the same Spirit As some Philosophers say there is an Anima Mundi which holdeth all the parts of it together so there is a spirit of Communion which uniteth all the Members of Christ's mystical Body and inclineth them one to another 3. Gratitude to Christ maketh us to prize all that belong to him and to own them and to be Companions with them in all conditions 1 Iohn 3. 16 17 18. Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the Brethren But whoso hath this worlds good and seeth his Brother have need and shutteth up his bowels of Compassion from him how dwelleth the love of God in him My little Children let us not love in word neither in tongue but in deed and in truth 1 John 4. 11. Beloved if God so loved us we ought also to love one another God loved us greatly sent his own Son to die for us now how shall we express our thankfulness but by a dear and tender love to those who are Christ's As David when Ionathan was dead inquired Is there none of Ionathan's Posterity to whom I may shew kindness for Ionathan's sake at length he found lame Mephibosheth So is there none upon Earth to whom we may shew kindness for Christ's sake who is now in Heaven yes there are the Saints Now these should be dear and precious to us and we should be Companions with them in all Conditions 4. Because of the Profit and Utility redounding A true Friend is valuâ—…e though in secular matters much more a spiritual Friend Prov. 27. 17. As Iron sharpeneth Iron so doth a man the countenance of his Friend When a man is dull his Friend puts an edge upon him he is a mighty support and stay to us Prov. 17. 17. A Friend loveth at all times and a Brother is born for adversity Prov. 27. 9. The perfume of an Ointment rejoyceth the Soul so doth the sweetness of a man's Friend by hearty Counsel and in some cases he telleth us a Friend is better than a Brother Now if an ordinary true Friend be so valuable what is a Christian Friend An holy heavenly faithfull Friend is one of the greatest Treasures upon Earth therefore we should seek out such and associate with them Use. Let us see then whom we make our Companions let us avoid evil Company lest we be defiled by them and frequent good Company that we may be mutually comforted and quickened I am a Companion of them that fear thee Interpreters suppose it was spoken in opposition to the Bands of the Wicked mentioned verse 61. if they unite so should we this then is our business the rejecting of evil Company and the choice of good Companions To enforce this take these Considerations 1. Friendship is necessary because man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sociable Creature Man was not made to live alone but in company with others and for mutual society and fellowship and they that fly all Company and live to and by themselves are counted inhumane Eccles. 4. 9 10 11 12. there the benefit of society is set forth Two are better than one For if they fall the one will lift up his fellow but woe to him that is alone when he falleth he hath not another to lift him up again If two lie together they have heat but how can one be warm alone and if one prevaile against him two shall withstand him Thus far Solomon The Egyptians in their Hieroglyphicks expressed the unprofitableness of a solitary Man by a single Milstone which alone grindeth no Meal but with his fellow is very serviceable for that purpose The Lord appointed Mankind to live in society that they might be mutually helpfull to one another he never made them to live in Desarts as wild Beasts love to goe alone but the tame in Flocks and Herds The Lord hath given variety of gifts to the sons of Men to all some but to none all that one might stand in need of another and make use of one another and the subordination of one gift to another is the great Instrument of upholding the World Man is weak and needeth Society for every man is insufficient to himself and wants the help of others and man is inclined by the bent of his Nature we have a certain desire to dwell together and live in society 2. Though Man affects Society yet in our company we may use choice and the good must converse with the good for these Reasons 1. Because like will sort with like Friendship is very much founded in sutableness and maintained by it idem velle nolle est amicitia the godly will have special love to the godly and they that fear God will be a Companion of those that fear him they are more dear and precious to them than others as a wicked man easily smelleth out a fit Companion Psalm 50. 18. When thou sawest a thief then thou consentedst with him and hast been partaker with Adulterers Like will to like and therefore the godly should be dear and precious to one another Every man's Company wherein he delighteth sheweth what manner of man he is himself The Fowls of Heaven flock together according to their several kinds Ye shall not see Doves flocking with the Ravens nor divers kinds intermixed Every man is known by his Company They that delight in Drinking love swilling and drunken Companions in Gaming love such as make no conscience of their time in Hunting love such as are addicted to such Exercises in Armes love men of a souldierly and military spirit they that delight in Books love Scholars and persons of a Philosophical breeding That which every man is taken withall he loveth to doe it with his Friend so certainly they that love and fear God delight in those that love him and fear him and their Company is a refreshing to one another 2. If they be not like intimacy and converse will make them like every man is wrought upon by his Company We imitate those whom we love and with whom we often converse Prov. 13. 20. He that walketh with wise men shall be wise but a companion of fools shall be destroyed As a man that walketh in the Sunshine is tanned insensibly and as Moses's Face shined by conversing with God ere we are aware we adopt their manners and customs and get a Tincture from them So Prov. 22. 24 25. Make no friendship with an angry man and with a furious man thou shalt not goe Lest thou learn his ways and get a snare to thy Soul A man would think that of all Sins Wrath and Anger should not be propagated by Company the motions and furies of it are so uncomly to a beholder yet secretly a liking of the person breedeth a liking of his ways and a man getteth such a frame of spirit as those have whom he hath chosen for his Companions This should be the more regarded by us because
ignorant nor forgetful of our prevarications and disobedience The Rechabites were tender of the Commandment of their dead Father Ier. 35. who could not take cognizance of their actions Our father commanded us certainly we should be tender of the commands of the great God Prov. 15. 3. The eyes of the Lord are in every place beholding the evil and the good He is not so shut up within the curtain of the Heavens but that he takes notice how his Laws are kept and observed Saith the Prophet to Gehazi Went not my spirit with thee meaning his Prophetical Spirit so doth God as it were appeal to the Conscience of a sinner doth not my Spirit go along with thee is not he conscious to our works and observes all we do 4. God stands much upon the authority of his Law Hos. 8. 12. I have written to them the great things of my Law c. Mark he calls them the great things of his Law they are not things to be slighted and contemned They are not directions of little moment there is no small hazard in contemning them or not walking according to them Indeed we think it a small matter to stand upon every circumstance but God doth not think so Uzzah was struck dead in the place for failing in a circumstance he would stay the Ark which shook The Bethshemites sinning in a circumstance it cost them the lives of many thousands Lot's wife for looking back was turned into a pillar of salt Let these things beget an awe upon our hearts of the great God and of what he hath enjoined us Use 2. It informs us of the heinous nature of sin of sin in general it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law 1 Joh. 3. 4. that is a contempt of Gods authority it is an unlording of him and putting him out of the Throne Every sin is an affront to Gods authority it is a despising of the Command 2 Sam. 12. 9. you rise up in defiance to God and cast off his Soveraignty in despising his Command more particularly sins against knowledg or against conscience you may see the heinousness of these sins by this All sins they proceed either from ignorance or from oblivion or from rebellion Sins of Ignorance they are not so heinous though they are sins a man is bound to know the will of his Creator but then ignorance of it is not so heinous to strike a friend in the dark is not so ill taken as in the open light So there are sins of Oblivion which is an ignorance for the time for a man hath not such explicite thoughts as to revive his knowledg upon himself he is overtaken Gal. 6. 1. This is a great sin too why for the awe of God should ever be fresh and great upon the heart and we are to remember his statutes to do them But now there are sins of Rebellion that are committed against light and conscience whether they be of omission or commission We are troubled for sins of commission against light we should be as much for sins of omission for they are rebellions against God when we omit a duty of which we are convinced Iam. 4. 