyes from beholding vanity Immoderate liberty in earthly things or in gratifying the flesh brings on a deadness upon the heart The Spirit withdraws when the soul is taken off from other comforts and is more addicted to vain pleasures Iude v. 19. Sensual not having the Spirit As we are enlarged to the flesh we are straitned to the Spirit As sensuality encreaseth so the life and vitality of grace decays II. Secondly In such Cases the Word of God is the onely means to quicken us Why the Word For two Reasons 1. Because the Word contains the most quickning considerations and the affections are wrought upon by serious and ponderous thoughts for there God interposeth in the way of the highest authority straitly charging and commanding us under pain of his displeasure and there he reasons with us again in the most potent and strong way of Argumentation from the excellency of his commands their suitableness to us as we are reasonable creatures from his great love to us in Christ whom he hath given to dye for us from the danger if we refuse him which is no less than everlasting torment from the benefit and happiness in complying with his motions which is no less than eternal and compleat blessedness both for our bodies and souls and all this is bound upon us by a strict day of impartial accounts O! what a company of quickning considerations are there to set us a work with life vigor and seriousness when we are to answer for our neglects or else to receive the reward of our diligence now what will quicken us if this will not If the high and glorious authority of the supreme Lawgiver awe us not if the reasonableness of God's commands invite us not if the wonderful love of God in Christ constrain us not if the joys of Heaven do not allure us and the horrors of everlasting darkness do not preserve upon us a lively sense of our duty what will work upon us if this do not and gain us to a constant diligent care and serious preparation for our own happiness and salvation Out of what Rock was the heart of man hewen that all this shall be brought to him in the most persuasive way as it is in the Word of God and will not work upon him Again If the deadness should arise from our negligence in our duty the Word of God how powerfully doth it quicken us But if the deadness should arise from sorrow and discomfort is not the Word as powerful to raise and quicken the soul to a delight in God as to inforce our duty What puts a damp upon us Is it fury of men we have a living God to trust to who will remain when they are gone who will pardon our sins help us in all our straits who will lay upon us no more than we are able to bear who will never leave us utterly destitute but will sanctifie all and make all work together for the best for our everlasting salvation and finally bring us into his glorious presence that we may live for ever with him Here 's comfort enough whatever our heaviness be such a powerful God to stand by us in all our troubles and make all work for good that at length we may be brought home to God If this Word did but dwell richly in our souls it would keep us fresh and lively and we need not fear Man or Devil Col. 3. 16. Again 1 Iohn 2. 14. The Word of God abideth in you and ye have overcome the wicked one We need fear nothing for whoever trouble us they are something under God Whatever is our misery and whatever befalls us it is something less than Hell which we have escaped by Christ and will all be made up in Heaven The first sight of God and the first glimpse of everlasting glory will recompence all the sorrows of the present life and as soon as we step into Heaven all shall be forgotten In short God's particular Providence Fatherly love and care the example of Christ the promise of the comforting Spirit the hopes of Glory should revive us in all our languishings So that if deadness comes from backwardness and slowness in our duty in the Word there are most quickning considerations or if from troubles we have enough in God Christ the Covenant the promise of eternal life to support us This is the first Reason the Word of God is the onely means to comfort us because it contains proper quickning considerations that may keep life and vigor in us if either carnal distemper invade the heart or worldly sorrow and fear which is apt to perplex us 2. The quickning Spirit delights to work by this means The ordinary Chariot that carrieth the influences of Grace is the Word of Grace The Spirit that speaks in the Word speaks his own lively comforts to us Alas they are but cold comforts we can find elsewhere The Spirit of God rides most triumphantly in his own Chariot The Word and the Spirit are often associated to shew they go together The Word goes with the Spirit Isa. 59. 21. My Spirit that is upon thee and my words which I have put in thy mouth shall not depart c. Isa. 30. 20. When God promiseth Their eyes shall see their Teachers it is promised also They should hear a voice behind them saying This is the way God would afford the Word and Spirit in times of their affliction The Spirit works still in concomitancy with the Word that it may the better be known to be a Revelation from God If God will set up a Word and Revelation of his mind distinct from the light of nature it is fit it should be owned and that 's done by a concomitancy of his grace and powerful operations of his Spirit that goes along with his Word Iohn 17. 17. Sanctifie them by thy truth thy Word is truth We find the Word to be truth because it 's associated and accompanied with the operations of the Spirit 1 Pet. 1. 22. Ye have purified your souls in obeying the truth through the Spirit The Spirit still goes along with the truth of the Gospel and with God's Word His Word 't is the Sword of the Spirit God will not bless any other Doctrine so much as the Word to quicken revive and comfort the soul and therefore here we should busie our selves for it contains the surest grounds of Comfort and the Spirit is associated with it and goes along with it to bless it to our souls III. Thirdly Though the Word be the means yet the benefit comes from God For with them thou hast quickned me Life comes from the fountain of life The Gospel is a sovereign Plaister but it is God's hand that must apply it and
of them Credit and honour before the world what is more uncertain than the Peoples affections They that cry Hosanna to day will cry Crucifie him to morrow Pleasures they are gone as soon as they come and when they are gone they are as a thing of nought but that they leave a sting in the conscience and a sadness in the heart Riches take wings and flie away Prov. 23. 5. You can be no more confident of them than of a Flock of wild Fowl that pitcheth in your Field Honour is soon gone Haman is one day high in favor the next day high upon the Gallows Strength and Beauty are soon assaulted by diseases 't will be matter of sense better believe it than try it then it will prevent a great deal of vexation and the shame of disappointment Seldom doth a Man act the same part in the world for a year together now joyful anon sad now children then none now married anon in a widowhood condition 'T is much in the desire and thoughts of natural men to have a perpetual enjoyment of this life and the comforts of it but it will never be they perish and we must dye and when we are gone our glory will not be remembred Solomon recordeth his experience of the vanity of all earthly things O! that we would believe it without trying conclusions you that are so eager after the world what will you think of it when 't is parting from you or you from it will they then be found to be such excellent things as you once deem'd them to be O no! at last you must come to this I have seen an end of all perfection and then you will say O how hath the world deceived me I have laboured for nought Secondly I have seen that is with a spiritual eye this should be observed and improved by faith Many are sensible of the vanity of the creature but are not a jot the wiser Psal. 49. 13. This their way is their folly yet their posterity approve their sayings They are sensible of the folly of their Ancestors but yet do not mend by it We should not only see with our eyes but understand with our hearts When the wise man went by the field of the Sluggard he saw it overgrown with Thorns and Nettles and the stone-wall thereof broken down Prov. 24. 32. I saw it and considered it well I looked upon it and received instruction We should profit by every thing In this sense we may gather Figs of Thistles and Grapes of Thorns especially should we observe the vanity of all sublunary things Eccles. 7. 2. 'T is better to go to the house of mourning than to the house of feasting for this is the end of all men and the living will lay it to heart We should make a good use of these occasions a man seeth his own end in the end of others and by their death is admonished of his own frailty and mortality 't is a sad sign when this is not considered Isa. 42. 25. Yet he laid it not to heart Isa. 26. 11. Lord when thy hand is lifted up they will not see but they shall see They shall be forced to take notice of what now they will not when God's hand is upon them to their utter confusion Thirdly I have seen Happy they that have such eyes but alas there is a great deal of difference between the sight of the senses and the sight of the understanding when we see things with our eyes there is a natural blindness or brutishness or a vail upon our hearts that we mind them not Men have eyes to see but they have not an heart to see So God complains Ier. 5. 21. They have eyes and see not ears and hear not So Deut. 29. 3 4. The great temptations which thine eyes have seen and the signs and those great miracles Tet the Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day So Isa. 6. 9 10. And he said go and tell this People hear ye indeed but understand not and see ye indeed but perceive not Make the heart of this people fat and make their ears heavy and shut their eyes lest they see with their eyes and hear with their ears Though things be never so plainly delivered so powerfully pressed so apparently verified and so they see and hear and receive no more benefit than if they had never heard nor seen it God witholding and withdrawing the efficacy of his spirit whereby it might be beneficial to them for good So Isa. 42. 20. Seeing things but thou observest not opening the ears but thou hearest not They see the wonderful works of God but do not consider them as wise people ought to do Isa. 1. 3. The Oxe knoweth his owner and the Ass his Masters crib but Israel doth not know My people doth not consider Ezek. 12. 2. Thou dwellest in the middest of a rebellious house which have eyes to see and see not they have ears to hear and hear not That is they make no use of them but strive and endeavour to put it out of their minds So Iohn 9. 39 40 41. And Iesus said for judgment I am come into this world that they which see not might see and they that see might be made blind And some of the Pharises which were with him heard these words and said unto him are we blind also Iesus said unto them if ye were blind ye should have no sin but now ye say we see your sin remaineth There is a great deal of difference between the sight of believers and unbelievers the one sees with an understanding heart the other without it In the one there is a free ready and sincere use of their disciplinable senses that they may learn his word and walk in his ways that they may profit in the knowledge of God and so get understanding and spiritual prudence The other are brutish ignorant or idle negligent and forgetful they shut their eyes and their ears are uncircumcised and so they know not what they know The causes of this are first non-attendency or inadvertency prejudicate opinions and rooted lusts hinder their profiting Look as the Sun Moon and Stars though they move with a most swift and rapid motion seem to a vulgar eye to stand still or at least to move very slowly So these sublunary things though they are always passing yet the inward thought of worldlings is that they shall endure for ever Oh labour then for this spiritual and heart affecting sight If a man could behold this world in the light of a divine knowledge he would find it to be but a vanishing shadow Though the vanity of the creature be a plain truth and taught by daily experience and is easily and commonly acknowledged yet it is not easie to make this truth have a deep impression upon the hearts of men They are naturally unwilling to admit thoughts of a change Amos 6. 2. because
with the wise God which is the ready and compendious way to success whereas secular wisdom takes a long way about and must work through many mediums and subordinate causes before the intended effect can be brought about Psal. 37. 12 13. The wicked plotteth against the just God is the other Party The Lord shall laugh at him for he seeth that his day is coming He doth not say the just counterbalance the wicked or strains his wit to match his Enemy with craft but God hath a providence and love ever waking on his behalf therefore it lies not between Policy and Piety but between Men's craft and God's wisdom Then he hath the power of God on his fide and therefore he is wiser than his Enemies he is of the stronger side Gen. 17. 1. I am God all-sufficient walk before me and be thou perfect All warping comes from doubting of God's All-sufficiency evidenced by our carnal fear and our distrustful care what shall become of us and how we shall do to live Certainly if God be able we need not doubt or run to indirect courses Again he hath him of his side who hath dominion over all Events Carnal Policy is full of jealousies they know not what will succeed they have no sure bottom to stand upon they are not sure of Events when their business is never so well laid But now a Child of God is wiser and hath much the more comfortable course as well as successful he can do his duty and leave the event to God when a business is never so well and cunningly laid yet God loves to dispose of Events and to take the wise in their own craft Job 5. 12 13. They are out-witted and they outreach themselves that so Christ may as it were get upon the Devil's shoulders and even be beholden to his Enemies never are they such Fools as when they seem to say things wisely against God and his People Carnal wisdom is the greatest folly it brought Moses to the flags but Pharaoh to the bottom of the Sea The Devil was the first Fool of all the Creation and ever since his first attempts against his God he hath been playing the Fool for these thousand of years The tempting our first Parents seemed a Master-piece of wit but it was indeed the ruine of his Kingdom So in the attempts of wicked Men against his People God still disposeth of the event contrary to their aim 2. As long as God hath work for him to do he will maintain him and bear him out in the midst of all dangers that 's certain as he did David in the very face of Saul There is an invisible Guard set upon plain-hearted and zealous Christians every day they do as it were by their pleading against the corruptions of wicked Men exasperate them they are in the secret of God's presence and are kept none knows how none so nigh to dangers yet none so free from them in the Lyon's mouth yet preserved As Christ lived in the midst of his Enemies yet they could not touch him till his hour was come John 11. 8 9 10. Christ had work to do in Iudea Master say the Disciples the Iews of late sought to stone thee and goest thou thither again And Iesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world But if a man walk in the night he stumbleth because there is no light in him In the Disciples question is bewray'd the true genius of carnal fear O Men say Why will you go run your self into the mouth of danger They think the discharge of duty will cost them their utter ruine Master the Iews sought to kill thee Now Christ's answer sheweth that Men should not chuse their way according to their apprehensions of danger and safety but as God cleareth a call to them he answers by a similitude taken from God's order in the course of nature God made the day for work and the night for rest and sleep Now as long as Men have day-light they will not stumble but if they set forth in the night then they would stumble the meaning is as long as a Man hath a clear call from God for a call from God is compar'd to the day and can say This is a duty God hath put upon me he hath day-light he shall not stumble though he doth come and go in the face and teeth of Enemies on God's cause and pleads against their corruptions and base miscarriages he shall not stumble Indeed when a Man is in the dark and knows not what God's mind is then he is ever and anon stumbling A Christian is to study his duty rather than his danger and then leave the care of all Events to God he is in a safe course when he is in God's way and shall not be interrupted till he have finished his work Luke 13. 31 32. The Pharisees said unto him Get thee out and depart hence for Herod will kill thee And he said Go tell that Fox Behold I cast out Devils and I do Cures to day and to morrow and the third day I shall be perfected If he cast himself into troubles he is sure they are not sinfully procured but Men that run on danger without a calling may meet with many a snare or he that doth not observe his call meet with more difficulties than ever he thought of 1 Pet. 3. 13. And who is he that will harm you if ye be followers of that which is good The best way to eschew trouble is to adhere closely to what is right in the sight of God he can allay their fury putting convictions upon their conscience A Man would think to stand nicely upon terms of duty is to run in harms way and there are none so much harmed maligned and opposed in the World as those that follow that which is good as those that will have no fellowship with the unfruitful works of darkness but will reprove them rather possibly they may hate and malign you if you keep to that which is good they cannot harm your consciences God can allay the rage of Men by putting convictions upon their Conscience evidencing your sincerity as the History saith when the Arians persecuted the Orthodox Christians they durst not meddle with Paulinus out of reverence therefore who will harm you if you be followers of that which is good 2 In case things succeed ill with him and contrary to his expectation yet they are wiser than their Enemies can be because they have provided for the worst Carnal Policy it is but wisdom in opinion for a time not always while they have matter to work upon in the World but these always in Prosperity and Adversity 1. Because he hath secur'd his great interest which lies in the favor of God and in hopes of eternal life God by his Commandment hath taught him this wisdom to make sure of the Kingdom of
shew it by a constant and exact adherence to the directions thereof whatever temptations he meet with to the contrary David produceth this as one evidence of that affection in the first verse of this section or part O how I love thy Law I shall shew you 1. What Temptations there are to the contrary 2. What Reason there is to be exact and constant 1. What temptations to the contrary 1 From the Natural instability of our own hearts nothing is so changeable as man We have certain hearts for the present but we soon cool again and when temptations arise are carried off from God and that exactness and care that we were wont to shew in our Obedience to him what was said of Reuben is true of every man in some degree Gen. 49. 4. unstable as water 'T is carried hither and thither in various and uncertain motions So are we up and down off and on ebbing and flowing not stedfast in any good frame sometimes seen to have strong motions towards God and holiness but anon grow cold and careless or as a bird is now upon the top of a tree by and by upon the under branches and then upon the ground Such a different posture of spirit may every one observe in himself and sometimes in the same duty God is always the same and so are his ways they have the same lovelyness which they had before but we are not always the same The Rock standeth where it did but the waters slow too and again The least blast of a temptation maketh us break off our course Now this natural levity of spirit is a great hinderance to us We do not always see with the same eyes nor have we with the same degree of affection You did run well who hindred you Gal. 5. 7. There may be a ready forwardness and yet a great defection afterwards This uncertainty is not only at first before we are settled by grace or have any sound acquaintance with God's ways Then 't is most Iames 1. 8. But after conversion it remaineth with us in part Those measures of affection and zeal which we once obtained are not constant with us but suffer some notable decay and our edge is often taken off and blunted Especially our first love is not of long standing and our after carriage not answerable to our promising beginnings Now there is no satisfying reason for this change why we should make an halt and grow remiss and lag in the profession of Godliness and leave off our first works nothing but our changeableness of spirit 2 From the furious oppositions and malice of Satan and his instruments 1. Satan pursueth after men that would cleave to God's ways as Pharaoh did after the Israelites either to bring them back again or to weary them and vex them and make their present course uncomfortable to them Now the violent assault of multiplied temptations is apt to make us stagger and depart from that good course that we have propounded to our selves as the Israelites were running back to Aegypt because of the inconveniences of the wilderness But it should not be so a Christian should stand his ground Whom resist stedfast in the faith knowing that the same afflictions are accomplished in your Brethren that are in the world 1 Pet. 5. 9. They that make Conscience of their duty and are most set to serve and honour God must reckon upon the hottest battel and forest conflict from Satan to hinder or discourage them therein He watcheth all advantages and is still in action against them Now this should not shake us or loosen our adherence to the truths of the Gospel for so it is with every one that goeth to Heaven he must be watching praying striving yielding is not the way to be quiet but resisting if you yield to him in the least he will carry you farther and farther till he hath left thee under a stupified or terrified Conscience Stupified till thou hast lost all thy tenderness A stone at the top of a hill when it beginneth to rowl down ceaseth not till it come to the bottom Thou thinkest it is but yielding a little and so by degrees art carried on till thou hast sinned away all thy Profession and all Principles of Conscience by the secret witchery of his temptations And of the other side terrified till thy peace comfort and sweet sense of God's love be gone and thou brought under the black horrors of a dreadful despair Therefore a stout and peremptory resistance is the only means of safety Consider your case is not singular your lot is no harder than the rest of God's Children therefore do not depart from God 2 Satan's instruments may rage against us and yet we must not depart Psal. 44. 17 18. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant our heart is not turned back neither have our steps declined from thy way All this what Scorn Disgrace Bloody Cruel Reproved Maligned Butchered yet stedfast with God in the profession of the faith hazards and troubles are no excuse this is but a time to shew our love to God our duty to God is the same still 3 From the example of others especially who are of esteem for Godliness example hath a mighty force upon men Man is a ductile Creature like sheep they run for company Not what we ought to do but what others do There are three Reasons of Natural Corruption the Flesh the Devil but first example of others Eph. 2. 2. In time past ye walked according to the course of this world The universal corrupt Course and custom of these among whom we live is a great snare To follow a multitude to do evil is a strong excitement but no sufficient excuse especially of good men They that are gracious may stagger strangely in reeling times and be overtaken with dangerous mistakes Now their sins authorize others and draw them into the snare Gal. 2. 12. Carried away with their dissimulation A strong stream or current impetuously doth carry all things away with it They take all for current that they do without examining their actions and so run away from the rule by their errors 4 From the Providence of God which may seem to be against those that are exact right or the sure way pointed out to us in his Word Two ways 1. In the manifold disapointments as to his favouring a good cause Their endeavours blasted many troubles befal them God's people are often put to tryals by God himself to try the sincerity of their love Blind Bartimeus rebuked by the Disciples Mark 10. 48. Many charged him that he should hold his peace but he cryed the more a great deal Thou Son of David have mercy upon me And so Christ to the woman of Canaan Matth. 15. 22. to the 27th ver puts her off and are not we put to such tryals in these latter times when we own him God seemeth to put us
