blind guesses Promises are the eruptions and overflows of Gods love he cannot stay till accomplishment but will tell us aforehand what he is about to do for us that we may know how to look for it Use 2. Is to exhort us to rest contented with Gods word and to take his promises as sure ground of hope I shall shew you how you should count it a word of righteousness what is your Duty and that first you are to delight in the promise though the performance be not yet nor like to be for a good while Heb. 11. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being perswaded of them they embraced them Oh how they hugged the promises at a distance and said in their hearts O blessed promise this will in time yield a Mâ—…siah Iohn 8. 56. Your father Abraham rejoyced to see my day and saw it and was glad Yâ—… hold the blessing by the root this will in time yield deliverance Heb. 6. 18. not only yield comfort but prove comfortable Psal. 119. 111. Thy testimonies I have taken fâ—… an heritage for they are the rejoycing of my heart For your Duty Secondly You are to rest confident of the truth of what God hath promised and be assured that the performance will in time be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 13. Faith is not a failable Conjecture but a sure and certain Grace Rom. 8. 28. We know that all things shall work together for good to them that love God So Psal. 140. 12. I know that God will maintain the Cause of the afflicted and the right of the poor There is a firm perswasion I know I shall find this to be a truth Men who are conscionable and faithful in keeping their word are believed yet being men they may lye Rom. 3. 4. Let God be true and every man a liar Every man is or may be a liar because of the mutableness of his Nature from interest he will not lye but he can lye If we receive the testimony of men the testimony of God is greater Surely God cannot deceive or be deceived He never yet was worse than his word Thirdly You are to take the naked promise for the ground of your hope however it seem to be contradicted in the course of Gods Providence when 't is neither performed nor likely to be performed 't is his word you go by whatsoever his dispensations be Many times there are no apparent evidences of Gods doing what he hath said yea strong probabilities to the contrary 'T is said Rom. 4. 18. That Abraham against hope believed in hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham had the promise of a Son in whom all the Nations of the Earth should be blessed but there was no appearance of this in Nature or natural hope of a Child both he and Sarah being old yet he believed 'T is an Antanaclasis an elegant Figure having the form of a contradiction he goeth upon Gods naked word Then Faith standeth upon its own Basis and Legs which is not probabilities but his word of promise Every thing is strongest upon its own Basis which God and Nature have appointed For as the Earth hangeth on nothing in the midst of the Air but there is its place Faith is seated most firmly on the word of God who is able to perform what he saith Fourthly This Faith must conquer our fears and cares and troubles Psal. 112. 7. He shall not be afraid of evil tidings his heart is fixed trusting in the Lord. He must fix the heart without wavering Psal. 56. 4. In God I will praise his word in God have I put my trust I will not fear what man can do unto me The force of Faith is seen in calming our passions and sinful fears which otherwise would weaken our reverence and respect to God Fifthly Above all this you are to glorifie God publickly not only in the quiet of your hearts but by your carriage before others Iohn 3. 33. Put to his Seal that God is true 't is not said Believed or professed but put to his Seal We seal the truth of God as his Witnesses when we confirm others in the faith and belief of the promises by our joyfulness in all conditions patience under crosses diligence in holiness hope and comfort in great streights Numb 20. 12. God was angry with Moses and Aaron because ye believe not to sanctifie me in the eyes of the Children of Israel We are not only to believe God our selves but to sanctifie him in the eyes of others as when the Thessalonians had received the word in much assurance in much affliction and much joy in the Holy Ghost The Apostle telleth them They were examples to all that believed in Achaia and Macedonia 1 Thess. 1. 5. The worthiness and generousness of our Faith should be a confutation of our base fears but a confirmation of the Gospel But we are so far from confirming the weak that we offend the strong and instead of being a confirmation to the Gospel we are a confutation of it Use 3. Is reproof to us that we do no more build upon this word of righteousness 1. Some count these vain words and the comforts thence deduced fanatical illusions and hopes and joys phantastical impressions Psal. 22. 7 8. All they that see me laugh me to scorn they shoot out the Lip they shake the head saying He trusted on the Lord that he would deliver him let him deliver him seeing he delighted in him Nothing so ridiculous in the worlds eye as trust or dependance or unseen comforts Ungodly Wits make the life of Faith a sport and matter of laughter 2. Some though not so bad as the former they may have more modesty yet as little Faith since they are all for the present world present delights present temptations With many one thing in hand is more than the greatest promises of better things to come 2 Tim. 4. 10. they have no patience Afflictions are smart for the present Heb. 12. 11. No affliction for the present seemeth joyous but grievous Yea they do not deal equally with God and man If a man promise they reckon much of that Qui petat accipiet c. They can tarry upon mans security but count Gods nothing worth They can trade with a Factor beyond Seas and trust all their Estates in a mans hand whom they have never seen and yet the word of the infallible God is of little regard and respect with them 3. The best build too weakly on the promises as appeareth by the prevalency of our cares and fears If we did take God at his word we would not be so soon mated with every difficulty Heb. 13. 5 6. Let your conversations be without covetousness and be content with such things as you have for he hath said I will never leave thee nor forsake thee So that we may boldly say The Lord is my helper I will not fear what man can do unto me There would be more resolution in trials more hardness