17. To him that knoweth to do good and doth it not to him it is sin Secondly Come we to the manner of this Obedience Thou hast commanded us to keep thy precepts diligently From thence note Doct. That we should not only do what God hath required but we should do it diligently 1. Because the matter of keeping Gods precepts doth not only fall under his authority but the manner also God hath not only required service but service with all its circumstances 1 Cor. 9. 24. I so run that I may obtain It is our duty not only to run but so run not as in jest but as in good earnest Rom. 12. 11. Fervent in spirit serving the Lord Not only serving the Lord but seething hot in spirit when our affections are so strong that they boil over in our lives And Iam. 5. 16. The servent effectual prayer that prayer which hath a spirit and a life in it not only prayer is required but fervency not dead and drowsie devotion So Luk. 8. 18. not only it is required that we hear but to take heed how we hear with what reverence and seriousness And Act. 26. 7. The twelve Tribes served God instantly day and night with the uttermost extention of their strength so the word signifies And for Charity it is not enough to give but with readiness and freeness Be ready to communicate like life-honey it must drop of its own accord 2. The manner is the great thing which God requires it is very valuable upon several grounds Prov. 16. 2. The ways of man are clean in his own eyes but the Lord weigheth the spirits What doth God put into the ballance of the Sanctuary when he comes to make a judgment When he would weigh an action he weighs the spirits he considers not only the bulk the matter of the action but the spirit with what heart it was done A man may sin in doing good but he cannot sin in doing well therefore the manner should be looked to as well as the matter 3. It 's a good help against slightness We are apt to put off God with any thing and therefore we had need to rouze up our selves to serve him with diligence Josh. 24. 19. You cannot serve the Lord for he is a jealous God c. It is another matter to serve the Lord than the world thinks of why for he is holy and jealous he is holy and so hates the least failing and very jealous sin awakens the displeasure of his jealousie he will punish for very little failings Ananias and Saphira struck dead in the place for one lye Zacharias struck dumb for an act of unbelief Moses for a few rash words never entred into the land of Canaan David for a proud conceit in numbering the people lost seventy thousand men with the Pestilence The Corinthians many of them died for unworthy receiving God is the same God still he hates sin as much as ever therefore we should not be slight 4. It is a dishonour to God to do his work negligently Mal. 1. 14. Cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the Lord Implying that it is a lessening of his Majesty it is a sign we have cheap thoughts of God when we are slight in his service Christians we owe our best to God and are to serve him with all our might Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy might It is a lessening of his excellency in our thoughts when every thing serves the turn 5. Keeping the Commandment 't is a great trust God hath left this trust with us that we should keep his precepts therefore it is
is to try purge and make white Dan. 11. 35. or as it is in Deut. 8. 13. To humble thee prove thee and do thee good at the latter end your Enemies they may intend harm but God means good you should receive good by this as by every affliction Plutarch in his excellent discourse how a man should profit by his Enemies brings in a comparison of one Iason that had an Impostume which was let out by the wounds an Enemy gave him so many times our Impostumes and the corrupt matter that is within us is let out by the gashes and wounds which those that meant harm to us give to our name and credit First God doth it to humble thee Carnal men shoot at rovers but many times we find the soul is pricked in the quick when they shoot their arrows of detraction and slanders it may revive guilt and put us upon serious humiliation before God There are many sins to which this affliction is very proper 1. It seems to be a proper cure for the sin of Pride be it pride in the mind which is self-conceit or pride in the affections which is called vain-glory all sorts of pride there is no such effectual remedy as this Possibly we have been too self-conceited then God giveth us to such scandals that may shew us what we are Many times our very graces do us hurt as well as our sins and we may be puffed up with what we have received So for vain-glory when we are apt too much to please our selves in the opinions others have of us which is an evil the people of God are liable to This pride God will cure by reproach Pride is one of the oldest enemies ever God had it was born in heaven in the breast of the fallen Angels for which they are laid low and when his children harbour it God hath a quarrel against it When Paul was puffed up when the bladder was swollen God sent him a thorn in the flesh the Messenger of Satan to buffet him lest he should be exalted above measure 2 Cor. 12. 7. Possibly it was some eminent affliction but when he expresseth it afterwards he mentioneth reproaches v. 10. Therefore I will rejoyce in infirmities that is sickness nay I will rejoyce in reproaches 2. For carnal walking When we are negligent and do not take notice of the fleshliness and folly we are guilty of and allow in our hearts that breaks out into our actions God suffers others to reproach us and gather up our failings that we may see what cause we have to take our ways to heart Every man that would live strictly had need of faithful friends or watchful enemies of faithful friends to admonish him or watchful enemies to censure him God makes use of watchful enemies to 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 our selves therefore God sets Spies for us to watch for our halting Jer. 20. 10. I heard the defaming of many Report say they and we will report it all my familiar's watched for my halting They lye in wait to take us tripping and God sees it needful that we should have enemies as well as friends how ignorant else should a man be of himself Therefore God useth them as a rod to brush the dust from our clothes The 3. Sin God would humble us for is censuring If we have not been so tender of the credit of others God will make us taste the bitterness of affliction our selves and recompence the like measure into our bosomes Mat. 7. 1 2. Iudg not that ye be not judged for with what judgment ye judg ye shall be judged and with what measure ye mete it shall be measured to you again We shall find others to judg as hardly of us as we do of them Good thoughts and speeches of others are the best preservative of our own name and therefore when reproach falls upon you it is not enough you should not slight it though you know the report to be false but a Christian is to examine himself Have we not drawn it upon our selves by slandering others or talking intemperately of others And doth not God pay us home in our own coyn He that is much given to censuring seldom or never escapes severe censuring from others It is said Let his own words grieve him your own words will fall upon you therefore humble thy self before God for the reproaches thou hast cast upon others Thus the Lord ordereth it with good advice to humble us and that for pride careless walking and for censuring others Secondly It is to try thee 1. To try your faith in the great day of accounts Can you comfort your selves in the solemn vindication of the day of Judgment and in Gods approbation then 2 Cor. 10. 18. He is approved whom the Lord commendeth Men cannot defend thee if God condemn thee they cannot condemn thee if God acquit thee and therefore canst thou stand to Gods judgment In a race it is not what the standers-by say but what he that is the Judg of the Games will determine We are all in a race and it is not what men say of us but what God saith who is Judg of all 1 Cor. 4. 3 4. It 's a small thing that I should be judged of mans judgment but he that judgeth me is the Lord. In the Original it is mans day and so in the Margin We shall never be resolute for God until we come to this to count it a very small thing to be judged of mans judgment Now is mans day but God hath his day hereafter So to try our faith in particular promises Psal. 119. 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy word A Christian when he gives up himself to God he gives up every thing he hath to God not only gives his soul to God to keep but that God may take charge of his person estate and good name Now God requires a trust according to the extent of the Covenant a waiting and confidence in his power He can turn the hearts of men and give them favour in their eyes Psal. 37. 6. He shall bring forth thy righteousness as the light and thy judgment as the noon-day 2. As to try our faith so our Patience We should prevent reproach as much as we can but then we must bear it when we cannot avoid it They reproach but I pray Psal. 109. 4. that was David's exercise and revenge he took that advantage to pray for them God will try how we can bear the injuries of men The grace of Patience must be tryed as well as other graces We read that Shimei went railing upon David to the peril of his life saith David It may be God hath bid him curse A mad dog that bites another makes him as mad as himself so usually the injuries and reproaches of others foster