teaching and is always at hand to guide us and give counsel to us which is cause of our standing We need this continual teaching to keep us mindful that we may not forget things known The Spirit puts us in remembrance because of the decay of fervency and dulness of spirit that groweth upon us therefore are truths revived to keep us fresh and lively that we may not neglect our duty because of incogitancy and heedlesness we mistake our way and are apt to run into sin in the time of trial and temptation Therefore we need a Monitor on all occasions Isa. 30. 31. that we may not be carried away with the corrupt bent of our own hearts Well then this abiding in us is the cause of perseverance 1 Iohn 2. 27. Use. To shew the reason of mens fickleness and unconstancy both in opinion and practice He that is led by man unto man both as to opinion and practice may be led off by man again when we take up Truth upon Tradition and Humane Recommendation Oh seek it of God! Isa 48. 17. I am the Lord your God that teacheth you to profit Not our own ability but the light of the Holy Ghost wait upon God learn something of him every day and give God all the glory SERMON CIX PSAL. CXIX VER 103. How sweet are thy words unto my taste yea sweeter than honey to my mouth IN this Verse you have another evidence of David's affection to the Word and that is the incomparable delight which he found therein as being suitable to his taste and spiritual appetite This pleasure and delight he found in the Word is propounded 1 By way of Interrogation or Admiration How sweet are thy words unto my taste As if he had said so sweet that I am not able to express it 2 By way of Comparison Yea sweeter than honey to my mouth To external sense nothing is sweeter than honey honey is not so sweet to the mouth and palat as the Word of God is to the soul. It is usual to express the affections of the mind by words proper to the bodily senses as taste is put here for delight and elsewhere eating is put for believing and digesting the truth Thy Word was sweet and I did eat it Jer. 15. 8. Again in all kind of Writers both prophane and sacred it is usual to compare the Excellency of Speech to Honey The Poet describes an Elegant man That his Speech flow'd from him sweeter than Honey And the like we may observe in Scripture Prov. 16. 24. Pleasant words are as an honey comb sweet to the soul and health to the bones He means words of wisdom such words as come from a pure heart now these are sweeter than Honey So the Spouse because of her gracious doctrine it is said Cant. 4. 11. Thy lips O my Spouse drop as the honey-comb And Psal. 19. 10. More to be desired are they than gold yea than much fine gold sweeter also than honey and the honey-comb For Profit he esteemed them more than Gold for Pleasure more than Honey or the Honey-comb and David saith here Thy words are sweet unto my taste He doth not say in general They are sweet unto the taste but sweet unto my taste Holy men that have much communion with God such as David was they that have his Spirit find this delight in the Word of God nothing so sweet or so full of pleasure to the soul. Two Points 1. That there is such a thing as spiritual taste 2. That to a spiritual taste the Word of God is sweeter than all pleasures and delights whatsoever Doct. 1. That there is such a thing as spiritual taste 1 I shall shew that it is and what it is The use of it and what is requisite to it 1. It appears that there is such a thing the soul hath its senses as well as the body We do not only know but feel things to be either hurtful or comfortable to us so the new nature doth not only know it but doth seem to feel it that some things are hurtful and others are comfortable to it and hence the Apostle's expression Heb. 5. 14. Such have their senses exercised to discern both good and evil Christians If there be such a thing as spiritual life certainly there must be spiritual sense for all life is accompanied with a sense of what is good or evil for that life and the higher the life the greater the sense Beasts feel more than a Plant when hurt is done to them because they have a nobler life and a Man than a Beast and the life of Grace being above the life of Reason there 's a higher sense join'd with it and therefore the pain and pleasure of that life is greater than the pain or pleasure of any other life for spiritual things as they are greater in themselves so they do more affect us than bodily A wounded Conscience who can bear it Prov. 18. 4. What a sense doth the evil of the spiritual life leave upon the soul And then for the comforts of the spiritual life the joys and pleasures of it are unspeakable and glorious 1 Pet. 1. 8. such joy as no tongue or words can sufficiently express A taste of the first-fruits of Glory how sweet is it Briefly let me tell you there are three internal Senses spoken of in Scripture Seeing Tasting and Feeling Sight implies Faith Iohn 8. 56. Abraham rejoiced to see my day And Heb. 11. 27. By faith Moses saw him that was invisible There is a seeing not only with the eyes of the body but with the eyes of the mind things that cannot be seen with the outward sense Abraham saw my day at so great a distance As there is sight so also taste which if we refer it to good is nothing else but spiritual experience of the sweetness of God in Christ and the benefits which flow from communion with him Psal. 34. 8. O come taste and see that the Lord is gracious Do not only come and see but come and taste The third sense is feeling or touch that relates to the power of grace Phil. 3. 10. That I might know him and the power of his resurrection c. There is a sense that a Christian hath of the power of grace and of Christ upon his soul so 2 Tim. 3. 5. Having a form of godliness but denying the power thereof When men resist the force and vertue of that Religion which they profess then they are said to deny the power of those Principles Well then there are spiritual senses 2. Now that we might know what they are let me shew 1. How these spiritual senses differ from the external 2. That in some sense they differ from the understanding 1 These spiritual senses differ from the external sense that I shall prove by three Arguments 1. Because in those things that are liable to external sense a man may have an outward sense of them when he hath not an inward
practical esteem when they can forfeit this taste for every trifle and flesh pleasing vanity or when they carelesly look after him are indifferent as to communion with God and think it not much whether they are accepted of God yea or no or manifest himself to you in Christ when the comforts of the Spirit are things you can spare and the consolations of God seem to be small it is all one to you whether you have experiences from God in duty or no your souls are satisfied this is a cause of decaying Then negligence in duties pray lazily hear carelesly not meditate often Inordinate savor of carnal pleasure that 's another cause What 's the reason the Temporary seems to be so affected he loseth his taste altogether carnal things have the first possession of his heart and being confirmed there by long use and custom being so suitable to us and so long rooted in us and we have such a vanishing glance of things to come this will work out that taste the love the sense we have of better things godly men when they turn out to the contentments of the flesh they lose their taste it becomes dead This is a considerable loss as to the vitality of your graces for without a taste of good or evil we shall neither eschew the evil nor follow that which is good with that serious constancy and diligence that is necessary A man that hath tasted of the poyson of Asps and the bitterness of the gall and wormwood that is â—…n sin will be afraid of it Rom. 6. 21. So a man that hath tasted of the sweetness of communion with God in Christ he is quickned and carried on with life courage and constancy That 's a dreadful place Heb. 6. 4 5. the loss of their taste is a degree to final Apostasie O! how many lose their taste their relish of Christ the good Word of God the powers of the life to come and are fallen fouly some forward into error some backward into a licentious course so that it is impossible to recover themselves by repentance SERMON CX PSAL. CXIX VER 104. Through thy precepts I get understanding therefore I hate every false way IN the former Verse the Man of God had spoken of the pleasure that was to be had by the Word now of the profit of it There is a great deal of pleasure to spiritual sense if we could once get our appetite we should find a world of sweetness in it and there is as much profit as pleasure As the pleasure is spiritual so also is the profit to be measured by spiritual considerations To escape the snares of the Devil and the dangers that way-lay us in our passage to Heaven is a great advantage Now the Word doth not only warn us of our danger but where it is received in the love of it breedeth a hatred of all these things that may lead us into it Through thy precepts I get understanding therefore I hate every false way In which Sentence the Prophet seems to invert the order set down ver 101. he had said I refrained my feet from every evil way that I might keep thy Word Where the avoiding of evil is made the means of profiting by the Word Here his profiting by the Word is made the cause of avoiding evil In the one Verse you have an account of his beginning with God in the other of his progress In this Verse here is 1. The Benefit he received by the Word and that is Sound and saving knowledge 2. The Fruit and Effect which this knowledge produceth in his heart Therefore I hate every false way Mark first The firmness of this Effect I hate He doth not say I abstain but I hate Secondly The Note of Universality Every Thirdly The Object false way it is not said evil way but false way or as it is in the original every path of lying and falshood Falshood is either in point of opinion or practice If you take it in the first sense for falshood in opinion or error in judgment or false doctrine or false worship this sentence holds good Those that get understanding by the Word are establish'd against Error and not only establish'd against Error or against the embracing or profession of it but they hate it 1. They are established All Error cometh from Ignorance or else Judicial Blindness First From Ignorance or unacquaintedness with the Word of God so Christ said to the Sadduces Te do err not knowing the Scriptures Mat. 22. 29. When Men study not the Word which is the Rule of Truth no wonder if they lie open to every fancy they take up things hand over head and by a fond credulity are led away by every suggestion presented to them So it is said 2 Pet. 3. 10. That the unstable and unlearned wrest the Scriptures to their own destruction By the unlearned is meant not those that are unskilful in Humane Literature though that be a great help but those that are unskilful in the Word of Righteousness poor deluded souls that lie under a great uncertainty Secondly Judicial Blindness For men that have great parts and a presumption of their own wit are given up to be blinded by their own Lusts and though they know the Scriptures yet they wrest them to speak according to the sense of their carnal interest 1 Thes. 2. 12. And so they see not what they see being given up to the witchery and inchantment of Error Gal. 3. 1. O foolish Galatians who hath bewitched you So that all false ways proceed from the want of reason and the pride of reason The one is the cause of the Simple's erring who believeth every word The other of those that are knowing and are otherwise of great parts but they make their wit their Idol and so would be wise above the Scriptures or else are sway'd by their own Lusts they do not fix themselves in the power love and practice of Truths revealed in the Scriptures and so are given up to hellish delusions Now in this sense I might speak with great profit of these words especially now when so many Errors are broached and all the Errors of Christianity come a breast to assault it at once and such changeable Times as produce several Interests whereby men are blinded and such Levity in the Professors of Religion Why then study the Word with a teachable heart that is renouncing your own wit and giving up your selves to God's direction and practise what is plain without being sway'd with the profits and pleasures of the world and you may come to know what is the mind of God Men think all is uncertain in Religion and are apt to say with Pilate What is truth John 18. 38. No the Scriptures are not obscure but our hearts are dark and blind with worldly Lusts otherwise The counsel is plain and you might say with David Through thy precepts I get understanding therefore I hate every false way 1. Where the Spirit
feet and path First In general observe this It is not a light to our brains to fill us with empty Notions but a light to our feet to regulate our practice and to guide our actions Ier. 6. 16. He doth not say hearken after the true Religion but walk therein For a man to study the Scripture only to satisfie curiosity only to know what 's right and good and not follow it with all his heart is but to make a rod for his own back and doth but cause his own condemnation to be sore and terrible Luke 12. 47. To be able to dispute for truth and not lie under the power of it to avoid Heresie and live in Vice will never bring him to Heaven Gal. 6. 16. It is not them that are able to talk of it but to walk according to this rule not to play with it but to work with it Knowledge and practice must be joined together they do never well asunder but excellent together Secondly In our Practice 1 Our Path our general choice A man that consults with God's Word The Lord will teach him the way that he shall chuse Psal. 25. 12. Every thing appointed to an end must have all things absolutely necessary to that end else it is not perfect in its kind though perfect to guide us to eternal life therefore it must contain all things that belong or conduce to that end It is not a Rule given us to be rich or safe but to be eternally happy 2 As 't is a light to our path so to our feet How in the particular actions that we perform and in the particular conditions that we pass through 1. In the particular actions that we perform Every action we go about must be guided by the Word why because obedience in particular actions we are most apt to miscarry in Many are wise in generals but in particulars they quite mistake their way We have general Notions that we must be holy ay but we are not holy in all manner of conversation 1 Pet. 1. 15. In every creek and turning of your lives in all your actions of eating drinking sleeping and waking we are to be mindful and respect the command of God in all these No path of a Christian's conversation but ought to savor of grace and holiness not only his religious but his common and civil actions Every action is a step to Heaven or Hell for this life is compared to a walk and in a walk every step brings us onward in our way Briefly in every act either sin or grace interposeth therefore we had need look to every step and still to walk according to Rule 2. It guides us in all the conditions that we pass through In every Age here 's milk for the weak and strong meat for men of ripe age In every calling from the King to the lowest Beggar In every state of life adversity prosperity still here 's light for you There are two Parties whose interest it is to decry the clearness of Scripture Papists and Libertines Papists they are afraid to stand to this tryal they would bring all to the judgment of the Church therefore 't is for their interest that the Scriptures were not a clear safe and a full direction Libertines they decry the clearness of Scripture upon several grounds Those that plead for a boundless Toleration what 's their great Argument Nothing is certain in Religion If the Word be a clear Rule then c. SERMON CXIII PSAL. CXIX VER 105. Thy Word is a lamp unto my feet and a light unto my path HEre I shall answer five Objections that are made by Cavellers Object 1. First If it be so clear a Light why do men so often mistake that have the Scriptures and consult with them yea why is there such differences among good men Answ. I answer in general There is Light in the Scriptures but there is darkness in men that are conversant about them The Object may be well represented when the faculty is not well disposed There are defects in them to whom this discovery is made though they have light yet they want eyes the Sun giveth light enough though blind men cannot see it the Word doth whatsoever is necessary on its own part To the beholding of any thing by the outward sense there must not only be light to make the object conspicuous but also a faculty of seeing in the eye blind men cannot see at noon-day nor the sharpest sighted at midnight There is light in the Scriptures surely for God would not deal hypocritically with us that are his people if he hath given us a rule he would not wrap it up in darkness so as we should not know his meaning so that the defect is in us This in general But secondly there are many causes of mens mistake 1. Some come to the Word with a presumption of their own wit and leaning upon their own understanding as if that should discover the whole counsel of God and these God never undertook to teach Psal. 25. 9. The meek will he guide in judgment and the meek will he teach his way Those that in an humble sense of their own nothingness depend upon his direction them will he teach Iam. 1. 21. Receive with meekness the ingrafted Word of God We have caution given us and admonitions against pride and arrogance and self-dependence Prov. 3. 3 4 5 6. 2. Many bring their prejudicate Opinions along with them and are biassed and prepossessed before they come to the Word of God and so do not so much take up the sense which the Scriptures offer as seek to impose their own sense on them and regulate the Scriptures to their own hearts not regulating their hearts and principles and senses according to the Word of God Optimus ille lector est qui dictorum intelligentiam saith Hilary expectat c. That mind which is preoccupied with evil opinions and enslaved to preconceived conclusions they do not take any thing from the Word but impose something upon it which God never revealed there If the weights be equal yet if the balance be not equipendent wrong may be done They come with an Idol in their own hearts Ezek. 14. 2. as those that would ask counsel of the Lord that were resolved beforehand Ier. 42. While we look through the Spectacles of our own fancies and preconceptions the mind poisoned with Error seemeth to see what we see not 3. Some search the Scriptures not out of any love to the truth or to know the mind of God but to oppose it rather and so seek a pretence from thence to justifie their private faction in way of opposition against God The Devil gets Scripture to wrest it to his own purpose Mat. 4. 6. They read not to be better but to cavil and put a greater varnish upon the Devil's cause as Iulian did search the Scriptures to pick an advantage against the true Religion and scoff at them that profest it and
but purpose not only purpose but put it into a promise or declared resolution and not only resolve but bind this resolution by an Oath why For you have more reason to expect God's assistance this way than any other because this is the appointed means practised by all the People of God when they expected the grace of the Covenant surely God's blessing is best expected in his own way and the greatest Engagement to God the more apt â—…o hold us to our duty than a looser Engagement 5. Consider the Necessity as well as the Profit 1. Laziness is the cause of our backwardness and hanging off from God We are loth to come to God are off and on hang between Heaven and Hell we have many loose and wavering thoughts until we come to a firm purpose and determination but that engageth the heart Ier. 30. 21. Who is this that engageth his heart to draw nigh to me When you lay a Command upon your selves We are weak and wavering in our purposes and wishes but it puts an end to this when we come once to a full and firm purpose Acts 11. 23. He exhorted them all that with purpose of heart they would cleave unto the Lord. Austin in his Confessions tells us how he would dally with God and how long he struck in the New Birth until he was resolved until he bound himself firmly to shake off all his carnal courses and mind the business of Religion 2. Because of our fickleness and the strength of temptations that will draw us off from God He that is not resolved cannot be constant Iam. 1. 8. The double-minded man is unstable in all his ways Christians when an unconstant and rebelling heart meets with temptation without all our wishes and cold purposes will come to nothing but we shall give out at the first assault and be unstable in all our ways but when we are firmly and habitually resolved then Satan is discouraged 〈◊〉 While we are thinking and deliberating what we shall do the Devil hath some hope of us we lie open to temptation but when he seeth the bent of the heart is fixt and setled and we have firmly bound our selves to God his hopes are gone He that is in a wavering condition is easily overborn when temptation comes but a fixt man is safe Papers Feathers and things that lie loose upon the ground are tost up and down by every blast and puff of wind but those things that are fastned to the ground though the wind blows never so strongly they remain Many set out towards the ways of salvation but are discouraged and turn back again to a course of sin but when you solemnly give up your selves to God then you will not have so many temptations as before Look as Naomi was ever dissuading Ruth that she should not be a companion with her in her sorrows but go back to her own Countrey but when she saw she was resolved and stedfastly minded to go with her then she left speaking unto her Ruth 1. 18. or let me take another instance Acts 21. 14. The Disciples were persuading Paul that he should not go to Ierusalem though they did even break his heart they could not break his purpose but when they saw that he was so set that he went bound in the spirit then they said The Will of the Lord be done Thus will Tempters be discouraged from importuning and setting upon us to draw us off from God when once our bent is fixt By resolution we are quickned to more seriousness and diligence for when once we come under the Bond of the holy Oath the awe of an Oath will still be upon us and quicken us to more diligence and seriousness to make a business of Religion whereas otherwise we make but a recreation and sport of it and but a business by the by Psal. 27. 4. One thing have I desired of the Lord that will I seek after When we have laid firm Bonds upon our selves this makes us aweful serious and resolute in a course of obedience Thus it directeth us to resolve For the manner of entring 1. It must be a resolution of heart rather than of the tongue Ier. 30. 21. Who is this that engageth his heart to seek the Lord Acts 11. 23. He exhorted them that with purpose of heart they would cleave unto the Lord. Resolutions are not determined by the tenor of our language so much as by the bent of the heart therefore empty promises signifie nothing unless they be the result of our very souls and not only of a natural Conscience Deut. 5. 29. The people did not dissemble certainly when the Lord appeared to them by the sound of a Trumpet and those mighty Earthquakes but saith the Lord O that there were such a heart in them to fear me always That there were a heart and such a heart that is that this were not meerly the result of an awakened Conscience but the resolution of a renewed heart So Psal. 78. 37. Their heart was not right with him neither were they stedfast in his Covenant Surely they did not dissemble in their distress but their heart was not right with him that is it was not a sanctified heart it was only the dictate of an awakened Conscience for the present 2. When you thus engage your selves to God let it not be a weak broken but full resolution cold wishes are easily overcome by the love of the World and an half purpose Acts 26. 28. Almost thou persuadest me to be a Christian. Carnal men although they are not converted yet they have a kind of half-turn almost but not altogether Upon a lively Sermon or in sickness they have their purposes and wishes but it is not a full strong bent of heart and love must be a serious bent 2 Chron. 22. 19. Now set your heart and your soul to seek the Lord your God 3. It must not be a wish but a serious resolution such as is advised all difficulties well weighed In a sit and pang of devotion men will resolve for God but it will never hold Iosh. 24. 19. Ye cannot serve the Lord for he is an holy God he is a jealous God he will not forgive your transgressions nor your sins and therefore you must reckon what it is to serve this holy God you must sit down and count the charges what it is likely to cost you that this dedication of your selves to God may be grounded upon serious consideration do you know what lust of the flesh you must renounce what interest of yours you must lay at his feet 4. It must be a through absolute and perfect resolution whatever it cost as he that sold all for the pearl of price Mat. 13. 46. A Marriage even made may be broken off some will take up Religion by way of Essay to try how they like it as men go to Sea for pleasure but will not launch so far into the deep but that they may be sure easily to
