2. Why all that love the Word they should have this Great and Pure Zeal I. What is true Zeal There is a carnal zeal and there 's a spiritual zeal First The carnal zeal to begin with that is Threefold 1. That which comes from an ill cause and produceth ill effects An ill cause as hatred of mens persons or envy at their Gifts and Excellencies or their success and happiness in the World Iam. 3. 14. If ye have bitter envying in your hearts it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you have bitter zeal in your hearts There is a kind of bitter zeal and malignity at their excellency whether Gifts Graces Rank Dignity in the World And ver 16. he tells us this bitter zeal produceth confusion and every evil work To be consumed and eaten out with envy is little commendable This is not the zeal of the Text With this zeal were the chief Priests filled when they saw that the Gospel came into some reputation and that the people do what they could did haunt and frequent it we read Acts 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it they were filled with indignation it is in the Greek and in the Margin they were filled with zeal with this bitter zeal malignity envy indignation they would bestir themselves to suppress the growing Gospel by all the means that possibly they could 2. There 's an other sort of carnal zeal which hath an ill Object though it may be a good Cause from whence it proceeds such as an ignorant zeal which proceeds from some love to that which men call Religion but falsly and so the Apostle saith Rom. 10. 2. I bear them witness that they have a zeal of God but not according to knowledge and such a zeal had Paul when he was a Pharisee he gives us an account of it Gal. 1. 12 14. How that beyond measure I persecuted the Church of God being more exceedingly zealous of the Traditions of my Fathers Paul was a man that never acted against his Conscience no not when he was a Pharisee he still acted according to his Light but when he was blinded with Pharasaical prejudices he wasted the Church of God and was exceedingly zealous for a false Religion This is such a zeal as possibly might have a tolerable Cause but it had a bad Object a zeal about the Dictates of a deluded Conscience and this zeal perniciosior est quo flagrantior is the more pernicious the more earnest it is it hath often raised confusions in the Church when men are led with a blind zeal they think for God if they be under then they make divisions if they get a top then they are persecuting and oppressing this is the zeal of a deluded Conscience In short zeal must have a right object otherwise it may be great but cannot be Good Pure and Holy 3. An other false zeal is when it hath no ill Object but it exceeds in the measure and degree and is far beyond the weight of the thing that it is laid out upon this is a superstitious a tristing zeal which runs out to Externals and is altogether employed about lesser things of Religion as the Pharisees Math. 23. 23. That made a great business about a small matter Titheing Mint and Anise and Cummin but neglected weighty Duties Faith Judgment Righteousness and the great things of the Kingdom of God The Apostle tells us Rom. 14. 17. The Kingdom of God is not meat and drink in being of this party and that Many all their care and strength of their souls runs out in matters of less importance and keeping up a Party and Faction in Religion we should first make Conscience of principal matters Superstitious scupulosity is always damagefull like those that come into a shop to buy a penny-worth of a Commodity and steal a pounds-worth O! they have a great zeal for lesser things when it runs out mightily about outward things either for that or against that and in the mean time they cherish the World Pride Envy carnal evil Affections that are destructive to and the bane of Godliness Secondly There 's a spiritual holy zeal which we may describe 1. By it's Cause 2. By it's Object 3. By it's Effects 4. By it's Use as to publick Reformation 5. As to it's Use as to Christians private Exercises to carry on the spiritual Life with fervour warmth and vigour 1. I am to speak of the Cause of it The true Cause of holy zeal is Love to God and what belongs to God Zeal is ferventis amoris gradus a higher degree of Love it is the fervor of Divine Charity We should mark still what spirit enflames the zeal that we have Every man is eaten up with one kind of zeal or another The zeal of the World eats up many Ps. 127. 2. They bereave their souls of good and all for a little pelf they work in the Fires they load themselves with thick clay The zeal of the Flesh inflames many they are mad upon carnal delights can let go all considerations so as they may fulfil their lusts they are consumed with these kind of zeales Another spirit should be working in us a zeal for God and that comes from an entire Love to God When the soul doth heartily and earnestly love God above all then there 's a strong desire of promoting Gods glory and interest there should be that spirit which breathes in our zeal and with this zeal should we be eaten up and spent Now they that love God will love all them which belong to God Friends have all things Common so it is between us and God the injuries done to him will be as grievous to us as if they were done to our selves Psal. 69. 9. For the zeal of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon me and the glory that comes to them is as acceptable as if some great benefit had come to us Act 15. 