for they will grow upon us and therefore it makes for the encouragement of you that they should sooner begin with God 2. It makes for the encouragement of those that have the Education of Youth as Masters of Families Parents and the like Do not say it is too soon for them to learn No Age is too soon for God 2 Tim. 3. 5. Thou hast from thy Infancy learned the Scriptures When we suck in Religion with our milk it 's a great advantage those things we keep with us that we learn young Prov. 22. 6. Train up a child in the way he should go and when he is old he will not depart from it When the new Vessel is seasoned with this precious liquor it will keep the taste tender Twigs are bent this way when they are as Wax capable of any impression Use 3. Caution for young ones If young men should obtain this benefit to grow wiser than the Ancients notwithstanding this yet they should learn to shew reverence to the aged Iob 32. 4 5 6. And then to ascribe it to God saith he ver 8. There is a spirit in man and the inspiration of the Almighty giveth them understanding It is not the sharpness of our wit but the inspiration of his Grace he is the Author of all this wisdom that is wrought in us Use 4. To humble the Aged that have not made conscience of their time and ways and therefore are more blockish than many Children Isa. 65. 20. There shall be no more an infant of days nor an old man that hath not filled his days Old men that are ignorant of the mysteries of Faith after they have long sate under the Word of God and have many advantages to improve their youth Heb. 5. 12. When for the time ye ought to be Teachers ye have need that one teach you again which be the first principles of the Oracles of God and are become such as have need of milk and not of strong meat In this sense God is said to take away the understanding of the Aged that is by a just judgment for their unfruitfulness and unprofitableness under the means of Grace They that are much younger than you are wise in comparison of you when they excel you for ripeness in wisdom for solidness and setledness in manners in a course of godliness Those old men that draw near to the Grave before they have consider'd either the end wherefore they came into the world or the state into which they shall be translated when they go out of it those are Children of 100 years old that have nothing to reckon Age by but wrinckles and gray hairs Doct. 3. That the way to increase in spiritual understanding is to be studious in practical holiness The Word that will give you understanding will keep you out of all snares sufficiently direct you to true happiness But how shall we get it refer it to practice practise what you know and you shall know more it must needs be so 1. Because these are such as have God's Promise Iohn 7. 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self They that make conscience of their ways season their course in the fear of God that take Gods direction with them God will tell them they shall know what doctrine is of God 2. They have a greater clearness of mind and understanding therefore must needs discern holy things why because they are freed from the clouds of lust and passion which do insensibly blind and make them stay in generals Mat. 5. 8. Blessed are the pure in heart for they shall see God Saith Nazianzene Where there is purity there 's brightness where there 's a pure heart there 's a great deal more clearness in the understanding Reason and Fancy are dark unless a Man have a command over his Passions and Affections over his Passions of Anger Fear Grief and over his Affections of Love and Joy and Appetite towards sensual delights unless he be able to govern these things he will never truly discern the mind of God for the seasoning his course in living a holy life that of the Apostle is notable 2 Pet. 1. 5. Add to your faith virtue and to virtue knowledge and to knowledge temperance unless they be able to govern their affections in the use of worldly delights pleasures and profits they will never have this practical knowledge and therefore the only way to know divine things as Nazianzene well observes is conscientiously to keep the Commandments of God If you would know the Will of God do not spend your time in heaping up Notions but framing your heart to obedience governing your affections by the fear of God and suiting your hearts to the Word of God Alas Those that seek knowledge out of ambition curiosity and vain ostentation and lie under the power of vile affections get but very little true spiritual light they may have the understanding of Teachers but not the understanding to season them and guide them in their communion with God 3. The more we practise the more Religion is exemplifi'd and made sensible so that we come to understand more of the sweetness of it and on the other hand the more of difficulty is in it when there is nothing but bare Notions and naked apprehensions There we have a double advantage an exact Rule and more experience of the sweetness of Religion Prov. 3. 17. All her ways are ways of pleasantness When we practise what we know then we come to know the sweetness of entertaining communion with the Lord and they know more of the difficulty of Religion they know where their hearts are more averse and more in danger whereas others that soar aloft in Notions and idle and lofty speculations have not this experience 4. They that practise study things with more affection than others mightily help their understanding The more piety and zeal any man hath the more will the Lord bless his Studies Paul profited in the Iewish Religion above many of his Equals why Gal. 1. 14. Being more exceedingly zealous of the tradition of my Fathers A man that hath a zeal in any thing will profit more than others so he that hath a zeal for the things of God profits above others A blunt Iron if red hot will pierce through an Inch-board sooner than a cold Tool though never so sharp so those that have blunt parts in comparison of others yet if they have zeal and good affections they will pierce deep into the mysteries of Religion they that have sharper parts want the fire of zeal 5. The more fruitful any Grace is the more doth it abound with us and therefore when your knowledge is fruitful you will find it increased by laying out your Talents Col. 1. 10. Be fruitful in every good work always increasing in the knowledge of God First he presseth knowledge in order to practice then he presseth
nest it is all but the deceit of the heart and usually we find it to be so in the world Most men are better acquainted with other mens duties rather then their own with the Magistrates duties more than their own and so other mens sins more then their own But it is not so where zeal is unfeigned there it begins at home they will allow nothing in their own hearts that may be contraryto Gods interest and to the soveraignty of his spirit 2. Also in perfecting Holiness The whole business of the spiritual Life must be carried on in warmth and vigor Rom. 12. 11. Fervent in Spirit serving the Lord. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seething hot in spirit Nothing done for God should be done negligently but affectionately To be luke-warm and key-cold that makes no work in Religion But when a man hath a great zeal for God O! then he profits and gets ground then sin decays grace is strengthned love is more rooted in his Heart every day and he doth more for God Paul profited in the Jewish Religion Gal. 1. 14. Why Because he was more zealous then others This is the man that will be the honour of Gods Ordinances that man that will shew forth the vertue and power of Religion when his heart grows warm for God and zealous for God II. Why we ought to look after a great and pure zeal if we have any Love to God and the Law of God and his Ways 1. Why a great zeal 1. Because it is not zeal else if it be not in some good degree for zeal is a great fire and a vehement flame not only Love but vehement Love it must needs be great Cant. 8. 6 7. For Love is as strong as death jealousie is cruel as the Grave Zeal is cruel as the grave read it so many waters cannot quench Love c. Mark our love to the ways of God should be of such a nature such a warm and zealous working of heart towards God that many floods cannot quench it that nothing can bribe it Surely the best things deserve the best affections therefore what ever we do in Religion and for God we should do it with all our might Eccl. 9. 10. 2. Otherwise it will not do the work Such as encreaseth with opposition as fire when you put on more fuel it grows more vehement so unless it be a zeal that grows earnest with discouragement alas it will soon be quenched We shall meet with many discouragements from within and without but when we can resolve with David the more they scoffed and opposed him he would be yet more vile 2 Sam. 6. 22. So the more trouble they meet with in the ways of God the more they will cleave to him and will please God though with the displeasure of men True zeal is enflamed with difficulties As Lime the more water they pour on the more it burns as Nehemiah's Courage it sparkled the more the more it was opposed should such a man as I flee Should I betray the Cause of God This is the true zeal when it sparkles by opposition As Paul the more they perswaded him the more he seemed to be bound in spirit to go to Ierusalem Acts 21. 13. Though they did even break his heart they could not break his purpose Such a zeal as is quenched with every drop of water and goes out with every flout and scorn will never do it therefore we had need have a great zeal that we may harden our selves against all oppositions we meet with in the way 2. It needs to be pure too such a fervent affection had need be right for since it makes men so active and resolute certainly it should go upon clear grounds I shewed before nothing hath done more mischief in the world than wild zeal it is like fire out of its place that sets all the House in a flame it doth not comfort and refresh those that have it but it destroys and consumes all But why must we have pure zeal 1. Because there is a false zeal and a self-seeking zeal which men have while they pretend much Love to God and good of souls but are really hunting after their own interest Gal. 4. 17. They zealously affect you but not well yea they would exclude you that ye might affect them that is they sought to rend their affections from Paul and from their faithful Pastors that they might affect them so he tells us Phil. 1. 15. Some indeed preach Christ even of Envy and Strife There may be a zeal that comes meerly out of Envy and Strife Iehu could say come see my zeal for the Lord 2 Kings 10. 16. 2. This false zeal doth a great deal of mischief It 's a dishonour to God to pretend to him and to put the varnish of our Cause upon God God himself is involved in the deceit Ier. 4. 10. It 's a strange expression to be used to God Ah Lord God surely thou hast greatly deceived this People the false Prophets did it in his name And it divides the Church as well as dishonours God Gal. 4. 17. They would exclude you that ye might affect them The meaning is they would rend you from the Body of the Christian Church and alienate the minds of Gods People so as to devote them to a Faction Phil. 1. 16. They preach Christ of Contention not sincerely supposing to add affliction to my bonds And it hardens the Persons themselves as Iehu boasted of his zeal and it was only self-seeking and the Lord counts it Murder Hosea 1. 4. Use. Have we this Pure zeal such a zeal as David speaks of There are many Notes by which it may be discerned as 1. When injuries done to God and Religion affect us more then injuries done personally to our selves when we carry our selves in an indifferency in our own Cause but not in Gods compare Numb 12. 13. with Exod. 32. 19. Moses could with a Meek Spirit bear all the injuries done to himself but could not contain himself when he saw injury done to God but breaks the Tables 2. When the same Enemies are Gods Enemies and ours David was sensible not of the inhumanity of his Enemies but that which most troubled him was because they were Gods Enemies and forsook his words David was not so much troubled at Absaloms Rebellion as dying in his sins 3. When there 's a Compassion mingled with our Zeal Fleshly Anger is all for destruction holy Anger is for Conversion when they grieve and seek to redress the matter 4. True zeal is Universal it is most against their own sins and the sins of those that are nearest and runs out upon weighty things But those that Tithe Mint and Cummin and neglect weighty things they have not true zeal There are many instances of this false disproportionate zeal of a Conscience taken up for a turn when there 's a partial Conscience in some things men are mighty scrupulous and strain at a Gnat
upon him Will you cast away your thoughts upon idle vanities rather than God shall have them Oh shame your thoughts must be working what shall they run waste and yet God have no turn 2. Or else men muse on that which is evil There are many sins ingross the thoughts 1. Uncleanness sets up a stage in the heart whereon a polluted Fancy personates and acts over the pleasures of that sin Our thoughts are often Panders to our lust 2 Pet. 2. 14. Having eyes full of adultery and that cannot cease from sin The unclean rolling of fancy on the beauty of women is forbid Mat. 5. 28. He that looketh on a woman to lust after her hath already committed adultery with her in his heart 2. Revenge the thoughts of it how sweet are they to a carnal heart Men dwell upon their discontents and injuries till like liquors that sowr in the Vessel when long kept they sharpen Revenge We are apt to concoct Anger into Malice Frowardness is in his heart he deviseth mischief continually he soweth discord Prov. 6. 14. 3. Envy stirreth up repining thoughts it is a sin that feedeth on the mind 1 Sam. 18. 9. And Saul envied David from that day forward David's ten thousands ever ran in Saul's mind Envy muses on the good of others to hate them 4. Pride in lofty conceits and whispers of vanity Luk. 1. 51. He hath scattered the proud in the imaginations of their hearts Proud men are full of musings Is not this great Babylon that I have built for the house of the kingdom by the might of my power and for the honour of my majesty Dan. 4. 30. Proud men please themselves with the suppositions of applause and the echoes of praise in their minds 5. Covetousness consists chiefly in a vain musing Ezek. 33. 31. Their heart goeth after their covetousness 2 Pet. 1. 14. Hearts exercised with covetous practices USE 2. Is of Exlortation to press us to meditate on Gods precepts Many think it is an exercise that doth not suit with their temper it is a good exercise but for those that can use it It is true there is a great deal of difference among Christians some are more serious and consistent and have a greater command over their thoughts others are of a more slight and weak spirit and less apt for duties of retirement and recollection but our unfitness is usually moral rather than natural not so much by temper as by ill use Now sinful indispositions do not disannul our engagements to God as a servants drunkenness doth not excuse him from work Inky water cannot wash the hands clean That it is a culpable unfitness appeareth partly because disuse and neglect is the cause of it those that use it have a greater command over the thoughts Men count it a great yoke custom would make it easie Every duty is an help to it self and the more we meditate the more we may They that use it much find more of sweetness than difficulty in it If a man did use to govern his thoughts they would come more to hand Partly want of love We pause and stay upon such objects as we delight in Love naileth the soul to the object or thing beloved Psal. 119. 97. Oh how I love thy law it is my meditation all the day Carnal men find no burden in their thoughts their heart is in them Well then though you have not such choice and savoury thoughts as others have yet set upon the work you can think of any thing you love Oh but as some press it it requireth art and skill and logical disposition of places of argumentation Answ. We cannot tye you to a method Serious thoughts no question are required and dealing with the heart about it in the best way of reasoning that we can use Take these directions 1. Look how others muse how to commit a sin and shall not we muse how to redress it Wicked men sit abrood Isa. 59. 5. They hatch the Cockatrice egg and weave the Spiders web they devise mischief upon the bed Mic. 2. 1. Wo to them that devise mischief on their beds So do you muse how to carry on the work of the day with success Prov. 16. 30. The wicked man shutteth his eyes to devise forward things it signifies his pensive solitary muttering with himself 2. As you would perswade others to good Surely you do not count admonition so hard a work What words you would use to them use the same thoughts to your self Heart answereth to heart 3. You understand a truth you have arguments evident and strong why you should believe it repeat them over to the soul with application Job 5. 27. See it and know it for thy good This application is partly by way of tryal partly by way of charge By way of trial how is it with thee oh my soul Rom. 8. 31. What shall we say to these things By way of charge and command Psal. 73. ult It is good for me to draw nigh to God I have put my trust in the Lord that I might declare all thy works SERMON XVII PSAL. CXIX 16. I will delight my self in thy statutes I will not forget thy word DAVID had spoken much of his respect to the Word both as to his former practice and future Resolutions A godly man the more good he doth the more he desireth delighteth and resolveth to do Spiritual affections grow upon us by practice and much exercise The graces of the Spirit and the duties of Religion do every one fortifie and strengthen one another lose one and lose all keep one and keep all Meditation breedeth delight and delight helpeth memory and practice He had said I will meditate on thy precepts and now I will delight my self in thy statutes and that produceth a further benefit I will not forget thy word The Spiritual Life is refreshed with change as well as the Natural but it is with change of exercise not of affection There is Hearing Praying Conferring Meditating and all with delight for when one Fontinel is drawn dry we may as the Lamb doth suck another that will yield new supply and sweetness David had spoken of his various exercises about the word in the use of all which he would maintain a spiritual delight In this Verse observe again a double respect to the word of God 1. I will delight my self in thy statutes 2. I will not forget thy word These are fitly suited Delight preventeth forgetfulness the mind will run upon that which the heart is delighted in and the heart is where the treasure is Mat. 6. 21. Worldly men that are intent upon carnal interests forget the word it is not their delight If any thing displease us we are glad if we can forget it it is some release from an inconvenience to take off our thoughts from it but it doubleth the contentment of a thing that we are delighted in to remember it and call it to mind In the outward School if