of these things This is the Assurance of Faith spoken of Heb. 10. 22. I know I shall find this to be a Truth Men are Conscionable and faithful in keeping their Word much more God who can neither deceive nor be deceived 2. You are to delight in the promise though the performance be not yet nor like to be for a good while neither performed nor likely to be performed Heb. 11. 13. They saw them afar off and yet being perswaded of these things they embraced them And Ioh. 8. 56. Abraham saw my day and was glad You hold the Blessing by the root where you have the promise Heb. 6. 18. 3 You are to take the naked promise for a ground of your hope however it seem to be contradicted in the course of his providence 't is his Word you are to go by and stand by and according to which you must interpret all his Dispensations 'T is said Rom. 4. 18. That Abraham believed in hope against hope When Faith dependeth upon God naked Word then it standeth upon its own Basis and proper Legs every thing is strongest in its props and pillars which God and nature hath appointed for it He hangeth the Earth upon nothing in the midest of the Air but there is its place So Faith standeth fast upon his Word who is able to perform what he saith 4. This Faith must conquer our Fears and Cares and Troubles Psal. 112. 7. He shall not be afraid of evil tydings his heart is fixed trusting in the Lord. And Psal. 56. 3 4. In God I will praise his word in God have I put my trust I will not fear what man can do unto me The force of Faith is seen in calming our passions and sinful Fears or else it is but a Notion and our Reverence and Respect to God will be weakened by it 5. When Faith hath done its work in the quieting of our own hearts you must glorifie God in your Carriage before others Ioh. 3. 33. Put to his Seal that God is true that is when we confirm others in the faith and belief of the promises by our joyfulness in all Conditions Patience and Contentedness under the Cross Diligence in Holiness Hope and Comfort in great streights You shall see Numb 20. 12. that God was angry with Moses and Aaron because they believed not to sanctifie him in the eyes of the Children of Israel We are not only to believe in God our selves but to sanctifie him in the eyes of others As the Thessalonians by receiving the Word in much Affliction much Assurance and Joy in the Holy Ghost were Examples to all that believed in Achaia 1 Thes. 1. 5 6 7. Thus we should do but how few do thus believe Some count these vain words and the Comforts thence deduced Fanatical illusions or Fantastical impressions nothing so ridiculous in the Worlds Eye as Trust and dependance on unseen Comforts Psal. 22. 8. He trusted on the Lord that he should deliver him let him deliver him seeing he delighted in him Ungodly Wits make the life of Faith a sport or matter of Laughter Some have more modesty but as little Faith they are all for the present World 2 Tim. 4. 9. present delights please them but present Temptations altogether unsettle them Heb. 12. 11. cannot bear present smart nor despise the present World Rom. 8. 19. any thing in hand is more than the greatest promise of better things to come they do not deal equally with God and man if man promise they reckon much of that but cannot tarry upon Gods security count his promise little worth they can trade with a Factor beyond Sea and trust all their estate in a mans hand whom they have never seen and yet the Word of the infallible God is of little respect with them The best build too weakly upon the promise as appeareth by the prevalency of our Cares and Fears Heb. 12. 4 5 6. If you did take God at his Word you would not be so soon Mated with every difficulty there would be more resolution in Trials more hardiness against ttoubles A man may boldly say the Lord is my helper I will not fear what man can do unto me If we had Faith to believe it it would more effectually quiet our hearts and minds in all our streights necessities and perplexities it would calm our desires and fears we would not desire the best things of the World nor fear the worst SERM. CLXXXVIII PSALM CXIX VER 174. I have longed for thy Salvation O Lord and thy law is my delight WE now come to the second Acceptation of the Word Salvation as it implyeth Eternal Salvation and so the Points are two Doctrine I. That we should vehemently Long and earnestly Wait for Eternal Life Doctrine II. That we should not only Long for Salvation but delight in the way which leadeth us to it For the first Point That Longing for Salvation is the Duty and Property of Gods Children The Reasons are taken from I. The Object of these Desires II. The Subject of these Desires III. The Use of these Desires IV. The State and Condition of the present World I. The Object The Object of Desire is Good considered as absent and not yet obtained Good All desire that it should be well with themselves This Desire is confused and general not the hundredth part Longeth after the true Good Psal. 4. 