matter how comes this deadness upon me Isa. 63. 17. Why hast thou caused us to err from thy ways and hardned our heart from thy fear Enquirew hatâ—…s the cause of this deadness that grows upon me that you may humble your selves under the mighty hand of God The Argument only is behind According to thy Word David when he begs for quickning he is encouraged so to do by a promise The question is where this promise should be Some think it was that general promise of the Law If thou do these things thou shalt live in them Lev. 17. 5. And that from thence David drew this particular conclusion that God would give life to his people But rather it was some other promise some word of God he had to bear him out in this request We see he hath made many promises to us of sanctifying our affliction Isa. 27. 9. The fruit of all shall be the taking away of sin of bettering and improving us by it Heb. 2. 11. of moderating our affliction that he will stay his rough wind in the day of the east-wind Isa. 27. 8. That he will lay no more upon us than he will enable us to bear 1 Cor. 10. 13. He hath promised he will moderate our affliction so that we shall not be tempted above our strength He hath promised he will deliver us from it that the Rod of the wicked shall not always rest on the back of the righteous Psal. 105. 3. That he will be with us in it and never fail us Heb. 13. 5. Now I argue thus If the People of God could stay their hearts upon God's Word when they had but such obscure hints to work upon that we do not know where the promise lies Ah how should our hearts be stay'd upon God when we have so many promises When the Scriptures are enlarged for the comfort and enlarging of our Faith surely we should say now as Paul when he got a word Acts 27. 25. I believe God I may expect God will do thus for me when his Word speaks it everywhere Then you may expostulate with God I have thy Word for it Lord as she when she shewed him the jewel ring and staff whose are these so we may cast in God his promises whose are these according to thy Word And mark David that was punctual with God I have sworn and I will perform it and quicken me according to thy Word Sincere hearts may plead Promises with God Isa. 38. 3 Lord remember I have walked before thee with an upright heart These may look up and wait upon God for deliverance SERMON CXVIII PSAL. CXIX VER 108. Accept I beseech thee the free-will-offering of my mouth O Lord and teach me thy judgments IN this Verse two things are asked of God God's Acceptance then secondly Instruction First He begs Acceptation Therein take notice 1 Of the matter object or thing that he would have to be accepted The free-will-offerings of my mouth 2 The manner of asking this Acceptation Accept I beseech thee O Lord. In the former you may observe the general nature of the thing and then the particular kind they were free-will-offerings and yet more express they were free-will-offerings of his hands not legal sacrifices but spiritual services free-will-offerings of his mouth implying praises our praises of God are called the calves of our lips Hos. 14. 2. rendred there by the Septuagint the fruit of our lips and accordingly translated by the Apostle Heb. 13. 15. The fruit of our lips giving thanks to his Name He was in deep affliction wandering up and down the Desart he was disabled to offer up to God any other sacrifice therefore he desires God would accept the free-will-offerings of his mouth he had nothing else to bring him Secondly He begs of God instruction in his way Teach me thy judgments By Misphalim judgments are meant both God's Statutes and God's Providences If you take them in the former sense for God's Statutes so he begs grace to excite direct and assist him in a course of sincere obedience to God practically to walk according to God's Will If you understand it in the latter sense only for the accomplishment of what God had spoken in his Word for God's Providence for his corrective dispensation Teach me he begs understanding and profiting by them I shall begin with his first Request which offereth four Observations 1. That God's people have their spiritual offerings 2. That these spiritual offerings must be free-will-offerings 3. That these free-will-offerings are graciously accepted by God 4. That this gracious acceptance must be earnestly sought and valued as a great blessing I beseech thee accept c. Doct. 1. First That God's People have their spiritual offerings I shall give the sense of this Point in five Propositions 1 That all God's People are made Priests to God for every offering supposeth a Priest so it is said Rev. 1. 6. That Christ Iesus hath made us Kings and Priests All Christians they have a Communion with Christ in all his Offices whatever Christ was that certainly they are in some measure and degree Now Christ was King Priest and Prophet and so is every Christian in a spiritual sense a King Priest and Prophet for they have their anointing their unction from the Holy One and he communicates with them in his Offices So also they do resemble the Priesthood under the Law in 1 Pet. 2. 5. they are called a holy Priesthood to offer sacrifices to God And 1 Pet. 2. 9. they are called a royal Priesthood They are a holy Priesthood like the sons of Aaron who were separated from the People to minister before the Lord and they are a Royal Priesthood in conformity to the Priesthood of Melchisedec who was King of Salem and also Priest of the Most High God There is a mighty conformity between what is done by every Christian and the Solemnities and Rites used by the Priests under the Law The Priests of the Law were separated from the rest of the People so are all God's People from the rest of the World The Priests of the Law were to be anointed with holy oil Exod. 28. 41. so all Christians they receive an unction from the holy one 1 John 2. 20. By the holy oil was figured the holy Spirit which was the Unction of the Holy One. by which they are made fit and ready to perform those duties which are acceptable to God After the Priest was thus generally prepar'd by the anointing to their services before they went to offer they were to wash in the great Laver which stood in the Sanctuary door Exod. 29. 4. Lev. 8. 4 5. So every Christian is to be washed in the great Laver of Regeneration Tit. 3. 5. And when they are regenerated born again purged and cleansed from their sins then they are Priests to offer Sacrifices to God for till this be done none of their offerings are acceptable to him For they that are in the flesh â—…annot
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
a Pit to take me they have hid snares for my feet Secretly conspir'd and practis'd his destruction And David Psal. 140. 5. The proud have hid a snare for me and cords they have spread a net by the ways side and set gins for my feet Selah Hunters and Fowlers did never go more cunningly to work to catch the Prey than those proud men had laid their design to bring his life under their power And in Psal. 35. 7. For without cause they have hid for me their net in a pit which without cause they have digged for my soul. And Psal. 57. 6. They have prepared a net for my steps my soul is bowed down they have digged a pit for me into the midst whereof they are fall'n themselves Selah Now of this sort are St. Bartholomew's Mattens and the Plot and Contrivance to out the Protestants in France when they were invited to a Wedding that they might destroy them and of this nature was the Gunpowder Treason there was a snare laid When Orestes had plotted Clytemnestra's Death Euripides expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She fitly cometh into the snare 3. Of a mixt nature both to entice by endangering and endanger by enticing 1. As when they put them upon such conditions as may tempt them to Folly and Sin some think the Text verifi'd in David at that time when he said 1 Sam 26. 19. They have driven me out from abiding in the inheritance of the Lord saying Go serve other gods Meaning they excited Saul to pursue him and persecute him and forc'd him to flee into an Idolatrous Countrey and so a snare laid to endanger his stedfastness in the true faith 'T is a great Temptation Necessitas cogit ad turpia Necessity is but an evil Counsellor and this joined with the other Temptation of bad company Psal. 120. 5. Wo is me that I sojourn in Mesech that I dwell in the tents of Kedar 2. When they Enact a Law or Statute whereby to force them to sin or trouble as they had a Plot against Daniel either to make him neglect his God or render him obnoxious to Authority Dan. 6. 7 8. When they burden them with such Laws and Statutes as the godly cannot obey without sin or refuse without danger they have their ends either to draw them to sin or suffer Now Snares are laid by the wicked 1. Because usually they excel in Policy Craftiness and worldly Wit are superior to God's children therein their whole hearts run that way and their principle is intire and unbroken and therefore our Lord Christ telleth us Luke 16. 8. For the children of this world are in their generation wiser than the children of light They applaud themselves in their Artifices Idolize their Wit Habak 1. 16. Sacrifice to their net and burn incense to their drag therefore use it to the Saints destruction 2. Because they are acted by Satan who will ever be doing against the Church though to little purpose Luke 22. 3. The Devil enter'd into Iudas when he plotted against Christ. They learn their Wiles from Satan and conceive mischief by copulation with the great Incubus of Hell 3. Their own hatred and malice against the People of God Malice is a laying snares Anger vents its self in a storm of words or in some sudden violent Action but hatred lurketh in the soul and puts them that harbor it upon Plots and Contrivances of revenge The Historian observeth of Tiberius In malitiam statim invectus est c. When Absalom hated Amnon because he forced his sister he plotteth how to take away his life 2 Sam. 13. 22. Now whence cometh this malice against the Children of God Either by envy at their Interests or hatred at their Holiness 1. Envy at their Interests their Esteem and Respect in the World when they come to be of any regard among men Esther 5. 9. Haman plotteth against Mordecai because he sate in the King's gate Psal. 112. 9 10. His horn shall be exalted with honour the wicked shall see it and he grieved and gnash with their teeth When the Gospel was like to get credit Acts 17. 5. the envious Iews raised an uproar Pride is loth to stoop to see opposites in glory and power whets their malice and they contrive how to root them out Every man would have himself and his own Faction admir'd and magnifi'd The Pharisees conspir'd to take Christ Iohn 12. 19. All the world is gone after him When Religion prevaileth and groweth in credit and fashion it is deeply resented by naughty men 2. Hatred at their Holiness Men cannot endure to be outstript in Religion and therefore hate what they will not imitate Hatred is quick-sighted in Revenge full of Plots and Contrivances and tickleth the soul with a delight in them but especially Religious Hatred when a man hateth another for his Godliness when Religion instead of a Party becomes a Judge that which should restrain our Passions feeds them no Hatred so great as that against the power of Godliness Cain when he saw Abel so punctual in God's service he plotteth to draw him into the Field 1 Iohn 3. 12. and beginneth a Discourse with him about Providence and Judgment to come and Rewards and Punishments and while Abel maintained God's part Cain fell upon him and slew him To apply this As these Snares tend to our temporal destruction so there is a double use to be made of them 1. To trust God with our safety in the midst of so many snares What shall we do Whatever remedy we have against violence no man by his own foresight can find out all the snares that are laid for him therefore commit your safety spiritual and temporal to the Lord go to him and say Psal. 141. 9. Keep me from the snare they have laid for me and the grins of the workers of iniquity Constant dependance upon God is necessary for there can be no snare hidden from him who watcheth over us and our safety by night and by day There is a double Arguâ—…ent why we should trust God with our safety because of his wisdom and because of his watchful providence Because of his wisdom Alas we are foolish and simple and often betray our selves into an evil condition but God is wise for them that are foolish Psal. 37. 12 13. The wicked plotteth against the just and guasheth upon him with his teeth the Lord shall laugh at him for he seeth that his day is coming There is a wise God acting for a foolish People I tell you the wisdom of God for us is much greater than the wisdom of God in us where Enemies deal proudly God is above them where they deal craftily God is beyond them The wisdom of God for us is greater than the wisdom of any against us And also because of his watchful Providence he hath a waking love and care of us night and day Psal. 121. 4. Behold he that keepeth Israel shall neither slumber nor sleep He
11. Shall I take my bread and my water and my flesh which I have provided for my Shearers and give it to men I know not affect them not so as to neglect heavenly things affect them not so as to lay out your whole time and care about them Prov. 23. 4. Cease from thine own understanding labour not to be rich Isai. 55. 2. Why do ye spend your money for that which is not bread and your labour for that which satisfieth not but only affect them as you may honour God Prov. 3. 9. Honour the Lord with thy substance you may provide for your families in the fair lawful way of Gods Providence 1 Tim. 5. 8. also you may be helpful to others Ephes. 4. 28. for if you so do you are not the wicked of the earth but those that use this world but hope to enjoy better things Use 2. Let us be contented though we be kept low and mean in the world Gods people are not the Children of this world better things are reserved for them in the world to come and therefore if we have food and rayment and that but of the coursest let us be content 1 Tim. 6. 8. Having food and rayment let us be therewith content Jesus Christ gave thanks for five barley Loaves and two Fishes Mark 6. 41. The wicked are characterized to be of the earth Gods Children are from above as to their original and thither they tend as to their scope and end and if we have any thing by the way we have no cause to complain 1 Pet. 2. 11. I beseech you as Strangers and Pilgrims What â—…ld a man care for in a journey but a bait or a little refreshing if we seek after more 't is iâ—…dinate affection and must be mortified not satisfied Ephes. 3. 5. Mortifie your members which are upon the earth Evil inclinations bend us to the Earth and earthly things those splendid nothings Riches Pleasures Honours these hinder us from nobler things yea they encrease our difficulties about the things that are necessary for us by the â—…ay Heb. 13. 5. Let your conversations be without covetousness and be content with such tâ—…â—…as you have for he hath said I will never leave thee nor forsake thee implying that wâ—…â—…e indulge carnal desires 't is hard to trust God with daily supports for daily proteâ—… and daily maintenance but always distract our selves with fruitless cares and thoughts about the things of this life And also we may say The Lord is my helper I do not fear what man can do unto me Therefore let us not desire more than God alloweth a little with Gods blessing is enough to supplie our necessities as to wants and to give us protection against dangers as the Apostle subjoyneth Gods undertaking and the Saints confidence thereupon by way of cure if we believe Gods promises and have the spirit of his Saints this is enough to us Use 3. Let us not envy the prosperity of the wicked First They are the wicked of the Earth here they flourish as Nettles will more easily grow than choicer Plants the soil bringeth them forth of its own accord so do wicked men thrive here but you need not envy them not only our hopes are much better than their possessions but our present condition is much better Psal. 17. 14. their possessions are not to be compared with our hopes what is a more plentiful table to the everlasting fruition of God the pomp of the world to the seeing God face to face vain-glory to everlasting Glory honour here to the Glory that shall be upon us at Christs appearing their momentany pleasures which pass away suddenly as a dream to the everlasting pleasure you shall enjoy in the sight of God Nay for the present you have Communion with God and the sense of his favour how poor and afflicted soever your outward condition be Psal. 4. 6 7. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time when their Corn and Wine encreased Carnal men rejoyce in sensual earthly good things not in the favour of God and mark this joy is proposed with a supposition of encrease and at the time of this encrease when the Carnalist doth enjoy the greatest affluence of worldly blessings take them at their best when they have the most lively sense of these things yet a Christian hath more cause of rejoycing Thou hast put gladness in my heart here is matter and ground of rejoycing They drink of the Cistern you of the Fountain Ier. 12. 13. they rejoyce not in God but his gifts and not the best gifts but the common sort Riches Pleasures and Honours and these not as the effects of Gods bounty but as happening to them in the ordinary Course of second Causes Who will shew us any good but you rejoyce in God in his best gifts his Love and Grace And then here is the Authour of this joy Thou hast put gladness This joy is allowed by God and wrought by him Rom. 14. 17. The Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost it is stirred up by his Spirit their joy is neither Gods allowance nor Gods work And then here 's the subject and seat of this joy not tickle the senses but delight the heart Thou hast put gladness in my heart And then here is the measure 't is more joy 't is more pure and sublime of a stronger efficacy which not only overcometh the sense of present infelicities but the fear of Death Hell and Judgment to come Heb. 6. 18. That we might have stronger consolation But wicked men dance about the brink of Hell have their secret gripes and will you envy them as if your condition were not much better When God hath given you the Feast will you be troubled that they have the scraps and fragments of his bounty Secondly In regard of the uncertainty of their condition Psal. 37. 1 2. Fret not thy self because of the evil doers neither be thou envious against the workers of iniquity for they shall soon be cut down like the Grass and wither as the green Herb. Though they seem to be in a very prosperous condition for the present as Grass while it is standing is very green yet they are soon cut down by the Sythe of Providence then presently fadeth and is carried away from the place where it grew You think Providence doth not deal righteously because the unworthy are exalted and the worthy depressed Do but tarry a while and you will have no cause to complain or to grow weary of godliness or to cry up a confederacy with evil men they are never nearer their own ruine than when they come to the height of their exaltation as the Sun declineth presently when he cometh to the highest Point of the Zenith Who would envy those that
on fire as the whole metal is melted that the dross may be severed Use. 3. All Judgments on the visible Church are to sever the dross from the Gold God suffereth them a while to be mingled and then come trying Judgments to separate the one from the other which is a comfort to us the Church is the purer for these Judgments Isai. 1. 25. And I will turn my hand upon thee and I will surely purge away thy dross and take away thy tin So Mal. 3. 3. And he shall sit as a refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver that they may offer unto the Lord an offering in righteousness He will send such Judgments as will destroy the incorrigible wicked ones and purifie the rest 'T is a comfort against persecutions we murmure under them know not how they shall be turned away God who is the purger of his Church will find out some way And 't is a comfort under his Judgments they are not to destroy but to purge God intendeth only our purging how hot soever the Furnace be therefore let God alone with his work Use 4. Is to teach us to wait upon God in the way of his Judgments He is putting away the wicked of the Earth like dross it is not only a work that he hath done or will hereafter do but he is always doing of it We should observe how God hath already done it and so by faith we should look upon him as still about it First He beginneth with his people he is purging away of their wickedness Isai. 27. 9. By this shall the iniquity of Iacob be purged But many shall cleave to them by flatteries and some of them of understanding shall fall to try them and to purge and make them white Dan. 11. 35. Now when God hath employed wicked men to fann and purge his people then their turn cometh next Ier. 25. 29. For lo I begin to bring evil on the City which is called by my name and should ye be utterly unpunished Ye shall not be unpunished for I will call for a sword upon all the inhabitants of the Earth 1 Pet. 4. 17. If punishment begin at the house of God where shall the wicked and ungodly appear Prov. 11. 31. Behold the righteous shall be recompensed in the earth much more the wicked and the sinner When the Lord hath performed his work upon Mount Zion and Ierusalem then he will reckon with his Enemies he beginneth with his Church and maketh an end with their Enemies his Enemies drink the dregs of the Cup and their end must needs be unspeakably terrible Use 5. Let us see we be not put away like dross when Gods Judgments are abroad in the Earth 1 Cor. 11. 32. We are chastened of the Lord that we should not be condemned with the world We shall put that out of question if we do two things First If we be faithful to God and cleave to Gods people truth and interest how great soever our tryals be Psal. 44. 17. All this is come upon us yet we have not forgotten thee neither have we dealt falsely in the Covenant To consume in the melting is the property of dross but the pure metal is the more united and cleaveth together the more closely Secondly If you are refined by all these tryals Isai. 27. 9. By this shall the iniquity of Iacob be purged A Christian loseth nothing by his afflictions but sin which is better parted with than kept We come now to the second Branch of the Text and that is the effect it had upon David's heart Therefore I love thy testimonies This use he made of all Gods Judgements Doctr. A gracious heart that observeth the Providence of God and the course of his judicial dispensations will find more cause to love the word of God than ever before 1. Because thereby he hath sensible experience of the truth of it Gods Providence is a Comment upon his Word the effect is answerable to the prediction and the word that God hath said is fulfilled to a tittle Now the more confirmation the word receiveth the more is affection encreased The Apostle telleth us That the word spoken by Angels was stedsast Heb. 2. 2. because every transgression and disobedience received a just recompence of reward the punishment of the transgressours of the Law was a proof of Gods authorizing their Doctrine the same Law made formerly is valid We see the word doth not threaten in vain and they that slight it smart for it Now I see the word of God is to be valued for God will make it good even to a tittle 2. Because if we love not the word we may see great danger likely to ensue even those terrible punishments by which he purgeth out the dross should make us fall in love with Gods Law If we would not perish with the wicked of the earth we should not sin with the wicked of the earth if we partake of their sins we must partake of their plagues Psal. 2. 11. Kiss the son lest he be angry and ye perish from the way if his wrath be kindled but a little blessed are they that trust in him When we see the danger of being enemies to God or unsound with him we have need to learn this wisdome of shewing all affection and reverence and respect to Christ and his ways and submit to him heartily there is no safety in any other course If a spark of his wrath light upon us how soon will it consume us The stupid world regardeth not this to love his ways the more God giveth out proofs of his anger against those that despise them Many are cut off in the mid way sooner than they did or could expect and yet they do not grow one jot the wiser 'T is dangerous to stand out against God his cause work or people 3. It doth indear the mercy of God to us because he hath dealt otherwise with us who in strict Justice have deserved the same Gods Judgments on the wicked commend his Mercies to his Children Rom. 9. 23. The Vessels of wrath fitted to destruction serve to shew the greater love of God to the Vessels of mercy the torments of Hell inflicted on the wicked do the more set forth his love to the Saints to whom he hath appointed the joys of Heaven So the severity of God in his present Judgments doth imply the love of God to his chosen people who can take comfort in the promises when the threatnings are accomplished upon others this might have been our condition too but that Grace hath made the difference Well then as it doth indear the mercy of God to us so it calleth upon us more highly to love and prize him and his word because of this distinction 4. 'T is not only a means to set off the love of God to us but even his Judgments upon others may be a necessary act of love