open that and there first speak of the vehemency My soul breaketh for the longing that it hath It 's a Metaphorical expression to set forth the earnestness of his affection The Septuagint renders it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul coveteth to desire thy judgments Desire is the stretching forth of the soul to the thing desired Now as things that are stretched out do break and crack in stretching so saith David my soul breaketh for the longing Here 's no respect to brokenness of heart in this place it is only strength of desire that is exprest and the expression is used the rather 1. Because affections when strong are painful and affect the body with impressions answerable thereunto 2. Not only the denial but the delay of satisfying the affection encreaseth the pain when they have not what they do desire they are even broken in heart as Prov. 13. 12. Hope deferred maketh the heart sick but when the desire cometh it is a tree of life like Apples of Paradise comforting and reviving Now the constancy and continuance of this desire is set forth in these words at all times not for a flash and pang but 't was the ordinary frame of his heart Doct. Gods children have a strong constant and earnest bent of affection towards his word 1. To open the nature of this affection 2. The Reasons of it First The nature there consider the Object the End the Properties and the Effects 1. The Object of this affection is the Word of God written or preached As it is written in the Scriptures so it is their constant exercise to read it and consult with it often Psal. 1. 2. But his delight is in the law of the Lord and in his law doth he meditate day and night And Joshua 1. 8. This book of the law shall not depart out of thy mouth but thou shalt meditate therein day and night As it is preached and explained they submit to Gods Ordinance in that also who hath appointed Pastors and Teachers as well as Prophets and Apostles Eph. 4. 11. Prophets and Apostles to write Scripture so Pastors and Teachers to open and apply Scripture therefore James 1. 9. They are swift to hear that is take all occasions for that end and purpose 2. For the End of this affection it is a sanctified subjection to God and strength and growth in the spiritual life 1 Pet. 2. 2. As new-born babes desire the sincere milk of the word that ye may grow thereby not meerly that you may know but that you may grow thereby not to replenish the head with notions but that you may encrease in spiritual strength and find more liberty of heart towards God 3. For the Properties of it you have them here in the Text 1. They must be earnest 2. A constant bent of heart 1. An earnest bent of heart Common and ordinary affection or desire after the word will not serve the turn not a faint and cold wish but such as hath heat and warmth in it It is good to see by what expressions the desires of the Saints are set forth in Scripture By the desire of Infants after the breast 1 Pet. 2. 2. they cannot live without it It is set forth also by the panting of the Hart after the water-brooks Psal. 42. 1. To meet with God in his word it is as a brook of water to a chased Hart it refresheth and revives it It is set forth by the desires of a longing woman vers 40. of this Psalm Behold I have longed after thy precepts The children of God are fond of nothing so much as of his Word and Ordinances It is set forth by the appetite which a hungry man hath toward his meat after a long abstinence Psal. 84. 2. My soul longeth yea even fainteth for the Courts of the Lord. Or as a weary traveller and thirsty man longeth after drink Psal. 63. 1. My soul thirsteth for thee c. Or as cool air to the weary Psal. 119. 131. I opened my mouth and panted for I longed for thy commandments A Metaphor taken from a man tired with running gaping for breath to take in some cool air and refreshing What think you of all these expressions are they strains and reaches of wit or the real experiences of the children of God The truth is we have such languid motions this way that we know not how to understand the force of such expressions therefore we think them to be conceits we that are so cold and indifferent whether we meet with God in his word yea or no. 2. As it is not cold so it is not fleeting but constant Many men have good affections for a while but they abide not as I shall give you some kinds 1. Some out of Error in judgment think the word of God is only fit for Novices as the Stancarists to enter us into the Rudiments of Religion but too low a dispensation for our after growth It is milk for babes they think but afterwards we must live immediately upon the Spirit But we see that David's affection ever carried him to the word not only at his first acquaintance with God but at all times as in the Text. 2. Some prize the word in Adversity when they have no other comforts to live upon then they can be content to study the word to comfort them in their distresses but when they are well at ease they despise it But David made use of it at all times in prosperity to humble him in adversity to comfort him in the one to keep him from pride in the other to keep him from despair in affliction the Word was his Cordial in worldly encrease it was his Antidote And so at all times his heart was carried out to the Word either for one necessity or another 3. Some during a qualm of conscience have an affection for holy things as we desire Strong-waters in a pang not for a constant diet While the terrors of God are upon them nothing will satisfie them but the Word O send for Moses and Aaron then when the plague was upon them but as their trouble wears off so doth their affection to the Word of God It is fear that drives them to the Word and not love 4. Some out of a general sense of the excellency that is in the Word They go on smoothly for a while as Herod who heard gladly Mark 6. 20. so do many till the Word come to cross their lusts and touch their darling sin then they run to earthly pleasures again and out of a sense of difficulty and carnal despondency they give over the pursuit 5. Some are taken with the meer novelty Joh. 5. 35. Ye were willing to rejoyce in his light for a season while the Doctrine is novel and Ministers have countenance from great men as Iohn had from Herod and their gifts are in the flourish none but Iohn in their account but when the conceit of Novelty was gone and Iohn fell under the
Rhetorick in heaven And certainly the more heavenly we are the more perfect in grace the more wisdom shall we see in plain Scriptural truth infinitely exceeding all the wisdom of the Heathen Many think the word of God too plain for their mouths to preach it others too stale for their ears to hear it and they must have the fancies of men Jer. 8. 9. They have rejected my word and what wisdom is in them It is strange to see how many will disguise Religion to please the lusts of men They mock Christ as the soldiers did that put a Centurions Coat upon him for a Robe and then Hail King of the Iews So they wrap up Christ in the foolish garments of their own fancy and so expose him to mockage rather than reverence 3. This satiety bewrays it self by our affections too novel opinions and erroneous conceits 2 Tim. 4. 3. The time will come that they will not endure sound doctrine having itching ears and shall turn away their cars from the truth and shall be turned unto fables Observe it when you will That soul is nigh to spiritual blasting that begins to have a loathing of a plain truth and men must have new things and conceits in Religion and so grow weary of opinions as they do of fashions and then by Gods just judgment they run from one fancy to another till they quite run themselves out of breath and have shaken off all Religion and good conscience Therefore take heed of being given up to this vertiginous spirit to be turned and tost up and down with every wind of doctrine Eph. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles word signifies to be carried round in a circle he alludes to a Mariners Compass that is carried by every wind this wind takes them and then another such light chaff are men when they begin to loath the plain truths of God But it is an argument of a gracious heart when we can receive old truth with new affections and look for the power of God and new quicknings 4. This levity and instability of spirit is because they look for all the virtue of Religion from their notions and their opinions and not from Christ then they think this change of opinion shall make them better their hearts shall be changed They try experiments so long till the Lord hath given them up to a spirit of infatuation and then all comes to nothing but they as a brand are fit for the burning 5. By our worldly projects Men shew a loathing of this word by their eagerness to the world their hearts with Martha are cumbred with many things while Mary sate at the feet of Jesus to hear his word Luke 10. We are very fervorous in worldly affairs there we can experiment this kind of affection which David speaks of to the word Beware of this coldness to the word it is an ill symptome both to Nations and persons USE 2. To press us to get this fervent and constant affection to the word To this end consider 1. Whose word it is Gods word and your best affections are due to him Isa. 26. 8. Our desires are to thee and to the remembrance of thy name There you shall hear of God there God hath displayed his name Our desires are to thee not only so but to thy memorial to the remembrance of thy name that is to his word which is as the bellows to blow up the sparks and to quicken our affections to him 2. See what benefits we have by the word of God how beneficial it is To enlighten and direct us To quicken and comfort us To supply and strengthen us 1. To enlighten and direct us Light is pleasant saith Solomon it 's a good thing to behold the Sun with our eyes Eccles. 11. 7. If light natural be pleasant what is light spiritual therefore the Psalmist compares the Word to the Sun the visible World can no more be without the one than the intellectual World can be without the other and the one doth as much rejoyce the heart as the other Psal. 19. 8. The statutes of the Lord are right rejoycing the heart the judgments of the Lord are pure enlightning the eyes Oh it is a comfort to have light to see our way when men begin to have a conscience about heavenly things O then they judg so indeed To others we speak in vain when we tell them what light they shall have by the word They say those that live under the Pole Arctick at the Autumnal Equinoctial the Sun setteth to them and doth not rise again till the Vernal and so are six whole months under a perpetual night as if they were buried in a grave but at the time of its return with what clapping of hands and expressions of joy do they welcome the Sun again into their parts So when the word of God is made known to us how should we welcome it The City of Geneva gave this for a Motto Post tenebras lux After darkness light implying that the return of the Gospel was as light after a long darkness as the coming of the Sun again to those Northern people While Paul and his company were in that great storm at Sea when they saw neither Sun nor Stars for many days and were afraid they should fall upon rocks and dangerous shelves O with what longing did they expect to see day again Acts 27. So a poor bewildred soul that hath lost its way or when a child of God doth see but by half a light how desirable is sure direction Now this cannot be had but from the word of God To the law and to the testimony 2. To comfort us in all straits In the word of God there 's a salve for every sore and a promise for every condition God hath plentifully opened his good will to sinners Therefore the children of God when they labour under the guilt of sin there they can hear of Gods promises of pardon Isa. 55. 7. Let the wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Against Apostasie they have that promise Jer. 32. 40. I will put my fear in their hearts that they shall not depart from me When they are under weak performances the word will tell them The Lord will spare you and pity you as a man spares his only son Mal. 3. 17. and when they lye under troubles inconveniences and deep crosses there 's a promise The Lord will be with them in affliction the word will shew them Christ in the affliction and heaven beyond the affliction and then they are comforted 1 Cor. 10. 13. When they are troubled about worldly provisions providing for themselves and families it saith Be contented I will never leave thee nor forsake thee Heb. 13. 5. When their children come to their minds and thoughts what will become of them when
will he would fain know what is Gods mind in every particular case Psal. 119. 161. My heart standeth in awe of thy word To offend God and to baulk the direction of God's word that 's the greatest terror to him greater than all other dangers Now such a man is less apt to misearry by the rashness and impetuous bent of carnal affections And he that fears God he aims at Gods glory rather than his own interest and so is rather sway'd by reasons of Conscience and Religion than of carnal concernments Many times the doubtfulness that is upon the spirit is because of conflicts between lust and knowledg our light is weakned by an inordinate affection to our own Interest otherwise we would soon come to the deciding our case by the word of God Now he that would fain know God's mind in every thing this is the man whom God will direct The 2. Qualification is the meek Psal. 25. 9. The meek he will guide in judgment and the meek he will teach his way By the meek is meant a man humble that will submit himself to God whatever condition he shall appoint This man God in his word will teach and direct The 3. Qualification mentioned in order to this is a constant dependance upon God Prov. 5. 6. Trust in the Lord with all thine heart and lean not unto thine own understanding In all thy ways acknowledg him and he shall direct thy paths O! when a man is brought off from this spiritual Idolatry of making his bosome to be his Oracle and his own heart to be his Councellor when he doth in the poverty of his spirit humbly and intirely cast himself upon the help of God and acknowledg him in all his ways then he shall see a clear direction what God would have him to do You have another place to this purpose Psal. 143. 8. Cause me to know the way wherein I should walk for I lift up my soul unto thee O! when a man goes every morning to God and desires the direction of his spirit and professeth to God in the poverty of his own spirit that he knows not how to guide his way for that day then God will teach him the way he shall walk So Psal. 25. 4 5. Shew me thy ways O Lord teach me thy paths what 's his argument on thee do I wait all the day When you live in a constant dependance upon God then will the Lord undertake to direct and guide you 4. Obedience or Christian practice that 's one of the qualifications that makes you capable for direction from the word of God Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God A man does not know whether this opinion or that be according to God's mind when there are plausible pretences on every side he that maketh conscience of known truth and walketh up to his light he that doth not search to satisfie curiosity but out of a through resolution to obey and submit his neck to the yoke of Christ whatever he shall find to be the way of Christ that man shall know what is the way in times of controversie and doubtful uncertainty he that will say as a famous German Divine If we had six hundred necks let us submit them all to the yoke of Christ he that is resolved to submit to the mind of Christ how contrary soever to his interest to the prejudices and prepossessions of his own heart he shall know the doctrine that is of God SERMON XXVI PSAL. CXIX 25. My soul cleaveth unto the dust quicken thou me according to thy word THE man of God in this Psalm had spoken before of the common and universal benefits of the word as it agreeth to all times and conditions of believers for it belongeth to all in what state soever they are to look upon it as a direction in the way to get true happiness and to stir up sutable affections in their hearts Now he sheweth what use the word hath in each special condition especially in the time of great afflictions David did often change states but his affection to the word never changeth Here is 1. a representation of David's Case 2. His supplication or petition thereupon Wherein 1. the Request it self 2. The Argument to inforce it 1. The representation of David's Case My soul cleaveth unto the dust The speech is Metaphorical expressing the depth of his misery or the greatness of his sorrow and humiliation 1. The depth of his misery with allusion to the case of a man overcome in battel or mortally wounded and tumbling in the dust or to a man dead and laid in the earth as Psal. 22. 15. Thou hast brought me to the dust of death Sure we are the expression importeth the extremity of distress and danger either as a man dead or near death 2. The greatness of his sorrow and humiliation and so the allusion is taken from a man prostrate and grovelling on the ground which was their posture of humbling themselves before the Lord or when any great calamity befell them Ioseph lib. 19. cap. 7. As when Herod Agrippa dyed they put on sackcloth and lay upon the earth weeping The same allusion is Psal. 44. 25. Our soul is bowed down unto the dust our belly cleaveth to the earth Suitably to which allusion the Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pavement And we read in Theodoret That Theodosius the Emperor when reproved by Ambrose for the slaughter at Thessalonica he lay upon the ground and humbly begged pardon using these words Adhaesit pavimento anima mea The meaning is then that in his dejected condition he would lye prostrate at Gods feet as a poor Supplicant and dye there The Point is That Gods children may have such great afflictions brought upon them that their souls may even cleave to the dust These afflictions may respect their inward or outward condition 1. Their inward condition and so through grief and terrors of conscience they are ready to drop into the grave That trouble of mind is an usual exercise of Gods people see Heman's complaint Psal. 88. from v. 3. to the end of v. 7. My soul is full of troubles and my life draweth nigh unto the grave I am counted with them that go down into the pit I am as a man that hath no strength free among the dead like the slain that lye in the grave whom thou remembrest no more and they are cut off from thy hand Thou hast layed me in the lowest pit in darkness in the deep Thy wrath lyeth hard upon me and thou hast afflicted me with all thy waves Selah 'T was in soul and it was in his soul by reason of the wrath of God and that in such a degree of vehemency that in his own judgment and the judgment of others he could not expect to be long a man of this world little differing from the dead yea the damned So