6. Who will shew us any good Some are carried by Ambition others by Covetousness others by Sensuality 1 Ioh. 2. 16. All that is in the World is either the lust of the Flesh the lust of the Eye or pride of Life And Isa. 53. 6. All we like sheep have gone astray we have every one turned to his own way As the Channel is cut so Corrupt Nature finds a vent But now Gods Salvation is the true good and ought to be desired and will be desired by all his Children It Importeth a freedom from all Misery and an Injoyment of all Good and a freedom from all Misery there sin and sorrow shall be no more and all Tears shall be wiped from our Eyes Rev. 21. 4. the blessed Spirits above have none of our cares and fears and sorrows here we are sighing and they are praising we sinning and they pleasing God we full of infirmities and they are perfect and without blemish And in the full enjoyment of all good Psal. 16. 11. At thy right hand is fulness of Ioy and in thy presence pleasures for evermore Psal. 17. 15. As for me I will behold thy face in Righteousness I shall be satisfied when I awake with thy likeness Alas the preparations to this Estate in the World are far above the vain delights of the Flesh much more the pleasures there these the soul longeth for though they are thankful for a refreshment by the way yet they long to be at home II. Reason is taken from the Subject of these Desires and there we have 1. The Suitableness 2. The Experience 3. Our
unable to keep out of errour and having erred unable to return This is the Emblem by which the Holy Ghost would set forth the nature of Mankind But is it better with us after Grace received no we are in part so still The best of us if left to our selves how soon are we out of the right way into what sad errours do we run our selves Psalm 19. 12. Who can understand his errours cleanse thou me from secret sins Since Grace we all have our deviations though our hearts be set to walk with God for the main yet ever and anon we are swerving from our Rule transgressing our Bounds and neglecting our Duty Good David had cause to say Psalm 119. 176. I have gone astray like a lost sheep Oh seek thy Servant We goe astray not onely out of Ignorance but out of perverseness of Inclination Ier. 14. 10. Thus have they loved to wander they have not restrained their feet We have hearts that love to wander we love shift and change though it be for the worse and so will be making excursions into the ways of Sin 2. This straying humour is much increased and incouraged by Prosperity which though it be good in its self yet so perverse are we by nature that we are the worse for it That the wicked are the worse for it is clear Isa. 26. 10. Let favour be shewed to the wicked yet will they not learn righteousness The Sun-shine upon the dunghill will produce nothing but stinks and the salt Sea will turn all that falleth into it into salt water the sweet dews of Heaven and the tribute of the rivers all becometh salt when it falleth into the Sea So wicked men convert all into their humour Neither God's Mercies nor Judgements will have any gracious and kindly work upon them But if it be well with them they take the more liberty to live loosely and prophanely the Fear of God which is the great hold-back from all wickedness is lessened and quite lost in them when they see no change Psalm 55. 19. Because they have no changes therefore they fear not God That little slavish fear which they have which should keep them back from wandring is then lost and the more gently God dealeth with them the more Godless and secure they are When they goe on prosperously and undisturbedly the more obdurate ever But is it not so with the People of God also Yes verily David whose heart smote him when he cut off the lap of Sauls garment when he was wandring in the wilderness could plott the death of Uriah his faithfull servant when he was at ease in his Palace We lose much tenderness of Conscience watchfulness against sin much of that lively diligence that we should otherwise shew forth in carrying on the spiritual life when we are at ease and all things go well with us We are apt to indulge the Flesh when we have so many baits to feed it and to learn how to abound is a harder lesson of the two than to learn how to be abased Phil. 4. 12. And therefore did not God correct us we should grow careless and negligent The beginning of all obedience is the mortification of the flesh which naturally we cannot endure After we have submitted and subjected our selves to God the Flesh will be seeking its prey and be rebelling and waxing wanton against the Spirit till God snatch its allurements from us Therefore the Lord by divers afflictions is fain to break us and bring us into order We force him to humble us by Poverty or Disgrace or Diseases or by domestical crosses or some incoveniency of the naturall and animall life which we value too much Besides our affections to heavenly things languish when all things succeed with us in this world acccording to hearts desire and this coldness and remisness is not easily shaken off Many are like the children of Reuben and Gad Numb 32. who when they found convenient pastures on this side Iordan were content with it for their portion without seeking ought in the land of Promise So their desires insensibly settle here and have less respect to the good of the world to come 3. When it is thus with us God seeth fit to send Afflictions Much of the wisdome of God's Providence is to be observed Partly in the season of Affliction in what state and posture of Soul it surprizeth us when we are wandring when we most need it when our abuse of Prosperity calleth aloud for it when the sheep wander the Dog is let loose to fetch them in again God suiteth his Providence to our necessities 1 Pet. 1. 