it is done away this David might intend But rather in a way of sanctification when the fault or blot is done away This is mainly intended as appears by the Antithesis or opposite request and grant me thy Law graciously that is let it be imprest upon my heart that such a temptation may be prevented for the future Let me observe Doct. That lying especially a way or course of lying should be far from Gods people David begs the removal of it as most inconsistent with the temper and sincerity of a Child of God Examine 1. What is lying 2. Upon what grounds this should be far from a Child of God First What is lying Answ. Lying is when men wittingly and willingly and with purpose to deceive signifie that which is false by gestures actions but especially by words The matter of a lye is a falsehood but the formality of it is with an intention to deceive therefore a falsehood is one thing a lye another then we lye when we not only do or speak falsely but knowingly and with purpose to deceive Now this may be done by gestures as when a scorner counterfeiteth the posture of one that is praying or as when David feigned himself to be distracted scrabling upon the doors of the gate spitting upon his beard 1 Kings 21. 1. and in the Pagan story Iunius Brutus was taxed for reigning himself a fool to save himself from Tarquin Aquinas saith Gestures are a sign by which we discover our minds But because these are but imperfect signs and speech is the usual instrument of Commerce therefore in words do we usually vent this sin Now in our words we are said to lye two ways Assertorily or Promissorily 1. Assertorily in a matter past or present when one speaketh that as false which he knoweth to be true and that as true which he knoweth to be false which is called speaking with a double heart in Scripture Psal. 12. 2. with a heart and a heart that is when we have one heart to furnish the tongue with what is false and another heart to conceive of the matter as it is An instance of this falsehood in our assertions or untrue relating of things done is Ananias and Saphira who brought part of the money for which he sold his posâ—…ion instead of the whole therefore Acts 5. 3. Why hath Satan filled thy heart to lye unto the Holy Ghost in keeping back part of the price It was a lye because there was a false assertion in saying that it was the whole and it was a lye to the Holy Ghost partly as being pretended to be done by his motion when they were acted by Satan counterfeiting spiritual actions or a lye against the Holy Ghost because the Holy Ghost being last in order of the persons is fitly represented as conscious to our ways and the workings of our hearts it is in condescension to us because it is most conceivable to us to reflect upon him as knowing our hearts and all the workings of our souls Rom. 9. 1. I say the truth in Christ I lye not my conscience also bearing me witness in the Holy Ghost and when the Psalmist speaks of hiding himself from God he saith Whither shall I flee from thy spirit Psal. 139. 7. Or else a lye to the Holy Ghost because of his presidency and superintendency over Church-affairs Acts 13. 2. The Holy Ghost said Separate me Barnabas and Saul for the work whereunto I have called them and Acts 20. 28. Take heed to the flock over which the holy Ghost hath made you overseers Now because this was an Ecclesiastical or Church-case therefore they are said to lye to the Holy Ghost as one that is to supply Christs place It was not the sin against the Holy Ghost but a lye against the Holy Ghost 2. Promissorily we lye when we promise things we mean not to perform This is a great sin Paul spent the great part of a Chapter to excuse himself because he was necessitated by Providence to break promise of coming to Corinth 1 Cor. 5. 16 17 18. It was grievous to him that he should seem to use lightness and not make good his word though he were hindred by the Providence of God vain and empty promises wherein we make a great shew of kindness to others without any intent to perform is a great sin Prov. 19. 22. The desire of a man is his kindness and a poor man is better than a lyar What 's the meaning some read it that which is desired of a man is kindness you come to a man in power and great place and beg his favour in such a business and request and they are too apt to promise you I but a poor man is better than a lyar you shall find among these great men very little faith The desire of a man is his kindness or that which a man should do in a great and high condition is to shew you kindness But now many that covet the praise and reputation of it are very forward in promises but fail in performance therefore a poor man that loves you and is an honest neighbour and will do his best is a surer friend and a thousand times better than such lying great men that only give you good words and sprinkle you with Court holy Water Now there 's a lying to men and a lying to God First A lying to God which is the worst sort because it argues Unbelief and Atheism low thoughts of God as if he were not Omniscient did not know the heart and try the reins How do we lye to God Partly when we put him off with a false appearance and make a shew of what is not in the heart as if he would be deceived with outsides and vain pretences So Hosea 11. 12. it is said Ephraim compasseth me about with lies and the house of Iudah with deceit God can see through and through all fair shews and will not be mocked We are said to lie to God when we perform not those professions and promises which we made in a time of trouble O when chastnings are upon us then the vows of God are upon us Men think they mean as they speak they are not conscious of the secresie of their hearts Psal. 78. 36. They flattered me with their mouth and they lied unto me with their tongues Their hearts were not sincerely set against sin whatever professions of repentance they made When there 's a restraint upon our corruptions then we think our selves hearty and serious because moved a little towards God Moral integrity is when we intend not to deceive but there was no supernatural sincerity to perform as the event shewed They were only the fruit of the present pang therefore it was said they lyed unto him with their tongue So Ezek. 24. 12. She hath wearied her self with lyes and her scum went not forth out of her speaking of her promises when the pot was over the fire there seemed to be offers
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
not so easily fall upon censuring reproaching and speaking evil of others Thus to those that devise Slanders and Reproaches 2. Secondly To those that receive them He is a Slanderer that wrongs his Neighbours credit by upholding an evil report against a man It is hard to say which is worse railing or receiving Psal. 15. 3. A Citizen of Sion is described to be one that taketh not up a Reproach against his Neighbour atd you shall see on the contrary Prov. 17. 4. A wicked doer giveth heed to false lips and a Lyar giveth heed to a naughty tongue He is a Lyar that receives a Lye when brought to him as well as he that brought it If you love the lie though you do not devise it the Lord will curse all them that love lies as if you did imagine them All that are acquainted with the matter are accountable to God you are responsible for your ear as they for their tongue It is good to have a healing tongue to heal that which others wound Prov. 12. 18. The tongue of the wise is health it is healing and therefore we should labour to shew forth this Christian meekness as not to devise Slanders against others so not to cherish them and uphold them against others Use. 3. If this be a usual and grievous evil it puts us upon seeking Comforts against Reproaches Now what are the Comforts we should seek against Reproaches 1. The witness of a good conscience for then this will be matter of great joy and great peace to you 2 Cor. 1. 12. This is my rejoycing the testimony of my Conscience c. If men reproach you yet let not your hearts Reproach you Iob 27. 6. The heart hath a reproaching condemning power Conscience is Register Witness and Judge and that which troubles our quiet is these heart-smitings and heart-reproaches Let any other man in the world be your Enemy rather than your own Conscience be an Enemy Certainly where Conscience is a friend if you be innocent you need not care for the reproaches of others If they speak against you as faulty they do but speak against another whom the Slanderer takes to be thee and in time you will out-wrestle the Reproach Look as the hair will grow again as long as the Roots remain So though the Razor of censure and reproach brings on baldness the hair will grow again 2. Another comfort against reproaches is the approbation of God that should satisfie against all the censures of the World You have the greatest best and wisest of your side if you have God on your side The World decries those that profess strictness in Gods ways as Hypocrites but you are Hypocrites indeed that are troubled at this if you value mans approbation rather than Gods No you should be of that temper Rom. 8. 33 34. Who shall lay any thing to the charge of Gods Elect It is God that Iustifieth If the Lord will acquit you no matter what men say The Worlds filth may be Gods Jewels Many times a contempt doth but manifest Gods esteem and give us a further sence of it they cannot impose upon God they cannot burden your cause before the Lord and therefore if the Lord hath covered your Filth it is no matter though they rake in it Psal. 32. 