afflictions Again when Judgments are on our selves when God cometh nearer to us and beginneth to touch us with his hand we should relent presently To be sinning and suffering is the condition of the damned in Hell The Holy Ghost sets a brand upon Ahaz 2 Chron. 28. 22. That in the time of his distress he did yet trespass more and more against the Lord this is that King Ahaz If we keep our pride luxury vanity wantonness still our avarice coldness in Religion Sabbath-prophanation if we be not brought by all our afflictions to fear God the more such a brand will he put upon us yea our Judgments will be encreased and the Furnace heated seven times hotter as when the Child is stubborn and obstinate the Father redoubleth his strokes Therefore we are to beg his Spirit with his Rod that we may be the better by all his corrections Numb 12. 14. If her Father had spit in her face should she not be ashamed seven days So if our heavenly Father be displeased and casts contempt upon us c. Use 2. It reproveth those that triumph over the faln and declaim and inveigh against their sins but do not consider their own We should rather tremble and learn to fear from every Judgment executed though upon the worst of men and say Well God is a righteous God and whosoever provoketh him to wrath shall not escape unpunished But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this insulting over and upbraiding others with their evil and afflicted condition is a-sin which God cannot endure and will certainly punish Prov. 17. 5. And he that is glad at calamities shall not be unpunished If God hath stricken them and the hand of Justice found them out we should be tender to them Prov. 24. 17 18. Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth lest the Lord see it and it displease him and he turn away his wrath from him Some read it Et convertat iram suam in te he turn his wrath upon thee Thine enemy is not he that thou hatest for a Christian should hate no body but he that hateth thee if we rejoyce in their evil certainly 't is a sign we hate them however we please our selves with the thoughts of forgiving them as not when he falleth so not when he stumbleth not at lesser evils that befal them Many will say They do not wish their destruction but a little evil they could be glad of which sheweth how rare true piety is God will give him like advantage against thee As the leprosie of Naaman doth cleave to Gehazi David when he heard of the death of Saul rent his Cloaths and wept and fasted 2 Sam. 1. 11 12. Therefore to feed our eyes with the misery and torment of others is no holy affection Iob disclaimed it Iob 31. 29. If I rejoyced at the destruction of him that hated me or lifted up my self when evil found him neither have I suffered my mouth to sin by wishing a curse to his soul. Revenge is sweet to carnal Nature but such a disposition as that cannot or should not find room in a gracious heart to evidence his integrity Iob produceth this vindication Though they that hate us be our worst enemies and should have spirits steeped in bitterness and Wormwood against us yet ought we not to rejoyce at the misery of an enemy Yea to mourn at their fall becometh us more if we would act as Christians and to fear because of it is an act of piety Therefore this old leven of malice and revenge must be purged out this being inwardly delighted when we hear of the fall of those that hate us When thine enemy falleth consider Either I my self am like him or worse or better than he If better who made thee to differ If worse thou hast cause to wonder thou art spared and to fear before the Lord. Let us therefore observe the Judgments of God executed according to his word Lactantius telleth us Quod non metuitur contemnitur quod contemnitur utique non colitur If the wrath of God be not feared it is contemned and if God be contemned he cannot be worshipped SERMON CXXXII PSAL. CXIX VER 121. I have done Iudgment and Iustice leave me not to mine Oppressours HEre is I. David's Plea II. His Prayer I. His Plea I have done Iudgment and Iustice Defensio est non arrogantia saith Ambrose he doth not speak this boasting or trusting in his own righteousness but by way of Apology and just defence 't is no pleading of merit as if God were his Debtor but an asserting of his innocency against slanderers There is Iustitia personae the righteousness of the person and Iustitia causae the righteousness of the cause wherein any one is engaged We may propound the Justice of our cause to God as the Judge of the Earth and appeal to him how innocently we suffer when we are not able to plead the righteousness of our persons as to a strict and legal qualification Psal. 143. 2. Enter not into judgment with thy servant for in thy sight shall no man living be justified Well then David pleadeth the equity and justice of his Cause and his right behaviour therein They cannot condemn him of any unrighteousness and injustice and yet endeavour to oppress him therefore he pleads Lord thou knowest where the right lyeth so far as concerneth their slanders I appeal to thee for my integrity and sincerity thou knowest that I have given up my self to do just and right things though they are thus forward to mischief I have â—…one them no wrong Hear me O God of my righteousness Psal. 4. 1. They that look to be protected by God must look that they have a good Cause and handle that Cause well otherwise we make him the Patron of sin when we suffer as evil Doers 't is the Devil's Cross not Christ's that we take up But let us see how David expresseth his innocency I have done Iudgment and Iustice these two words are often joined together in Scripture When God is spoken of 't is said of him Psal. 33. 5. He loveth righteousness and judgment and in the 2 Sam. 8. 15. 't is said that David executed judgment and justice over all Israel Muis distinguisheth them thus Iudicium adversus sceleratos Iustitia erga bonos Judgment in punishing the wicked Justice in rewarding the good Besides that David speaketh not here as a King but as a poor oppressed man The words will hardly admit of that Notion Some think they are only put to encrease the sense I have done Judgment justly exactly I suppose the one referreth to the Law or Rule it self according to which every one is to do right that is judgment a clear knowledg of what ought to be done the other referreth to the action that followeth thereupon So that Judgment is a doing of what we know an acting according to received light Ezek. 18. 5. Do that which
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
other Branch And I hate every false way Where we have The Act Hate the Object False way the Extent Every Whatsoever is contrary to the purity of Gods Word Doctr. That 't is a good note of a renewed and obedient heart to hate every false way This will appear from 1. The sorts and kinds of hatred 2. The causes 3. The effects or the comparison of hatred with anger 1. From the sorts and kinds of hatred which are reckoned up to be two First Odium abominationis Secondly Odium inimicitiae First Odium abominationis an hatred of flight and aversation called by some Odiuni offensionis the hatred of offence 'T is defined by Aquinas to be Dissonantia quaedam appetitûs ad id quod apprehenditur ut repugnans c. 'T is a repugnancy of the appetite to what is apprehended as contrary and prejudicial to it Such there is in the will of the regenerate for they apprehend sin as repugnant and contrary to their renewed will to the unregenerate 't is agreeable and suitable as Draff to the appetite of a Swine or Grass and Hay to a Bullock or Horse Now this hatred is a good sign that cannot be found in another that is not born of God The mortification of sin standeth principally in the hatred of it Sin dyeth when it dyeth in the affections When we look upon it as an offence to us destructive to our happiness and as it is truly grieved for and hated by us The unregenerate may hate sin materially considered that is the thing which is a sin but they cannot hate it formally considered as sin under the notion of a sin for then they would hate all sin à quatenus ad omne valet consequentia As for instance thus A covetous man hateth prodigal and riotous Courses not as they are sinful and contrary to Gods Law but as contrary to his humour and covetous will Secondly Odium inimicitiae or the hatred of enmity This enmity is nothing else but a willing of evil or mischief to the thing or person hated and that out of mere displicency dislike or distaste of the person hated This is a sure note the regenerate hate their sins in that they would have them arraigned crucified mortified they would fain see the heart-blood of sin let out therefore they oppose watch against and resist it as their mortal deadly enemy When a man pursues sin would have the life of it this enmity cannot be quiet 't is an active enmity diligent in praying mourning watching striving using all holy means to get it out of our hearts wishing groaning waiting complaining that we may get rid of it Rom. 7. 24. O wretched man that I am who shall deliver me from the body of this death They follow their work hard 2. The Causes of this hatred There are three causes of it First Spiritual knowledge and illumination that is one cause of hatred Psal. 119. 104. Through thy precepts I get understanding therefore I hate every false way When the heart is thick set and well fraughted with Divine knowledge a man cannot sin freely Those that are exercised in the word of God find some consideration or other to quicken to the hatred of sin The Word is a proper instrument to destroy sin Psal. 119. 11. Thy word have I hid in my heart that I might not sin against thee Ephes. 6. 13. Our affections follow our apprehensions We come to the heart by the mind Ier. 31. 19. After I was instructed I smote upon my thigh In the word of God are the most proper Reasons and Arguments to kill sin Secondly The love of God Psas. 97. 10. Ye that love the Lord hate evil He doth not say forbear it but hate it The cause of hatred is the love of that good unto which the thing or person hated is contrary and repugnant Love to the chiefest good is accompanied with hatred of sin which is the chiefest evil The one is as natural to Grace as the other The new Nature hath its flight and aversation as well as its choice and prosecution to things that are hurtful to it as well as good and profitable Thirnly A filial fear of God Prov. 8. 13. The fear of the Lord is to hate evil pride and arrogancy and the evil way and the froward mouth do I hate Certainly this is to fear God to hate what God hateth and as God hateth and because God hateth Now God hateth all sin pride and arrogancy that is sins of thought which put us upon vain and foolish musings And then the sins of the tongue are expressed by froward mouth Nothing so natural to us as filthy and evil speaking And then the sins of practice the evil way They that fear God will hate all these sins These Graces are Strangers to unrenewed hearts It argueth a Divine Nature when we hate when what and as and because God hates it Eadem velle nolle est summa amicitia 3. A third Argument is from the comparison of hatred with anger Unregenerate men may be angry with sin because anger is consistent with love One may be angry with his Wife Children Friends where yet he tenderly affects First Anger is a sudden and short hatred a lasting and durable passion Anger is furor brevis curable by time hatred incurable by the greatest tract of time The Unregenerate are displeased with their sins for a spurt but the regenerate constantly disaffected towards them There is 1 Iohn 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a constant principle of resistance in the renewed heart passion is a casual dislike but the new Nature a rooted enmity an habitual aversation to what is evil Secondly Anger is only against singulars but hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the whole kind Thus we hate every Wolf and every Serpent every Thief and every Calumniator So is this universal it respects sin as sin and hateth all sin though never so profitable and pleasant Not upon foreign and accidental reasons as Esther 3. 16. Haman thought scorn to lay hands upon Mordecai alone but sought the destruction of all the Jews The same reasons that encline us to hate one sin encline us to hate all sin The violation of Gods Law is a contempt of Gods Authority a breach of spiritual friendship one grieveth the spirit of God as well as the other Every sin is hateful to God so 't is to those that are made partakers of the Divine Nature Thirdly Anger may be pacified or appeased with the sufferings of the thing or person with which we are angry but hatred is implacable nothing can content and satisfie it but the ruine or not being of the thing and party hated David was angry with Absolom but loth to have him destroyed only corrected and reduced when he sent out Forces against him Deal gently with the young man So many deal with their sins we reason pray strive complain but 't is but an angry fit we are displeased with
the plain handling of the Doctrines of Christian Religion according to the capacity of those that are weak in Knowledge and by Meat the more exact and curious handling those points Our weakness enforceth that we begin with the one but we must go on to the other for several reasons Partly because we are to grow in knowledge as well as other Graces 2 Pet. 1. 5. Give all diligence to add to your saith vertue to vertue knowledge Besides that knowledge that maketh way for Faith and Virtue there is a Knowledge to be added to it a great skill in divine things Partly because those obvious truths will be better improved and retained when we look more into them after-notions do explain and ground the former First we receive the Truth and after we are rooted and grounded in it Col. 1. 23. If ye continue in the Faith grounded and settled and be not moved away from the hope of the Gospel An half light makes us very unsettled in our course but when we grow judicious have a fuller and clearer apprehension of Truths we are the more confirmed against the errour of the wicked Whereas otherwise light chaff is carried about with every wind Partly because the more we understand a Truth the more dominion it hath over our Faith and Practice For God beginneth with the understanding and Grace is multiplyed by Knowledge 2 Pet. 1. 2. Grace and Peace be multiplied unto you through the Knowledge of God and of Iesus our Lord. A truth simply understood hath not such operation and Force as when it is soundly and throughly understood Love aboundeth with Judgment Phil. 1. 9. And this I pray that your Love may abound yet more and more in Knowledge and in all Iudgment Secondly There are first Principles and fundamental Doctrines that must be first taught in a plain and easy way I say some things are initial and fundamental others additional and perfective we must regard both the one in our entrance the other in our growth the one are called the first principles of the Oracles of God Heb. 5. 12 c. partly because they are first in order and first to be taught and learned partly because they are chief and fundamental Truths of the Gospel upon which the rest depend most conducing to salvation the foundation laid well the building will stand the stronger They are reckoned up Heb. 6. 1 2. Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God of the Doctrine of Baptisms and of laying on of hands and of the resurrection of the dead and of eternal judgment In the general he calls them the principles of the Doctrine of Christ. The Doctrine of Christ is the summ of Religion he that hath learned it well hath learned all In particular repentance from dead works is made the first or that a sinful Creature must turn to God by Christ before he can be happy The next is faith towards God believing the promises and priviledges of the Gospel and depending on him till they be accomplished Indeed in these two is the summ of Religion sometimes comprized Acts 20. 21. Testifying both to the Iews and also to the Greeks repentance towards God and faith towards our Lord Iesus Christ. So Acts 5. 31. Him hath God raised up to be a Prince and a Saviour for to give repentance to Israel and remission of sins Doctrine of Baptism it is the initiating Ordinance what it signifieth to what it obligeth Laying on of hands the way of Christs Officers entring into the Church Resurrection and last Judgment bindeth all 2. Because the prime truths are few and clear ignorant and unlearned people may know them they are milk Babes and Ignorants may swallow them as most easie of digestion Gods end in the Scripture being to guide his people to true happiness Those truths that are necessary to this end are few and clear and plainly set down that he that runneth may read them Though we reach not other Points yet if we get but to this door there is a great deal of profit Thirdly They which do not first learn these cannot profit much Some confused knowlege they may acquire but distinct clear and orderly understanding they never grow unto When men run before they can go they often get a knock They that were never well grounded are always mutable therefore before we are brought into the Chambers of knowledge we must stay in the Porch begin with most necessary things which are most clear and plain and thereby we are made capable of higher mysteries 2. Though all Christians must come to this pitch to know what is necessary to salvation yet we must not stay here nor always stay in the Porch nor always keep to our milk nor be always infants in understanding 1 Cor. 14. 20. Brethren be not Children in understanding Other things must be regarded or why hath God revealed them No part of Scripture is express'd in vain or at random but all by Divine direction though the first points are most necessary yet the rest are not superfluous but have their use 2 Tim. 3. 16. All Scripture is given by inspiration and is profitable for doctrine for reproof for correction for instruction in righteousness one part of Scripture as well as the other and maketh much for the encrease of spiritual knowledg comfort and godliness One part is milk another stronger meat but all is food for the soul. The grown are more ready to every good work more strong in the resistance of sin more stedfast in the truth therefore we should improve our knowledge If a man layeth the foundation and doth not carry on the building he loseth his cost therefore let us up to go on to perfection Use 1. Let us bless God for this door and porch that the Scriptures are so plain and clear in all things necessary to salvation Many complain of the difficulty and obscurity of Religion and the many Controversies that are about it and they know not what to chuse nor where to find the truth till the World be more of a mind It is true in some things there is difficulty but not in the most necessary things Pascimur apertis exercemur obscuris ibi fames pellitur hîc fastidium God has made his peoples way clear and sure in necessaries for which we have cause to bless his Name for exercising our diligence and dependance Something is difficult If those that complain of this difficulty would enter into the Porch that standeth open other things would soon be understood Whatever differences there are in Christendome all agree That there is one God Jesus Christ his only Son who dyed for the world and accordingly must be owned by his people that a man must be converted to God and become a new Creeture and walk holily or else shall never see God all are agreed in this Prepare
life Ephes. 5. 14. Awake thou that sleepest and arise from the dead and Christ shall give thee light that light was the life of men so is this spiritual life it not only discovereth the object but helpeth the faculty filleth the soul with life and strength Fourthly It is lux exhilarans a comforting refreshing cheering light Eccl. 11. 7. Light is sweet and it is a comfortable thing to behold the Sun It is so in two respects First It presents us with excellent grounds of comfort not only against afflictions but against distress of Conscience which is the greatest trouble that can befal the Creature such as the sense of Gods love in Christ so it rejoyceth the soul Psal. 19. 8. The Statutes of the Lord are right rejoying the heart the Commandments of the Lord are pure enlightening the eyes It doth us good to the heart Others tickle the senses but are not affliction-proof stead us not when God rebuketh us for sin The light of Gods Countenance is displayed in the Word Psal. 4. 6 7. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time that their Corn and Wine encreased Secondly Because it is a soul-satisfying light as light easeth of trouble and restlesness of mind which we always lye under till we find a safe way of salvation which we never do till we give up our selves to the conduct of the Word Ier. 6. 16. Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest to your souls There we find enough to satisfie Conscience though it may be not to satisfie curiosity which is libido intellectûs thirst of a sober man and thirst of a Drunkard the one satisfied the other mortified Use 1. Information 1. That without the Word men lye in darkness whatever learning they have if they want the Gospel As the Ephesians before it came to them though given to curious Arts the Apostle telleth them they were sometimes darkness Ephes. 5. 8. The wisest Heathens could only grope and feel about for happiness If they neglect the light though it be among them 't is not excusable Iohn 1. 5. And the light shineth in darkness but the darkness comprehendeth it not But if they refuse the light and this carelesness groweth obstinate their condition is the worse Iohn 3. 19. This is the condemnation that light is come and men love darkness rather than light because their deeds are evil 2. If we get not understanding of the mysteries of salvation we may blame our selves 2 Cor. 4. 3 4. But if our Gospel be hid it is hid to them that are lost in whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them If thou miss the way to Heaven accuse thine own blindness thou canst not accuse the Gospel plead its darkness The true cause of their non-proficiency is unbelief they believe not the superadded cause is spiritual blindness Use 2. Is exhortation to look after this light without which we shall be in the dark as to comfort Isai. 50. 10. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and seeth no light either under actual horrours or doubtfulness and uncertainty Every wicked man is troubled as the leaves of the Trees of the Wood are shaken with the Wind. Now who would live in such a condition to be at the mercy of the Tempter You are in the dark as to Duty our own reason the counsels and examples of others will mislead us and we shall be unsteady carried away with every deceit of sin at least unsatisfied whether in Gods way or no 1 Iohn 2. 11. He that hateth his brother is in darkness and walketh in darkness and knoweth not whither he goeth because that darkness hath blinded his eyes Oh study the Word But who have this light 1. He that heartily desireth knowledge Prov. 2. 3. If thou cryest after Wisdom and liftest up thy voice for understanding he that diligently labours for it Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night That propoundeth a right end to be Christs Disciple to do Gods will Iohn 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 That humbleth himself for his ignorance Iohn got open the Book with weeping Rev. 5. 5. And one of the Elders said unto me Weep not behold the Lion of the Tribe of Iudah the root of David hath prevailed to open the Book Those Bereans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actâ—… 17. 11. They received the word with all readiness of mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 3. 17. Easie to be entreated The opposite on the one side is slowness of heart Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken Or obstinacy on the other a sluggish easiness when light of belief to believe any thing without searching into the reason of it or given up to a foolish credulity Ephes. 4. 14. That ye be not as Children tossed to and fro and carried about with every wind of Doctrine and cunning craftiness whereby they lye in wait to deceive like a Reed shaken with every Wind. But he that is indued with this light is one that doth not depend on his own wit but submits his reason to God Prov. 3. 5 6. Trust in the Lord with all thine heart and lean not to thine own understanding in all thy ways acknowledge him and he shall direct thy paths Well then this earnest desire in the next Verse I opened my mouth and panted I longed for thy Commandments This painful Seeker will find out this Treasure this humble trusting Soul will have it Doctr. III. That the Scriptures are written so that plain and private men may get this light and spiritual understanding by them Psal. 19. 7. The Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple 1. From the Author God who is the fountain of light and surely he was able and-willing conveniently to express his mind to his Creatures Cannot God speak plainly Deus mentis linguae vocis artifex as Lactantius calleth him He that is so wise so loving of mankind our supreme Judg and King would he hide this light under a bushel would he conceal his mind and leave thee in the dark Mic. 6. 8. He hath shewed thee O man what is good and what doth the Lord thy God require of thee but to do justice to love mercy and to walk humbly with thy God 2. For whom