only rejoyce in things for a season Iohn 6. 35. There are many that look for all their vertue and their experience from their notions in Religion Thus they run from doctrine to doctrine from way to way so remain unmortified Thirdly Take heed of the first decays and look often into the state of your hearts A man that never casts up his estate is undone insensibly therefore look often into the state of your hearts whether you encrease in your affections to God in the power of holiness or whether you go backward It is the Devil's policy when once we are declining to humble us further and further still as a stone that runs down the hill therefore take heed look to the first declinings A gap once made in the conscience grows wider and wider every day and the first declinings are the cause of all the rest Evil is best stopt in the beginning And therefore when you begin to be cold careless in the profession of godliness and not to have the like savour as you were wont to have take heed A heavy body moving downward still gets more strength it goes down and moves faster still O therefore stay at first The first remitting of your watch and spiritual fervor is that which is the cause of all the mischief that comes upon many so that they are given up to vile affections and lying errors It is easier to crush the egg than kill the serpent He that keeps his house in constant repair prevents the fall of it therefore look to your hearts still Our first declinings though never so small are very dangerous Pliny speaks of the Lioness lib. 8. cap. 16. first she brings forth five Lions then four then three then two then one and forever afterward is barren Thus we first begin to remit of our diligence in holy things and are not so frequent in acts of communion then this and that goes off till we have but little left us and then all is gone and men grow worse and worse I may resemble it to Nebuchadnezzar's Image the head of gold the breasts of silver the thighs of brass the feet of iron and clay still worse and worse So men are imbasing by degrees and fall off from God and their savour of the ways of God Fourthly Often review your first grounds and compare them with your after-experiences and what fresh tasts you had then of the love of God to your souls Heb. 3. 14. We are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end The first rejoycing of faith the sweet sense that you had O how precious was Christ to you then when first you came out of your fears Revive this upon your heart this will stir you up to be faithful to God When the love of Christ was fresh upon your hearts your motions were earnest Many begin like a Tree full of blossoms give great hope of fruit We should labour to keep up this affection and that a cursed satiety may not creep upon us USE 2. If those that have chosen the way of God and begin to conform their practice ought with all constancy to persevere then it reproveth 1. Those that take up Religion only by way of essay to try how it will suit with them they do not intirely and by a resolute fixed purpose give up themselves to the Lord. You should resolve upon all hazards Not take up Religion for a walk but for a journey Not like going to sea for pleasure if they see a storm coming presently to shore again but for a voyage to ride out all weathers Thus you should do stick to the ways of God and at first make God a good allowance that neither tribulation or distress or persecution or famine or nakedness or peril or sword nor any thing may separate you from Christ Rom. 8. 35. We should count all charges and resolve upon the worst 2. It reproves Aguish Christians whose purity and devotion comes upon them by fits Hos. 6. 4. Their righteousness is as the morning-dew The morning-dew that cannot endure the rising sun it is soon wasted and spent when the sun ariseth with his heat and strength whereas our righteousness should not be like the morning-dew but like the morning-light 3. It reproves them that are only swayed by temporal advantages that are off and on As the Samaritans when the Iews were favoured by Alexander and other Princes then they would deny the Temple that was upon Mount Gerizim and say that they were brethren to the Iews but when the Iews were in danger then they would disclaim them Thus many are swayed by temporal advantages either intending or omitting the conscience of their duty as they are favoured by men But we are to stick to God's testimonies II. Let us come to David's prayer O Lord put me not to shame It is in the nature of a deprecation or a prayer for the prevention of evil The evil deprecated is shame By shame some understand the reproaches of wicked men Lord let me not suffer their reproach for I have stuck unto thy testimonies A man that doth not stick to God's testimonies that is not zealous and constant will be put to shame before God and man and made a scorn by them and lie under great reproach therefore Lord prevent this reproach These reproaches are grievous to be born It is against the spirit of man to be contemned especially when he doth well But certainly this cannot be meant he would not so earnestly deprecate this I should think at least not in such an expression O Lord put me not to shame He speaks of such a shame wherein God had a great hand It is true God may suffer this in his Providence Well then this shame may be supposed to result either from his sin or from his sufferings First From sin I have stuck unto thy testimonies O suffer me not to fall into any such sinful course as may expose me to shame and make me become a reproach to Religion Observe Doct. The fruit of sin is shame Shame is a trouble of mind about such evils as tend to our infamy and disgrace Loss of life is matter of fear loss of goods is matter of grief and sorrow but loss of name and credit is matter of shame and therefore it is a trouble of mind that doth arise about such evils as tend to our infamy and disgrace Now this infamy and disgrace is the proper fruit of sin To prove it by Scripture Reason and Experience To prove it by Scripture Shame entred into the world by sin though they were naked yet till they had sinned they were not asham'd Gen. 2. 25. with Gen. 3. 10. there was verecundia an awful Majesty or an holy bashfulness in innocency but not pudor A fear of reproach and infamy that came in by the fall To prove it by Reason There are two things in sin folly and filthiness and both cause shame it is an
of the body see how they are described in Scripture Psal. 127. 2. They rise early they sit up late to eat the bread of sorrows And Psal 39. 6. He disquieteth himself in vain By biting cares Eccles. 2. 23. All his days are sorrows and his travel grief yea his heart taketh not rest in the night Eccles. 4. 8. There is no end of his labours neither is his eye satisfied with riches Men are full of biting cares cruciating unquiet thoughts and so pierce themselves through with many sorrows 1 Tim. 6. 10. Riches are compared to thorns not only for choaking the good seed but as piercing us through with many sorrows as they prove troublesome comforts to a covetous man And they wrong the soul when the heart is dead and opprest by them Lukâ—… 21. 34. Take heed lest your hearts be overcharged with surfeiting and drunkenness and the cares of this life The heart is burdened and oppressed so as it hath no life and vigor for spiritual things but is unbelieving and hard-hearted the following the world brings a deadness upon us and these preposterous and eager pursuits spend the strength of our affections so that God and Religion is justled out and hath no due respect the lean kine devour the fat and Sarah is thrust out of doors instead of Hagar Thus is greedy getting seen by unjust means and the immoderate use of lawful means to the oppression of the body and soul. 2. The other discovery is an unworthy detention Prov. 11. 24. There is that with-holdeth more than is meet but it tendeth to poverty This covetousness in keeping is seen partly 1. By a sordid dispensing of our estate or a denying of our selves and others that relief which they should have Our selves Eccl. 4. 8. He bereaveth his own soul of good that is of the comforts of the present life But chiefly denying of others that relief they should have A duty which our Religion often presseth us to Luk. 12. 33. Sell that ye have and give alms provide your selves bags which wax not old a treasure in the heavens that faileth not where no thief approacheth nor moth corrupteth We should rather scatter than hoard The only means to discover we are not covetous and to keep our selves from the filth of this and other sins is to be much in charity and distributing to those that have need Luk. 11. 41. Give alms of such things as you have and behold all things are clean unto you It bringeth a blessing purgeth the soul from that stain which it secretly contracteth by possessing worldly things as our fingers are defiled by telling of money But now when men are backward this way part with a drop of blood as soon as any thing for Gods use When they shut up their bowels against the miseries of others then is there this unmeet with-holding 2. By our lothness to part with these things for the testimony of a good Conscience When we are put to trial as Ioseph was to lose our coat that we may keep our Consciences I mean to part with these outward things or to defile our selves by compliance with men when we are put to this trial those that will with-hold and can dispense with the conscience of their duty to God they are guilty of this sin 2 Tim. 4. 10. Demas hath forsaken us having loved this present world O it 's a mighty insinuating thing that gets into the hearts of those that profess Religion many times so that they cannot deny any small conveniencies for God But the contrary is in those Saints that take joyfully the spoiling of their goods knowing that they have in Heaven a better and an enduring substance Heb. 10. 34. 3. It appears again when we are loth to part with them in a way of submission to Gods Providence Grief at worldly losses shews that these things have gained too much of our love If we did rejoice in them when we have them as if we rejoiced not then we would weep for the loss of them as though we wept not 1 Cor. 7. 31. They are both coupled together for one makes way for the other So we find the other couple 2 Pet. 1. 5. Add to temperance patience Where there is temperance and moderation in the use of worldly things there will be patience a submission to God in the loss of them He lost them without grief because he possest them without love The greatness of our affliction comes from our affection to these things Did we sit more loose from our earthly comforts it would not be so irksome to part with them Grief is always a sign of affection Ioh. 11. 34. And Iesus wept and then they said Behold how he loved him When we are surprized with so great sorrow and trouble at the parting of outward things it may be said behold how we loved them Our hearts are not at so great an indifferency as they should be The root of all trouble of spirit lyeth in our inordinate affection Get off that and then what comfortable lives might we live Secondly I am to shew how it hindreth us from complying with Gods Testimonies I shall do it by these Arguments 1. It disposeth and inclineth the soul to all evil to break every Command and Law of God 1 Tim. 6. 10. The love of money is the root of all evil Let that once get into the heart and reign there and then a man will stick at no sin he becomes as Chrysostome speaks a ready prey to the Devil such a man doth but stand watching for a temptation that Satan may draw him to one sin or other Mica 2. 2. They covet fields and take them by violence First they covet suffer that to possess the heart and a man will stop at nothing but break out into all that is unseemly Let Iudas be but enured to the bag and inchant his thoughts with this pleasing supposition that he may make a gain of his Master and he will soon come to a quid dabitis what will ye give me and I will deliver him unto you he will soon betray him Gehazi let him but affect a reward and he will dishonour God and lay a stumbling-block in the way of that noble Syrian that new Convert Is this a time to take bribes c. Let Achans heart be but tickled and pleased a little with the sight and he will be purloyning the wedg of gold and the Babylonish garment Tell Balaam but of gold and silver and he will curse Israel against his conscience he will venture though there be an Angel in the way to stop him Let Ahab but have a mind to Naboths Vineyard and he will soon consent to Naboths blood Ananias and Saphira let them but look upon what they part withal let but covetousness prevail upon their hearts and they will keep back part of that which is dedicated to God Simon Magus will deny Religion and return to his old sorceries again that he may be
heard all these things and derided him They flouted at him when he hung on the Cross Matt. 27. 39 to 44. They that passed by him reviled him wagging their heads and saying Thou that destroyest the Temple and buildest it in three days save thy self if thou be the son of God come down from the Cross. Likewise also the Chief Priests mocking him with the Scribes and Elders said He saved others himself he cannot save if he be the King of Israel let him now come down from the Cross and we will believe him He trusted in God let him deliver him now if he will have him for he said I am the son of God The Thieves also which were crucified with him cast the same in his teeth So Acts 17. 32. Some mocked and said What will this Babler say Well then since it is an usual Evil which God's Children have suffered it should be the less to us Little can the Wicked say if they cannot scoff and little can we endure if we cannot abide a bad word There needs no great deal adoe to advance a Man into the Chair of Scorners if they have wickedness and boldness enough they may soon let fly 2. This as well as other Afflictions are not excepted out of our Resignation to God We must be contented to be mocked and scorned as well as to be persecuted and molested It is mentioned in the Beatitudes Matt. 5. 11. Blessed are you when men shall revile you and persecute you and say all manner of evil falsly against you for my sake 3. Railing and Calumniating will never prevaile with Rational and Conscientious Men to cause them to change their Opinions To leave the Truth because others raile at it is to consult with our Affections not our Judgments Solid Reasoning convinceth our Judgments but Railery is to our Affections and a Rational Conscientious Man is governed by an inlightened Mind not perverse and preposterous Affections Eph. 5. 17. Be ye not unwise but understanding what the will of the Lord is Therefore an Honest man will not quit Truth because others raile no he looketh to his Rule and Warrant A Man will not be railed out of Errors nay often they are the more rooted because ill-confuted 4. It is the Duty of God's Children to justify Wisedom Matt. 11. 19. Wisedom is justified of her Children What is it to justify Wisedom Justification is a Relative word opposed to Crimination so to justify is the work of an Advocate or to Condemnation so it is the work of a Judge The Children of Wisedom discharge both parts they pleade for the Ways of God and exalt them so much as others deny them they value them esteem them hold them for good and right When they are never so much condemned and the more despised the more zealous the Saints will be for them I will yet be more vile 5. Carnal men at the same time approve what they seem to condemn they hate and fear Strictness Mark 6. 20. Herod feared Iohn because he was a just man and an holy and observed him They scoff at it with their Tongues but have a fear of it in their Consciences they revile at it while they live but what mind are they off when they come to dye then all speak well of an Holy Life and the strictest Obedience to the Laws of God Numb 23. 10. Let me die the death of the righteous and let my last end be like his Matt. 25. 8. Give us of your Oyl for our lamps are gone out Oh that they had a little of that Holiness and Strictness which they scoffed at whilst they were pursuing their Lusts. How will men desire to die as carnal and careless Sinners or as mortified Saints Once more They approve it in Thesi and condemn it in Hypothesi All the Scoffers at Godliness within the Pale of the visible Church have the same Bible Baptism Creed pretend to believe in the same God and Christ which they own with those whom they oppose All the difference is the one are real Christians the other are Nominal some profess at large the others practise what they profess the one have a Religion to talk of the others to live by Once more They approve it in the Form but hate it in the Power A Picture of Christ that is drawn by a Painter they like and the forbidden Image of God made by a Carver they will reverence and honour and be zealous for but the Image of God framed by the Spirit in the hearts of the Faithfull and described in the lives of the Heavenly and the Sanctified this they scorn and scoff at 6. Their Judgment is perverse not to be stood upon They count the Children of God foolish and crack-brain'd the Crimination may be justly retorted their Way is Folly and Madness for they goe dancing to their Destruction Though there be a God by whom and for whom they were made and from whom they are fallen and that they cannot be happy but in returning to him again yet they carry it so as if there were no misery but in Bodily and Worldly things no Happiness but in pleasing the Senses The beginning progress and end of their Course is from themselves in themselves and to themselves They pour out their hearts to inconsiderable Toys and Trifles and will neither admit Information of their Errour nor Reformation of their Practice till Death destroy them They neglect their main business and leave it undone and run up and down they know not why like Children that follow a Bubble blown out of a shell of Soap till it break and dissolve Now should those that are flying from Wrath to come and seeking after God and their Happiness be discouraged because these Mad and Merry Worldlings scoff at them for their diligent Seriousness surely we should deride their Derisions and contemn their Contempt who despise God and Christ and their Salvation Should a Wise man be troubled because Mad-men raile at him if they glory in their shame Phil. 3. 19. we must not be ashamed of our Glory nor ashamed to be found praying rather then sinning If they think you fools for preferring Heaven before inconsiderable Vanities remember they can no more judge of these things then a Blind man of Colours 7. If some dishonour others will honour us who are better able to judge Psal. 15. 4. In whose eyes a vile person is contemned but he honoureth them that fear the Lord. Some have as low an Opinion of the World as the Carnal World hath of the certainty of God's Word They who labour to bring Piety and Godliness into a creditable Esteem and Reputation will pay an hearty honour and respect to every good and godly man 2 Cor. 6. 8 9. By honour and dishonour by evil report and good report as deceivers yet true as unknown yet well known as dying but behold we live as chastened and not killed contumeliously used by some and reverently by others vilified and contemned counted