6. For a Season ye are in heaviness if need be Alas we often see that afflictions are highly necessary and seasonable either to prevent a distemper that is growing upon us or to reclaim us from some evil course in which we have wandred from God Paul was in danger to be lifted up and then God sendeth a thorn in the flesh This discipline is very proper and necessary before the disease run on too far Partly in the kind of Affliction all Physick doth not work upon the same humour divers lusts must have divers remedies Pride Envy Covetousness Wantonness Emulation have all their proper cures All sins are referred to three impure Fountains 1 Iohn 2. 16. For all that is in the world the lust of the flesh the lust of the eyes and the Pride of life is not of the Father but is of the world From the lusts of the flesh do arise not onely the gross acts of Wantonness Fornication Adultery Gluttony Drunkenness which the more brutish and base part of mankind are taken with but an inordinate love of pleasures vain company and vain delights carnall complacency or flesh pleasing wherewith the refined part of the world are too often captivated and bewitched The lust of the Eyes Covetousness and worldly mindedness produce wretchedness Rapines Contentions Strife or that immoderate desire of having or joyning house to house field to field and building up our selves one story higher in the world from Pride of life cometh Ambition lofty conceit of our selves scorn and contempt of others affectation of credit and repute in the world pomp of having multitude of Servants or greatness of train fineness of apparell and innumerable vanities Now God that he may meet with his servants when they are tripping in any kind he sendeth our Afflictions as his faithfull messengers to stop them in their Careere that the flesh may not sail and carry it away with a full and clear gale Against the lusts of the flesh he sendeth sicknesses and diseases against the lusts of the Eyes Poverty and disappointments in our Relations against Pride Disgraces and shame and sometimes he varyeth the dispensation for his Providence doth not keep one tenour and every cure will not fit every humour All will not work alike upon all he sendeth that Affliction which is sure to work he knoweth how to strike in the
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
worthy to be believed The Summ is God hath his Testimonies extant their Authority is inviolable and their Justice and Truth immutable Some read Praecepisti Iustitiam Testimoniorum tuorum fidem valde Thou hast highly charged and earnestly commanded the righteousness and faithfulness of thy Testimonies as referring to our Duty But most Translations agree with ours Our duty indeed may be inferred but I shall not make it the formal interpretation of the place In the Texture of the Words in the Hebrew these Attributes are given to the Word it self Doctr. They that would profit by the word or rule of faith and manners which God hath commanded them to observe should look upon it as righteous and very faithful So did David here and elsewhere Psal. 19. 9. The Iudgments of the Lord are true and righteous altogether I shall make good the Point by these Considerations Prop. 1. That our faith and obedience must be well-grounded or else they will have no firmness and stability The want of a foundation is the cause of many a ruinous Building Men carry on a fair and lofty Structure of profession but when the Winds of boisterous temptations are let loose upon them all is blown down because they build upon the Sand and not upon the Rock They take up this profession without sound evidence and conviction in their Consciences and so they are not grounded or setled in the faith Col. 1. 23. not rooted and grounded in love Ephes. 3. 7. They take up Religion sleightly not looking into the reasons of it upon Tradition or vulgar esteem they are not undoubtedly perswaded that it is the very truth of God The good Seed withered that fell upon the stony ground because there was no depth of Earth Matth. 13. 5. no considerable strength of soil to feed faith Prop. 2. Faith and obedience cannot be well-grounded but on such a Doctrine as is true and righteous for who can depend on that which is not true or who can obey that which is not righteous Truth is the only sure foundation for faith to build upon and righteousness for practice Faith considereth truth Ephes. 1. 13. In whom ye trusted after that ye heard the word of truth the Gospel of your salvation And that righteousness is that which bindeth to practice we may gather from Psal. 119. 128. Therefore I esteem all thy Precepts concerning all things to be right and I hate every false way The Word commandeth nothing but what is just and righteous Prop. 3. This true and righteous Doctrine must be backed with a strong and powerful Authority not only recommended to us but strictly and severely enjoyned for two reasons First Because otherwise it will not be observed and regarded but be lookt upon not as a binding Law but as an arbitrary direction There is difference between a Law and a Rule A bare Rule may only serve to inform our understandings or to give direction but a Law is a binding Rule a Rule with a strong Obligation The Word of God is not his counsel and advice to us only but his Law that men may examine and regard it with more care and diligence God hath interposed his authority Psal. 1. â—…9 4. Thou hast commanded us to keep thy precepts diligently And in the Text Thy Testimonies which thou hast commanded God hath commanded us to believe all truths revealed to obey all duties required and if God commandeth there is good reason why he should be obeyed Secondly Divine authority is one means to evidence the righteousness and truth of what is to be believed and obeyed The righteousness for if God who is my Superior and hath a full right to govern me according to his own pleasure doth command me any thing it is best that I should obey it without reply and contradiction yea though I see not the reason of it Acts 17. 