thou afflicted and tossed with tempest Names are taken a notioribus things are known and distinguished by their name 't is one of the Way-marks to Heaven Act. 14. 22. Through many tribulations enter into the Kingdom of God As the way to Canaan lay through a howling Wilderness If we were told before that we should meet with such and such marks in our Journey to such a place if we found them not we should have cause to suspect we were out of our way From the beginning of the World the Church hath always been bred up under troubles and innured to the Discipline of the Cross Psal. 129. 1. Many a time have they afflicted me from my youth may Israel now say The spirit of enmity wrought betimes The first Family that ever was in the World yielded Abel the Proto-Martyr and Cain the Patriarch of Unbelievers While the Church kept in Families the outward estate of Gods People was worse than their Neighbours Abraham was a Sojourner though owned and blessed by God when the Canaanites were possessors and dwelt in walled Towns Iacob's Family grew up by degrees into a Nation but Esau's presently multiplyed into many Dukes and Princes And as they grew up they grew up in Affliction Egypt was a place of retreat for them for a while but before they got out of it it proved an house of Bondage Their deliverance brought them into a Wilderness where Want made them murmur but oftner Wantonness But then God sent fiery Serpents and broke them and afflicted them with other Judgments After forty years wandring in the Wilderness they are brought into Canaan a Land of Rest but it afforded them little rest for they forfeited it almost as soon as they Conquered it it flowed with Milk and Honey but mixed with Gall and Wormwood Their story as 't is delivered in the Book of God acquaints you with several varieties and intermixtures of Providence till wrath came upon them to the utmost till God saw fit to inlarge the pale and lines of Communication by treating with other Nations Now if the old Testament Church were thus afflicted much more the new God discovered his approbation and improbation then more by temporal Mercies and temporal Judgements The Promises run to us in another strain and since Life and Immortality was brought tolight in the Gospel we must not expect to be so delicately brought up as never to see an evil day he hath told us 2 Tim. 3. 12. We must be conformed to our head Rom. 8. 29. And expect to pledge Christ in his bitter Cup and our condition must inform us that our hopes are not in this World 1 Cor. 15. 19. In the Gospel-dispensation God would deal forth temporal Blessings more sparingly and spiritual with a fuller hand the experience of all Ages verifieth this When Religion began first to fly abroad into all Lands the Pagans first persecuted it and then the Pseudo-Christians the holiest and best People were Maligned and Bound and Butchered and Racked and Stoned but still they Multiplied 'T were easie to tire you with various Instances in every Age those that went home to God were those that came out of tribulations and had washed their Robes and made them white in the bloud of the Lamb Rev. 7. 14. There is always something set a-foot to try God servants and in the latter times the roaring Lion is not grown more gentle and tame rather more fierce and severe Rev. 12. 12. For the Devil is come down unto you having great wrath because he knoweth that he hath but a short time Dying Beasts struggle most As his Kingdom beginneth to shake so he will be most fierce and cruel for the supporting of it 2. As to particular persons The whole Creation groaneth Rom. 8. 22. and Gods Children bear a part in the Consort they have their share in the Worlds Miseries and Domestical Crosses are common to them with other Men in the World Yea their condition is worse then others Chaffe and Corn are threshed in the same floor but the Corn is grinded in the Mill and baked in the Oven Ieremiah was in the Dungeon when the City was besieged The World hateth them more than others and God loveth them more than others The World hateth them because they are so good and God correcteth them because they are no better There is more care exercised about a Vine than a Bramble God will not let them perish with the World Great receipts call for great expences first or last God seeth it fitting sometimes at first setting forth as the old Germans were wont to dip their Children in the Rhine to harden them so to season them for their whole Course they must bear the yoke from their youth or first acquaintance with God Heb. 10. 32. Sometimes God lets them alone while they are young and raw and of little experience as we are tender of Trees newly planted as Iacob drove as the little ones were able to bear 1 Cor. 10. 13. He will not suffer you to be tempted above what you are able They are let alone till middle age till they are of some standing in Religion Heb. 11. 24. Moses when he was come to years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes let alone till their latter time and their season of fighting cometh not till they are ready to go out of the World that they may die fighting and be crowned in the Field but first or last the Cross commeth and there is a time to exercise our Faith and Patience before we inherit the Promises I will not inlarge in the common place of Afflictions and tell you how necessary the Cross is to subdue Sin which God will do in an accommodate way to weaken Pride to reclaim us from our Wandrings to increase Grace to make us mindful of heavenly things these are discussed in other Verses to make us retreat to our great Priviledges to stir us up to Prayer c. Tribulatio tam nobis necessaria quam ipsa vita immo magis necessaria multoque utilior quam totius mundi opes dignitates saith Luther We think Wealth is necessary for us Dignity and Esteem is necessary for us no Affliction is necessary for us 1 Pet. 1. 6. If need be you are in Heaviness c. Use 1. Let us look for Troubles and provide for them we shall not alwayes have a life of ease and peace the Times will not alwayes be friendly to Religion Then had the Churches rest Acts 9. 31. Halcyon dayes the enmity of wicked men will not always lye asleep we would gather rust and grow dead therefore look for them If because you are Christians you Promise your selves a long lease of temporal Happiness free from Troubles and Afflictions 't is as if a Souldier going to the Wars should promise himself Peace and continual Truce with the Enemy Or as if a Mariner committing himself to the Sea for a long Voyage should promise himself nothing but fair and calm
overseen a God of Judgment by whom all things are weighed 1 Sam. 2. 3. every dram and scruple of the Cross. A just God and will punish no more than is deserved Iob 34. 23. He will not lay upon man more then is right As well no more than is meet as no more than is right He is a good God does only what our need and profit requireth For he doth not afflict willingly nor grieve the children of men Lam. 3. 33. 3. Doctrine That 't is the property of a gracious Soul to delight in Gods Commandments 'T was Davids Practice and 't is the mark of a blessed man Psal. 1. 2. But his delight is in the Law of the Lord. And Rom. 7. 22. I delight in the Law after the inward man And Psal. 112. 1. Blessed is the man that delighteth greatly in his Commandments Delight in Moral things saith Aquinas is the rule by which we may Judge of mens Goodness or Badness Delectatio est quies voluntatis in bono Men are good and bad as the Objects of their delight are They are good who delight in good things and they evil who delight in evil things We shall consider the nature of Delight I. In the Causes II. In the Effects of it I. The Causes are 1. Proportion and Suitableness Sensitive Creatures delight much in such food as is agreeable to their nature now the Commandments are suitable to the renewed heart the Law is in their Heart Psal. 40. 8. And Psal. 37. 31. The Law of his God is in his heart Divine qualities are planted there which suit with the rule of Holiness and Righteousness Eph. 4. 24. And this is the sum of the Law or Commandements of God 2. A second Cause is Possession of it and Communion with it Oritur saith Aquinas ex praesentia connaturalis boni Now one may be said to possess the Law or enjoy the Law in regard of the knowledge of it or Obedience to it Ioh. 14. 21. He that hath my Commandments and keepeth them he it is that loveth me The knowledge of the Law so it be not superficial and fleshly but full and thorough and savory is very Comfortable and goeth toward a good note but Obedience to the Law is the cause of delight therein Gods servants rejoyce when they can bring on their hearts with any Life and Power in the way of Gods Testimonies Psal. 119. 14. I have rejoyced in the way of thy Testimonies more than in all Riches Thence cometh their Comfort and Obedience 3. A third Cause of Delight is a precedent love of the Object Love is a Complacency in and Propension towards that which is Good absolutely considered both in the presence and absence of it Desire noteth the absence of a Good Delight the presence and fruition of it Therefore a love of the Object delighted in is essentially presupposed to delight So that it is impossible for any thing to be delighted in but it is first loved We have experience that many things are delightful in themselves and known to be such which yet do not actually delight if they be hated A man may tast of the sweetness of honey yet if he have an Antipathy against it he may Ioath it David in this Psalme presupposeth love as Antecedent to delight Psal. 119. 47. I will delight my self in thy Commandments which I have loved Carnal men cannot say so For every one that doth evil hateth the light Ioh. 3. 20. The renewed onely love the Commandments Yea it doth not only presuppose a love of simple Complacency but also a love of Desire for all things are first desired before delighted in None can truly delight in Obedience but such as desire it Such as can say with David verse 40. Behold I have longed after thy Precepts And Verse 131. I opened my mouth and panted for I longed after thy Commandements Now all such are Blessed Matth. 5. 5. II. Let us consider the Effects 1. The first is Dilatatio Cordis The inlarging of the Heart it openeth and wideneth the Heart towards the reception of the Law and maketh it more capacious and comprehensive thereof than otherwise it would be Psal. 119. 32. I will run the way of thy Commandements when thou shalt have inlarged my Heart The Heart is at Ease and in a commodious Condition as a Body that is in a large and fit place where it is not streightned and this is as Oil to the Wheels 2. Delectatio causat sui â—…tim Desiderium Delight in an Object causeth a Thrist in it self and more of it self Even the Angels and blessed Spirits feel this effect of Delight that it never cloyeth but they desire more of their own Happiness Much more doth it work so in us who are in such an imperfect state of injoyment upon a two fold Account 1. The Objects of spiritual delight are perfect but the Acts whereby we injoy and possess those Objects are imperfect God is an Infinite and All-satisfying Good but the acts whereby we enjoy him here in this Life whereby we have Union and Communion with him are imperfect We know believe love hope but in part 1 Cor. 13. 9. Hereupon that delight which ariseth from the imperfect fruition of God here in this life stirreth up to an eager desire after fuller fruition and unto a farther inlargement and intension of those Acts whereby such fruition is attained or wherein it consisteth still Thirsting after more when tasted 1 Pet. 2. 3 4. 2. Spiritual Delights may be said to cause a Desire as Desire importeth a denial or exclusion of Loathing For the Objects of spiritual delight and the Acts whereby they are injoyed can never exceed the degree and measure required in them unless by accident by reason of some bodily act concurrent therewith and subservient unto the spiritual operation The Desire can never be too great the expression of it may be burdensome We may easily exceed the bounds of moderation in Carnal things but not in Spiritual They can never be too high and intense Therefore fresh desires and earnest longings are still kindled and quickned in us it never dulls the Appetite but draweth out the Soul farther and farther and cannot be too eager and zealous after Holiness 3. Another effect of Delight is perficit operationem it makes the Operation to its Object more perfect than otherwise it would be As a motive or means it exciteth to a greater care and diligence in promoting the End which we pursue The Delight in the Law helpeth to perfect our Meditation therein and Observation thereof by its sweetness it quickeneth provoketh and allureth to a greater Zeal in both Delight maketh all things easie 1 Ioh. 5. 3. All her wayes are wayes of Pleasantness Prov. 3. 17. The Sabbath is a delight Isa. 58. 13. It facilitates Duties and removes difficulties in working Now this Delight must be sincere otherwise they are but like the Carnal Iews who did delight to know his Wayes Isa. 58.
be had thereby Others not as Talents and so are more indifferent whether they get good by them yea or no but when all these are regarded we act best in any service or Ordinance Now as this is true of Ordinances in general so especially of Prayer which is a sweet means of Communion with God not to be done as a task herein we make an Immediate address to God and come to set him a work and to take proof of his Power and Goodness to see what he will do for his People We put it I say to the Trial as in that extraordinary Case Elijah puts his Contest with Baals Priests upon this issue that God that should answer by Fire he should be God 1 Kings 18. 24. so ordinarily we put in Prayer to Trial whether God hath any respect to his People and that with Gods own leave and incouragement for he hath said that none shall seek his Face in vain Isa. 45. 19. We put it to proof whether he will keep touch with his people and be able and willing to perform what he hath promised Therefore we use this duty in vain and in a Cursory way if we be not earnest for an answer which the Saints dare not do II. Not looking for an Answer proceedeth from an ill Cause 1. Heedlesness not considering what they do and then their prayers are the sacrifice of Fools Eccl. 5. 1 2. Surely attention to holy Duties and that we should consider what we are about 't is the most serious and important part of our lives Now men that do not consider why thy pray are heedless and unattentive and rash 2. Atheism There is a touch of it in this sin Heb. 11. 6. He that cometh unto God must believe that he is and that he is a rewarder of them that diligently seek him Gods Being and his Bounty that there is a God and that he will be good to them that seek him these they do not believe stedfastly these primitive and supream Truths of Gods Being and Bounty Essence and Providence but only comply with the common custom and fashion for were they perswaded that there is a God and that he is good to Mankind and will reward those that Worship him sincerely they would see what cometh of their Duties and Prayers to him 3. Distrust which is next a kin to Atheisme Iob 21. 15. What profit have we if we pray unto him Mal. 3. 14. Ye have said 't is in vain to serve God what profit is it that we have kept his Ordinances c. Now when you look for nothing we do in effect say so for you carry it as if nothing would come of your prayers and fasts They that are perswaded that God heareth them they will wait for the answer of their Prayers 1 Ioh. 5. 14 15. And this is Confidence that we have in him that if we ask any thing according to his Will he heareth us and if we know that he hears us whatsoever we ask we know that we have the Petitions that we desired of him But low and slight thoughts of God and his Service begets this Carelesness something they do but never look after what they do 4. It argues some dis-esteem of Gods favour and acceptance they care not whether he hath any respect for them yea or no for they do not so much as enquire of it Oh how contrary is this to the temper of Gods People if God hide his face they are troubled Psal. 30. 7. he is the Life of their lives Lord list thou up the light of thy Countenance upon us Psal. 4. 7. The seasoning of their Comforts is Gods accepting their Works Eccl. 9. 7. How passionately do they beg for a glimpse for a token for good Psal. 86. 17. Nothing goeth so near their hearts as when the Lord hideth himself from their prayers Psal. 22. 2. I cry in the day-time and thou hearest not in the night season and am not silent Iob 30. 20. I cry unto thee and thou dost not hear me I stand up and thou regardest me not A dumb Oracle is a great trouble they make a business of Prayer therefore 't is very grievous to have no answer not to see their signs to have no token for good The Church taketh it bitterly to heart Lam. 3. 14. Thou hast covered thy self with a Cloud that our prayers should not pass through that Cloud is his Wrath by reason of sin Now to have no affection this way argueth a stupid sottish Spirit These are two Reasons of the Point III. If we do not look after Gods answer our loss is exceeding great We lose our labour in prayer yea return worse than we came with more hardness of heart and neglect of God Yea that 's not all the loss of a prayer with a degree of Spiritual Judgment but we lose Confirmation of Faith for answers of prayer are notable Props to the Soul to support our Faith in the truth of Gods Being Psal. 65. 2. O thou that hearest Prayer unto thee shall all flesh come Every one shall own thee for God So many answers of Prayer so many Arguments against natural Atheism We have challenged him upon his word and find there is a God So of the truth of the promises Psal. 18. 30. thy Word is a tried Word I will build upon it another time you have put them in suit and ever found them good Now all these Experiences are lost if we do not look for an answer of our prayers 2. You lose Excitements to Love and Obedience Nothing so much increaseth our Love to God as when we see that he is mindful of us upon all occasions especially in our deep necessities Psal. 116. 1. I will love the Lord because he hath heard the voice of my Supplication Every experience in this kind is a new fewel laid on to encrease the Fire 3. We lose incouragements to pray again Psal. 116. 2. Because he hath inclined his ear to me I will call upon him so long as I live The Throne of Grace shall not be neglected and unfrequented by me I see there is Mercy to be had help to be had One Adventure succeeding encourageth another Psal. 32. 6. For this shall every one that is godly pray unto thee Because David found such ready Audience and Dispatch 4. You lose the benefit of sensible Communion with God Taking Communion for familiarity it lyeth in Donatives and Duties Prayers and Blessings and there is a Commerce between the Heavens and the Earth by Vapours and Showres Prayers go up and Blessings come down As it was told Cornelius Acts 10. 4. Thy Prayers and thine Alms are come up for a Memorial before God and down come the Blessings upon us 5. God loseth Honour and Praise and thanksgiving if we do not look for an answer For the Answer as 't is matter of Comfort to us so it should be matter of Praise to God Psal. 50. 15. Call upon me in the day of