Psal. 11. 6. Upon the wicked he will rain Snares fire and brimstone and an horrible Tempest this shall be the portion of their Cup They may flourish for a time yet at length sudden terrible and irremediless Destruction shall be the portion of their Cup. God's Judgments are terrible and unavoidable both here and hereafter Eph. 5. 6. For these things cometh the wrath of God upon the Children of Disobedience Rom. 2. 4. Tribulation Wrath and Anguish upon the Soul of Man that doth evil Alas these things are slighted by wicked Men or else they would not venture as they do you cannot drive a dull Ass into the Fire that is kindled before him Prov. 1. 17. In vain is the Snare laid in the sight of any Bird and would a Reasonable Creature wilfully run into such a danger if he were sensible of it and venture upon so dreadfull threatnings if he did believe them no they think it is but a vain Scare-crow a deceitfull Terrour or a false flash of Fire and therefore embolden themselves in their Rebellion But God's People that know the certainty of these things they cannot but conceive a great horrour at it when they think of the end of these Men their Judgments in this World but especially their eternal Condemnation in the World to come Well then forsaking the Law despising the Precept and slighting the Sanction should be a matter of great Horrour to a tender and gracious Spirit 2. It argueth that they have a due sense of things though others have not 1. They have a due sense of the Evil of Sin Prov. 14. 9. Fools make a mock of sin They sport at it and jeast at it and count it nothing but gracious and tender Hearts have other Apprehensions they know that this is a Violation of the holy and righteous and good Law of God and that it will be bitter in the issue and that they which had pleasure in unrighteousness shall be damned They look upon it with sad Hearts though it be committed by others that the Wicked goe dancing to Hell and are angry with those who mourn for them and dislike that vain Course which they affect 2. They have a due sense of the Wrath of God the Prophet that threatned it saith That rottenness entred into his bones and his bowels quivered Hab. 3. 16. A Lyon trembleth to see a Dog beaten before him It is a trouble to the Godly to think of the horrible punishments of the Wicked which they dread not nor dream of But the Saints have a Reverence for their Fathers Anger Search the Scriptures and you shall find that the Godly are more troubled at God's Judgments then the Wicked themselves who are to feel them Dan. 4. 19. Daniel was astonished for an hour and his thoughts troubled him when he was to reveale God's Iudgments against Nebuchadnezzar So the Prophet Ier. 4. 19. My bowels my bowels I am pained at the very heart verse 22. But my people is foolish they are sottish Children they that brought the Evil upon themselves are senseless and stupid Psal. 90. 11. Who knows the power of thine Anger according to thy fear so is thy wrath Few lay to heart the terrible effects of God's heavy wrath but the Righteous doe they are truly affected with it and with the Cause of it which is Sin God's Wrath affects Men according to the Reverence and Fear wherewith they entertain it but to the Wicked it is but a vain and empty Terrour 3. The certainty of the Threatnings God's People see Wrath and Judgment in the face of Sin whereas those who are drowned in Sensuality and carnal Delights scoff at God's Menaces and jeast at his Judgments neither crediting the one nor expecting the other as if it were but a meer Mockery Isai. 5. 19. Come say they let him make speed and hasten his work that we may see it In their security they will believe nothing but what they feel 4. The Bane which cometh to Communities and Societies from the increase of the Wicked especially when their Wickedness groweth to an height that is when it is committed with boldness Isai. 3. 9. They declare their sin as Sodom they hide it not when Men have lost all shame and modesty and will not be restrained by any Law Surely if we know the evil of Sin the terribleness of God's Wrath believe the Truth of his Threatnings and then consider the danger that will come to our dearest Country we cannot but be greatly moved If a Man were sailing in a Bark and see it guided so that it must necessarily run against a Rock and suffer Shipwrack he would be sorry and deeply affected 3. It cometh from a good Cause 1. In the general it argueth a good Constitution of Soul 2 Pet. 2. 8. For that righteous man dwelling among them in seeing and hearing vexed his righteous Soul from day to day with their unlawfull deeds Passively he was vexed with the impurity of the Sodomites and actively he vexed himself So far as we are Carnal we are pleased with Sin so far as we are Spiritual we are vexed with it Isai. 63. 10. They rebelled and vexed his holy Spirit The better any are the more affected with publick Sins and Judgments Christ weepeth over Ierusalem for their Impenitency and approaching Desolation Luke 19. 41 42. As he came near he beheld the City and wept over it saying If thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes This was in the midst of the Acclamations and Hosannahs of the Multitude when he was welcomed with a Triumph Paul telleth the Corinthians 2 Cor. 12. 21. I am afraid when I come among you my God will humble me and I shall bewaile many which have not repented of the Fornication Lasciviousness and uncleanness which they have committed The more holy any one is the more he is affected and struck at heart with the Sins of others 2. A deep Resentment of God's Dishonour When his Glory is obscured it is a wound to the Hearts of his Children As a Child cannot endure to hear or see his Father disgraced Surely God's Glory is dear to the Saints Psal. 69. 9. The Reproaches of them that reproached thee are fallen upon me Injuries done to God and Religion affect them no less nearly then Personal Injuries which are done to themselves So affectionately zealous are they for God's Honour which is obscured by the wickedness of the Wicked who forsake the perfect Righteous Law of God and usurping God's Authority make a new Law to themselves 3. Compassion to Men. Though they are Wicked men yet they are Men made after God's Image remotely capable to know and love God and live with him for ever whom they should otherwise embrace as Brethren to see them treasure up Wrath against the day of Wrath should be a grief and a trouble to us To think of the everlasting Destruction
we are sooner made evil by evil Company than good by good Company 1 Cor. 15. 33. Be not deceived evil communications corrupt good manners evil words or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil converses corrupt good manners We convey a disease to others but not our health oh how carefull should we be of our friendship that we may converse with such as may go before us as examples of Piety and provoke us by their strictness heavenly-mindedness mortification and self-denial to more love to God zeal for his glory and care of our Salvation Especially doth this concern the Young who by their weakness of Judgment the vehemency of their Affections and want of Experience may be easily drawn into a snare 3. Our love to God should put us upon loving his People and making them our intimates for Religion influenceth all things our Relations common Imployments Friendships and Converses It is a smart question that of the Prophet 2 Chron. 19. 2. Shouldst thou help the ungodly and love them that hate the Lord Surely a gracious heart cannot take them into his bosome he loveth 〈◊〉 with a love of good-will as seeking their good but not with a love of complacency as delighting in them Our Neighbour must be loved as our selves our natural Neighbour as our natural self with a love of Benevolence and our spiritual Neighbour as our spiritual self with a love of Complacency In opposition to Complacency we may hate our sinfull Neighbour as we must our selves The wicked is an abomination to the righteous Prov. 29. 26. the hatred of Abomination is opposite to the love of Complacency as odium inimicitiae to amor benevolentiae So David saith Psalm 139. 21 22. Do not I hate them O Lord that hate thee and am I not grieved with those that rise up against thee I hate them with a perfect hatred I count them mine enemies I cannot cry up a Confederacy with them they that have a kindness for God will be thus affected 3. There is a threefold Friendship Sinfull Civil and Religioâ—…s 1. Sinfull when men agree in Evil as Drunkards with Drunkards or Robbers with Robbers Prov. 1. 14. Cast in thy lot among us let us all have one purse When men conspire against the Truth and Interest of Christ in the World or league themselves against his People as Gebal and Ammon and Amalek Psalm 83. 3. divided in Interests but united in Hatred as Herod and Pilate against Christ. This is unitas contra unitatem as Austin or consortium factionis a bond of Iniquity or confederacy in evil Again 2. There is Civil Friendship built on natural Pleasure and Profit when men converse together for Trade or other civil Ends thus men are at liberty to choose their Company as their Interests and course of their Imployments leade them The Apostle saith a man must go out of the World if he should altogether abstain from the Company of the Wicked 1 Cor. 5. 9 10. I wrote to you in an Epistle not to company with Fornicators Yet not altogether with the Fornicators of this world or with the Covetous or Extortioners or Idolaters for then must ye needs go out of the world But 3. There is Religious Friendship which is built on Vertue and Grace and is called the unity of the Spirit Eph. 4. 3. Endeavouring to keep the unity of the Spirit in the bond of peace Now this is the firmest bond of all Sinfull Societies are soon dissolved Drunkards and prophane Fellows though they seem to unite and hold together yet upon every cross word they fall out and break and Civil Friendship which is built on Pleasure and Profit cannot be so firm as that which is built on Honesty and Godliness This is among the Good and Holy who are not so changeable as the Bad and Carnal and the ground of it is more lasting This is amicitia per se the other per accidens from constitution of Soul and likeness of Spirits The good we seek may be possessed without envy the Friends do not streighten and intrench upon one another Self-love and Envy soon breaketh our Friendship but these seek the good of another as much as their own delight in the Graces of one another 4. In Religious Friendship we owe a love to all that fear God Acts 4. 32. The multitude of them that believed were of one heart and one soul. Love is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bond of perfectness Col. 3. 14. all things are bound together by a holy Society and preserved by it There is in Love a desire of Union and Fellowship with those whom we love 1 Sam. 18. 1. Ionathan's Soul was knit to the Soul of David and he loved him as his own Soul and the Apostle biddeth all Christians to be knit together in brotherly love Col. 2. 2. without this they are as a besome unbound they fall all to pieces 5. Though there must be a Friendship to all yet some are to be chosen for our Intimacy our Lord Christ had Peter Iames and Iohn Matth. 17. 1. Matth. 26. 37. He took with him Peter and the two sons of Zebedee When he raised Iairus Daughter he suffered none to go in but Peter Iames and Iohn Luke 8. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this may be because of sutableness or special inclination or their excellency of Grace sicut se habet simpliciter ad simpliciter ita magis ad magis 6. Our Converse with these must be improved to the use of Edifying to doe one another good by Reproof Advice Counsel Levit. 19. 17. Thou shalt not hate thy Brother in thy heart thou shalt in any wise reprove him and not suffer sin to be upon him This is kindness to his Soul Rom. 1. 11. I long to see you that I may impart unto you some spiritual gift to the end you may be established SERMON LXXII PSAL. CXIX 64. The Earth O Lord is full of thy Mercy teach me thy Statutes IN this Verse I observe 1. David's Petition Teach me thy Statutes 2. The Argument or Consideration which encourageth him to ask it of God The Earth O Lord is full of thy Mercy The sum and substance of this Verse will be comprised in these five Propositions I. That saving Knowledge is a Benefit that must be asked of God II. That this Benefit cannot be too often or sufficiently enough asked It is his continual request III. In asking we are encouraged by the Bounty or Mercy of God IV. That God is mercifull all his Creatures declare V. That his Goodness to all Creatures should confirm us in hoping for saving Grace or spiritual good things I Prop. That saving Knowledge is a Benefit that must be asked of God for three Reasons 1. God is the proper Authour of it 2. It is a singular Favour where he bestoweth it 3. Prayer is the appointed means to obtain it 1. God is the proper Authour of it The Fountain of Wisdome is not in Man himself but God giveth
perswasions but when our hearts are fixed upon these holy Purposes then all contrary solicitations and oppositions will not break us or divert us Satan hath small hopes to seduce or mislead a resolved Christian loose and uningaged men lie open to him and are ready to be entertained and imployed by any new Master 3. Without the directing Act of Judgment how easily shall we miscarry and make Religion a burthen to our selves or else a scorn to the World Want of Judgment causeth different effects not onely in divers but in the same person sometimes a superstitious scrupulousness at other times a prophane negligence sometimes make conscience of all things then of nothing as the one weareth off the other succeedeth as the Devil cast the Lunatick in the Gospel sometimes into the water sometimes into the fire either fearfull of Sin in every thing they doe or bold to run into all Sin without fear Whereas a Truth judiciously understood would prevent either extream So again for want of Judgment sometimes men are transported by a fiery and indiscreet Zeal at other times settle in a cold indifferency and all things come alike to them the way to prevent both is to resolve upon evidence 1 Thess. 5. 21. Prove all things hold fast that which is good Certainly the clearer our Judgment is the more stedfast is our Faith the more vehement is our Love the more sound our Joy the more constant our Hope the more calm our Patience the more earnest our Pursuit of true Happiness otherwise we shall never carry it evenly between vain Presumption and feigned Reverence between legal Fear and rash Hopes uncomely Dejections and a loose disregard of God Wisdome is the Faculty by which we apply that Knowledge we have unto the end why we should have it 2. It makes us troublesome to others by preposterous carriage rash censuring needless intermedling Phil. 1. 9 10. And this I pray that your Love may abound yet more and more in Knowledge and in all Iudgment That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ our Corruptions will otherwise break forth to the offence of others An injudicious Christian increaseth the Reproaches of the World as if the Servants of God were the troublers of Israel by unseasonable Reproofs mistiming of Duties medling with that which no ways appertaineth to him All lawfull things are not fit at all times nor in all places nor to be done by all Persons Much folly indiscretion and rashness remaineth in the best whereby they dishonour God and bring Religion into contempt 3. They trouble the Church of God it hath suffered not onely from the Persecutions of Enemies but from the folly rashness and indiscretion of its Friends There are different degrees of Light some Babes some Young men some grown Persons in Christ Iesus 1 Iohn 2. 