1. Blessed is the man whose sin is covered c. the Lord will not ask their opinion their vote and suffrage whether he shall condemn or acquit you but he will go according to the Laws of his own Covenant and therefore the approbation of God should be enough to you 3. The consideration of those Promises that do concern the vindicating our name from contempt God is wont to scatter the Reproaches of his Servants as the Sun gets from within the Cloud to bring forth their Righteousness as the Noon-day 4. Heaven will make amends for all the dishonour that men put upon you Though the proud scorn you yet if you keep Gods Statutes and go on waiting upon him for Eternal life great will be your glory in Heaven SERMON XLV PSAL. CXIX Vers. 40. Behold I have longed after thy Precepts quicken me in thy Righteousness IN the close of the former Verse David had given this commendation of the Statutes of God that they were good Now to shew that he did indeed account them so he alledgeth his desires after them Behold I have longed c. In the Words you have 1. a Narrative 2. a Request The one is used as the reason of the other In the Narrative he expresseth his sincere desire of conforming his heart and ways to the Laws of God Where 1. The matter of his Plea I have longed after thy Precepts Not to know them only but to do them not to satisfie curiosity but to understand and obey the Will of God and to make it the Rule of his Life and Actions Then 2. The Sincerity of it that 's intimated in the Word Behold There is Ecce admirantis the behold of Admiration Ecce demonstrantis the behold of Demonstration This last is here to be understood We must look upon David as appealing to God as offering himself unto his Tryal and Approbation who is the best Witness and Judge of the hearts of men who knows all things and cannot be put off with shews O Lord he speaks thus to God Behold I have longed after thy Precepts Now this is spoken here either as a reason of his own asking Behold I seek it not out of Custom or to speak words of course my soul is in this matter or as a reason of Gods granting he urgeth his sincere affection to Obedience as an Argument likely to prevail with God Lord I have an ardent desire to serve thee and certainly this is a great Argument with God for he delights to crown his own work when he hath given the affection he will give the deed and give the performance Look as Paul urgeth others to pray for him Pray for me for I have a good Conscience willing to live honestly Heb. 13. 18. So David here speaks of himself to God Lord I have longed after thy Precepts it is my desire that I may be put into the readiest fullest way of complyance with thy Will Secondly Here 's his Request There we have 1. the thing prayed for Quicken me he prays for renewing exciting Grace 2. The ground of confidence In thy Righteousness He had argued before from the disposition of the Subject now he argues from the Quality of the Donor In thy Righteousness The Law of God is sometimes called Righteousness and so some expound it in that sence quicken me in thy Righteousness that is in the way wherein thou wouldest have me to walk I think rather it is to be applyed not to the Righteousness he hath required but the Righteousness that is in God himself So Psal. 5. 8. Lead me O Lord in thy Righteousness Now the Righteousness of God is put for the whole perfection of the Divine Essence
and bountiful Providence because of our forfeiture by sin and the uncertainty of these outward Comforts and the continual necessity of his Providential influence and support the heart must still be exercised in the acknowledgment of God and his gracious hand over us and so the heart is not inticed by our outward comforts but raised by them Indeed in some cases it is harder to trust God with means than without when there are visible means of supply the heart is prone to Carnal Confidence Good Paul was in danger 2 Cor. 1. 9. We had the Sentence of Death in our selves that we should not trust in our selves but in God which raiseth the Dead But then in Adversity when kept bare and low then is a time to shew trust how hard soever our condition be grounds of Confidence are not lost Zeph. 3. 12. I will leave in the midst of thee an afflicted and poor People and they shall trust in the name of the Lord. Every man thinketh trusting in God easie when things go well with him but indeed he trusteth in other things he eateth his own Meat and weareth his own Apparel only God carrieth the name of it but now when we are without all Comfort and Incouragement from the Creatures as David when he was left alone Refuge failed me No man cared for my Soul I cried unto thee O Lord and said thou art my Refuge and Portion in the Land of the Living Psal. 142. 4 5. When men fail God never faileth when riches take wing and worldly friends forsake us then is a time for trust and dependance upon God It is the end of Providence that we should have the less Comfort in the Creature that we may have all in God Now we are to depend on God for whatsoever we stand in need of as at all times so for all all things Temporal and Spiritual Mercies for God will withhold no good thing from us he hath undertaken not only to give us Heaven and happiness in the next World but to carry us thither with Comfort that we may serve him without fear all the days of our lives Luke 1. 75. His Providence concerneth the outward and inward man and so do his Promises an whole Believer is in Covenant with Cod Body and Soul and he will take care of both But all the Difficulty is how we ought to depend on him for Temporal Supplies 1. It is certain that we ought not to set God a task to provide Meat for our Lusts. Psal. 78. 18. And they tempted God in their Heart by asking meat for their Lusts. Carnal affections and hopes do but make trouble for our selves though it be the ordinary Practice of Gods free Grace and Fatherly cares to provide things Comfortable and necessary for his Children whilst he hath work for them to do yet he never undertook to maintain us at such a Rate to give us so much by the Year such Portions for our Children and Supplies for our Families We must leave to the great Shepherd of the sheep to choose our Pastures bare or large and he that will depend upon God must be sure to empty his Heart of covetous Desires and be contented with our Lot if we would cast our selves upon his Providence Heb. 13. 5. Let your Conversation be without Covetousness and be content with such Things as you have for he bath said I will never leave thee nor forsake thee We do but ensnare and perplex our own Thoughts while we would reconcile the Promises with our Lusts and crave more than ever God meaneth to give 2. It is as certain that we ought not to be Faithless and full of Cares about these outward supplies Mat. 6. 23. Take no thought what ye shall Eat or what ye shall Drink or where withall ye shall be Cloathed because if we had no Promises there is a Common bounty and goodness of God which is over all his Works and reacheth to the Preservation of the smallest Worm decketh the Lillies feedeth the Ravens and the Fowls of the Air and certainly more noble Creatures such as men are may expect their shares in this Common bounty how much more when there is a Covenant wherein God hath promised to be a Father to us and temporal Blessings are adopted and taken into the Covenant as well as other Blessings Will not he give that to Children which he gives to Enemies to Beasts and Fowls of the Air You would count him a barbarous and unnatural Father that feedeth his Dogs and Hawks and lets his Children dye of hunger and can we without Blasphemy think so of God 3. As we ought not on the one Hand to think God will supply our Lusts nor on the other Hand distrust his Care of necessaries so we cannot be absolutely confident of particular Success in temporal Things For they are not absolutely Promised but with Exception of the Cross and as God shall see them good for us God reserved in the Covenant a Liberty both of shewing his Justice and his Wisdom his Justice in Scourging his sinning People Psal. 89. 33. He will visit their Iniquity with Rods and their Transgression with Scourges The World shall know God doth not allow Sins in his own Children Sin is as Odious to God in them as others yea more and therefore they feel the Smart of it The Liberty of his Wisdom Psal. 84. 11. The Lord God is a Sun and a Shield the Lord will give Grace and Glory and no good thing will he withhold from them that walk uprightly Psal. 3. 4. 9 10. O fear the Lord ye his Saints for there is no want to them that fear him The young Lyons do lack and suffer Hunger but they that fear the Lord shall not want any good thing They may want many Comforts but no good thing Good is not determined by our Fancies but Gods Wisdom Well then we cannot expect a certain Tennure of Temporal Happiness there is great Danger in fixing a deceitful Hope much of the subtlety of Satan is to be seen in it who maketh an Advantage of our Dis-appointments and abuseth our rash Confidence into a Snare and Temptation to Atheism and the mis-belief of other Truths 4. The dependence we exercise about these things lyeth in committing our selves to Gods Power and referring our selves to Gods Will. He is so able that he can secure us in his Work so good that we should not trouble our selves about his Will but refer it to him without hesitancy which if we could bring our Hearts to it would ease us of many burdensome Thoughts and troublesome Cares Pet. 4. 19. Wherefore let them that suffer according to the will of God commit the keeping of their Souls to him in well-doing as unto a faithful Creator Prov. 16. 3. Commit thy ways unto the Lord and thy Thoughts shall be Established Put your selves into Gods hands so trusting him with the issue of our affairs though we know not how it will fall 1 Cor. 19.