imports his knowledge accompanied with a tender Love This is often spoken of in Scripture Exod. 2. 28. God looked on the Children of Israel and had respect to them So Exod. 3. 7. And the Lord said I have surely seen the affliction of my people which are in Egypt and have heard their cry by reason of their task-Masters and have known their sorrows Acts. 7. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have seen I have seen the affliction of my people or seeing I have seen the very sight of God is a comfort and support to a sinking Soul it is some comfort to us to have our crosses known to such as we are assured do love us if they condole with us though they be not able to help us so that the Lord looketh upon us with a merciful pitiful Eye 2. As God will cast the Eye of his Pity on us so he will put forth the Arm of his Power as he hath a merciful Eye so he hath a powerful Hand ready to help though sometimes we see nothing of this 2 Chron. 16. 9. For the eyes of the Lord run to and fro throughout the earth to shâ—…w himself strong in the behalf of them whose heart is perfect towards him there is his Care and effective Providence 2. Be sure you keep up your Qualification I do not forget thy Law Many times when men in their Prosperity do not regard God and his Commandments he regardeth them in their Streights for though we forget the Duty of Children he doth not forget the Mercies of a Father but surely he will not forget them that do not forget his Law Therefore it is not credible that God should forget us and our Condition that we should be more mindful of his Law than he of our Affliction he that puts us in mind of his Law will also put himself in mind of the troubles we endure for the keeping of it for certainly God is more mindful of his part of the Covenant then we can be of ours See Christs Argument Ioh. 17. 10. And all mine are thine and thine are mine and I am glorified in them Doctrine IV. We may ask Deliverance from Temporal Troubles not only Support but Deliverance So doth David 1. God hath promised Psal. 50. 15. Call upon me in the day of Trouble I will deliver thee and thou shalt glorifie me 2. Much of God is discovered in it His Wisdom 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of Temptation We are at a loss many times but God is never at a loss His Power Dan. 3. 17. If it be so our God whom we serve is able to deliver us and he will deliver us out of thy hand O King when the wrath of the King was great and the fiery furnace burning before them His Goodness God is sufficiently inclined to it by his own Grace and delights to do it Psal. 149. 4. The Lord taketh pleasure in his people he will beautifie the meek with Salvation he loveth the Person of Believers and loveth their Prosperity and Happiness and delighteth to see them do well in the World he hath pleasure in the Prosperity of his Servants Psal. 35. 27. which is a good incouragement to pray for it 2 Sam. 14. 1. Ioab perceived that the Kings heart was towards Absalom Yea not only his Love but the constancy and unweariedness of his Love 2 Cor. 1. 10. Who delivereth us from so great a death and doth deliver in whom we trust that he will yet deliver us there are all respects of time Solomon saith Prov. 25. 17. Withdraw thy foot from thy neighbours house lest he be weary of thee and so hate thee Men waste by giving but I AM is Gods Name we still need and he is still a giving 2 Tim. 3. 11. Thou hast fully known my persecutions afflictions which came unto me at Antioch c. But out of them all the Lord delivered me So many Troubles so many gracious Experiences of God Psal. 34. 19. Many are the afflictions of the righteous but the Lord delivereth them out of them all Iob 5. 19. He shall deliver thee in six troubles yea in seven shall no evil touch thee Seven is the number of perfection God can and doth deliver us as often as we need deliverance When Clouds return after the Rain or one evil treadeth on the heels of another he hath a succession of Mercies for our succession of Sorrows We are dismayed when we see one trouble is over and another cometh we have the same God still the same certainty of his Mercy in delivering Many times God so delivereth that the Troublers of his people shall come in their room Prov. 11. 8. The righteous is delivered out of trouble and the wicked cometh in his stead As the Leprosie of Naaman went to Gehazi His Faithfulness which he hath laid at pledge with us that he will make a way to Escape 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way for you to escape that you may â—…e able to bear it His Dominion and Soveraignty Psal. 44. 4. Thou art my King O God command deliverances for Iacob he hath all things at his Command all second causes the hearts of his Enemies 3. We have greater opportunities to serve God Psal. 119. 134. Deliver me from the oppression of man so will I keep thy precepts Luk. 1. 74 75. That he would grant unto us that we being delivered out of the hands of our Enemies should serve him without fear in holiness and righteousness before him all the dayes of our life Use. They are too nice that think we may not ask of God temporal Mercies it is lawful to ask them if we ask them lawfully with a submission to God and for his Glory that we may serve him more chearfully so you may ask a deliverance out of your Troubles Doctrine V. Those that would have God to deliver them out of their Afflictions should be sure they do not forsake their Duty All the Evil that David suffered could not weaken his love to the Law of God nor draw him from the Obedience of it and what was the issue He pleadeth this in Prayer to God Reasons 1. Because if we do so the nature of our sufferings is altered both as to God and Man as to Man we do not suffer as evil doers 1 Pet. 4. 15. But let none of you suffer as a Murderer or as a Thief or as an evil doer or as a busie body in other mens matters which will much darken our Comfort and Glory in suffering though for the main you have an interest in God if by your miscarriage you have deserved the stroke of humane Justice as to God your sufferings are not Castigatory but Probatory Rev. 2. 10. The Devil shall cast some of you into prison that you may be tryed not punished but tryed 2. Because
him now you can never reason it out with God it was Iobs Presumption to think that he could order his Cause before him Iob 23. 3 4 5. Oh that I knew where I might find him that I might come even to his seat I would order my cause before him and fill my mouth with Arguments I would know the words which he would answer me and understand what he would say unto me No there is no trusting to the equity of our Cause or hope to clear our selves before Gods Judgment-seat we have no way left but submitting and humbling our selves and suing out our pardon in a Broken-hearted manner no way but yielding to the Justice of the first Covenant and putting in the Plea of Favour and Grace according to the second Psal. 130. 3 4. If thou Lord shouldest mark iniquity O Lord who can stand but there is forgiveness with thee that thou mayest be feared If you deny or excuse sin you stick to the first Covenant and plead Innocency and then God will deal with you according to the Tenour of strict Justice but if you humbly confess sin and acknowledge your guiltiness and shame then you may plead Mercy Justice dealeth with the Innocent Mercy with the Guilty We speak now of the first of the strife between Men and Men or the seed of the Woman and the seed of the Serpent who do not only oppress them by Violence but seem to have a Plea against them in Law because of the seeming Justice of their quarrel and the Calumnies and Slaunders wherewith they burden their Cause Therefore David beggeth God to plead his Cause for him and elsewhere that God would stand by him not only as a Champion and Second but as a Patron and Advocate Psal. 35. 1. Plead my cause against them that strive with me fight against them that fight against me as they alledge false things against him and condemn him as being in an evil Cause and evil way so plead my Cause against them that strive with me as they opposed him with Violence so fight against them that fight against me In this Point I. The Nature of Gods pleading our Cause II. The Necessity of it III. What hopes there are that he will plead the Cause of his People I. The Nature of this Pleading would first be explained and here 1. In what Quality God pleadeth for us in all Judicial proceedings there are the principal contending Persons and those are called ultor reus the Plaintiff and Defendant and the manner of proceeding in Judgment is that the Plaintiff bringeth forth his Bill and the Defendant his Answer but besides these principal contending Persons there are the Witnesses the Advocate the Judge Now in some sense God might be all these Testis Advocatus Iudex without any wrong and unjustice Our Witness to attest for us as he knoweth all things and knoweth our hearts for as to such do the Saints often appeal to him Our Advocate to plead for us for he is tender of the credit of his People and hath undertaken to preserve them from the strife of Tongues Psal. 31. 20. Thou shalt hide them in the secreet of thy presence from the pride of Men thou shalt keep them secretly in thy Pavilion from the strife of Tongues As a Judge to give sentence in our behalf or such a Decree whereby the Adversary may be convinced of our righteous cause and our innocency cleared and all this may be called Gods pleading either as Testis Advocatus or Iudex But I rather confine it to the last God's pleading is rather as a Judge not as Advocatus but as Patronus that is a more proper and honourable Name Zonaras tells us that the Romans called their Patrons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was enacted in the Law of the twelve Tables si Patronus clienti fraudem fecerit sacer esto If any man had deceived his Client he was accursed devoted to slaughter and any man might kill him Clientes quasi colentes Patroni quasi Patres saith Servius So that to deceive a Client was as to deceive a Son This was begun by Romulus who commended the common People and worser sort to the Nobles leaving every Man his liberty to choose whom he would for his Patron and that defence of them was called Patronage and the jus patronatus during this Constitution consisted in these Duties and Offices they were to defend the Poor in Judgment to answer for them in all points of Law they were to take care of them that none might wrong them present or absent they were omnem accusatoris impetum sustinere and this jus patronatus was of such Authority among the Ancients that Marcus Cato telleth us that first the name of Father was most sacred next that of Patron It were long to say all that might be said of them this is enough that their principal work was to be present at all causes wherein their poor Client was concerned and to appear for him and defend him as they would their own cause Advocates were taken in afterward when Laws were multiplied to suggest what was Law they were men skilful in the Law See Halls Lexicon Now thus it is God pleads the cause of his People as their Patron who hath taken them into his Tutelage and Clientship not as Interceder but Defender They have betaken themselves to his Tuition and desire to honour and serve him God will therefore take part with them against their Enemies He doth not only hear pleas and debates on either side but interposeth as the Patron and chief party concerned in the strife and having withal the Power of a Judge will pass Sentence on their behalf and see it executed 2. The manner of Gods pleading it is not a Verbal or Vocal but a Real and Active Plea God pleadeth not by Words but by Deeds by his Judgments and powerful Providence righting the wrongs done to them For since as I said there concur in God the Relations of Iudex and Patronus he maketh the one serviceable to the other as their Patronus he owneth the cause taketh it upon himself as the answerable party and then useth his Judicial power in defence of his People Now the property of a Judge is to pronounce sentence and then to put his sentence in Execution God hath pronounced sentence in his Word and he puts the sentence in Execution in his Providence and that is Gods Pleading Many times there is sententia lata but dilata long ago was sentence past but it is not speedily executed Eccl. 8. 11. Because sentence is not speedily executed upon an evil doer therefore do they vaunt and insult over his People as if God had forsaken and disclaimed them and would never more own their cause and quarrel but when God seeth fit to appear and to shew himself in this mixt Relation of Judge and Patron the World will have other thoughts of their Cause and therefore Isa. 3. 13. The Lord standeth up
therefore though God will give sufficient means of Conviction yet not always such evident marks of his Favour to the best Cause in Temporal things as that mere sense shall lead them to embrace it No he will onely set a good Cause a-foot and then suffer it to be exposed to the hatred of the World and sometimes to be over-born as to any Temporal Interest it can get that the mere Evidence and Love of Truth may gain men and not any secular motives All the countenance and owning God will give to it is by infusing Courage and Constancy to his Servants to suffer for it and so they overcome by the blood of the Lamb and not loving their Lives to the Death Rev. 12. 11. he speaketh of such a time when the Church seemeth weakest like a poor woman Travelling and her Enemies seem strongest like a great Red Dragon ready to devour the Child assoon as born Now though at such a time the Church is overcoming and the Devil and his Instruments are but pulling down their own Throne and establishing Christs while they are shedding the Blood of his Saints Yet none of this appeareth and is visibly to be seen Though suffering be a sealing and ratifying of the Truth yet to the Worlds eye it seemeth a suppressing and over-bearing of it Therefore few will own such a despised hated persecuted way and the difficulty is the greater when there is much of Gods Truth owned by the persecuting side and the contest is not about the main of Christianity but some lesser Truths and so the opposition is more disguised then certainly it may be said Isa. 59. 4. None calleth for Iustice nor any pleadeth for Truth all half Friends are discouraged therefore nothing is left the people of God but their Prayers Lord plead my cause David in the Text appealeth to Gods Judgment when he was deserted by men burdened by prejudices oppressed by mans wrong Judgment So often Gods People are not able to defend themselves and few in the World will own them or be Advocates for them then God will take their cause in hand In the Civil Law if a man could not get an Advocate metu adversarii the Judge was to appoint him one to plead for him So God taketh notice of his Peoples Condition Ier. 30. 13. There is none to plead thy cause that thou mayst be bound up Often among men none can or dareth undertake the defence and patronage of oppressed Right 2. Though we have a good Cause and hopeful Instruments yet we cannot plead it with any effect till God shew himself from heaven Nay though the Cause be never so right and just and Instruments and Means hopeful yet it requireth God's power to keep it a-foot For the justice of the Cause must not be relyed on nor probable means rested in but God must have the Trust of the Cause and the Glory of maintaining it otherwise by our own ill managing or by some secret and unseen opposition it will Miscarry Psal. 9. 4. Thou â—…st maintained my right and my cause thou satest in the Throne judging right This is a work wherein God will be seen while it is in agitation or under decision God will have the Trust and when it is over he will have all the Glory III. What Hopes or Grounds there are to expect that God will plead the Cause of his People 1. He can 2. He will Infinite Power and infinite Justice can do it 1. He can The Lord is able he that pleadeth our Cause hath infinite Power Prov. 23. 11. Their Redeemer is mighty he shall plead their cause with thee It is easie to bear down a few afflicted Creatures that have no strength or heart to oppose being in bonds and under oppression but there is a mighty God who when he pleadeth any ones cause he will do it to the purpose really and effectually delivering them for whom he pleadeth Ier. 50. 34. Their Redeemer is strong the Lord of Hosts is his name he will throughly plead their Cause that he may give rest to the land and disquiet the inhabitants of Babylon 2. He will Considering 1. Their Relation to God 2. God's Relation to them and to the whole World 1. Because of their Relation to him the Dominus the Lord whom they had chosen was to be their Patronus they that have put themselves under Gods Protection and are faithful to him keeping close to his Word he will plead their cause and manage it as his own Isa. 51. 22. Thus saith thy Lord the Lord and thy God that pleadeth the cause of his people Behold I have taken out of thy hand the cup of trembling even the dregs of the cup of my fary thou shalt no more drink it again He being their Soveraign Lord had undertaken to protect his Servants he counteth the wrongs done to them done to himself Acts 9. 4. Saul Saul why persecutest thou me Especially since molested for his Truth 2. Because of his Relation to them he is the Supream Potentate and the righteous Judge of the World and so bound by his office to defend the weak and innocent when oppressed Psal. 146. 7. He executeth judgment for the opppressed those that should maintain Right upon Earth and punish Wrongs are often prevaricators but the Judge of all the Earth will do Right he is an impartial Judge and will maintain the cause of his People Prov. 22. 22 23. Rob not the poor because he is poor neither oppress the afflicted in the gate For the Lord will plead their cause and spoil the soul of those that spoiled them Though no Relation to him yet if poor if afflicted if destitute of humane help the Lord taketh himself to be the Patron of all such much more his People Use. I. To rebuke our Fears and Mis-giving of Heart When we see the best men go to the Walls and to be made objects of Scorn and Spight we are apt to say as the Church doth in the Prophet Isaiah Chap. 40. 27. My way is â—…id from the Lord and my judgment is passed over from my God that is in effect that God doth wholly neglect them and will not plead their Cause Oh no! he knoweth what strife there is between us and our Adversaries and how good our Cause is and how much he is concerned in it onely we must wait his leisure and bear his Indignation until he plead True submission to God ought to prescribe no day to him but referr all to his Will Use. II. Let us commit our Cause to the Lord as the expression is Iob 5. 8. I would seek unto God and unto God would I commit my cause who is the Friend and Advocate of the Afflicted and hath promised to be so and to keep us from the hand of the wicked and the mouth of the wicked from their hand and violence so far as it shall be for his Glory Isa. 49. 25. I will contend with him that contendeth with thee and I
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
powerful to Convert from one Religion to another from one state to another 1. From one Religion to another have any of the nations changed their gods Ier. 2. 11. there needs much ado to bring men from a false Religion wherein they have been brought up how vain and foolish soever it be yet this power the Word hath Though the Doctrine of a Crucified Christ were so distastful partly as now drawing men from their old Temples and Altars and Ceremonies wherein they were educated especially as incredible offering Life by one that died and partly as contrary to the carnal Gust as requiring Duties distastful to flesh and blood and ingaging in Troubles and Persecutions yet it prevailed 2. Converting men from a state of Nature to a state of Grace so that they are as it were born To bring men to hate what they naturally love and love what we naturally hate 't is hard to alter the nature of things Isa. 11. 6. To quicken the Dead to purifie the Unclean confirm the Weak to meeken the Proud and Passionate Oh who would not reverence such a Word such a Law and Doctrine as can do all this yet this and much more hath the Word done 3. It s Authority Eccl. 8. 3 4. Where the word of a King is there is power or Authority to back it how is it where God's is We reckon not of the words of a private Person though never so wise Eccl. 9. 14 15 16. The poor mans wisdom is despised and his words are not heard Where the command of a King cometh it cometh with Authority for he hath power to back it and to avenge himself on whosoever shall contradict it but wise counsel where there is no Authority to enforce it is little regarded but now with God is Soveraign Majesty and in his Word wherein Sentence is pronounced concerning every Person and Action according to which Judgment doth proceed and will be executed 2. Reason is taken from the matter of the Word 't is direction about our Everlasting concernments Deut. 32. 46 47. Set your hearts unto all the things which I command you this day for it is not a vain thing it is your life In a matter of Life and death a man cannot be too exact and nice yea in the obedience or disobedience of the Word Life or Death Eternal is concerned yea in every action morally considered the Word telleth you what is the Merit of it and what will be the Event or an evil or a good estate Man would fain know his destiny whether happy or miserable here you may know whether you shall live for ever with God Man in his Laws doth not Threaten or Promise beyond his Power his Power reacheth to mens outward Estate and no further and is only limited to the bounds of the present Life therefore the sanction of their Laws are never extended beyond the Promises or Threats of present and outward Good to give or take away mens Liberty Wealth Estate Life at most But God Threatneth everlasting Fire Matth. 25. 41. Promiseth an Inheritance Immortal 1 Pet. 1. 4. As God commandeth inward Holiness Righteousness Love so Eternal Rewards and Eternal Penalties things that concern us more nearly than Estates Liberties Peace yea our Lives themselves 3. Reason Because of the profit of standing in Awe of the Word 1. It fortifieth us and preserveth us in such Temptations as arise from the Fear of Man where there is a Reverence and Awfulness of Gods Word the greater Awe overcometh the less In such a Temptation a Man may miscarry two ways by Distrust of God and Disobedience to him The one is the Cause of the other Now that we may not distrust him 't is good to set Fear against Fear God against the Creature Ier. 1. 8. Be not afraid of their face for I am with thee to deliver thee saith the Lord. His powerful Protection should incourage us against their wrathful disposition Isa. 51. 12 13. Who art thou that thou shouldest be afraid of a man that shall die and the son of man that shall be as grass and forgettest the Lord thy Maker The Immortal and Almighty God is able to bear us out a due sense of the Power of the Almighty checketh the Fear of Men. Or by Disobedience we dishonour him certainly a gracious heart feareth more to offend God than to fall into any Temporal inconvenience Isa. 8. 12 13. Neither fear ye their fear nor be afraid but sanctifie the Lord of hosts himself and let him be your fear and dread 1 Pet. 3. 14 15. But if ye suffer for righteousness sake happy are ye and be not afraid of their terrour but sanctifie the Lord God in your hearts But let him be your Fear and your Dread Be afraid to offend so Holy a Majesty the Countenance of Princes is very awful unto Men but the Fear of Gods Wrath should overcome the fear of Mans Displeasure even of the Greatest Heb. 11. 27. He feared not the wrath of the king because he saw him that was invisible 2. It maketh a man sincere When a Man standeth in Awe of the Word he obeyeth in Presence and Absence Phil. 2. 12. and avoideth secret as well as open Sins Gen. 39. 9. Sins of Thought as well as in Deed. Heart-sins which the Laws of Men cannot take hold of but the Fear of God is in stead of all Laws 2 Cor. 1. 12. Conscience is to them more than shame of men Something without keepeth back wickedmen but something within the Godly Abners question was not good how shall I hold up my face to thy brother Ioah 2 Sam. 2. 22. he should have said how shall I hold up my face to the Lord thy God Though an upright man might do wickedly uncontrouled of man and no body seeth him or punisheth him yet Reverence of God and his Word restraineth him 3. It maketh a man punctual and exact when afraid to do any thing contrary to Gods revealed Will 't is Universal and 't is Powerful 'T is Universal the Soul that maketh Conscience of the Word is more thorough in Obedience there will be failings but for the main his Heart is sound with God and lesser failings are retracted by Repentance Psal. 141. 1 2. And Powerful stand in Awe and sin not Psal. 4. 4. this will cause us to stop in an evil Course on the remembrance of our Duty as Davids Heart smote him when he cut off the Lap of Sauls Garment Some think the Text then verified my heart standeth in Awe of thy Word a Commandment was in his way Use. I. Is to shew us what frame of Spirit they are under who despise the Word 1. All do so who Deliberately and Voluntarily prefer their own Will before the Will of God 2 Sam. 12. 9. Wherefore hast thou sinned in despising the commandment They obeyed their own inclination whatever the Word saith to the contrary Despising the commandment is the root of all Sin as Formality of wilful