13. I write unto you Fathers because ye have known him that is from the beginning I write unto you Young men because ye have overcome the wicked one I write unto you little Children because ye have known the Father Now Children have their Fancies and Young men their Passions and Old men their Humours When the one would prescribe to the other they hurry all things into Confusion the Injudicious generally seek to carry it and would govern the World In Young ones there are great Affections but little Knowledge and Judgment they have a great Zeal but little Prudence to moderate it and when this is joyned with Perverseness and Contumacy it is not easy to be said how much evil it bringeth to the Church of God as a fiery Horse routeth the Troop and bringeth disorder into the Army The Devil loveth to draw things into extreams to set Gift against Gift Prudence against Zeal the Youth of Christianity against Age and so to confound all things and so to subvert the Kingdom of Christ by that comely vanity which is the beauty of it In the general all overdoing in Religion is undoing The Use is Let all this press us to seek this Benefit of good Judgment and Knowledge To this end 1. Consider the value and necessity of it without it we cannot regularly comfort our selves in the Promises but it will breed a carelesness and neglect of our Duty nor fulfil the Commandments of God but it will breed in us a self-confidence and disvaluing of the Grace of God nor reflect upon our Sins but we shall be swallowed up of immoderate sorrow nor suffer for the Truth but we shall run into indiscrect reasoning and oppositions that will trouble all and it may be subvert the Interest of Religion in the World or else grow into a loose uncertainty leaping from one Opinion into another This uncertainty cometh not so much or not altogether from vile Affection as want of information in Religion professing without Light and Evidence having more of Affection than Principles There is a twofold Injudiciousness Total or Partial 1. Total when men are given up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a reprobate sense or an injudicious Mind Rom. 1. 28. when utterly uncapable of heavenly Doctrine or discerning the things of the Spirit This is one of God's heaviest Judgments that is not the case of any of you I hope 2. Partial and that is in us all alas we are ignorant of many things which we should know at least we have not that discretion and prudence which is necessary for directing our Faith tempering our Zeal ordering and regulating our Practice which is necessary to avoid evil to doe good or to doe good well Or if we have Light we have no Sense or Tast. Many never felt the bitterness of Sin to purpose or sweetness of Righteousness therefore we have need to cry to God Lord give me good Tast and Knowledge 2. If you would have it you must ask it of God We can have no sound Knowledge till God teach it us By Nature we are all blind ignorant vain after Grace received though our Ignorance be helped it is not altogether cured you must still fetch it from Heaven by strong hand Without his Spirit we cannot discern spiritual things 1 Cor. 2. 14. The natural man receiveth not the things of the spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned that is chiefly the main things of the Gospel and universally all things so far as Conscience and Obedience to God is concerned in them It is the Unction must teach us all things 1 Iohn 2. 20. But ye have an Unction from the holy One and ye know all things the things of God must be seen in the light of his own Spirit The Spirit of God first giveth us the desire of these things and then satisfieth us with them it is the Spirit of God purifieth this desire that it may be holy as having an holy end that we may avoid whatever is displeasing to God and doe whatever
of Balaam that he caused Balak to lay a stumbling block before the children of Israel to eat things sacrificed to idols and to commit fornication This was the Plot to send some beautiful Women of Midian to wander about the Camp of Israel to tempt their lusty Youth and martial Men first to Uncleanness and then to Idolatry that so God might be provoked against them A Plot so full of refined Malice that it can hardly be parallel'd Thus the Devil and his Instruments play their part sufficiently to divide God's People to prejudice their Rulers yea to disaffect God himself II. Plots to discourage and suppress Religion So there are many ways which wicked Men take who can name them all I shall only instance in two Policies of Iulian the Apostate the most refined Instrument the Devil used either for Wit or Malice two ways especially did he seek to undermine Religion 1. One was to forbid the use of Schools to the Christians and suppress Humane Learning To make a people irreligious the way is to make them ignorant discourage Learning and Piety will not be long in fashion not able long to maintain itself in the dark Men will adore any fancy This was like Nahash his condition to Iabesh Gilead Put out their right eye God's two famous Instruments who wrote most both of the Old and New Testament Paul and Moses were both excellently skill'd in secular Learning 2. Another was to put none to death for Religion but to oppress them with all manner of vexations and discouragements To put them to death he apprehended to be glorious but sometimes banished them Towns As Athanasius deprived them of all Offices Civil and Military wasted them with burdensom Levies and Exactions Let us make them poor saith he scoffingly for it is a hard matter for the Rich to enter into the Kingdom of Heaven The Devil doth his work more cleverly and handsomly when Christians are not called out to the Fire and Gibbet but are wasted by lingring Inconveniences and loss of Priviledges III. Plots to introduce Persecution 1. Defamation Infamy is the Forerunner of more Trouble and the Showers of Slander are but Presages of grievous Storms of Persecution The Devil is first a Lyar and then a Murtherer Iohn 8. 44. When the Children of God are represented as Criminal they are more easily destroyed 'T was a fashion in the primitive Persecutions to invest Christians with a Bears skin and then to bait them as Bears And 't is an usual practice of Satan and his Instruments to blast the repute of Religious persons to cloath them with the Livery of Reproach and then prosecute them as Offenders Psal. 5. 9. Their throat is an open sepulchre The Slanders of the wicked are preparatives to Death as the Sepulchre when opened is prepared to receive the dead Carkass Men first slander and then molest The Devil is afraid to meddle with unstained innocency A good report is a great security against open violence 2. To destroy the Church under the pretence of the Church as the Beast in the Revelations pushed with the horns of the Lamb Rev. 13. 11. 'T was a Proverb All Evil began in the Name of the Lord In Nomine Domini incipit omne malum And it hath been a false pretended Zeal for the Church that hath of later years raised and fomented all or most of the Persecutions of Christians 3. To destroy Christians upon the pretence of Civil Quarrels and Laws and to disguise Hatred against Religion under a pretence of Publick Peace Kill you as well as cast you out of the Synagogue Dan. 6. 4. The Persian Noblemen sought to find occasion against Daniel because of the kingdom though they find none 4. To make way for Errors and Falshoods so many Pits do the wicked dig to beguile unwary and unstable Souls sometimes by more than ordinary pretences of Love Meekness and Sweetness They come to you in sheeps cloathing saith our Lord but inwardly are ravening wolves Mat. 7. 15. Sheeps cloathing that is all for love and kindness and so steal away the hearts of the people as Absolom by his submission and servile Flattery And then by debasing opposing and crying down a faithful Ministry Demosthenes's Fable of the Wolves agreeing with the sheep in lusu would send away their Dogs Now thus they do by questioning their calling as the false Teachers did Pauls And we have been so long Unministring one another that all Ministry is hated in the hearts of many an Anti-Ministerial spirit Sometimes by decrying Maintenance The Lamp is starved when not supplied with Oil. Some to gain credit and entrance and to disgrace Paul and the true Evangelick Ministers whose Poverty needed a supply will take no Maintenance therefore Paul saith 2 Cor. 11. 12. That wherein they glory we might be as they but there is no end of raking in this Puddle 2dly Private Persons Cain against Abel drew him into the Field disputed with him about God and Providence and the World to come Gen. 4. The Princes of Darius against Daniel Dan. 6. the Kingdom was but newly subdued by the Medes This would try the affection of his Subjects no request to be made to God or Man for 30 days The Medes and Persians were wont to ascribe Divine Honours to their Kings as Brissonius proveth The report of this Reverence would be glorious Religion was at stake therefore Daniel would venture the Lyons Den. Iudas his Treason against Christ Luke 22. 3. The Devil entred into Iudas The Iews laying in wait for Paul Acts 23. 12 13 14. Certain Iews banded together and bound themselves under a curse or oath of execration that they would not eat or drink till they had killed Paul And they were more than forty that had made this conspiracy And this they would do with the consent of the chief Priests as he was coming to the Sanedrim A Parallel in the Fifth of November So Iezabel's Plot against Naboth for his Vineyard makes use of God's Name and Worship to bring it about 1 Kings 21. 8 9 10. But I must stop being carried beyond my first intention plotted Mischiefs are an ancient practice Use of all How much are we obliged to God's Providence who doth not only defend us against open violence but secret Machinations 'T is the Lord taketh the wise in their own craftiness and disappointeth the counsels of wicked men against his people Iob 5. 12. Many things are contrived against us in the dark that we know not and see not but the eye of the Lord watcheth for us Isa. 8. 10. Take counsel together and it shall come to nought speak the word and it shall not stand for God is with us Second Point That these Plots usually begin in Pride For David saith here The proud have digged pits for me Therefore it is Pride that puts Men upon designs of mischief and ruine to others Pride sheweth itself in the envy of Superiors contention with Equals or the disdain of
to us They are purged out as dross that they may not infect us by their example or molest us by their persecutions or oppressions Now the more we are befriended in this kind the more we are bound to serve God cheerfully Luke 1. 74 75. That being delivered from the hands of our enemies we may serve God in righteousness and holiness â—…ll the days of our lives The world is one of those enemies or the wicked of the earth therefore we should serve him faithfully 5. By this means we see the world is governed by God and we may the more safely commit our selves to his protection upon the encouragement of his promises If the affairs of the world were governed by blind Chance and men might do what they listed without check and controul we might think that we had cleansed our hearts in vain and that a man doth make himself a prey by the simplicity of his innocence But when God punisheth the wicked in our sight certainly this should teach us to be more holy in all our ways Psal. 58. 11. A man shall say Verily there is a reward for the righteous verily there is a God that judgeth in the earth They that knew not what to think of Providence shall see there is a God in the Heavens that doth wisely administer all things below and so we are encouraged to love him and serve him more heartily Say as the Psalmist It is good for me to draw nigh to God Psal. 73. 28. Use. Well then let our love to God and liking and approbation of his Law be accompanied with the hatred of sin The more we observe his Judgments in putting away the wicked like dross that we may be more holy and seek after communion with God as our only blessedness to this end 1. Let us bless God for giving a sure Rule to walk by and such promises of protection in the midst of the darkness and uncertainty of the present world When others perish you are safe Isai. 8. 20. To the law and to the testimony c. Thou shalt walk in this way safely and shalt not stumble yea please God and you need not fear 2. Let us walk exactly by this Rule since our temporal and eternal safety and happiness is concerned thereby For the world to come 't is clear as well as in this life Prov. 3. 1 2. My son forget not my Law but let thine heart keep my Commandments for length of days and long life and peace shall they add unto thee And Gal. 6. 16. As many as walk according to this Rule peace and mercy be upon them 3. The more God doth owne his Law by his Judgments the more let our love be encreased This is to wash our feet in the blood of the wicked Psal. 58. 10. The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked SERMON CXXXI PSAL. CXIX VER 120. My flesh trembleth for fear of thee and I am afraid of thy Iudgments IN this Psalm you find the man of God under divers passions sometimes of joy sometimes of sorrow sometimes of hope and courage and sometimes of fear As there is a time for all things in this world there are several conditions and duties that we run through and we have affections planted in us that suit with every condition Religion doth not nullifie but sanctifie our affections Some have vainly thought affections to be an after-growth of noisome weeds in our Nature corrupted whereas they are wholesome Herbs implanted in us by God at our first Creation of great use to Grace when rightly stirred and ordered Anima nunquam melius agit c. The passion expressed in the Text is fear for two or three Verses his meditations had been taken up in the observation of Gods Judgments upon evil doers ver 118. Thou hast trodden down all them that erre from thy Statutes for their deceit is falshood They were once high but God hath brought them down with ignominy and contempt they had born themselves out in their sinful courses on the account of their prosperity but at length they are utterly ruined and broken And why For their deceit is falshood that is they were unmasked and all their pretences of piety and justice found to be fraud and imposture In Verse 119. he still insisteth upon the same Argument Thou puttest away all the wicked of the earth like dross therefore I love thy testimonies They seemed to cleave to the Church and people of God as dross to gold or silver That God who is the purger and refiner of his Church failed not to put a difference and to consume the dross and refine his silver The use that David made of these Judgments was two-fold First To love Gods ways so much the more and to cleave to them with greater firmness Therefore I love thy testimonies Secondly To fear before the Lord and tremble at the Lords Judgments as in the Text. There are two affections wherein we should always seek to profit the love of God and the fear of God Of this last in the Text My flesh trembleth for fear of thee and I am afraid of thy Iudgments In which words we have I. The degree of his fear My flesh trembleth II. The object of his fear For fear of thee III. The ground and reason of his fear I am afraid of thy Iudgments 1. The degree of his fear My flesh trembleth The word samar Saint Hierome rendereth Horrivilavit caro mea my flesh is in horrour and affrightment Symmachus before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my flesh maketh my hair stand an end as the prickles of a Hedghog which is an emblem of horrour The Poet Persius expresseth such an affrightment thus Excussit membris tremor albus aristas my fear made my hair stand up like a field of Corn from the contraction of the skin So it happeneth in eases of fear You have the like expression Iob 4. 14 15. Fear came upon me and trembling which made all my bones to shake the hair of my flesh stood up And elsewhere the same word is so used the Septuagint read it imperatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pierce through my flesh with fear as with nails surely it noteth some deep sense and high degree of fear as the Prophet Habakkuk expresseth upon like occasion Hab. 3. 15. When I heard this my belly trembled my lips quivered rottenness entred into my bones and I trembled in my flesh his bowels did beat and shake for fear and his lips quivered for fear that he could not speak The Judgments of God ought to beget a deep sense and trembling not a slight affection in us The Prophet saith Amos 3. 8. The Lion roareth who will not fear We have need to stir up our hearts again and again When the Lord roareth and cometh forth to Judgment we have need be ashamed of our stupidity when we are not affected II. The object of his fear For