compared with all that may be called life Life is either Natural Spiritual or Eternal Compare it with life Natural and there the Psalmist will tell you Psal. 63. 3. Thy loving-kindness is better than life life is not life without it without the feeling of this love or the hope of feeling it it is little worth To have the light of the Sun which is the comfort of the senses without the light of God's Countenance which is the comfort of the soul is a sad and dark estate especially to the Children of God that know they are made for another world and for this onely in their passage thither Natural life onely giveth us a capacity to injoy the comforts of sense which are base dreggy and corruptive but the special favour of God lets us into such consolations as perfect the Soul and affects it with a greater pleasure than our natural faculties are capable of life natural is a frail brittle thing but these saving effects of Gods mercy lay a Foundation of eternal happiness Life natural may grow a burden but the love of God is never burdensome the days may come in which there is no pleasure Eccl. 12. 1. Job 33. 20. his life abhorreth bread and his soul dainty food in sickness and age in troubles of Conscience Men do pretty well with their worldly happiness till God rebuke man for sin then all the glory profit and pleasure of the creature doth us no good Psal. 39. 11. When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth Iudas halter'd himself when filled with the sense of Gods wrath Iob chose strangling rather than life At death when all worldly things cease and are of no more use to us the sense of Gods love will be of great use to us All the world understand the worth and value of Gods love when death cometh then a child of God feeleth it Oh saith he I would not for all the world but that I had made sure of the love of God before this hour how terrible else would it have been to leave all and leap out into an unknown world Ier. 17. 9. The unjust man at his latter end shall be a fool and Iob 27. 8. What is the hope of the Hypocrite if he hath gained when God cometh to take away his Soul 2. Life Spiritual the Soul hath no life but in communion with God who is the fountain of this new life now the more sensible and close this is the more they live the vitality of this life lyeth in the sensible participation of the effects of his special grace and mercy then we have it more abundantly Iohn 10. 10. not onely living but lively 3. For eternal life a comfortable sense of Gods mercy is the beginning and pledg of the true and heavenly life Rom. 5. 4 5 6. The shedding abroad the love of God in the heart of a believer maketh this his hope sure and certain he needeth not be ashamed for he hath earnest beforehand 2. Gods favour furnisheth us with a remedy against all evils and miseries i. e. wants troubles sins The want of other things may be supplyed by the love of God but the want of the love of God cannot be supplyed with any thing else if poor in the world yet we may be rich in faith Iam. 2. 5. if afflicted destitute yet this loss may be made up by the presence of God in the Soul 2 Cor. 4. 16. As our outward man decayeth our inward man is renewed day by day If they want the creature they have God there is no want of a candle when they have the Sun if they want health the Soul may be in good plight 3. Epist. Iohn 2. as Gaius had a healthy soul in a sickly body If they want liberty they ly open to the visits of his grace the Spirit of God is no stranger to them nor can his company and comforts be shut out Tertullian telleth the Martyrs you went out of the prison when you went into it and were but sequestred from the world that you might converse with God the greatest prisoners are those that are at large darkened with ignorance chained with lusts committed not by the Proconsul but God If they want the favour of men they have the favour of God God smileth when the world frowneth they may be Banished but every place is alike near to God and Heaven Some climates are nearer and some further off from the Sun but all alike near to the Sun of Righteousness Ibi pater ubi patria that is our Country where God is we are harrassed beaten afflicted in sundry manners but the sting is gone therod that is dip'd in guilt smarteth most but a pardoned man may rejoyce in tribulations Rom. 5. 1 2. But now on the contrary suppose a man high in honour wallowing in wealth spending his time and wealth in ease and pleasure but after all this God will bring him to Judgment the world is his friend but God is his enemy and he is all his life time subject to bondage Heb. 2. 14. not always felt but soon awakened and during the time of his comfort and delight he is danceing about the brink of hell liable to an eternal curse and there is but the slender thread of a frail life between him and execution a few serious sober thoughts undoe him 2. Sin that is the great evil both as to the guilt of it and the wages of it the guilt and obliquity of it no creature can provide a plaister for this sore to get our Consciences setled and our natures healed this is the special fruit of Gods mercy in Christ his business is to save us from sin Matt. 1. 21. Acts. 3. 26. God having raised up his son Iesus sent him to bless you in turning away every one of you from your iniquity Rom. 11. 26. There shall come out of Zion the deliverer and shall turn away ungodliness from Iacob have Gods Image repaired and restored to his Grace and Favour those that have felt sin a burden nothing will satisfie till the Lord looks graciously upon them 3. The favour of the Lord is the fountain of all blessings Get an interest in his special mercy and then all things are yours you have God for your God who commandeth all things 1 Cor. 3. 22. Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all things are yours Matt. 6. 33. First seek the Kingdome of God and his righteousness and all these things shall be added to you Prov. 10. 22. The blessing of the Lord maketh rich and he addeth no sorrow with it 4. It sweetens every Comfort a piece of bread with the love of God is a plentifull feast A little that a righteous man hath is better than the revenue of many wicked Quid prodest regium alimentum si ad Gehennam pascat What profiteth it to be fatted
correction He made Iacob and Laban meet peaceably Gen. 31. and in the next Chapter Iacob and Esau. Use is Direction to us in these Times when there are such distances and alienation of hearts and affections between the People of God 1. Let us not be troubled at it overmuch Godly men were estranged from David either being mislead by delusions and false reports or loth to come to him because of his Troubles and low condition And partly because 't is no strange thing for a good man to be forsaken of his Friends so Job 6. 15 16 17. My brethren have dealt deceitfully as a brook and as the stream of brooks they pass away which are blackish by reason of the ice and wherein the snow is hid What time they wax warm they vanish when it is hot they are consumed out of the way So David Psal. 31. 11. I was a reproach among all mine enemies and a fear to mine acquaintance Yea so Christ himself I know the Temptation is very great Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sociable creature To go alone in our duty is very hard but we ought not to look on our selves to be alone while God is with us Iohn 16. 32. Christ is a pattern of all dispensations as well as trials Heb. 13. 5. I will not leave thee nor forsake thee He is so far from forsaking that he will not leave us 2. Let us recommend the case to God Zeph. 3. 9. That they may call upon the Name of the Lord to serve him with one consent Rom. 15. 6 7. That ye may with one mind and one mouth glorifie God Wherefore receive ye one another as Christ also received us to the glory of God Non sunt ista litigandi sed orandi tempora Beg a coalition of all those that fear God that laying aside prejudice they may turn one to another The Spirit of Concord is God's gift Christ prayeth John 17. 21 22. That they may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe thou hast sent me And the glory which thou gavest me I have given them that â—…ey may be one as we are one 3. Let us carry it so that the Children of God may have no occasion to turn from us Scandalous sins are roots of bitterness Heb. 12. 15. Lest any root of bitterness springing up trouble you and thereby many be defiled Encourage the Godly to pray for you Heb. 13. 18. Pray for us for we trust we have a good conscience in all things willing to live honestly To love you Good men are not unworthy of our Prayers and uncapable of the benefit of them the more you excel in Grace the more they will delight in you Psal. 16. 3. But to the saints that are in the earth and to the excellent in whom is all my delight SERMON LXXXVIII PSAL. CXIX VER 80. Let my heart be sound in thy statutes that I be not ashamed IN this Verse we have first A Petition Let my heart be sound in thy statutes 2dly An Argument from the fruit and effect of granting it That I be not ashamed that is then I shall not otherwise I certainly shall be ashamed He would avoid that inconveniency that was so grievous to him in the eyes of wicked men In the Petition I shall take notice 1. Of the Person praying David 2. His Qualification intimated in the word My heart 3. The Person prayed unto intimated in the word Thy. Secondly Here 's the Benefit asked A sound heart in which you have 1. The Nature of it 2. The Value of it DOCT. That Sincerity and Soundness in an Holy Course is a great Blessing and earnestly to be sought of God in Prayer This will appear if we consider the Benefit asked the Nature and Value of it First The Nature of it What is a sound heart It noteth reality and solidity in grace The Septuagint hath it Let my heart be without spot and blemish What is here Let my heart be sound It implieth the reality of Grace opposed to the bare Form of Godliness or the fair Shows of Hypocrites and the sudden and vanishing Motions of Temporaries 1 I shall briefly shew what it is not by way of opposition 1. 