the Necessity 2. From the Congruity and Conveniency 3. From the Utility and Profit of it 1. The Necessity of it It must needs be so that Gods wayes must be taken up upon choice because there are several Competitors that bid for the heart of Man where there is but one thing there is no choice There is the Devil by the World through the Flesh seeks to get in and reign in your Hearts and there is God Christ and the Spirit Now there must be a casting out of one and putting in the other Look as in the 9. Prov. the whole Chapter there Wisdom and the foolish woman are brought in pleading to draw in the heart of unwary man to themselves Wisdom is pleading and the foolish woman is pleading In the beginning of the Chapter Wisdom tells what Comfort what Peace they shall have if they will take her Institutions Wisdom offers solid Benefits but Folly offers stolen waters and bread eaten in secret some carnal Mirth when Conscience is asleep ay and the dead are there too The intoxicating Pleasures of this World bring Death along with them when they can choak the sentiments of God that are in his heart Whoso is simple let him turn in hither saith Wisdom and who is simple let him turn in hither saith Folly As the Poets feign of their Hercules that Vertue and Vice appeared to him and the one shewed him a rough and the other a pleasant way Certainly as soon as we come to years of discretion we come to make our choice either to go on in the ways of death or to choose the ways of God either to give up our selves to the Pleasures of sin or else to seek after the comforts of the Spirit Now since there are two Competitors for the heart of man and his love cannot remain idle it must be given to one or another Love and Oblectation cannot lie idle in the Soul either it must leak out to the World or run out to God There is a necessity of a choice of renouncing the bewitching Vanities of the World that we may seriously betake our selves to the service of God 2. Consider the Congruity and Conveniency of it both to the honour of God and nature of Man that no man should ever be happy or miserable but by his own Choice 1. 'T is not for the Honour of God that a man should be Happy or have such great Priviledges setled upon him without his own choice such great benefits as Justification Sanctification and Eternal Glory On the other side that a man should be Miserable without his knowledge or against his will or besides his purpose and consent that God should give Eternal Life whether men will or no. It is not agreeable to the Honour of God to inflict Eternal Death upon them without their consent unless they choose the ways of death Mans Heart else would have a Plea against God Certainly the wise God will never make any happy without their own consent and never make any Miserable but their Destruction is of themselves Hos. 13. 9. 2. Neither will it agree with the Nature of Man who is a reasonable rational Creature or any agent capable of Election or Choice The Brutes are rul'd with a rod of Iron God guides all things by his Providence inanimate Creatures by meer Providence Brutes by their own instinct and Man as a free Agent capable of knowing and prosecuting his Chief End Now every Creature of God is governed according to the nature which is put into it and therefore since man is a free Agent God expects in submitting to his service the Creatures consent and choice and before we can submit to his service before he will admit us to the benefits there must be a choice and an actual will on our parts Rev. 22. 17. Whosoever will let him take the water of life freely The business is brought home to us and left with our will If we miss of happiness it is because we would not choose it and the way that leads to it The Lord chargeth it still upon mans Will Iohn 5. 40. Luke 19. 14. Matth. 23. 37. Psal. 81. 11. our Misery is from our wilfulness But in all that are brought into Grace there is a Will 't is true but God prevents them and inclines their Will Psal. 110. 3. Thy people shall be willing in the day of grace and power You have a grant and an offer of mercy from God and then he inclines and moves you to make a right choice So that of the good and bad it may be said they have their choice If you neglect and refuse holiness you choose your own destruction and neglect life your Hearts must tell you this Thou hast been the fault of it as Plutarch brings in one Apollodorus that dreamt one night that he was boyling in a Kettle of scalding Lead and that his heart cried out to him I have been the cause of all this This Heathen improves it to shew there is a Vengeance that attends sinners I mention it only allusively Now it was your own perverse Choice and Will that made your Hell thou hast but the fruit of thine own choice Indeed as to what is good if you have chosen the Precepts of God there God must have the Glory you must say not I but Christ as the Apostle Ay but there you come in there 's an Act of your Will but as disposed and rightly enclined by God You come both to the Duties and Priviledges of Religion by a choice also though not of your selves but of God 3. Let me reason from the Utility and Benefit A man that takes up the wayes of God upon Choice 1. He is able to justifie the wayes of God for he seeth a Reason for what he chooseth When Temptations come strong there will be many mis-giving thoughts ay but then Wisdom should be justified of all her Children Matth. 11. 19. A blind accidental Love is the fruit of chance but a Love that is grounded upon knowledge and Judgment that 's choice this is so grounded therefore he seeth Reason for what he doth Phil. 1. 9 10. I pray God that your love may abound in all wisdom and understanding That ye may approve things that are excellent They see a Reason for they took it upon choice The Lord hath shewed them the worth and excellency of his wayes therefore they can better justifie God against all their prejudices 2. Such will be more firm and stedfast The cause of all halting in Religion is is the want of a Choice of a purpose resolutely set A wavering double-minded man that is half off and half on will be unstable in all his ways Iames 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a two-soul-man a man that seems to have a soul for God and a soul for earthly things and the heart hangs sometimes for one and sometimes for another A scoff or scorn or a little inconvenience a little fear a little enticement or stirring of
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
it That is one Lesson God hath been teaching his People in all Ages that Salvation belongeth unto the Lord they must take their Deliverance out of his hands He sits at the upper end of Causes and saveth his People when he will and how he will and by what means he will and till he take their cause in hand how sadly do the most hopeful attempts and expectations miscarry for to give Salvation is a Divine Property given to no Creature and must not be usurped by them looking to man is the readiest way to miscarry 2. It implyeth a dependance upon his fatherly Care and powerful Providence and a perswasion that he will guide us unto Heaven in a way that is most convenient for us The great Cause of Gods Anger against his People in the Wilderness was because they believed not in God and trusted not in his Salvation Psal. 78. 22. He had undertaken to bring them into Canaan but they mistrusted his Conduct either that he had not power enough or enough Fatherly Love and Care to do it and therefore his Wrath was kindled against Iacob and his Anger was hot against Israel and so do they greatly dishonour and provoke God by their distrust who do not believe that God will bring them out of every streight in a way most conducing to his own Glory and their welfare Now Gods Children are so satisfied in his Conduct that in their worst Condition they can cheerfully depend upon God and look and long for salvation from him Hab. 3. 18. I will joy in the Lord I will rejoyce in the God of my Salvation Luk. 1. 47. My spirit doth rejoyce in God my Saviour They are satisfied in his Love and Power Psal. 13. 5. But I have trusted in thy mercy my heart shall rejoyce in thy Salvation 3 Holy Desires vented in Prayer there we express and act our Longings Words are but the Body of Prayer but Desires are the Life and Soul of it The Children of God are described once and again to be such as love his Salvation Psal. 40. 16. Now there are but two Acts of Love Desire and Delight the one concerneth the Object as future the other as present either to Faith or to Sense they rejoyce in it as present to Faith in the Promise as well as when they enjoy it But the Desire we are now upon this is vented in Prayer there they express their Vehement Longings for his Salvation Psal. 35. 3. Say unto my Soul I am thy Salvation Gods saying is doing He speaketh by his Providence and this is that the Saints long for they plead with him Psal. 119. 94. I am thine save me for I have sought thy precepts 4. It expresseth waiting Gods Leisure and submission for the kind time and means of Deliverance Lam. 3. 26. 'T is good to hope and quietly wait for the Salvation of God They continue looking and waiting Isa. 30. 18. Blessed are all they that wait for him We must wait in the middest of manifold disappointments when Means miscarry 't is in his power to rescue his People from the greatest dangers and hath a Prerogative to save and deliver those whom Reason and Probability have condemned and given over for lost As the Israelites Exod. 14. 13. Stand still and see the Salvation of God They were enclosed the Mountains on each side the Egyptians behind the Sea before yet what cannot the Salvation of God do There is an holy obstinacy in Faith trusting him in all dangers Nay when God himself appeareth as an Enemy cutting off our Hope and hewing and hacking at us yet we must wait upon him all strokes come from the hand of God and no wound given by himself is above his own cure Iacob when he fainted was forced to interrupt his speech and utter this Ejaculation Gen. 49. 18. I have waited for thy Salvation O God! In short God hath ways of deliverance more than his People know of and can save his own when they count their case desperate Psal. 68. 20. He that is our God is the God of Salvation and the issues from death belong unto him The escapes from Death and imminent destruction II. The Reasons and Incouragements of looking and longing for Gods Salvation 1. God hath bound himself by Covenant as our God 't is his Covenant Stile to be the God of our Salvation Psal. 68. 19 20. in the one Verse he is called the God of our Salvation in the other 't is said he that is our God is the God of Salvation If he be the God of salvation he will be the God of our salvation for whatever God is in himself that in the Covenant he will be to his People you shall see the blessing of his People is inferred out of his Title Psal. 3. 8. Salvation belongeth to the Lord thy blessing is upon thy people Selah If God can save and the salvation be a blessing to his People he will save them and deliver them 't is true this Title doth mainly concern our Eternal Salvation but the conduct of his Providence by the way is aimed at in the Covenant as well as our entrance into Heaven at the end of the Journey Promises relating to Temporal things are put into the Believers Charter but the dispensing thereof is left in the hands of their Wise and Tender Father Now Temporal Deliverance being a part of our Charter if it be not alwayes performed 't is not for want of Power or Truth but out of Wisdom and Love God doth what is most convenient for us 't is in a Wise Hand if it be good for me I shall have it Now this is a mighty incouragement to look and long for Gods salvation he shall have the stateing of it for Time Means and Kind of Deliverance but we must look for it 2. We must look to God for Deliverance because he is every way able and fitted and furnished to make good his Covenant-undertaking He hath Power enough Wisdom enough and Love enough 1. Power enough 1 Sam. 14. 6. There is no restraint in the Lord to save by many or by few The same supported Asa 2 Chron. 14. 11. The same supported the three Children Dan. 3. 17. Our God whom we serve is able to deliver us out of the fiery furnace Now a Desire is mightily quickned by this Confidence God hath promised to do what is good and 't is in the power of his hands to do this for us 2. He hath Wisdom enough to bring it about in such a way as may be most for his Glory 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of Temptation 'T is an Art he is versed in how to distinguish between his People and their Enemies to bring it about so as may be most for his Glory What is the usual work of Providence but to give salvation according to his Covenant in such a way as the beauty of his providence may be seen the patience and Faith
them p. 185 Augustus Caesar his way to prevent hasty and rash judgment p. 410 Avoiding evil company not enough except we chuse good p. 777 Authority of God the Reason of our Obedience p. 23 24 Authority of God to be eyed in our Obedience and why p. 24 25. God urges his authority p. 26. 35 Authority and Power might and right in God p. 584 Authority of God speaking in his word p. 939-940 Awakening of holy desires means to obtain it p. 309 310 Awakening of Prayer by suspending mercy p 548. Awakening of God by Prayer p. 860 Awe standing in awe of Gods word a mark of Gods Children p. 997. VVhat is it to stand in awe VVhy we must stand in awe of Gods VVord p. 997 998 Awe of Gods word twofold p. 998 999. Reasons p. 1008 B. BAck-sliding Causes of it 1. From without 1. Errors 2. Persecutions 3. Scandals 2. From within 1. Ungrounded assent 2. Ungrounded Profession 3. Unmortifyed Lusts. 4. Easiness of temper 5. Self-confidence p. 343 Baites and Snares in all Conditions p. 780 Baptism the answer of a good Conscience p. 45 Begin with God early p. 763 Beginnings of sin to be suppressed p. 344 Begging grace to Obey a sign that the Commandement is not greivous but our lust p. 29 Behold A note 1. Of admiration 1. Demonstration p. 302 Beleivers only take Gods Testimonies for their heritage p. 743 Beleivers are Princes in disguise p. 743. They are Heirs of the World ibid. They have a Covenant right to all their outward mercies ibid. Beleiving with the whole heart what it is p. 15 Beleiving falls under a Command p. 24 Beleiving gives us hold of God p 544 Benefactor God is so 1. To all 2. To his own p. 569 Benefits of God are all for our profit and Gods glory p. 1093 Bent of the Heart p. 122. Vid. frame of the Heart Blamelessness required in those that reprove others p. 855 Blessed man his Characters 1. Keeping Gods Testimonys 2. Seeking God with the whole heart p 8 Blessed or Cursed whom Christ pronounces such in the last day p. 10 Blessedness the Aim of all rational Creatures Pagans Christians good men evil men p. 1. 224 Blessedness a true notion of it necessary to be got by all men p. 1. We may be right in the Doctrine when we are erroneous in the Practise of blessedness p. 3. Sincere Constant Uniform Obedience the way to blessedness p. 3 Blessedness lies in the enjoyment of God p. 69. Gods blessedness is in himself what it is p. 69 Blessedness in this life annext to sincere Obedience p. 7 Blessings spiritual flow from special love p. 42 Blessings to be expected according to the Tenor of the Covenant p. 788. 317 Blessings Temporal not absolutely to be expected p 317 Blessing God respects his benefits to us p. 42 Blessing God for mercy the way to have more p. 422 Blindness spiritual is natural to every man p. 110 It is worse then natural blindness ibid. It is our great misery p. 852 Blind obedience of Papists to their Superiours p 26 Blood and VVater how they bear Witness p. 9 Body God must be served with the soul as well as with the body Reasons p. 1043 1044 Boldness grounded in innocency p. 36. Boldness in Duties Distresses Death p. 36 Boldness in Confessing and Professing Gods ways an excellent gift of God p. 309. Causes of it p. 310 1. Faith 2. Love to God 3. Fear of God 4. A sense of the other World ibid Bond upon man to God threefold 1. Natural 2. Voluntary 3. Sacramental p. 701 Born again Vid. Regeneration Bountifulness of God to all his Creatures especially to his Saints p. 70 Bounty and Mercy of God a great encouragement to ask any spiritual gifts p. 437. How they differ ibid. Breast-plate of a Christian is Righteousness p. 818 Brethren love of the Brethren a duty p. 1032 Broken heart in confession of sin argues one right in the main p. 1106 Building on the Righteousness of Gods Word what p. 832 Reproof to them that do not build on Gods faithfulness p. 833 Business They that would be blessed must make it their business sincerely to seek after God p. 11 Business discovers the man p. 18. They are blessed that make it their business to avoid all sin ibid. Mark of one that makes Religion his business ibid In all business God must be sought to 1. For his leave 2. His Counsel 3. His blessing p. 58 Prayer is made our Business 1. When it is secret 2. Early 3. Vehement and earnest p. 921 C. CAll of God to be observed p. 412 Calling general and particular they help one another p. 847 Calumniatory discourses forbidden p. 1064 Calumnies against Religion will not long prevail with Rational men p. 339 Comforts against them p. 301 Cares of the World drive out duty p. 32 Carriage we must glorify God before others by it p. 1086 Carelessness in Prayer The Reasons of it p 900 901 Care ess walking Cured by Reproach p. 296 Casc of Conscience p 603. Two great Cases p. 222 Cases of Conscience about Confessing lesser Truths p. 1011 Case how its lawful to rejoyce in Gods Judgements p. 347 Carnal pleasures nothing to Spiritual p. 313 Carnal and spiritual sorrow their difference p. 177 Carnal love to spiritual things p. 863 Carnal Principles what they are p. 235 Carnal and spiritual hearts argue contrarily from one and the same principle p. 757 576 577 Carnal walking cured by Reproach p. 139 Carnal Compliance p. 542. 713. 774 Carnal fear and Carnal Policy p. 644 645 Carnal affections are heady and hasty p. 836 Cause A good Cause well managed may expect Gods protection p. 813. 818. Causeless persecution p. 996 Cause that comes in debate threefold 1. Inter hominem hominem 2. Inter hominem diabolum 3. Inter hominem Deum p. 972. 973. Caution to Magistrates p. 146 Cautions about speedy setting upon duty p. 411 412 Caution against murmuring under affliction p. 485 Against carnal fear and carnal policy p. 644 Caution needful that we be not carried away by example p. 866 Censures of the Church separate the dross from the Gold p. 804 Censuring cured by Reproach p. 139. 297 Censure of mens persons under Gods judgments evil p. 796 Change of exercise good not change of affection p. 95 Change of State may be without change of affection p. 156 Changes 1. In Mens affections 2. In Gods dispensations are ballanced by the Comforts of Gods unchangable Word p. 892 Changes are to be expected in our lives p. 3 Chastening whether in anger or no p. 486 Chearful service to God What it is p. 753 Charity to be maintained toward those that differ from us in lesser matters p. 200 Child of God known by two marks p. 870 Children of God such as fear God and hope in his Word p. 501 Vid. Heirs of Promise Children Why threatned in the second Commandment p. 852 Children desire things passionately and
then soon cool in their desires such are slothful Professors p. 2 Children of God desire to be taught of God p. 230 Reasons why they desire it p. 230 231. They long for Eternal Salvation p. 1087 Choice of Gods Testimonies gives us a Right to them p. 742 After enquiry into the way of Truth we must come to the choice of it p. 197. What it is to choose them p. 1071 To do good out of Choice the Character of a good Man p. 1070 1071. Causes of a right choice p. 1078 Effects of a right choice p. 1079 Christ our Surety p. 820 821. By way of Caution and by way of Satisfaction ibid. Christ the object and end of worship p. 12 Christ uses subordinate Teachers not out of Indigence but Indulgence p. 41. Christ a tender Shepherd p. 1107 Christ. All Sin a great injury 1. To his Merit 2. To his Example p. 20 21. Christ's undertaking the end of it to make us blessed in the enjoyment of God p. 72. Vid. Blessedness Christianity is not to be judged by Nominal Professors p. 1069 Christianity its design not to set up a Kingdom of Power but Patience p. 522. Vid. Conditions of Christianity It hath 2 parts 1. Destructive 2. Adstructive p. 184 Christian Religion onely worthy our choice p. 197. Reas. ibid. Church is Christ's School p. 41 Church true and false their difference p. 518 False Church hath usually the advantage of worldly Power above the true Church p. 518 Chusing Gods Precepts what it is why they must be chosen p. 1071. Motives to chuse them p. 177 Directions how to chuse them p. 1378 Civil Policy and Interest not opposed by Religion p. 144 Circumstances in our obedience much insisted on by God p. 26 27. Great prudence in applying Circumstances p. 449 Claim to Comfort from Gods Tender Mercies p. 516 Cold Prayer teaches God to deny p. 121 Comfort denotes two things p. 513. 'T is the Souls strength p. 513 Comfort in all its Causes matter of Comfort p. 592 Comfort right when according to the Tenour of the Word p. 40 Comfort Spiritual Eternal Temporal 551. All to be ascribed to God p. 552 513 Comfort in death from the everlastingness of Gods Testimonies p. 892. When we beg Comfort we must beg Grace to serve the God of our Comforts p. 927 928 Comfort in Afflictions may be askt from Gods Mercy p. 511 Comfort from Gods Word which teacheth us 1. To look off from Men to God 2. From Providences to Promises p. 147 591 629 329 Comfort under Afflictions 1 From God the Author of them 2 From the necessity of Affliction 3 The manner of Gods Afflicting 4 His helps to bear them p. 150 151. False Comforts p. 334 No comforts in Afflictions like those that are fetcht in from Gods Word p. 329. For 1 The quality of those comforts are Excellent 2 The provision he has made for our comfort are great 3 The manner is sweet p. 329 330 331 332 333. Commandements are exceeding broad 1 In respect of their uses 2 Of their duration p. 619 Command of God to be feared as well as the penalty p. 25 Commandments of God called his Ways why p. 22 Commandments of God excellent in their Matter p. 315 Commandments of God above the power of Corrupt Nature why p. 28. Great and small must be obeyed and why p. 33 They make us wiser than our Enemies how?-p 638 Commands for publick and private Duties relating to the outward and inner Man p. 33. To God and Man p. 34 Commandments have 1 God for their Author 2 God in giving them to be considered as a Lawgiver 3 They are holy just and good p. 455 456 Commerce with God Vid. communion Common Favours not to be rested in p. 912 113 Communion of Saints its excellency p. 504 Communion with God makes blessed p. 11. No communion with him without obedience to him ibid. Communion with God discovers his gloriousness and our vileness p. 61 Communion with God in Donatives and Duties p. 951 952 Company of wicked Men how far to be shunned 1. As to Familiarity with them 2. Durable Relation to them 3. Compliance with them in their Sins p. 773 774. Vid. carnal compliance reproof to such p. 353 Company Observations and Directions about it p. 776 777 It is to be kept with those that are gracious Reasons p. 430 431. Complaints under Affliction what they usually are p. 713 714 Complain we may complain to God not of God p. 551 Compliance with God our safety p. 637 Condescension of God in arguing with us p. 877 Condescension of God in using his Supremacy over us 1. In making overtures of Peace 2. In seeking to reclaim us by Mercies p. 131 Condition of him that falleth off from God worse then his that never begun p. 342 Conditions of professing Christianity and of enjoying outward things p. 415 Conduct of the Spirit necessary p. 170 Conference Religious either stated or occasional-p 81 82 Confession of sin with a broken heart argues one sincere p. 1106 Confession of the Truth gives inward Liberty when it brings us into outward Bonds p. 301 Confession of the Truth hindred by 1 Carnal Fear 2 Carnal Shame p. 306 309 331 332 Confession of Sin its Usefulness p. 164 Not enough to believe the Word with the Heart unless wee confess it with our Mouths p. 330. Reasons p. 330 331. Vid. Profession Confidence in Death and in the day of Judgment-p 30 37. Confirmation in the belief of Gods Word a matter of very great Moment p. 285 286 Congruity of choosing Gods Precepts p. 1073 Conscience Erroneons will mislead us p. 4 Conscience hath no Lawgiver but God p. 878 A good Conscience Comfort against reproach p. 301 Conscience must be the Lords as well as our Afflictions p. 15 Conscience its Light not to be opposed p. 21 26. It takes notice of thoughts as well as Actions p. 33 It is a bridle to restrain from Sin and a whip to lash us for sin p. 532. A great Comfort under and against Reproach p. 141 A good Conscience gives Encouragement to come to God p. 1079 Conscience when it works Christ knocks p. 412 Conscience to be kept necessary why How it may be kept p. 417 418 We must have a good Conscience as well as a good cause p. 977 978 Consent of every individual Person to the Terms of the Covenant of Grace necessary to partake of its benefit p. 909 910. Consideration of our ways makes way for Conversion p. 395 Consideration fit matter of it 1 Who made thee 2 Why did God make thee 3 Hast thou answered the End of his making thee 4 What unkindness not to remember him that made thee c. p. 397 398 399 225. Gods Considering our Afflictions what it signifies p. 969 Consideration of Gods Judgments what and how p. 346 Consolation for the afflicted from Gods Word p. 591 Vid. Comfort from Gods Word Constancy in Gods ways a great Duty p. 210. Motives