28. For in him we live and move and have our being All Creatures have their Being not only from him but in him and therefore sometimes God giveth no other account of his Law but this I am the Lord Lev. 22. 2 3. Speak unto Aaron and to his Sons that they separate themselves from the holy things of the Children of Israel and that they prophane not my holy name in those things which they hallow unto me I am the Lord. Say unto them Whosoever he be of all your Seed among your Generations that goeth unto the holy things which the Children of Israel hallow unto the Lord having his uncleanness upon him that soul shall be cut off from my presence I am the Lord. Therefore it gives rules of practice to be embraced with all the heart as holy just and good Gods authority is founded upon the total dependance of all Creatures upon him and upon his infallible Wisdom Truth and Goodness by which he hath right to prescribe all Points of Faith to be believed and assented to upon his own testimony without contradiction 1 Iohn 5. 9. If we receive the testimony of man the testimony of God is greater A man that would not deceive us we believe him upon his word though he may be deceived himself but God doth not deceive nor can he be deceived by the holy God nothing can be given but what is holy and good and thereupon I am to receive it Prop. 4. This Divine authority truth and righteousness is only to be found in Gods Testimonies which he hath commanded or in Gods Word First There is a God-like authority speaking there and commanding that which it becometh none but God to command who is the universal King and Sovereign For it speaketh to the whole World without respect of persons to King and Beggar rich and poor Male and Female without reservation of Honour or distinction of Degrees The Word looketh on them as standing before God on the same level Iob 34. 19. He accepteth not the persons of Princes nor regarded the rich more than the poor for they all are the work of his hands And speaketh to them indifferently and equally Exod. 20. 3. Thou shalt have no other Gods but me Which is not the voice of any limited and bounded Power but of that which is supreme transcendent and absolute And by these Laws he bindeth the Conscience and the immortal souls of men Psal. 19. 7. The Law of the Lord is perfect converting the soul. Men may give Laws to the words and actions because they can take cognizance of them but the Word giveth Laws to the thoughts Isai. 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts Matth. 5. 28. Whosoever looketh on a woman to lust after her hath committed Adultery with her already in his heart And the internal motions and affections of the heart how we should love and fear and joy and mourn 1 Cor. 7. 30. They that weep as though they wept not and they that rejoyce as though they rejoyced not Of these things God can only take notice the power
Souldiers being weary of this Pagan Emperour assoon as he dyed chose Iovinianus that had been banished and a fellow sufferer with him who recalled him and other Christians from their exile and after having reigned not full eight Months he dyed and Valentinian was chosen Emperour in his stead 3. The Third thing we should be zealous for is Gods Servants when they are opprest we should own and cherish them as good Obadiah did the Prophets who hid them by fifty in a Cave and fed them with Bread and Water 1 Kings 18. 4. And Ionathan owned David though his Father was greatly displeased with him and flung a Javelin at him 1 Sam. 20. 32. And Hester pleads for the Jews when they were doomed to Destruction Hester 7. 3. And Nicodemus pleads for Christ that he might not be condemned unheard Iohn 7. 50 51. When the Council was ready to condemn him Nicodemus saith to them he that came to Iesus by night being one of them doth our Law judge any man before it hear him And then they went their way That stopt the persecution for that time Certainly they have little zeal for God that can see good men perish before their eyes and have not a word to speak for them This Nicodemus that was before infirm and weak that sneaked unto Christ that came to him by Night gets courage in the time of need to speak for Christ. 3. What are the Acts of zeal with respect to these Objects 1. It quickens us to our duty and makes us publickly active for God Gal. 4. 18. It is good to be zealously affected always in a good thing O how remiss and sluggish would we be otherwise in matters of Gods Kingdom and Glory if we had not a strong degree of Love to stir us up to appear for God in the worst times and in the way and places that 's proper for us Paul when he saw the whole City given to Idolatry it is said his Spirit was stirred in him Acts 17. 16. He could not contain and again Acts 18. 5. Paul was pressed in spirit and testified to the Iews that Iesus was Christ. That heroical act of Phineas when he saw the Laws of God broken and no body ready to vindicate the honour of God he took a javelin in his hand and thrust the offenders through Numb 25. 7. And the Lord saith afterwards ver 11. Phineas the Son of Eleazar the Son of Aaron hath turned my wrath away from the Children of Israel while he was zealous for my sake among them that I consumed not the Children of Israel in my Iealousie He had an extraordinary call to do that he was High-Priest but he went then upon jus zenorum So Elijah 1 Kings 18. 