if you believe Heaven and Hell and have any sense of the truth of the promises or threatnings you will be thus affected in some measure to mourn and grieve for the sins of others 2. This Duty doth chiefly concern publick persons though it lies upon all Christians Magistrates and Ministers and Officers of the Church because of their publick and universal influence Publick persons must have publick affections as well as publick relations You shall see in that Type the Church of the Jews is represented in their Officers Zach. 3. 1. When the people were corrupted and in a calamitous condition Ioshua the High Priest is brought in standing before the Lord in filthy Garments the Priest is accused by Satan Certainly publick persons are more responsible to God than others and more concerned than others in the sins committed in the Land or places where they have a charge Among private persons an Housholder is more responsible than a private Member of the Family if one under his charge fall into a notorious sin You are responsible for your Children and Servants and so are we for your Souls Under the Law Exod. 22. 10. God said If a man did deliver unto his Neighbour an Oxe or an Ass or a Sheep or any Beast to keep and it did dye or was hurt or was driven away no man seeing it or it did miscarry through his negligence he was to make it good because it was delivered into his hand So I may say here in quoting this Law Hath God a care of Oxen God hath committed souls to us he hath put them into the hands of Magistrates and Ministers to keep them Now because we do not discharge our Duty he will require their bloud at our hands Ezek. 33. 7 8 9. Because of our trust and charge we are bound to have more publick affections Ioel 2. 17. Let the Priests the Ministers of the Lord weep between the Porch and the Altar Ministers should be exemplar for spiritual feeling and tenderness and humiliation Under the Law the measures of the Sanctuary were double to other measures I apply it to this very thing Our portion must be greater because of the burthen that lyes upon us Paul speaketh as one sensible of the weightiness of his charge in the 2 Cor. 11. 29. Who is weak and I am not weak who is offended and I burn not Paul trembled to see a weak Christian in the hands of Satan and when they had taken offence and begun to stumble this was his trouble and grief Mourning and burning is put for the violence of any affection So Ieremiah the Prophet My soul shall weep in secret places for your pride 3. Observation That tears are not absolutely necessary for the expression of this grief and tenderness David saith Rivers of tears Why For grief doth not always keep the Road and High-way and many times when Water goes out Wind comes in Many are puft up with sensitive trouble and put more upon tears than they do upon the frame of the heart which should engage us to this All Constitutions are not alike moist a tender heart may be matched with a dry brain When men are careful to get things reformed and are affected with the calamity of the Church more than their own private loss this is that which God requires However let me tell you if we find tears for other things we should find tears for these Duties when we come to remember our own sins and the sins of others God did not make the affections in vain A man that hath a thorough sanctified soul will have affections exercised in some measure proportionable and therefore if we can shed tears abundantly upon other occasions we should remember this water should be reserved for Sanctuary uses David when he is spoken of is represented as one having a moist eye upon all occasions yet Lot had a tender heart being offended with publick disorders It is said 2 Pet. 2. 8. His righteous soul was vexed Great Devotionists are usually very tender Good men are much given to tears and these sensitive stirrings of affection are a great help to Religion and therefore should not wholly be neglected But if there be a serious displicency against sin a deep laying to heart Gods dishonour though they cannot command tears the Duty is discharged Humiliation lyeth more in heart-grief and trouble than the sensitive and passionate expressions of it And yet upon religious occasions we should express ourselves as passionately as we can and not content our selves with a few cold words and dull thoughts but our liveliest affections should be exercised about the weightiest things Iam. 4. 9. Be afflicted and mourn and weep let your laughter be turned into mourning and your joy to heaviness When we are deprecating the wrath of God humbling our selves under the offences done to his infinite Majesty by our selves or others there should be more tenderness and we should do it in the most lively affectionate manner that possibly we can 4. I observe The greatest Sinners when they are once converted to God have the greatest compassion afterwards towards other Sinners Why They know the heart of a sinning man they have had most experience of the power and prejudice of corruption and also sensibly tasted of the love of God and his goodness in Christ Jesus and so their hearts are intendred thereby to pity others and they more earnestly desire others should partake with them of the same Grace As Israel were pressed to pity Strangers because they themselves were once Strangers in Egypt they knew what it was to be neglected and despised in a strange Land so they that are acquainted with the temptations of Satan with the bitter fruits of sin with the prejudices that men lye under before they come to take to the ways of God they have greater compassion towards the souls of others than others have This is observed to be fulfilled in the Apostle Paul whose zeal lay otherwise more in the active than contemplative way for in his Writings we find him mostly doctrinal and rational yet when he speaketh of Sinners he doth it always with grief and bowels Phil. 3. 18. I tell you weeping And still he presseth Christians to a greater tenderness to be more in grief for than censure of their Brothers faults Gal. 6. 1. If a man be overtaken in a fault ye which are spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted And Tit. 2. 3. When he presseth to gentleness to all men For we our selves saith he were sometimes foolish and disobedient deceived and deceving serving divers lusts and pleasures living in malice and envy hateful and hating one another but after the love and kindness of God appeared c. This melted his heart to consider what he was and what God had made him by Grace whereas sullen men of a severe temper of a constant rigid innocency are wont to be more harsh and
when in hand and in present expectation work far otherwise than they do when they are considered at a distance So when the effects of sin are looked upon as near at hand when faith makes them present then they stir up these affections in the soul. Fifthly A fifth cause is from their publick Spirit and tender respect to the common good When they wisely foresee approaching dangers they are moved with the love and care of their Countrey and this melteth them They know sin is of a destroying nature that one sinner destroyeth much good Eccl. 9. 18. One sinner may do his Countrey a great deal of mischief an open bold fac'd Sinner Achan troubled the whole Camp Iosh. 7. 11 12. much more when a multitude of Sinners are encreased therefore they sigh and mourn Godly men are the truest friends to their native soil they are the Chariots and Horsemen of Israel Those that plead with God stand in the Gap keep off Judgments and have the most publick spirit therefore the least they can do is to sigh for it and to plead with wicked men as Tertullian Si non vis tibi parcere parce Carthagini If thou wilt go on with thy soul-destroying course and wilt not spare thy self yet spare Carthage This will be bitterness in the issue The Children of God are always of a publick Spirit David fasted for his enemies Psal. 35. Abraham prayed to God for Sodom a neighbour Countrey the godly Israelites were good friends to Babylon in their Captivity Ier. 29. 11. Seek the peace of the City whither I have caused you to be carried captive and pray unto the Lord for it for in the peace thereof ye shall have peace If nothing but their interest and share in the common rest and quietness Passengers are concerned in the welfare of the Vessel wherein they are imbarked Babylon fared the better for the Jews prayers Now more especially are their hearts carried out with a respect to their native Soil and dearest comforts therefore this melteth them to see the Land defiled with sins and ready for Judgments SERMON CLII. PSAL. CXIX VER 136. Rivers of water run down mine eyes because they keep not thy Law USE 1. For reproof of two sorts of persons 1. Those that do not lay to heart their own sins Usually men make their affections to prescribe to their judgment and cavil at the fervorous exercises of Religion because unpleasant to flesh and blood To humble our selves before the Lord with a pressing sorrow seriously and indeed to rend our hearts and not our garments In this wanton and delicate Age men are apt to think I speak of a Theam obsolete and out of date as calculated for former times when men were more tender hearted if we could awaken some of the old godly professors out of their Graves as the Prophet calleth up Rachel to weep in Ramah for her Children Ier. 31. 15. then we might hope to prevail Alas to plead now for mourning over the sins of others when men think it a crime to mourn for their own this is like to be lost labour Were this the humour only of ungodly Wretches it might be born with silence and patience but those that would be taken for Christians of the highest form are altogether prejudiced against such Doctrines as this Men would be honeyed and oyled with Grace and distaste the wholesome discipline of repentance as too severe They cry out we are legal How may the poor Ministers of the Gospel go to God and say as Moses did Exod. 6. 12. The Children of Israel have not hearkened unto me how then shall Pharaoh hear me The Professors of Religion will not brook such Doctrine and how shall we hope to prevail with the poor blind carnal world To scoff at Doctrines of repentance and humiliation was once a badg of prophaneness many now adopt it into their Religion But be not deceived the Gospel doth not take away the Conscience of sin It may take away the fear of Hell and damnation upon right terms The heart of flesh is a promise and the spirit of Grace is a promise or mourning apart is a promise You that say that justified persons must no more mourn for sin you may as well say they shall no longer have an heart of flesh or a spirit of Grace and supplications that they shall no longer have a tender Conscience Be not deceived there must be some time to weep for your own sins as Peter went out and wept bitterly Sorrow must have its turn in the Christian life I would press it upon you by this Argument You cannot be sorrowful for others sins unless you be first sorrowful for your own sins Grief must begin at home there where you have the advantage of Conscience and inward remorse 'T is hypocrisie to pitch upon other mens sins and neglect our own as some will zealously declaim against publick disorders yet neglect their own hearts as the crafty Lapwing will go up and down fluttering and crying to draw the Fowler from her own Nest. We have a nest of sin of our own and we are loth it should be rifled and exposed to publick view 2. It reproveth them that in times of publick defection never take care to mourn over Gods dishonour We complain and murmure under our Judgments but do not weep over our sins every person and family apart Whether it be out of negligence and carnal security or out of distaste and displeasure against the conduct of present affairs we seem to have lost our publick affections and can only wonder at the Children of God in former times since they were so broken and tender To many that would now go for Professors this Doctrine seemeth a Riddle a mere strain of wit and fancy like a precept wire-drawn or elevated beyond its pitch and tenour But in the fear of God consider what hath been spoken There are many abuses in our reflections upon the sins of others Wicked men are quite otherwise disposed they do not only do evil themselves but take pleasure in those that do so Rom. 1. 32. would be glad that sin were more common that it might be less odious and then there would be none to put them to the blush Prov. 2. 14. It is said they rejoyce to do evil and delight in the frowardness of the wicked So the Prophet speaks of some corrupt men in the Priesthood They eat up the sin of my people and they set their heart on their iniquity Hos. 4. 8. God had appointed those that served at the Altar should live of the Altar have a proportion of those Offerings Now they flattered them in their sins so they might have meat and get a portion of the Sacrifices Many that would be accounted Ministers care not for the sins of the people but think the less serious men are in Religion the better they can work them to their private advantages and have more respect among them Then there are some
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
the word of God many pretend to have an high estimation and respect to the Doctrine of God when they cannot digest the directions of it because 't is contrary to their desires and carnal affections they reserve something in their hearts that makes their love questionable they that have not a real love to the word of God are but lightly tinctur'd with Religion not deeply dyed The stony ground received the word with joy Men may have strong affections and strange stirrings in their souls and yet not be right with God But here 's an undoubted Evidence to love the Word for it's purity A mans love may be questionable because he may love the word upon forreign motives either because of Novelty or fineness of expression or publique countenance and credit or external advantage Iohn 6. 26. Vix diligitur Iesus propter Iesum Or they may love it for internal reasons as 't is a good word as they that tasted of the power of the world to come they may look upon it for pleasure and profit but not as good and holy many look upon the Gospel as good and profitable as offering peace and pardon and comfort and eternal life nature that hath naturally a sense of Religion hath also an hunger after immortality and blessedness and therefore the promises of the Gospel may be greedily catched after as offering everlasting Life and Blessedness but now a love to that which is pure and holy leaveth a more durable impression upon the soul. And further many have a liking to the purity of the word and a general approbation of it as 't is a fit rule for Creatures to live by yet unless there be a strong prevailing affection all comes to nothing and therefore nothing but this love to the word because of its purity is unquestionable 4. Unless we love the word as pure we shall fail in many other parts of Religion we shall not love God as we ought for God is lovely not only as the Fountain of blessedness but as he is the most pure and perfect Being He was diligibilis naturae before any emanation of goodness passed from him We are to love him in desertions when we feel no good from him and he seemeth to write bitter things against us Isa. 26. 8. So that we cannot discharge this duty to love God as he is a pure and perfect Being if we do not love the word because 't is pure And we shall not love the Saints as we ought without this Psalm 16. 3. We are to love them for the Image of God in them If you love them that love you what thanks have you Matth. 5. 46. We are to love the Saints as Saints and for that reason Once more we are to hate sin as filthy as 't is a gross absurdity and deordination of the humane nature Psal. 96. 10. Ye that love the Lord hate evil Now till we have this frame of heart to love the Law as 't is pure we can do none of these things For there is the same reason for the one as for the other and therefore 't is not a nicity but a necessary frame of heart Use. 1. Is to inform us that they can never love God and his ways that hate purity till their hearts be changed There are a sort of men in the world whose hearts rise against purity for if they see any make Conscience of sin they brand them with the name of Puritans so those that seek to keep themselves from sin and the more holy they are they are an eye-sore to them Now can they say I love thy Law because 't is pure and cannot endure to see it copied out in others Oh! What a vile disposition is this in you to be despisers of that which is good 2 Tim. 3. 3. None live up to the purity of their profession but you scorn them and let me tell you you scorn that which is most glorious in God himself Would a Father take it well that a slave should mock his child because 't is like him So will God take it well that you should scorn those that are good because they are like their heavenly Father These are of the seed of the Serpent who are full of Enmity they have the old Antipathy Gen. 3. 15. Prov. 29. 27. 'T is a vile scorn of the God of heaven to hate a man for his holiness And they can never love the Law whatever they pretend that do not love the Law for it's purity a carnal distempered appetite hath no tast for the Word of God as 't is a direction to holiness 2 Cor 2. 14. 2. Use is Information to Inform us in what rank to place Principles There are several sorts of Principles there are some that are false and rotten and some more tolerable and some good and sound and some rare and excellent 1. There are some false and rotten principles as carnal Example and Custom Men will do as they have done or as others do they will own the Religion that their Fathers have done be it what it will by the same reason you may serve Mahomet as well as Christ. A man that standeth upon the Vantage ground is not taller than another such are of no better Constitution than the Turks only they stand upon the Vantage ground Another rotten principle is Vain-glory to be seen of Men Mat. 6. they pray and give almes to be seen of Men. Come see my Zeal for the Lord of Hosts saith Iehu Vain-glory many times filleth the sails and carries us on in the Service of God So secular and worldly Interests and Ends as the Pharisees made long prayers that they might devour Widows houses Mat. 23. that is they made long Prayers and show of Devotion to be trusted with the management of Widows Estates to make a prey of them All that I shall say to this principle is this that 't is better for the World that men would serve God any how that Christ should be served out of Vain-glory then not served at all as the Apostle saith some preach Christ out of envy and others out of good will but I am glad so Christ be preached Phil. 1. 18. though they themselves be rotten hearted Hypocrites yet the World fares the better for it 2. There are some more tolerable Principles the hope of Temporal Mercies When we come and Pray and do not seek the Favour of God but seek Temporal Mercies Hosea 7. 14. They howled upon their beds for Corn and Wine Or the fear of Temporal Judgments Isa. 58. 5. Ier. 2. 16. when all that they do is to remove some Temporal Judgment in their Afflictions they will seek me right early And I think I may add one thing more here the fear of Eternal Death when 't is alone otherwise 't is a Grace they shall be Damned else and so 't is a sleepy sop to appease an accusing Conscience and so 't is but a sin-offering Though it requireth some Faith to fear