'T is opposed to the form of godliness 2 Tim. 3. 4. Having a form of godliness but denying the power thereof Their Religion is only in shew and outside as Apples that may be fair to see to in the Skin but rotten at the Core so their Hearts are not sound within When we are sound within as well as beautiful without this is the sound heart when not only in shew and appearance we are for God but in deed and truth Solinus telleth us That the Apples of Sodom are to sight very beautiful and fair but the compass of the rine doth only contain a sooty matter which flitters into dust as soon as touched This is a fit Emblem of an Hypocrite or an Heart not sound with God Or as the Priests under the Law they were to look whether the Sacrifices were sound at heart otherwise they were to be rejected Lev. 22. 22 23. So David here begs a sound heart in God's statutes lest it should be rejected of God The world thinketh if there be a little external Conformity to the Law of God it is enough O no! there must be a sound heart no other principle of Obedience pleaseth God 2. This sound Heart is opposed to the sudden pangs and hasty motions of Temporaries The graces of Temporaries are for matter true but slightly rooted and therefore are not sound There wanteth two things in the graces of Temporaries first a deep and firm radication 2dly an habitual predominancy over all lusts First A deep and firm radication Temporaries are really affected with the Word of God and the offers of Christ and life by him but the tincture is but slight and soon worn off They have the Streams of Grace but not the Fountain a Draught but not the Spring John 4. 14. The water that I shall give him shall be a well of water springing up to everlasting life A dash of Rain or a Pond may be dried up but a Fountain ever keepeth flowing They have something to do with Christ he giveth them a visit but not that constant communion he doth not dwell in their hearts by faith Eph. 3. 17. nor take up his abode there 't is but a slight tincture not a deep and permanent die of holiness or a constant habitual inclination to that which is holy just and good There is not the remaining seed 1 Iohn 3. 9. there is a great deal of difference between sudden motions stirred up in us by the Spirit and the remaining seed that is a constant disposition of heart to please God Secondly An habitual predominancy over all lusts Temporaries still with those kind Graces which they have retain their interest in the world and
upon God Job 13. 15. Though he slay me yet will I trust in him And Psal. 23. 4. Yea though I walk through the valley of the shadow of death I will fear no evil for thou art with me thy rod and thy staff they comfort me Many of his Children are reduced to great straits there may be no meal in the Barrel nor oil in the Cruse before God helpeth them There may be many mouths to eat little Food Iohn 6. 5 6. when there was a great deal of company and little provision Christ asketh one of his Disciples Whence shall we buy bread that these may eat And this he said to prove him for he himself knew what he would do So many a poor Believer is put to it Children increase Trading groweth dead Supplies fail What shall they do They pray and God giveth no answer This he doth to prove them 'T is a strong Faith which can hold out in such straits and difficulties 2dly To awaken our Importunity Luke 18. 1. And he spake a parable to them to this end that men ought always to pray and not to faint compared with Luke 11. 8. with the Parable ensuing So again an instance in the Woman of Canaan she turneth discouragements into arguments When Christ said It is not meet to take the childrens bread and to cast it to dogs She said Truth Lord yet the dogs eat of the crums which fall from their masters table Mat. 15. 26 27. So the blind men Mat. 20. 31. the more they were rebuked cryed the more rather than his People shall neglect Prayer or grow formal in it God will cast them into great Afflictions as Christ suffereth the Storm to continue till the Ship was almost overwhelmed that his Disciples might awaken him Mat. 8. 25. 3dly To make us sensible of our weakness as Paul 2 Cor. 1. 9. But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead We are much given to self-confidence therefore God will break it and e're he hath done with us make us trust in him alone There is a twofold strength Natural and Spiritual 1. Natural which ariseth from that Courage that is in Man as he is a reasonable Creature This will hold out till all probabilities be spent Prov. 18. 14. The spirit of a man will sustain his infirmity but a wounded spirit who can bear Till a Man be struck at the heart his reason will support him 2. Spiritual Faith Hope Patience These may be spent when the Affliction is deep and pressing and God's help is long delay'd Faith is the strength of the Soul as Faith decayeth or is tired the Soul faints Faith may be damped and give up our case for gone Psal. 116. 11. Psal. 31. 22. They throw up all and think it is in vain to wait any longer Thus will God discover our weakness to our selves the weakness of our Reason the weakness of our Faith I remember Solomon saith Prov. 34. 10. If thou faintest in adversity thy strength is small Grievous or long Afflictions discover our strength or weakness Some are of a poor spirit give up at first assault before their strength faileth them before the probabilities which Sense and Reason offereth are spent They are lazy and love their ease Some are negligent do not make use of the helps of Faith but when evils continue long and sit close the strongest Faith is seen to be too weak God by this will humble us 4thly God doth this for his own glory and that his work may be the more remarkable and conspicuous John 12. 6 7. Iesus loved Lazarus and when he heard that he was sick he abode two days still in the same place where he was Little love in that you will say a Man would hasten to his dying Friend Christ may dearly love his own and yet delay to help them even in their extremity till the fit time come wherein the mercy may be the more conspicuous 'T is said Eccles. 3. 11. God hath made every thing beautiful in his time Before its time God's work seemeth harsh and rough as a Statue when it is first hewn out but in its time t is a curious piece of workmanship God in his own time and way knoweth best how to comfort his People 2. 'T is the Devil's design to tire and weary out the People of God and therefore stirreth up all his malice against us Luke 22. 31 32. Simon Simon behold Satan hath desired to have you that he may sift you as wheat But I have prayed for thee that thy faith fail not The Devil if he might have the shaking of us and liberty to do his worst he would drive us from the faith of Christ and all hopes by him 3. Men are unreasonable in their oppositions and will not relent nor abate any thing of their rigor Zech. 1. 15. I was a litte displeased and they helped forward the affliction They are still adding to the Churches trouble and would destroy those whom God would only correct and purge as the Slave layeth on unmercifully Till God restrain it their wrath never ceaseth Well then 1 USE Let it not seem strange to us That Godly Men in their Afflictions though they flie to God and implore his Mercy are not presently delivered nor always at the first instance God hath many discoveries to make much work to do Would you have Faith rewarded before it be tryed or the beautiful frame and link of causes disturbed for your sakes Faith is not tryed to purpose till the thing we believe is not seen nor have any probability that ever we shall see it yea till we see nothing but the contrary and hope against hope we must stay till the mercy be ready for us and we ready for it an hungry Stomach would have the Meat e're it be roasted our times are always present with us when God's time is not come 2. Let us prepare for grievous and tedious Sufferings We would turn over our hard Lesson before we have sufficiently learned it we love the case of the flesh would have no Cross or a very short one Things will not be so soon or so suddenly effected as we imagine We make greater provision for a long Voyage We should be strengthned to long-suffering Col. 1. 11. as for all sort of Crosses so for long and tedious Crosses 3. If our Affliction be long observe your carriage under it Doth Faith and Hope keep you alive still Heb. 6. 12. Be not slothful but followers of them who through faith and patience inherit the promises Do you keep up your prayerful affections Rom. 12. 12. Continue instant in prayer We pray as Men out of heart for fashions sake and with little life rather satisfying our Consciences than expressing our hope and confidence A damp on the Spirit of Prayer is an ill Presage Can you love God though you be not feasted with Self-comforts and present Benefits