40. He took the Prophets of Baal and brought them down to the brook Kishon and slew them there There was an extraordinary call but we are all to be active in spreading and defending the Truth and promoting the purity of Gods worship and welfare of his People as far as our calling and places permit 2. It maketh us spare no cost yea it judgeth that best done for God which costs us most as David would not serve God with that which cost nothing 2 Sam. 24. 25. That 's worth nothing that cost nothing in Religion Iezebel she was zealous for Baal and maintained 400 of his Priests at her Table In the Primitive times they sold all things that they had and had all things common And the Israelites they offered so plentifully to the Tabernacle that Moses was fain to forbid them to put a stop because there was enough given for the Advancement of Gods worship Exod. 38. 8. And therefore certainly they are cold and have little zeal for God that love as the Corinthians did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gospel without charges would be at no cost for Christ. This was Pauls case there the poor Saints of Macedonia which had but from hand to mouth they ministred to him and maintained him when he was at Corinth a rich and opulent Town Paul would depart from his right rather then prejudice the Gospel Therefore they that will be at no cost for Christ maintaining his Truth upholding his worship relieving his People have no zeal 3. It vents it self by holy Grief and Anger when any of these are violated 1. With holy Grief we should be touched and that to the quick with other mens sins when they neglect their duty pervert all that is right and honest and seem not to be concerned with the glory of God 1 Pet. 2. 7 8. It is said of Lot his Righteous Soul was vexed at the wickedness of the Sodomites and he vexed himself not with Sodoms injuries but with Sodoms impurities he could not redress the evils but he mourns for them So the Prophet Ieremiah for the stubbornness of the People Ier 13. 17. But if ye will not hear it my soul shall weep in secret places for your pride and mine eye shall weep sore c. Though they would not hearken amend nor any way regard these things yet it grieved him exceedingly So you shall see the like of Ezra Ezra 10. 6. He mourned because of the Transgression of them that had been carried away The Transgression of Gods People was very grievous to him Thus we read of Ely 1 Sam. 4. 13. Ely sate by the way side watching for his heart trembled for the Ark of God The Glory of God was dear to him and when Religion is in danger God dishonoured it leaves a mighty impression upon the hearts of those that have a zeal and strong love to God 2. It vents it self by indignation and holy anger As Christ whipped the buyers and sellers out of the Temple and shewed his divine power therein Iohn 2. 15. And remember them O God that defile the Priesthood Nehem. 13. 29. And Exod. 32. 19. Meek Moses yet his anger waxed hot and he cast the Tables out of his hand And Ezra 9. 3. When I heard this thing I rent my Garment and my Mantle and pluckt off the hair of my Head and of my Beard and sate down Astonied Thus deeply are Gods Children affected with Gods publique dishonour though not occasioned by themselves but occasioned by others and this is to have a zeal for God 4. The Qualifications and Concomitants of this holy zeal I 'le name three 1. It must be accompanied with knowledge and discretion that is to say there must be a distinct knowledge of the Cause that we take up else we may be Factors for the Devils Kingdom when we think we are acting for God and be persecuting the Saints when we think we are destroying his Enemies It must be out of the knowledge of the Cause of the evil to be renounced and the good to be established There is a blind zeal Iohn 16. 2. Whosoever killeth you will think that he doth God good service The Pseudo-Christians the Literal Christians have a blind zeal against the serious Christians
Weather without waves and storms so irrationalit is for a Christian to promise himself rest here upon Earth Well then let us learn before hand how to be abased and how to abound Pil. 4. 12. He that is in a Journey to Heaven must be provided for all Weathers though it be Sun-shine when he first setsforth a storm will overtake him before he cometh to his Journeys end 'T is good to be sore-armed Afflictions will come and we should prepare accordingly We enter upon the profession of Godliness upon these terms to be willing to suffer Afflictions if the Lord see fit and therefore we should arm our selves with a mind to indure them whether they come or no. God never intended that Isaac should be sacrificed yet he will have Abraham lay the knife to his Throat Sorrows foreseen leave not so sad an impression upon the spirit Tela promisa minus feriunt The Evil is more familiarized before it come Iob 3. 25. The evil that I feared is come upon me When our fears prophesie we smart less it allayeth the offence we meet with nothing but what we thought of before Ioh. 16. 1. These things have I spoken unto you that you should not be offended Use 2. If you are under Afflictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 12. do not strange at it no more than at night and day showers and sun-shine as these things fall out in the course of Nature so do troubles and afflictions in the course of Gods Providence 'T were a wonder if otherwise We do not wonder to see a shower of Rainfall or a cloudy day to succeed a fair 1 Pet. 5. 