p. 539 Constancy in Obedience will turn to good account at lastp 375 376 377. Vid. Perseverance Constant endeavours against Sin a sign of Grace p. 20 Constant Obedience from a new Principle p. 753 Constancy the glory of Obedience p. 339 Constant Zeal for God p. 855 Constant Obedience against all Temptations p. 668 Contempt of Gods Word two Reasons of it p. 1005 338 339. Must not drive from Duty p. 339 340 Contemptuous wanderers from Gods Precepts God will pull down p. 793 Contention with Equals a fruit of Pride p. 520 Contentment in trouble from the Faith of Gods Protection p. 768 We should be Content with what measures of grace God alloweth p. 905 Continuance in sin exceeding dangerous p. 21 Continuance in Obedience the same Reason to continue it that there was to begin it and more p. 341 Contraries subserve Gods designs p. 525 Conversation of a Christian should be a Hymn to God p. 1096 Converse with God delightful p. 952 Converse with Saints comfortable p. 504 505 Conversion occasioned by Afflictions p. 464 Conversion may be observed and known p. 603 Conversion Gods method in it 1. In Conviction of sin 2. Compunction for sin p. 603 604 626 1. By humbling for sin 2. Cleansing the heart 3. Binding up the broken heart p. 626 Conviction in various degrees p. 604 Convictions stiâ—…led harden the heart more p. 400 412 Convictions their saving effects p. 605 Conviction 1. By way of prevention 2. Humiliation p. 688 Corruptions always ready to break out upon us p. 790 A cause of Apostasie p. 803 Corrupt communication 1. Obscene 2. Calumniating 3. Proud 4. Passionate Discourses c. p. 1064. its evil p. 1065 Cost and charge in the service of God an Argument of true Zeal p. 853 A priviledge of the Covenant to be taught Gods Statutes p. 845 Covenant of works leaves no room for Repentance-p 838 Arguments to enter into Covenant with God and keep it p. 707 708 909. Covenant Right the priviledge of them that walk with God p. 7. Covenant of Grace in the form of Precepts and Promises p. 28 It differs from all other Covenants p. 941 Covenant between God and man is mutual p. 608 821 Difference and agreement between the two Covenants p. 906 907 908 Covenant not to â—…e modelled by our fancies p. 578 Covenant Relation to God implies an entire surrender of the whole Soul to him p. 683 It ought to be often renewed and why p. 706 when p. 706 707 Covetousness a great Enemy to Righteousness p. 818 and to obedience what it is p. 254. Reasons p. 257 Counsel Wisdom Understanding how they differ-p 737 Counsels of God are Commands p. 24. Counsel of God in his Word sufficient for all our necessities p. 153 Counsellors Gods Testimonies the best Counsellors p. 148 152 Evil Counsellors Envy Covetousness Pride Revenge p. 829 Courage Christian what it is difference between it and Military Valour p. 723. Objections answered p. 734 Courage for God A Christian must not only be Laborious as an Oxe but Valiant as a Lion p. 851 852 Court of Gods Iudgment p. 942 Creation discovers the Author to be God p. 9. End of Creation to make us seek God the Creator p. 13 397 448 It discovers God to be Merciful p. 437 Creation gives God a right to the whole heart and our whole Obedience p. 16 Creatures serve man man his Creator p. 589 498 Creatures when spoken of as eternal it must be understood of a Communicated and dependant et cruity p. 570 Creatures utmost perfection is Vanity p. 613 614 It is of a perishing Nature p. 615 Credit God stands upon the Credit of his Word p. 831 Cross hath done its work when it hath purged away our sins p. 868. We never more advance in Christianity then under the Cross p. 147 Cross serves to awake the drowzy Conscience p. 464 465 Crosses must 1. be looked for 2. prepared for 3. borne with patience when laid on us p. 966 Crown of Glory to be set against the Cross p. 592 Under the Cross to have good thoughts of God glorisies him p. 511 Crown of Glory forfeited by Apostacy p. 342 Crying to God in Prayer opposed to lifeless formality p. 898. We may cry we must cry to God and why so what it is to cry to God p 898 899 Reasons why men do not cry to God 1. They want a right sense of their necessities 2. They are tongue-tyed through guilt 3. They have no spiritual Desires 4. Nor Reverence of God 5. They want Faith p. 900 901 Cure of Sin two ways 1. by abating the inward Lust. 2. Removing the outward bait p. 867 Curiosity and Conscience p. 689 Curse of God the Nature of it p. 132 133 Curse of God lies upon every man by Nature p. 133 How to know we are not under the Curse p. 134. Custom no safe Rule to walk by p. 4 Custom in sin makes sin stronger p. 56. It it a second Nature p. 303 Customariness and Complement in praying make no business of that great Duty p. 920 D. DAY of Iudgment An account of thoughts words and actions to be given in that Day p. 39. the necessity of that Day p. 457 The Triumph of Gods Justice will be glorious at the last day p. 937 Daily grace to be sought as well as daily bread p. 789 Why God permits his Children to be in daily danger of their lives p. 74 728 Danger sense of it puts an edge on Prayer p. 916 917 Danger may be nigh to gods People p. 943. Reasons p. 943 944 Deadness of heart in the Children of God whence 1. From some sin committed 2. Some good omitted 3. Unthankfulness 4. Pride of gifts 5. Great outward Troubles 6. Carnal liberty indulged to themselves p. 597 598 Helps against deadness p. 601 602 Deadness of heart towards that which is good caution'd against p. 777 Deadness in prayer reproved whence it comes p. 890 900 Death to the Soul to be without sense of Gods Love p. 516 Death how far it may be desired and how not p. 104 1095 Ministers should Preach and People hear as if Death were at their backs p. 408 Death it self should not make us warp from the Word p. 732 Death not desirable for it self p. 1095 Deceitfulness of sin in two particulars p. 679 680. Decay first decays of the soul to be observed p. 344 Deceived wicked men are Deceived in their Trust p. 798 Deceivings of the Heretick the superstitious and the seeming Religious Person p. 799 Declame A man may declame against other mens sins and yet never mourn for them in secret p. 932 Declaring our Case before God argues sincerity p. 164 165 Defection of others should make us more esteem Gods Word why p. 871 Vid. Apostacy Degenerated man the worst of all Creatures p. 897 Degeneracy of Man and Mankind p. 496 1100 Degrees of Holiness p. 18 Degrees of love to the Word p. 867 868 Delays in turning to God dangerous
first declinings are a cause of all the rest remitting your watch and spiritual fervor by degrees you do not walk with such a strait foot he that looketh to the House to keep it tight and in constant repair prevents the fall of it 2. If through our infirmity we miscarry at any time we must not persist in a wrong course but reclaim speedily not depart wickedly Psal. 18. 21. not lie in the dirt when we have caught a fall There is a departing out of infirmity and a departing wickedly A Candle sucketh light if presently kindled again the longer we lie in our sins the worse the more care and the more speedy the more likely to succeed when there is any breach between us and God not lie in it 2dly As to publick Actions We live in changeable times but it is well that we have a sure Rule this may stablish your hearts if governed by sense and interest with what a gracious face shall we appear to the world Though you meet with troubles for being exact and punctual as to principles of Conscience and many disappointments from God yet in the issue that will be found to be the best course for you and yours Now when you see your duty for which you must consult both with Word and Spirit take heed of two things 1. Unbelief Heb. 3. 12. Take heed lest there be in any of you an evil heart of unbelief in departing from the living God The cause of Apostasie is Unbelief they do not look upon God's directions as judgments Men that look to the present face of things cannot see things to come and so miscarry Hezekiah in the midst of dangers and difficulties was steddy to God 2 Kings 18. 5 6. He trusted in the Lord God of Israel He clave to the Lord and departed not from following him but kept his commandments which the Lord commanded Moses Every duty hath a sanction invested with promises and threatnings therefore as there needeth obedience to make conscience of the precept so faith to believe the sanction which doth enliven the duty and keep our hearts under the awe of it 2. Mortification For till there be an indifferency to all events in temporal things we shall ever be departing and turning off from God sometimes allured out of our obedience sometimes afrighted out of it therefore till dead to worldly accidents and interests we are easily turned out of the way Heb. 12. 13. Lest that which is lame be turned out of the way That which is lame feeble and fearful good men may be carried away thus as Peter Too weak and unconstant are the best of men the least blast of temptation will make them leave off the course of well-doing and without respect had to conscience or credit openly to desert it For fear of man's offence Peter slippeth from his duty fear of losing applause or incurring hatred with men maketh us venture on God's dishonour unmortifi'd lusts make us more tender of our selves than of God Second Point That Divine Teaching causeth Constancy For therefore David saith I departed not for thou hast taught me Here 1. What it is to be taught of God 't is often spoken of in Scripture Isa. 54. 13. All thy children shall be taught of the Lord. John 6. 45. All taught of God Now God teacheth outwardly by his Word but inwardly by his Spirit these two must not be severed Our hearing is necessary Eph. 4. 21. If so be ye have heard him and have been taught by him as the truth is in Iesus The ordinary means of hearing him preached and set forth in the Gospel and publick Ministry and by that means doth Christ make use of it to teach us by his Spirit so Iohn 6. 45. Heard and learned of the Father it doth not seclude a teaching Ministry in the Gospel but it is said 1 Thes. 4. 9. Ye your selves are taught of God to love one another And 1 Iohn 2. 27. But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lye and even as it hath taught you ye shall abide in him It is a Rhetorical insinuation the Negative to be understood comparatively man 's teaching is nothing to what you have already by the Spirit On the other side much more doth it not exclude the Spirit upon whom the efficacy dependeth God teacheth by men but the effect is from his grace Mark 16. 20. They went forth preaching the Word the Lord working with them 1 Cor. 3. 6. Paul may plant and Apollo water but God giveth the increase The internal efficacy working by external means Docet Spiritus Sanctus sed per verbum saith Ferus docent Apostoli sed per co-operationem Spiritus Sancti God worketh in and by the means 2. Inwardly God teacheth two ways 1. By common Illumination 2. Special Operation 1. Common Illumination barely enlightning the mind to know or understand what he propoundeth by his Messengers so Rom. 1. 20. God shewed it to the Heathen For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead so that they are without excuse But then 2dly By way of special Operation effectually inclining the will to embrace and prosecute duties so known Ier. 31. 33. I will put my law in their inward parts and write it in their hearts This way of teaching is always effectual and persuasive now in this sense they are taught of God that they do not only get an ear to hear but an heart to understand learn and practise Secondly Why this teaching is the ground of constancy 1. They that are thus taught of God see things more clearly than others do God is the most excellent Teacher One man seeth a thing by candle-light another by day-light he seeth most clearly that seeth by noon-day The light of the Spirit doth clearly manifest things both Object and Faculty The Unction teacheth us all things 1 Iohn 2. 20. 2 Cor. 3. 18. A distinct clear abiding light Carnal men are blind 2 Pet. 1. 9. How sharp sighted soever in other things yet blind they do not see so as to affect their hearts 2. They know things more surely and with certainty of demonstration whereas others have but dubious conjectures and loose and wavering opinions about the things of God Iohn 6. 69. We believe and are sure that thou art that Christ the Son of the living God John 17. 8. Known surely that I came out from thee The many temptations and assaults we meet with need such a certain apprehension 3. This teaching is so efficacious and powerful as that the effect followeth Psal. 86. 11. Teach me thy way O Lord I will walk in thy truth 1 Cor. 2. 4. 'T is a lovely teaching causing us to cleave to what is taught 4. God reneweth this
the power that worketh in us He instanceth in that which God hath done for us in Christ which is beyond our Prayer Conceptions and Hopes transcending the hopes and apprehensions of the most inlarged hearts Thus is a Christian a wonder to himself 2. He is a wonder to the world if he keep up the Majesty and vigour of Religion 1 Pet. 4. 4. Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you It was strange to them that they should be altered so of a suddain that of filthy puddles they should become clear as Crystal Waters a Sink turned into a pure Fountain that men should live above Interests of Nature row against the stream of Flesh and blood this is all strange to the world and this is the fruits of the word for the word of God is perfect converting the soul Psal. 19. 8. Every grace is a Mystery and Wonder especially Faith for a man to believe that which he understandeth not to hope for that he seeth not to have that which he wants to be tossed with Tempests and yet to enjoy a sweet calm in our own hearts to be destitute of all things and yet be as little anxious as if we indeed had all things as poor yet making many rich as having nothing yet possessing all things to be a Rock in the midst of a storm as dying and yet we live 2 Cor. 4. 8 9. We are troubled on every side yet not distressed We are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 2 Cor. 6. 10. As sorrowful yet always rejoycing as poor yet making many rich as having nothing and yet possessing all things Thus is a Believer the worlds wonder a very Riddle to carnal sense So in other graces he can hate Father and Mother for Christs sake can also love enemies at Christs command he that doth even break his heart for the least sin can bear up against the greatest Trouble Thus I might exemplifie the Point but I must go a little largely to work First Gods Testimonies are wonderful in their Majesty and composure which striketh Reverence into the hearts of those that consider it speaketh to us at a God-like rate Jesus Christ leaves a Character of his divine spirit upon his words Mar. 7. 28 29. And it came to pass when Iesus had ended these sayings the people were astonished at his Doctrine for he taught them as one having authority and not as the Scribes There was an impression of his Authority upon his word his hearers were convinced of a Soveraign Majesty proper to the Dignity of his Person Those that went to take him returned this account Ioh. 7. 46. Never man spake like this Man for Authority power and Evidence Now the Scriptures being Christs Doctrine why should they not have the same Power Authority and divine Character in them It is the same Doctrine the voice could add nothing to it and the writing take nothing from it Could not God discover his Soveraign Majesty in Writing as well as Speaking Look into the Scriptures are you not even compelled to say this can be no other but the word of God they speak not as conscious of any weakness or as begging Assent but as commanding it Thus saith the Lord hear it or ye are undone for ever The wisdom Majesty Authority of the Author sheweth it self in every line almost of Scripture Longinus an Heathen admired the Majesty of that passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed every where there is great Authority mixed with simplicity and plainness of speech Such as moveth Reverence and awe in the consciences of men It may be it is not seen in every phrase and clause of a sentence but it is clearly discovered in the whole frame as the Majesty of a mans countenance is not so fully discovered in any one part of the face as in the whole visage taken jointly together Scriptura sic loquitur saith Austin ut alitudine superbos irrideat profunditate attentos terreat veritate magnos pascat affabilitate parvos nutriat Scripture so speaketh that it laughs proud and lofty men to scorn with the height of it with the depths of it it terrifieth those who with attention look into it with Truth it seedeth men of greatest knowledge and understanding with affability and sweetness it nourisheth babes and sucklings Let a man have but any thing of a prepared mind and he cannot contain his wonder and Reverence but will tremble at the word of God Isa. 66. 2. To this man will I look even to him that is poor and of a contrite Spirit and trembleth at my word Secondly It is wonderful for the Matter and depth of Mystery which cannot be found elsewhere concerning God and Christ the Creation of the World the Souls of men and their immortal and everlasting condition the Fall of man c. Here God is set forth to us in the clearest representation that we are capable of in this mortal state God is in part seen in the Creatures Rom. 1. 20. For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal Power and Godhead Every thing that hath passed his hand discovereth somewhat of the Author and maker of it but as imperfectly as God is discovered there we cannot behold him without wonder and Reverence If we use never so little of an attentive mind those Strictures of God that are seen in mans Body Galen wondered when he saw a mans hand the Sun Moon and Stars yea a gnat yea a pile of grass but these discoveries are not to be compared with the Scriptures revealing the glory of God in the face of Christ 2 Cor. 4. 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give us the light of the knowledge of the glory of God in the face of Iesus Christ. If we wonder at so much of God as we find in a Gnat shall not we wonder much more at so much of God as we find in his Law in his Gospel in the whole Oeconomy and frame of his gracious dispensations Besides that the Scriptures help us to interpret the Book of the Creatures they show forth more of God than all the Creatures can do the Book of Nature is an imperfect piece in regard of the Book of Scripture You cannot look upon the Book of the Creatures but in every page and line of it you will find this Truth presented to your eyes that there is an infinite eternal power that made all things this is enough to leave the world without excuse But in the Book of the word you may see more of God and the way how to enjoy him In the 19. Psalm David doth first admire the glory of God by the beauty of the Heavens then by the light of the word By reason the Heathens
found out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first mover and a first cause but when and how the world was made they were left in uncertainties which was first the Egg or the Hen the Oak or the Acorn Heb. 11. 3. Through faith we understand that the worlds were framed by the word of God so that things which are seen were not made of things that do appear A child is taught more than they could find out by their profound researches So concerning the Fall of Man Conscience will inform us of a distinction between good and evil and Heathens by the light of Nature could speak of Vertue and Vice as moral perfection and a deordination but nothing of sin and righteousness relating to a Covenant and whence this mischief began they knew not They complained of Nature as of a Step-mother observed an inclination to evil more than to good that vices are learned without a Teacher that man is born into the world crying beginneth his life with a punishment but the first spring and rise of evil was a secret to them but clearly discovered to us Rom. 5. 12. Wherefore as by one man sin entered into the world and death by sin and so death passed upon all men for that all have sinned Mans restitution and redemption by Christ is wonderful indeed 1 Tim. 3. 16. And without controversie great is the mystery of godliness God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory This could not be found by man how could they know the free purposes of Gods Grace unless God revealed them This is the Mystery of Mysteries which Angels desire to pry into 1 Pet. 1. 12. So excellent and ravishing a Mystery is this plot of salvation of lost sinners by Christ incarnate that the very Angels cannot enough exercise themselves in the contemplation of it So union with Christ and communion with him a Mystery that Nature could never have thought of Gods keeping a familiar correspondence with his Creatures Gods dwelling in us our dwelling in God 1 Iohn 4. 13. Hereby we know that we dwell in him and he in us because he hath given us of his spirit Words we should not dare to have used if God had not used them before us it would have lookd like blasphemy to speak so if we had not the warrant of Scripture So the resurrection of the body and life eternal they are all wonders 2 Tim. 1. 10. But is now made manifest by the appearance of our Saviour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel Heathens might dream of a life after death but could never understand it distinctly It is brought to light Their wise men saw it like the blind man who saw Men walking like Trees or a Spire at a distance no clearness no certainty Lord thy testimonies are wonderful Thirdly It is wonderful for purity and perfection The Decalogue in ten words compriseth the whole Duty of man and reacheth to the very soul and all the motions of the heart All the precepts of morality are advanced to the highest perfection Those fragments and sorry remainders of the light of Nature that have escaped out of the ruines of the Fall will shew us the necessity of a good life But the word of God calleth for a good heart a regeneration as well as a reformation not only abstaining from acts of sin but lusts 1 Pet. 2. 11. Dearly beloved I beseech you as Strangers and Pilgrims that ye abstain from fleshly lusts which war against the soul. Not only the outward work but the spirit that is weighed in the ballance of the Sanctuary Prov. 16. 2. All the ways of a man are clean in his own eyes but the Lord weigheth the spirits It mightily establisheth faith fear and love to God as the essential Graces When we consider Duty in the lump we have no admiting thoughts but when we look abroad into all the parts and branches of obedience whereunto the Law diffuseth it self then the holiliness which the Law requireth is admirable then we see it no easie matter to serve this holy and jealous God it is no easie matter to go to the bottom of this perfection Fourthly It is wonderful for the harmony and consent of all the parts All Religion is of a piece and one part doth not interfere with another but conspireth to promote the great end of subjection of the Creature to God The Law hath a mighty subserviency to the Gospel and the first Covenant shutteth up the sinner immediately under the curse that mercy may open the door to him The Gospel is first darkly revealed and still it groweth as the light doth till noon-day At first an obscure intimation The seed of the woman to Abraham In thy seed which after was repeated to Isaac to cut off Ishmael then to Iacob to cut off Esau yet not what Tribe Gen. 49. 10. The Scepter shall not depart from Iudah nor the Lawgiver from between his feet till Shilo come yet not what Family of Iudah to David 2 Sam. 7. 13. I will establish the Throne of his Kingdom for ever then Isai. 7. 14. Behold a Virgin shall conceive and bear a Son and call his name Immanuel then Iohn the Baptist Iohn 1. 29. Behold the Lamb of God which taketh away the sin of the world points with a finger to Christ. This while in short the Scriptures do so set forth the mercy of God as that the duty of the Creature is not abolished so offers Grace as not to exclude our care and use of means Justification and Sanctification promote one another all is ordered with good advice 2 Sam. 23. 5. Although my house be not so with God he hath made with me an everlasting Covenant ordered in all things and sure Thus the wonderful harmony order and consent of all the parts with respect to the great end which was the glorifying of God and the subjection of the Creature demonstrate the wonderfulness of Gods testimonies The glorifying of Gods Grace and Mercy in those that are saved and his Justice in those that are damned With respect to this God made man upright furnished with abilities to do his will but mutable and in case of a Fall to begin with a new Covenant He will have his mercy honoured without prejudice to his justice the comfort of the Creature established so as Duty not abolished not all of commands nor all of promises but these interwoven that they may serve one another A Promise at the back of a Command to make it effectual Command besides a Promise to cause humbling neither looseness nor rigour If the Covenant had been left to our ordering it had been a confused business Now it is wonderfully suited God keepeth up his Dominion and Sovereignty notwithstanding his Grace and condescension Justice hath full satisfaction yet Grace glorified Fifthly Wonderful for the