quite the contrary way They see the mercy of God that the things of Nature keep ordinarily one constant course and are not terrified with the frequent change thereof yea they are thereby confirmed in the belief of the Lord's constancy and faithfulness But men in love with their lusts make a woful use of this consideration hardning themselves in their conceit that there shall never be a change and so sin more securely See the like in other things 1 Cor. 7. 29. 1 Cor. 15. 32. Iude 24. Rom. 6. 2. 2 Sam. 7. 2. with Haggai 1. 2. 1 Sam. 3. 18. 2 Kings 6 33. USE 2. When ever you look to Heaven remember that Within you have a God who hath fixed his residence and shewn his glory there and made it the seat both of his mercy and justice You have also there a Saviour who after he had dyed for our sins sate down at the right hand of Majesty to see his promises accomplished and by his word to subdue the whole world There are Angels that fulfil his commandment hearkning to the voice of his word Psal. 103. 21. There are glorified Saints who see God face to face and dwell with him for evermore and came thither by the same Covenant which is propounded to us as the Charter of our peace and hope Without we see the Sun and Moon and all the heavenly Bodies move in that fixed course and order wherein God hath set them And will God shew his constancy in the course of Nature and be fickle and changeable in the Covenant of Grace wherein he hath disposed the order and method of his mercies USE 3. To cure our Unbelief by considering how God's Grace is setled in the Covenant so as to leave no cause or occasion of doubting or suspecting the truth and certainty of those blessings which he hath promised us And shall we live in jealousie as if we were not upon such sure terms with God If we transact with another about certain benefits the Transaction may prove to no purpose if the matter about which we contract with them hath no Being or the terms be impossible or the conveyance be not firm and strong so as to hold good in Law Now none of these can be imagined in our entring into Covenant with God For 1. Eternal Life is not a Chimaera or a thing that hath no Being you might run uncertainly 1 Cor. 9. 24. if it were a Dream or a well-devised Fable No 't is the greatest reality in the world Heb. 4. 9. we cannot be mistaken we see it before us in the promises so confirmed 2. 'T is not upon impossible terms but such as are performable by the grace of God Eph. 2. 8. By grace ye are saved through faith and that not of your selves it is the gift of God And the Apostle telleth us Rom. 4. 16. it is of grace that it may be sure to all the seed 'T is grace maketh it sure God giveth what he requireth There are conditions that concern making Covenant and keeping Covenant First Conditions for making Covenant Jer. 24. 7 I will give them an heart to know me that I am the Lord. Ezek. 36. â—…6 A new heart will I give you and a new spirit will I bestow upon you After this for keeping Covenant This is a Covenant that keepeth us as well as we keep it Ier. 32. 40 41. I will put my fear into their hearts that they shall not depart from me So Ezek. 36. 27. There is a promise of influence I will put my Spirit into you and cause you to walk in my statutes and ye shall keep my judgments and do them This to prevent the danger of Discovenanting 3. Or that the Conveyance be not strong and firm so as to make a Plea in Law for it is as strongly confirmed as any thing can be by God's word and oath as before it is upon record in Heaven among the ancient decrees of God 'T is written in the word for our comfort yea upon our hearts 'T is sealed by the blood of Christ Heb. 9. 16 17. sealed by the Spirit Eph. 1. 13. And therefore the Conveyance will bear a Plea both now in Prayer and hereafter before the Tribunal of God we may shew him his promises plead the satisfaction of Christ as he pleadeth it in Heaven Heb 9. 24. But where is there room for any doubt If any it must be of your qualification for on God's part all is ordered and sure and there two things First That all the qualifications of the Gospel must be Evangelically interpreted not legally not in absolute perfection but prevalent degree Mark 9. 29. and Can. 5. 2. Secondly Your only way to obtain comfort is to make the qualification more explicite 1 Iohn 2. 5 Whosoever keepeth his word in him verily is the love of God perfected hereby we know that we are in him And 1 Iohn 3. 19. Hereby we know that we are of the truth 4. Let nothing that is uncertain keep you from this blessed and sure Covenant all things without it are uncertain Riches are uncertain 1 Tim. 6. 17. The like may be said of Honours they are slippery places of Friends Health Life itself Now do not forsake your own mercies for lying vanities Some vain thing or other taketh us off from God and seeking his favor which will certainly prove a Lye to you therefore employ your time care and thoughts about these things 5. If the Covenant be setled never expect to alter it or module it and bring it down to your fancies and humors 'T is God only that can prescribe Conditions and Laws of Commerce between us and him Man is not allowed to prescribe the Conditions or treat about the making of them but is only bound to submit to what God was pleased to prescribe and to fulfil the Conditions without disputing They are not left free and indifferent for us to debate them and modifie and mitigate and bring them down to our own liking and humor We are to take hold not to appoint Isa. 56. 4. and Rom. 10. 3. so that it bindeth our duty as well as assureth our comfort our vote cometh too late to retract and alter God's eternal decrees What would you have to be done for your freedom from Hell and the wrath of God Oh that God would alter those severe Constitutions which he hath made and not insist so strictly on the self-denying duties required in the Gospel Covenant for the salvation of sinners You may as well ask that God should repeal the Ordinances of Nature turn night into day and day into night for your sakes But if the Gospel-Covenant were repealed that you may be more secure what then In what a case are you then What will you hold by then You have no hope if the Gospel stand in force but what hope would you have if the Gospel were abolished Must the whole world be ruined to establish your security and indulgence to sin Oh! surely this
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
habitual reign of sin may be known by the general frame and state of the heart and life where it is constantly yielded unto or not opposed but breaketh out without controul and beareth sway with delight Men give the Bridle to sin and let it lead them where they will That is peccatum regnans cui homo nec vult nec potest resistere so Coppen The Sinner neither can nor will resist non potest because usually after many lapses God giveth up men unto penal or judicial hardness of heart But he is willingly taking these Bonds and Chains upon himself Such are said 2 Pet. 3. 3. To walk after their own lusts To live in sin Rom. 6. 2. To be dead in trespasses and sins Ephes. 2. 1. To serve divers lusts and pleasures Tit. 3. 3. To draw on iniquity with Cart Ropes Isai. 5. 18. Such as addict and give over themselves to a trade of sin with delight and full consent Secondly Actually when we do that which is evil against our Consciences or yield pro hic nunc to obey sin in the lusts thereof when it gaineth our consent for the time but the general frame and state of the heart is against it In short when sin is perfected into some evil action or in the Apostles Speech when lust hath conceived and brought forth sin Iames 2. 15. that is some heinous and enormous offence At that time no question it hath the upper hand and carrieth it from Grace and the Flesh doth shew it self in them more than the Spirit A man may please a lesser friend before a greater in an act or two Every presumptuous act doth for that time put the Scepter into sins hand Note That both Predominants spoken of in the former Distinction and the actual reign of sin in this do much prejudice a Christian waste his Conscience hinder his joy of faith and if not guarded and we do not take up in time or if often cannot be excused from habitual reign They are rare by the violence of a great temptation unlikely acts as for a Hen to bring forth the Egg of a Crow 4. The next Distinction is of sins reigning with a full and plenary consent and with reluctancy and contradiction as Herod reigned over the Jews for many years by mere force they opposing him and contradicting him but afterwards willingly consented to his Government so sin reigneth in some who readily willingly obey the lusts thereof and take its Bonds and Chains upon them And on the godly it doth sometimes prevail yet not quietly and without blows The evil which I hate that do I Rom. 7. 15. They are in Combate and Conflict with it The Virgin that cryed out was innocent 'T was a ravishment not a consent peccatum patitur non facit as Bernard The Seed of God is disliking and opposing 1 Iohn 3. 9. They are sometimes foyled but they keep up their resistance Sin gets the mastery in some acts but as a Tyrant not a lawful Possessor They groan under that oppression ever strive for liberty and freedome and in time recover it Chrysostome hath an expression on that of Rom. 6. 