9. All these things are accomplished in your Brethren that are in the World All the rest of Gods people are fellow Souldiers in this Conflict Use 3. When we are out of Affliction let us bless God that we are out of the Afflictions The greatness of the Trouble Danger Misery Streights whereinto God doth cast his own doth lay a greater obligation of thankfulness upon those that are free from those Evils If thou beest not thankful for thy health go to the Lazer-houses look upon the afflicted state of Gods People and that may quicken you to thankfulness for being freed from them 4. Use Is Advice Do not draw sufferings upon your selves by your own rashness and folly Iam. 1. 2. Count it all joy when you fall into divers temptations We must not seek nor desire Trouble but bear it when God layeth it on us Christ hath taught us to pray lead us not into Temptation 'T is a folly for us to cast our selves upon it if we draw hatred upon our selves and run headlong into dangers without necessity we must make our selves amends by Repentance otherwise God will not If a man set his house on fire he is liable to the Law if it be fired by others or by an ill accident he is pitied and relieved We are to take our own Cross when made to our hands by Gods Providence not make it for our selves not to fill our own Cup but drink it off if God put it into our hands We must come honestly by our Crosses as well as by our Comforts and must have a Call for what we suffer as well as for what we do if we would have Comfort in our sufferings 2. Doctrine This trouble may breed much Vexation and Anguish of Spirit even in a Gracious Soul David speaketh of Anguish as well as Trouble 1. Partly from Nature Gods Children have the feelings of Nature as well as others Christ Jesus to shew the Truth of our Nature would express our affections he had his fears and tears Heb. 5. 7. and so hath legitimated our fears and sorrows 'T is an innocent affection to have a dislike of what is contrary to us to our natural Interest to be without natural affection is among the Vices And 2. Partly from Grace The Children of God are more sensible than others because they have a reverence for every providence and look upon it as a good piece of Religious manners to observe when God striketh and to be humble when God is angry Ier. 5. 3. slight spirits are not so much affected Ordinarily they see not God nor own God in every stroke but when the windows of heaven are opened and the mouth of the great deep below there must needs be a great sense 3. Yet there is in it weakness and a mixture of Corruption which may come from an impatiency of the Flesh which would fain be at ease Gen. 49. 15. Rest is good Therefore we are filled with Anguish when troubled either from distrust or at least from unattentiveness to the Promises as there is a Negative Faith in the wicked not contradicting the truth of the Word so a negative distrust in the Godly not regarding not minding the Promise or not regarding the grounds of Comfort which it offereth to us as Hagar saw not the Well that was nigh her till God opened eyes Gen. 21. 19. so Mark 6. 52. They considered not the Miracle of the loaves therefore are amazed in themselves beyond measure Have ye forgotten the five loaves and two fishes Heb. 12. 5. And ye have forgotten the exhortation which speaketh to you as unto Children Yea sometimes there may be positive distrust or actual refusing comfort Psal. 77. 2. My Soul refused to be comforted As they may not mind comfort so in great Troubles refuse comfort in greater Distempers 4. Sorrow and Trouble may revive inward Trouble Affliction in its self is a part of the Laws Curse and may revive something of Bondage in the hearts of Gods Children which is good and useful so far as it quickeneth us to renew our reconciliation with God Spirits intendered by Religion are more apprehensive of Gods Displeasure under Afflictions Numb 12. 14. If her Father had spit in her face should she not be ashamed If it humble under the mighty hand of God 't is well but when it filleth us with perplexities and amazement like wild Bulls in a net or produceth uncomely sorrow roar like Bears or mourn as men without hope 't is naught Use. Let us take notice how Affliction worketh There is a double Extream slighting the hand of God or fainting under it Heb. 12. 5. we must beware of both There must be a sense but it must be kept within bounds without a sense there can be no Improvement to despise them is to think them fortuitous They come from God their end is Repentance their cause is Sin Men cannot indure to have two things despised their Love nor their Anger When Davids love was slighted he vowed to cut off all that pertained to Nabal And Nebuchadnezzar when his Anger was despised commanded the Furnace to be heated seven times hotter Nor Fainting for that excludeth Gods Comforts God hath the whole guiding and ordering the Affliction and while the rod is in his hand there is no danger He is a wise God and cannot be