trembled at the words of the God of Israel None so careful to redress Disorders to use all the means they can to prevent Judgment as those that Tremble at Gods Word and therefore they above others did Assemble to Ezra A Man hath gained a great Point when he doth not value his Condition by External Probabilities but by the sentence of the Word 'T is hopeful if the Word speaketh good unto it sad when the Word speaketh bitter things This man will be otherwise affected than the most are and more careful to please God Once more Ezra 10. 3. Those that tremble at the Commandment of our God Shechaniah referreth the Reformation to them These are Persons exactly Conscientious they make Gods Commandments their Rule and tremble at the apprehension of having any thing done against Gods Will None so fit as they to Judge of Cases of Conscience and to regulate Affairs men that inlarge themselves and do not stand so nicely on the Will of God will be more lax and complying with their own Lusts and the humours of Men. First I shall shew you what it is to stand in Awe of the Word Secondly Then give you the Reasons why they that are Godly will do so First What it is to stand in Awe of the Word We will determine it by opening the Circumstances of the Text. And I. Let us take notice of the seat of this Affection the Heart my heart standeth in awe of thy word A true Reverence of the Word of God must be planted in the heart or else all outward profession of respect is but hypocrisie Psal. 50. 16 17. Unto the wicked God saith what hast thou to do to declare my statutes or that thou shouldest take my covenant into thy mouth seeing thou hatest instruction and castest my words behind thy back Many may solemnly pretend to Piety and talk of it and perhaps Preach of it to others but do not exactly reform their Carnal practices they do but abuse themselves and deceive others so strangely are many bewitched with their own deceitfulness of Heart and power of Satan that they can without remorse of Conscience profess the true Religion pretend to a Covenant with God yet affront that Religion by being loose and scandalous and can break the Covenant without any scruple such are Contemners of Gods Word however they seem Reverencers of it That Psalm speaketh of the Collection of the Gospel Church Gather my saints together who have made a Covenant with me by sacrifice not that of Bulls and Goats but by Christ Jesus But many profane this Covenant and are carried away by every Temptation some as greedy Thieves and Extortioners some as filthy Adulterers some as Haters of Godliness some as injurious Slaunderers and Whisperers and Backbiters in the Christian World this prediction is too plainly verified the carnal Christian and the serious Christian profess respect to the same Bible to believe the same Creed to enter by the same Baptism to claim Priviledge by the same Covenant yet hate one another and are as contrary one to another as perfectly as Infidels and Pagans on the one side there is Mouth-respect to the Word on the other Heart-respect the one in outward Covenant with God the other brought into the Inner Court God beareth long with the former sort but will not bear alwayes So Ier. 12. 2. Thou art near in their mouth but far from their reins They profess thee in Word but deny thee in Heart and in Deed Draw near thee in Shew and Pretence as a People in League with thee but their Hearts Love and Affection are wholly estranged from thee And would take it ill to have their Religion disproved or questioned yet are not brought under the Power of it So Isa. 28. This people draw near unto me with their mouth and with their lips honour me but have removed their heart from me and their fear towards me is taught by the precepts of men Because of Tradition teaching by Authority maintaining or injoyning the worship of God a Worship and Respect to God they will have but such as doth not proceed from an impression upon their Hearts but only in Complyance with their Customs II. The Kind of the Affection standeth in awe There is a twofold Awe of the Word 1. One that driveth us from it 2. Another that draweth us to it 1. Fear and Awe of the Word which driveth us from it is spoken of Ioh. 3. 20 21. For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved But he that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God Carnal men who live contrary to the light of Nature and Scripture that they cannot indure any thing which should put them into a serious remembrance of God This is an effect of Legalisme and slavish Fear which as it bewrayeth itself in its carriage towards God himself so also in its Carriage towards his Saints and Word Towards God himself a slavish fear of God is alwayes accompanied with an aversation or a turning away from him as Guilty Adam was afraid of God and hid himself in the Bushes Gen. 3. 10. and still an unsound Conscience is shy of God and hangeth off from him So towards the Saints who have Gods Image Printed upon them they fear the Saints and hate them As Herod seared Iohn and put him to Death Mark 6. 20. Still men Maligne what they will not Imitate Natural Conscience in them doth homage to the Image of God shining forth in the lives of his People they see an excellency in them which they have not and because all those who keep up the Majesty of their Profession are Objects reviving guilt they hate them and if their hatred be more than their fear they destroy them when 't is in their power So for the Word they are afraid of the Word so as to stand at a distance from it and cannot indure it no more than sore eyes can the light of the Sun they have a mind to cherish their Lusts and carnal Practices and therefore hate the light which disproveth them as they that would sleep draw the Curtain to keep out the Light whereas on the contrary the Godly delight to have their wayes tryed and made manifest by this Light 't is a refreshing light to them but a reproving and discovering light to others it convinceth them to be what they are now they shun all means of searching and knowing themselves by wishing such things were not sin or not desiring to know them so and that there were not a God to punish them But a sincere man is otherwise affected he is Jealous and suspicious of himself he bringeth his work to Gods Ballance and cannot quiet his Conscience without Gods Acceptance 2. There is an Awe of the Word not that maketh us shy of it but tender of violating it or doing any thing contrary to it
respect to the end now if they do not make the Everlasting injoyment of God their end the Scriptures are of little use to them a trouble rather than a comfort because they disturb them in pursuing their lusts but a man that would injoy God get to his Holy Hill is apprehensive of the benefit 2. They are not affected with their wants and therefore esteem not the Word For the great benefit of the Word is to teach us a remedy for sin and misery now they that mind not the misery and danger in which they stand go on carelesly and despise the Word of God Prov. 22. 3. A prudent man forseeth the Evil and hideth himself but the simple passe on and are punished They little think of the evil which is near them and so slight the Counsel of God Secondly Those that will not believe them that find sweetness in it as if all were phantastical and imaginary Are the wisest and most serious part of mankind deceived And hath the carnal fool only the wit to discern the mistake Surely in all reason it should be otherwise These tell us of those delights and transports of soul in meditating on the Promises in purifying their Hearts by the Precepts and though a stranger intermedleth not with their Joyes yet surely these find them All that is spiritual and supernatural is suspected by those who are drowned in matters of sense Iohn 12. 29. A voice from Heaven is Thunder the motions of the Spirit fumes of Wine Acts 3. 13. Joy in the Holy Ghost but a fancy c. Thirdly Them that count it an Alphabetary knowledge fit for beginners David was no Novice yet he rejoyced in the Word as one that found great spoil the more conversant he was in these Holy Writings the more he delighted in them No 'T is not only Childrens meat there is not only Milk there but strong Meat also Heb. 5. 14. 'T is our Rule to walk by till our blessedness be perfected The continual store-house of our comforts Rom. 15. 4. 'T is the continual means of growing into Communion with God in Christ. Use. II. To exhort us to delight in the Word of God 'T is the work and mark of a Blessed man Psal. 1. 2. But his delight is in the Law of the Lord and in his Law doth he Meditate day and night As far as the necessities of the present life will bear it they are still getting more Knowledge of true Blessedness and the way that leadeth to the Injoyment of it This is their business and pleasing Study His work is to form his heart to a sincere uniform impartial obedience and as he doth increase in Godliness by the help of the Word his soul is more satisfyed all the joyes of the World to this are nothing to him Are your Hearts thus set to know the Lord and his revealed Will and the way of Life SERMON CLXXVII PSALM CXIX VER 163. I hate and abhor lying but thy law do I love IN this Verse the Man of God sheweth his Affection to the Word by the Hatred of those things which are contrary to the Word Observe here First Affection set against Affection Secondly Object against Object First Affection against Affection Hatred against Love Love and Hatred are natural Affections which are good or evil according to the Objects to which they are applyed Place Love on the World Sin and Vanity and nothing worse place Hatred on God Religion Holiness and it soon proveth an hellish thing But now set them upon their proper objects and they express a gracious Constitution of Soul let us hate Evil and love Good Amos 5. 15. and all is well Man needeth affections of Aversation as well as Choice and Pursuit Hatred hath its use as well as Love Love was made for God and things that belong to God and Hatred for Sin 't was put into us that at the first appearance sense or imagination of Evil we might retire our selves and fly from it and is any thing so evil as sin so contrary to God so baneful to the Soul The office of Love is to adhere and cleave to God and whatever will bring us to the injoyment of him and the office of hatred is that we may truly and sincerely turn from all evil with Detestation according to the nature and degree of evil that is in it The Emphasis of the Text is notable I hate and abhor it must be a thorough Hatred which David Psal. 139. 22. calleth a perfect hatred Secondly Here is Object set against Object As Love is opposed to Hatred so the Law to Lying for the Word of God is Truth and requireth truth of all that submit to it pure sincerity and simplicity Some render the word more generally the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hate and abominate iniquity other Translations render it not so they expound it so that one kind is put for all the rest and fitly for every sin is a falsehood and often called in this Psalm a false way and a lye and will fail and beguile all them who are delighted with it and the purport and drift is that we should admit omit commit nothing which is contrary to the Word of God which is the great object of an holy mans Love The Points are three Doctrine I. They that love the word of God must hate sin Doctrine II. That a slight hatred of a sinful course is not enough but we must hate and abhor it Doctrine III. That among other sins we must hate falshood and lying and all kind of frauds and deceits For the first Point Doct. I. They that love the Word of God must hate sin This implyeth four things 1. That our Love must be demonstrated by such effects otherwise it is but pretended if we do not avoid what it forbiddeth for our love to God and his VVord is mostly seen in Obedience and dutiful Subjection to him and it for Gods Love is a Love of Bounty our Love is a Love of Duty he is said to love us when he blesseth us and bestoweth on us the effects of his special Grace and Favour we are said to love him when we obey him These Propositions are clear in Scripture That our love to God is tryed by our love to the VVord And our love to the VVord by our hatred of Sin Ioh. 14. 21. He that hath my Commandments and keepeth them he it is that loveth me And Verse 23. If any man love me he will keep my words On the contrary our Enmity to God and his VVord is determined by our love to Sin Enmity to God Col. 1. 21. Enemies in your minds by evil works To his VVord Rom. 8. 7. The carnal mind is not subject to the Law neither indeed can be Habitual sin argueth a Malice or Hatred of God and his holy Law and actual Sin an actual Hatred 'T is finis operis if not operantis whether a man thinketh so or no 't is the intent of the
by Land a stone of stumbling to those that travel by Sea a Rock of offence his slender appearance was an offence to them As to his sufferings 't is said 1 Cor. 1. 23. That Christ Crucified is to the Iews a stumbling block and to the Greeks foolishness They had not a Messiah to their mind though such an one as the Scriptures had before described His Doctrine Matth. 15. 12. His Disciples said to him knowest thou not that the Pharisies were offended when they heard his saying Again Iohn 6. 61. When they murmured at his saying except ye eat my Flesh doth this offend you Flesh and Blood are apt to stumble in Gods plainest ways at the Doctrine of God which is strict and spiritual the Worship of God that is simple and without pomp the Dispensations of God in chastising and afflicting his People they are all an offence to carnal and worldly men And so through their sin prove an impediment to the success of the Gospel but this offence is causless and without any just ground and without special Grace when it prevaileth with men will prove their eternal ruine and destruction God never intended to satisfie mens lusts and humours truth must be taught who ever be displeased therefore all our care must be to avoid this kind of offence Matth. 12. 6. Blessed is he that is not offended in me that doth not stumble at Christ because of the Cross nor the holiness of his Doctrine nor the simplicity of his worship nor the despicableness of his followers nor the troubles that attend his service 2. Offence may be given where none is taken as when men Counsel others to Evil or reproach the Holy ways of God as when Peter disswaded Christ from suffering Matth. 16. 23. Get thee behind me Satan for thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an offence to me 't was scandalum in se though not ratione eventus not that Christ was offended by it when the heart is guarded against evil Counsel or the infection of evil example So for reproaches they are a means of betraying the soul into sin and prejudicing it against Godliness but the Godly are well Fortified they can see loveliness in such ways as are hated and discountenanced in the World As David Psal. 119. 127. They have made void thy Law therefore I love thy Commandments above Gold above fine Gold And Moses Heb. 11. 26. Esteemed the reproach of Christ greater riches then the Treasures of Aegypt They are no more moved at the Worlds scorn then a man that is streight and upright would be at the mocks of Cripples because he doth not limp and walk after their fashion they can see honour in disgrace and beauty in Gods despised wayes 3. Offences also may be both given and taken as when one provoketh and another is provoked to evil inticed by false doctrine corrupt Counsel or evil example False doctrine Matth. 15. 14. The blind lead the blind and both fall into the Ditch Not one but both the blind follower as well as the blind guide or by corrupt Counsel as Ahab was seduced by the False Prophets 1 Kings 22. and Amnon by his Friend Ionadab was drawn to incest 2 Sam. 13. 6. he as readily obeyeth the others wicked Counsel as he was to give it So for evil example it secretly tainteth us the Prophet complaineth Isaiah 6. 5. I am a man of polluted lips and I dwell among people of polluted lips 'T is hard to avoid the contagion of their iniquities with whom we do dayly and familiarly converse as to live in an infected Air without taint or to walk in the Sun and not be insensibly tanned We leaven one another by our coldness and deadness in Religion 't is hard to be fresh in salt Waters to live among offences and not be offended Secondly With respect to the object or matter of it a scandal may be given dicto aut facto 1. In Word 2. In Deed. 1 In Word by evil Counsel or carnal suggestion Psal. 1. 1. Blessed is the man that walketh not in the Counsel of the ungodly As carnal Friends and Parents that relish not the Word of Life themselves out of prejudice against godliness and holy zeal disswade their Children and Servants from attending on the exercises of Religion as Praying Hearing Meditation lest they grow mopish and Melancholy and lest a zealous minding Gods interest should hinder their preferment had rather see them lewd then holy but Luke 14. 26. If any man come to me and hate not Father and Mother c. Or by Atheistical or obscoene and carnal discourse 1 Cor. 15. 53. Evil Communications corrupt good manners Eph. 5. 4. Neither filthiness nor foolish talking nor jesting which are not convenient 2. In Deed and so three ways 1. When they do things that are simply unlawful and so propagate their sin to others by their example Prov. 22. 24 Make no Friendship with an angry man and with a furious man shalt thou not go lest thou learn his ways and get a snare to thy soul. The violences and furious passions of Anger are so uncomly that a man would think they should rather affright then allure to imitation but these things unsensibly overcome us and e're a man is aware a man is tainted 2. By the abuse of Christian Liberty to the wrong and hinderance of others in a way of godliness As Rom. 14. 13 14 15. Let no Man put a stumbling block or an occasion to fall in his brothers way I know and am perswaded by the Lord Iesus that there is nothing unclean of it self but to him that esteemeth any thing to be unclean to him it is unclean but if thy brother be greived with thy meat now walkest thou not charitably destroy not him with thy meat for whom Christ dyed 1 Cor. 8. 9 10. But take keed lest by any means this Liberty of yours become a stumbling block to them that are weak We must not commit a sin or omit a duty to avoid offence yet in indifferent things we may expect from others what is lawful to do and forbear it as conduceth to edification For we must have a care of offending little ones and therefore must drive according to their pace using our Liberty as they are able bear 3. By Persecution enforce others against their duty Matth. 18. 6. But whoso shall offend one of these little ones which believe on me it were better a Milstone were hanged about his neck and that he were drowned in the Sea Better he did suffer all extremity Offending is persecuting as receiving is countenancing cherishing treating them kindly and tenderly So Mattth 13. 21. When persecution ariseth by reason of the Word by and by they are offended Matth. 24. 9. 10. This opposing hating vexing the people of God is one way of offence and very dangerous to those that practise it how ever it succeedeth For though they be little ones little in their own eyes little in the esteem of