12. Let not sin therefore reign in your mortal bodies c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin will play the Tyrant in the best heart but let it not have a quiet reign It will take advantage of present distempers and difficulties it may incroach upon us but it hath not our hearts whereas otherwise if a man be not in Armes against it but liveth in peace and good contentment under the vigour and life of his lusts there is no opposition unless it be some checks of a natural Conscience or a few thoughts of fear and shame or some temporal mischief and inconvenience no opposition of a renewed heart no hatred of it and opposition as it is an offence to God Then your condition is evil II. That it is a great evil c. It must needs be so 1. Because it is a renouncing of the Government of Christ we transferr the Kingdome from him to Satan and take the Scepter out of his hands when we give way to the reign of sin What though we do not formally intend this yet virtually we do so and so God will account it 'T is sinis operis though not operantis Look as the setting up of an Usurper is the rejection of the lawful King so the setting up of sin is the setting up of Satan Iohn 8. 44. and by consequence a laying aside of Christ for every degree of service done to him includeth a like degree or portion of treason and infidelity to Christ. For a man cannot serve two masters Matth. 6. 24. cannot have two chief goods at the same time therefore he that cleaveth to the one refuseth the other If you cleave to sin you renounce Christ and though we profess Christ to be our Lord that will not help the matter Matth. 6. 21. we are for all that as true bond-men to Satan as the Heathen that offered Sacrifice to him A druâ—…ken or wanton Christian giveth the Devil as much interest in him as those that sacrificed to Bacchus or Priapus or Venus For he doth as absolutely dispose and command your affections as he did theirs You are his by possession and occupation The Bond of your servitude to Satan is altogether as firm and strong as their Rites of Worship Now we that know Christs right both by Purchase and Covenant cannot but know what a great sin this is By purchase we are his 1 Cor. 6. 19 20. Ye are not your own ye are bought with a price The Buyer hath a power over what he hath bought We were lost and sold we sold our selves against all right and justice and Christ was pleased to redeem us and that with no sleight thing but with his own blood 1 Pet. 1. 18 19. How can you look your Redeemer in the face at the last day If you have any sense and belief of Christian mysteries you should be afraid to rob Christ of his purchase 1 Cor. 6. 15. Shall I take the members of Christ and make them the members of an Harlot God forbid He hath bought you to this very end that you may be no longer under the slavery of sin but under his blessed Government and the Scepter of his Spirit Tit. 2. 14. He hath redeemed us from all iniquity This was his end to set us at liberty and to free us from our sins therefore for us to despise the benefit and to count our bondage a delight yea to build up that which he came to destroy this is as great an affront to Christ as can be But we are not only his by purchase but his by Covenant Ezek. 16. 8. I entred into a Covenant with thee and thou becamest mine This was ratified in Baptism where we dedicated our selves to the Lords use and service and shall we rescind our baptismal vows and give the Sovereignty to another after we have
greenness and not cut down it withereth before any other herb so are the paths of all that forget God and the Hypocrites hope shall perish A wicked Man cannot lift up his head above others for want of Gods favour to uphold him as the Rush or Flag cannot grow without mire or water the Prosperity of wicked Men when it is most green and flourishing yet wants its sustenance which is Gods Blessing This is the condition of wicked Men in the opinion of the good But what is it in his own opinion Take him in his serious and sober Moods he always liveth Miserably and expecting a Change as knowing that God oweth him an ill turn Iob 15. 21. A dreadful sound is in his ear in his prosperity the destroyer shall come upon him He trembleth secretly as if danger were alwayes near therefore cruel and mischievous against whom they fear that shut the door against their own danger for every thing that is fearful will be cruel 2. If he fall into Adversity in their Troubles they have not a God to go unto nor Promises to build upon therefore it is said Prov. 15. 29. The Lord is far from the wicked but he heareth the prayer of the Righteous Gods Children have ready access to a sure Friend and are assured of welcome and audience when they come but they are at their Wits end know not which way to turn Iob 15. 22. He believeth not that he shall return out of darkness and he is waited for of the sword that is full of Terrors of Conscience and distracting disturbing Fears hath no hope to be delivered but lives as if he had a sword hanging over his head Use. I. To shew us the Reason why the people of God when they grow wicked are often disappointed in that Salvation which they expect Isa. 59. 11. We look for judgment but there is none for Salvation but it is far from us Why because they had exceedingly sinned against God and scandalized their profession there was an horrible depravation of the People of God in those times and therefore all their Prayers and Fasts and Seekings of God could not prevail for a Deliverance Use. II. Comfort in a good Cause wherein the Godly are opposed by the Wicked there is a double Comfort 1. Because the Prosperity Power and Pride of the Wicked is not to be regarded for though they flourish for a while and all things flow in upon them according to hearts desire yet Salvation is far from them God is ingaged both for the rectitude of his Nature the quality of his Office as Judge of the World and the tenour of his Covenant to employ his Power and Terror for their Ruin and though he may for a while spare them and they take occasion from this indulgence to do more and more wickedly yet you should not be dismayed if you see them ingaged in wayes or courses that are naught and wicked you may say I know they cannot prosper in them when they are lifted up in the prosperity of their Affairs you should lift uy you hearts by Faith see a worm at the root of their happiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. Because by the Rule of Contraries if Salvation be far from the Wicked that seek not Gods Statutes then Deliverance is near to the Godly that fear God and desire to be faithful with him how hard soever their Condition seemeth to be for the present Psal. 85. 9. Surely his salvation is nigh unto them that fear him You should be confident of it they that please God cannot be always Miserable it is nearer than we think of or can see for the present there is a surely or a note of averment put upon it It is better be with the Godly in Adversity then with the wicked in Prosperity when they are men appointed as sheep for the slaughter yet there is a way of Ransom and Escape but the Wicked at their best are in the appointment of God as the stalled Oxe or as Swine fatted for Destruction when fattest then nearest to Destruction and Slaughter Secondly As to Eternal Salvation so they are in a dangerous Case 1. The Phrase here used by the Psalmist seemeth to be used to obviate their vain Conceit they think they shall do well enough and have as much to shew for Heaven as the best it is near in their Conceit but far indeed 1 Cor 6. 9. Be not deceived know ye not that the unrighteous shall not inherit the Kingdom of God Thoughts of impunity are natural to us those that are in the ready way to Hell are apt to think they shall get Heaven at last as if God would turn Day into Night but alas it is an eternal Truth Salvation is far from the wicked 2. There is somewhat of a Meiosis in the expression less being said than is intended the Man of God saith that Salvation is far but he implyeth that Damnation is near certainly the one it doth imply the other Hab. 6. 8. The ground that beareth bryars and thorns is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh unto cursing They are upon the borders of Hell and ready to drop into those Eternal Flames which shall consume Gods Adversaries 3. Once again The longer they continue Wicked the further off is their Salvation every day farther off from Heaven and nearer to Hell A Godly Man the more progress he maketh in Vertue the nearer he is to his Salvation Rom. 13. 11. Now is your Salvation nearer then when ye first believed Not only nearer in point of time but nearer in the preparation of their hearts not because older but because better and so by consequence wicked men go farther and farther off and therefore they are said to treasure up Wrath against the day of Wrath Rom. 2. 5. Every Sin they commit puts them a degree further off from Salvation as every degree of Grace is a step nearer Heaven Reasons 1. The inseparable connection that is between Priviledges and Duties the Gospel offereth Salvation conditionally if we forsâ—…e the Condition we fall short of the Priviledge and therefore if we be wicked salvation is far from us When God took Abraham into Covenant with him he doth not tell him only what Priviledge he should enjoy but also bindeth him to walk suitably Gen. 17. 1. I am God Almighty walk before me and be thou perfect God will take care of our Safety if we will take care of our Duty the Covenant is called a Bond Ezek. 2â—… 37. I will bring you into the bond of the Covenant because it hath a tye upon us as well as upon God we are not at our own Liberty to walk as we list there are bonds upon us not vincula carceris the bonds of a Prison Gins and Fetters but vincula nuptiarum the bonds of Wedlock Now they that cast away these bonds from them as the wicked do Psal. 2. 3. Let us break their bands asunder and cast away their cords from us and