So Isa. 26. 9. With my soul have I desired thee in the night and with my spirit within me will I seek thee early A man that hath an earnest desire after God he will be at it night and day when others are taking their Rest their seeking of God is early and earnest but where such strong desires are not God is little minded and regarded and of all businesses Prayer seemeth that which may be best spared That I may fully Commend Davids Practice to you I shall observe in this his Diligence I. That it was a Personal Closet or Secret Prayer I cryed I alone with thee in Secret II. That it was an early Morning Prayer I prevented the dawning of the Morning III. That it was a Vehement and Earnest Prayer for 't is expressed by crying which as Chrysostome saith noteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in Psal. 5. He proveth it by that of God to Moses Wherefore criest thou unto me Exod. 14. 15. And when Moses was silent yet he cryeth for crying noteth the Affection of the Mind not extension of the Voice Where I shall note that it was an earnest prayer though private and earnest though as yet he could get no Answer IV. That it was the Prayer of a Publick Person of a King and a King intangled in Wars whose Calling exposed him to a Multitude of business and distractions yet he had his times of Converse with God take all this together and the pattern will be more sit to be commended to your Imitation I. It was a Personal or Secret Prayer I cryed I alone and without Company Our Saviour that doth in Matth. 18. 19 20. incourage us to publick Prayer by the blessed effect of such Petitions where two or three do agree to ask any thing of God in the name of Christ he doth suppose that his Disciples will make Conscience of personal and solitary prayer and therefore giveth directions and Incouragement about it Matth. 6. 6. But when thou prayest enter into thy closet and when thou hast shut thy door pray to thy father which seeth in secret and thy father which seeth in secret will reward thee openly He taketh it for granted that every one of his Disciples is sufficiently convinced of being often with God in private and pouring out his heart to God alone T is not if but when as supposing they will be careful of this 't is not plurally and collectively when ye pray but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou prayest elsewhere the Context speaketh of publick prayer or the Assemblies of Saints and of Family Worship but here he speaketh of personal prayer Church prayer hath a special blessing when with a combined force we besiege Heaven as the Petition of a Shire and County is more than a private mans Supplication but yet this is not without its Blessing God is with you in private pray to thy father in secret and he that seeth in secret observeth the carriage and posture and frame of thy spirit all thy fervour and uprightness of heart is known to him that which is the Hypocrites fear that God seeth in secret is the Saints Comfort that God seeth in secret it bindeth Condemnation upon the thoughts of wicked men 1. Iohn 3. 21. but is their support Iohn 21. 17. Rom. 8. 27. He that searcheth the heart knoweth the mind of the Spirit He knoweth the brokenness or unbrokenness of the Heart he can pick out the very language of thy sighs and groans know where thou art and how thou art imployed Acts 9. 11. Arise and go into the street which is called streight and inquite in the house of Judas for one Saul of Tarsus for behold he prayeth In such a street in such an house in such a Chamber of the house there is one a praying a notable place to express Gods seeing in secret where we are what we do and how affected And then his reward is another incouragement he will reward thee openly grant thee what thou prayest for or bless thee for the conscionable performance of this duty Openly either by a sensible Answer of thy prayers as Dan. 9. 20 21 22. or with an evident Blessing as Abraham Isaac and Iacob in the eyes of the World God highly favoured them a secret prayer hath an open blessing or in convincing the Consciences of men Pharaoh sendeth for Moses and Aaron when in distress the Consciences of wicked men are convinced that Gods praying Children have special Audience with him no Magicians sent for then but Moses and Aaron Thus God may reward them openly 1 Sam. 2. 30. Those that honour me I will honour But chiefly at the day of Judgment Luk. 14. 44. He shall be recompenced at the resurrection of the just Then is the great reward of Christians and most publick then shall every man have praise of God 1 Cor. 4. 5. Thus you see how our Lord incourageth us to Closet Prayer but let us see other Arguments to engage us to this Duty 1. All the precepts of Prayer do include Closet-prayer Continue in prayer and watch in the same with Thanksgiving Col. 4. 2. Pray without ceasing 1 Thes. 5. 17. First Gods precepts fall upon single persons before it falleth upon Families and Churches for God considereth us first as persons apart and then in our several Combinations and Societies in joyning with others the Duty is rather imposed upon us then taken up by Voluntary choice and that only at stated times when they can conveniently meet If we are to continue in prayer and to pray without ceasing we are to make conscience our selves of being often with God Every person that acknowledgeth a God that hath a Father in Heaven must come and profess his dependance upon him 2. The Example of Christ which beareth the force of a Law in things Moral We read often of Christs praying Mark 1. 35. He went out into a solitary place to pray And Matth. 14. 23. And Luke 6. 12. we read he prayed a whole night to God now let us improve this Instance Christ had no such need of Prayer as we have the Godhead dwelt in him bodily nor such need of retirement his Affections were alwaies in frame yet he went out from the company of his Disciples to pray alone to God This Pattern is very ingaging for if we have the Spirit of Christ we will do as Christ did and very encouraging for by submitting to this Duty he sanctified it for all his steps drop fatness and left a blessing and vertue behind him And it assureth us of his Sympathizing with us he is acquainted with the heart of an earnest supplicant and 't is some Comfort against our imperfections when we are with God and our hearts are as heavy as a log 't is a Comfort to think of this particular part of his Righteousness by which our defects are covered 3. I shall urge it from Gods End in pouring out the Spirit that we may pray apart and mourn apart