therefore will be worshipped in Spirit and Truth Iohn 4. 23 24. 'T is agreeable to his spiritual Nature therefore shows and fashions have little respect with him but reality and substance for he searcheth the Heart and tryeth the Reins 't is not the bowing the body so much as the humble affectionate reverence and submission of the soul. God hath appointed service for the Body and so far as God hath appointed it we must submit to it but chiefly for the soul our Worship must be chiefly inward flowing from Grace ingaging the Heart in Gods service Bodily exercise is of little profit that Worship which is most agreeable to Gods nature is most pleasing to him he hath not eyes of Flesh and seeth not as man seeth Iob 10. 4. Therefore external duties without the inward exercise of the Spirit is scarce worthy the name of Worship to God He is not taken with the pomp of Ceremonies and external Observances 1 Sam. 16. 7. For man looketh on the outward appearance but the Lord looketh on the Heart Men are taken with external pomp and formalities they suit with their fleshly natures but the more spiritual the more suitable to God That which you do be it in Worship 't is not done unto God but unto men when the Heart is not in it Col. 3. 23. And whatsoever ye do do it heartily as to the Lord and not unto men Without the Heart all that we do is but a mocking of God giving him the shell without the kernel 3. Because the soul is the principal thing that swayeth the body and stirreth it up to all that it doth it being of itself a senseless block it followeth the disposition and inclination of the Heart I shall make it good in two Considerations First 'T is Fons actionum ad extra And Secondly 'T is Terminus actionum ad intra 'T is the Fountain of all actions that go outward from man towards God and the subduing the Heart to Gods Will is the end of all operations inward from God towards man First Fons actionum ad extra The Fountain of all actions that go outward from Man towards God all natural actions proceed from the Soul or Heart 'T is not the Eye that seeth nor the Ear that heareth nor the Hand that toucheth nor the Feet that walketh 't is the Soul seeth by the Eye and heareth by the Ears and toucheth by the hands and walketh by the Feet So in all moral actions the heart is all Prov. 4. 23. Keep thy Heart with all diligence for out of it are the issues of Life All our actions proceed thence all the evil that we do cometh from the Heart Matth. 15. 19. Out of the Heart proceed evil Thoughts Murthers Adulteries Fornications Thefts False Witness Blaspemies all that we speak and think and do followeth the frame of the Heart This is the burning furnace from whence the sparks fly the occasion of sin may be without but the cause of it is ever from the Heart 'T is the Heart that filleth the Eyes with Wantonness Pride and Fury and the Tongue with Blasphemy Slanders and Detraction the hands with blood So for good Actions Thoughts they come out of the good Treasury of the heart Matth. 12. 35. A good man out of the good treasure of the heart bringeth forth good things The tapp runneth according to the Liquor wherewith the vessel is filled that a man hath laid up in his heart that he layeth out in his Thoughts and Speeches and Actions 't is the heart that enliveneth all our duties and we act ever according to the constitution of our Souls 2dly 'T is Terminus actionum ad intra all Actions inward the aim of it is to come to the heart The senses report things to the phantasie the phantasie represents them to the mind that counsels the heart so in Gods operations upon us his business is to come at the soul Wherefore doth he speak and reason and plead but that we may hear And wherefore do we hear But that Truth may be lodged in the heart or Soul Prov. 4. 4. Let thy Heart keep my Precepts let thy heart receive my Words Ay then Gods Word hath its effect upon us we are never subdued to God till the heart be subdued the Word for a while may stay in the memory and 't is good when the memory is planted with the seeds of knowledge as Children receive the Principles of Religion in Catechismes but the end is not there at length they exercise their Understandings about them when they begin to conceive of what they learned by rote and aftewards they begin to have a Judgement and a Conscience These Truths begin to stir and awaken them but it must not rest there neither it soaketh further and wisdom entereth upon the heart Prov. 2. 10. Ay that was Gods aim to bring the work thither and then the cure is wrought with man Rom. 6. 17. Ye have obeyed from the heart that form of Doctrine which was delivered to you So this is the end of all the operations of Grace that the soul and heart may keep Gods Testimonies so where is it that Christ would dwell when he taketh up his abode and residence in us the Apostle will tell you Eph. 3. 17. That he may dwell in your hearts by faith Till he get possession of the heart all is as nothing he will not dwell in the body only that is the Temple of the Holy Ghost at large there is an Holy of Holies a more inward place where he will dwell he will not dwell in the Tongue or in the Brain Memories or Understandings unless by common gifts But the Heart the Will and Affections of Man are the chief place of his residence there he dwelleth as in his strong Cittadel and from thence Commandeth other Faculties and Members So that the heart is the beginning and ending of the whole work of Religion from thence come all holy actions and thither tend all holy gracious operations 4. 'T is thy hearty Soul-service that will only bear weight in the ballance of the Gospel there may be many defects in the action yet if the heart be right God will accept the Will for the Deed and you will find Comfort in that another day when you most need it Isa. 38. 3. Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart Hezekiah had his infirmities and failings but his heart was upright Heb. 13. 18. Willing in all things to live honestly that 's a Gospel good Conscience and will yield comfort to you God accepts the Will without the Deed but never the Deed without the Will Infirmities may overtake the action but when the heart is unfeignedly set to serve God we shall be accepted We allow grains to true but not to counterfeit Gold the Church pleadeth Isa. 26. 8. The desire of our soul is to thy name and to the remembrance of thee When we follow
Right to seek satisfaction to our selves in any State without a subordination and subserviency to his Glory He that giveth and preserveth Life may dispose of it at his Pleasure and our Life so continually preserved by him ought to be devoted to him 3. When he preserveth it in any eminent Danger 't is twice given I say in such Preservations our life is ' twice received from God in our Birth and as spared in the Danger And therefore in all Justice it ought to be dedicated to his service 2 Cor. 1. 9 10. 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 who delivered us from so great a death and doth deliver in whom we 〈◊〉 that he will yet deliver us Many times there is but a step between us and death as if God were putting the old Bond in suit and executing the sentence of the Law upon us Deliverance in such a Case is called a Pardon and Remission and even in the Case of the Wicked and Impenitent Psal. 78. 38. He being full of compassion forgave their iniquity and destroyed them not 'T was but properly a Reprieve for the time a forbearance of the Temporal Judgment not executing the Sentence or not destroying the Sinner presently much more to a Godly Man Isa. 38. 17. Loved my soul from the Grave To be loved out of a danger and loved out of a sickness that is a blessed thing a great Obligation upon us 4. We must surrender our Life to him again and therefore while we have it we must employ it for him Luk. 19. 23. into his hands we must resign our spirits every one must give an account of himself to God what Honour he hath by our Lives 5. We shall never glorifie him in Heaven unless we glorifie God on Earth first or carefully serve him Ioh. 17. 4 5. I have glorified thee on earth I have finished the work which thou gavest me to do And now O Father glorifie me with thine own self with the Glory which I had with thee before the world was Here is our Trial our present service Saints Above are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's our Reward to Glorifie God in Heaven II. That we may desire Life upon these Ends. As Psal. 39. 12. O spare me that I may recover strength before I go hence and be no more A little time of Relaxation to serve and glorifie thee e're I dye 1. Long Life is in it self a Blessing taken into the Promises though more frequently in the Old Testament than in the New Of this see more at large Verse the 17. 2. 'T is well sought when this is our Scope for then the Request is Lawful both for Matter and End Iam. 4. 3. Ye ask and receive not because ye ask amiss that ye may consume it upon your Lusts. Life should not be loved but for further glorifying of God for all our Natural Interests must be subordinate to our great End Well then We may Lawfully pray for long Life with submission to the Will of God and that Death may not come upon us suddenly but according to the ordinary Course of Nature But How will this stand with the desires of Dissolution and willingness to Depart and to be with Christ Which certainly all Christians that believe Eternity should cherish in their Hearts To this I Answer I. By Concession II. By Correction I. By Concession 'T is True We are to train up our selves in an expectation of our Dissolution c. See Verse the 17th more fully But II. By Correction Though it be expedient to desire Death yet we are not anxiously to long after it till the time come For First They do not simply desire Death for its self but as a means to enjoy those better things which follow after Death Phil. 1. 23. For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better 'T is not our Duty to love Death as Death No so 't is an Evil which we must patiently bear and may holily deprecate it but because of the Good beyond it 'T is our Duty to love God to long after Communion with him and to be perfected in Holiness had it not been an evil to be avoided and dreaded Christ had never prayed against it And 2 Cor. 5. 4. For we that are in this Tabernable do groan being burthened not for that we would be uncloathed but cloathed upon that mortality might be swallowed up of Life It were an unnatural desire to desire Death as Death A Creature cannot desire its own dedestruction Jesus Christ before he manifested his submission did first manifest the innocent desires of Nature Father let the Cup pass The separation of the soul from the Body and the Bodies remaining under Corruption is in it self Evil and the fruit of sin Rom. 5. 12 And so death passed upon all men for that all have sinned Grace is not given to Reconcile us to Corruption or to make Death as Death desirable or to cross the inclinations of innocent Nature But 2. Upon these Terms Death is sweetned to them and they readily submit to it Though it be not to be desired as it is Death yet Heaven and Eternal Happiness beyond it is still matter of Desire to us Death is Gods Threatning and we are not Threatned with Benefits but Evils and Evils of Punishment are not to be desired but chearfully submitted unto for an higher End Nature abhorreth and feareth Death but yet Grace desireth Glory The soul is loth to part with the body but yet 't is far lother to miss Christ and be without him A man is loth to lose a Leg or an Arm yet to preserve the whole Body he is contented to part with it In short the soul is bound to the body with a double band the one Natural the other Voluntary by Love and Affection desiring and seeking its welfare The Voluntary bond is governed and ordered by Religion till the Natural bond be loosed either in the ordinary Course of Nature or at the Will of God 3. There are certain Circumstances in Death which do invite us to ask longer Life in order to this End As 1. Gods Children would not have the occasion of well-doing or self-denying Obedience taken from them too soon so great is their love and desire of Gratitude to God that they would yet longer Praise God in this self-denying way Death would shut their mouths 2. They would not be taken away in a Cloud or before they see the issue of some present Trials on the Church or them they have no Will to dye till the sense of Wrath be removed Psal. 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the Land of the Living 3. They may have some design afoot for God and therefore are desirous of a little more time to attain this design therefore pray
designs p. 524 God will not disappoint the confidence which he raises p. 326 Discontent with Gods allowance a Cause of Covetousness p. 256. How to Cure it p. 260 Discord amongst Godly persons whence p. 527. How to remove it How to carry our selves under such circumstances p. 529 Discovery of a mans heart by what he accounts his bondage p. 24 Discovery of a Covetous heart p. 256 257 Discouragement in Gods way by Reproach an Argument of a low Spirit p. 61. 145 Be not discouraged from repentance by the difficulty of it p. 411 Discoursing of God seriously helps to it p. 1067 Discourses evidence the heart and Nature p. 79. 1063 Discourses should be of Gods Word ordinarily p. 1063 1064. They discover what is within p. 1064 What discouses Christians must avoid p. 1064 Disdain of inferiors a notable fruit of Pride p. 520 Disgrace How can we bear Death if not disgrace p. 871. Encouragements under it p. 870 Disingenuity not to turn to God Now p. 409 Disingenuity to be always craving mercy and never returning praises p. 422. 445 Dispensation of Grace is gradual that we may learn to depend on God for daily Grace p. 937 God never dispenced with the 9th Commandment p. 188 Disobedience against God not to turn Now as well as not to turn at all p. 409. Folly and ingratitude in Disobedience p. 349 Distance from sin must be kept P. 658 Distinguishing an Act of the Judgement p. 440 Disposition Vid. Temper Distresses bring us to God p. 29. In deep distresses we may plead with God to interpose p. 819 820 Advice what to do in deep distresses p. 822 The Main thing we should look after is not so much the removal of Gods anger as the renewed sense of his favour p. 903 Distrust of God the first rise of Apostacy p. 587 Distrust of God reproved p. 964 Distrust of Gods providence a cause of Covetousness p. 255 How to Cure our distrust p. 260 Divertisements Holy an excellent mean to Cure heart troubles p. 146. 542 Divertisements of wicked men sinful p. 146 Doing Good 1. A man may do good by chance 2. By Force 3. Out of Design and yet not be good p. 1075 1076 Divine Nature to love the Word for its purity an Argument that we partake of the Divine Nature p. 863 Doctrines of the Romish Synagoge p. 204 205 Dominion of sin ought to be deprecated by Saints p. 918 919 920. What it is Distinctions about it p. 918 919. A great evil ibid. Divisions fomented by the Enemies of the Church 1. Between Christians themselves 2. Between them and their Rulers 3. Between them and their God p. 560 561 Doubting Conscience p. 698 Dread of God useful in many respects p. 811 Drawing near to God What to be considered therein p. 954 955 Dross wicked men are as dross in what respects p. 802 God separates dross two ways p. 804 What required that we are not put away as dross p. 805 Drudgery no drudgery in Gods service p. 851 Dumbness about holy things reproved p. 1066 1067 Dust. The souls cleaving to the dust what it implies p. 156 Duty must be performed in every condition p. 1099 Duty not known no Conscience made of it p. 10 Duty must be kept up with affection p. 914 Duty sweet to a good heart as well as priviledge p. 84 Duty and Mercy must go together p. 910. Reasons ibid Duty and Comfort must go together p. 751 Duties of Religion and Graces of the Spirit fortifie each other p. 95 Duty more our concern then what we may suffer for it p. 147 Duty more considerable then success p. 170. 645. 10â—… Duties which imply not weakness as loving and praising God are part of our happiness p. 891 Whether we are to perform duty in case of indisposition deadness of Spirit p. 222 None are above duties of Religion p. 226 Dying hour giues other Notions of Godliness p. 6. 315 Dying hour Righteousness a great Comfort in that hour p. 816 This Comfort arises 1. From a good Conscience 2. From Gods promises p. 816 willingness to Die and prayer to Live how they are consistent p. â—…3 104 Dying dayly what that phrase importâ—… p. 727 E. EArly seeking God in Prayer viz. in the morning pressed from five considerations p. 923 924 Earnestness of longing for salvation arises 1. From suitableness 2. Experience 3. Our present pressures p. 1088 The end and use of earnest longings p. 1088 1089 Earnestness of the affections not lowdness of Voice makes an importunate prayer p. 899. Means to get it p. 1090 Earnest Prayer comes home laden with fulness of blessing p. 912 Earnest Prayer though private though the answer delayed a duty p. 924 925 Vid. Vehemency Earth wicked men are of the Earth p. 800 Earthly things in vain to seek comfort from them p. 158 Whilst the heart is set on them it cannot be set on God and heavenly things p. 250 Eating the VVord Three things required 1. Sound belief 2. Serious consideration 3. Close application p. 675 676 Vid. Taste Spiritual Edification Of others a great duty 1. In our own families 2. In our converses p. 78. Reasons of it p. 79. 1066. 1067 Education some mens best Reason for their Religion p. 287 Effects of Gods mercy either common or saving p. 517 Efficacy of the Word requires 1. Sound beleif 2. Serious consideration 3. Close application p. 632 Elect are taught of God p. 41 Emblems of the stability of Gods word 1. From the Heavens p. 575. 2. From the Earth p. 582 Encouragement to wait on God from his wonted goodness in former ages Why p. 912 Encouragements to the services of God 1. From the wages at the end 2. The Vailes by the way p. 7. Encouragement to weak Christians to study the Word p. 895 896 Encouragement to go to God 1. From the Covenant 2. Gods affection 3. Our relation to him 4. Our going it self to God p. 821 822 End of Creation seriously to be considered p. 397 378 End wicked men desire the end not the means p. 30 End is first in intention last in execution p. 924 Ends of God in afflicting his People 1. To try them 2. To awaken their importunity 3. To make them sensible of their own weakness 4. To advance his own glory p. 538 End fixed a main branch of wisdom p. 638 End ultimate well fixed will influence 1. Our Company 2. Our business 3. Our Recreations 4. Our Religious duties p. 777 End ultimate in conjunction with the means-p 621. 224 End of Prayer often given when the means is denied p. 167 Ends in Prayer when right are a sure Evidence of success p. 920 As we long for the end so must we desire the Means p. 1091. Reasons of it ibid. 1092 Enemies of God Who Such as forget his Word c. p. 649 Enemies of God are to be accounted our own p. 849 Enemies of the Church how far they may be prayed against p. 523 Word of God