3. Declaring the Conversion of the Gentiles and they caused great joy unto all the Brethren O! this is great joy to a gratious soul when Gods interest thrives in the world O! this is that they would willingly hear spoken of their hearts are upon it when Gods interest stands or falls such an earnest desire of the glory of God which is the highest degree and measure of Love to God! 2. Let us speak of the Object of zeal In three things Gods interest lies in the World viz. His Truth His Worship and His Servants Now it is not enough to have zeal that we do not oppose any of these but they must be tenderly regarded and looked after and we must be affected with these things as we would with our own concernments When wrongs are offered to any of these either to Gods Truth his Worship or his Servants they must go more nearly to our hearts then any personal injuries done to our selves What we cannot remedy we must mourn for All these
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
evil humour or to encrease our hatred and exasperation against a party whom it may be we hate too much already with a carnal hatred but to a good purpose partly that we may not be too consident of carnal ease too soon God will it may be have the enemies Cup yet fuller and that they shall appear more in their own colours And so our tryals may be greater We know not the bounds of the Lords patience We that are apt to extenuate our own sins are apt to aggravate the sins of others look upon them in the Glass of passion and cry too soon it is time But of this by and by And partly that we may see the greatness of our transgressions by which we have provoked the Lord to give us up into the hands of such men as blaspheme his Name every day Isai. 52. 5. Our sins were full in our kind in the abuse of Gods truth and worship and though not such moral wickedness yet a great deal of spiritual wickedness And God is more quick and severe upon us and will not bear that in a professing people that he beareth in others Iudgment begins at the house of God 1 Pet. 4. 17. The Cup of trembling goes round and his own people drink first and our staggering is not yet over in time they shall pledge us God beareth with Balaam though he tempted him again and again when he would not bear with the young Prophet whom the Lyon slew He bore with the Philistines a long time e're they were plagned We feel the smart of the Rod sooner Zech. 12. Yet 't is apparent our kind of sins were grown to a ripeness our selfseeking factions turbulency unquietness under Government abuse of Christian liberty uncharitable Divisions among our selves vexing one another vain opinions sleighting Gods Ministers and Ordinances And partly that we may be humbled for their sins It should be a grief to us to see men break Gods Laws to see men outdare Heaven David fasted for his enemies Psal. 35. 14 15 16. and Psal. 119. 136. Rivers of tears run down mine eyes because men keep not thy Law because God is so much dishonoured humane Nature so much corrupted If more of this spirit were stirring it were the better for us And partly that we may fear our selves We are bound up in the same Community and when God judgeth them how shall we escape The Jews have a Proverb That two dry Sticks may set a green one on fire The meaning is The godly man may fall in the common calamity Wheat is plucked up with the Tares God saith in Deut. 7. 22. That they should not destroy all the Canâ—…anites lest the beasts of the field should encrease upon them The safety of his people are involved in the safety of their sinning and persecuting enemies A Hedg of Thorns may serve for a fence to a Garden of Roses and all the relief we have is the Lord can make a distinction 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of Iudgment to be punished 3. Why doth God take this time First For his own Glory His Justice is more discovered when men have filled up their measure Psal. 51. 4. That thou mayest be justified when thou speakest and be clear when thou judgest It justifieth Gods proceedings and maketh us the more inexcusable So also his power 't is Gods time to send help and remedy when all things are gone to utter confusion when things are at the most desperate pass Psal. 124. 3 4 5. in our low estate then is God seen Secondly Hereby Gods work upon Mount Zion is promoted His people are humbled when their Adversaries are chief and rage against them Psal. 123. 4. Our soul is exceedingly filled with the scorning of those that are at ease and with contempt of the proud When things come to extremity their prayers are quickened Psal. 130. 1. Out of the depths I cryed unto thee O Lord. They are fitted to prize mercy Psal. 102. 13 14. They that thought it no great matter to have a standing Temple delight in the dust of a ruinous heap Then Shepherds Tents look lovely we set a higher rate on despised Ordinances In short they are waiting and praying and humbling their souls before God IV. Fourth Consideration When a flood of wickedness is thus broken out we may mind God of the deliverance of his people But what needs that Doth not God know his seasons and will not he exactly observe them In the Answer I shall shew you Why and How 1. Why Because First God loveth to be awakened by the prayers of his people and when he hath a mind to work he sets the spirit of prayer awork Ier. 29. 11 12. I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you So thus and thus will I do Ezek. 36. 37. Yet for this will I be enquired of by the house of Israel We are to give a lift by our prayers 't is a time of finding Psal. 32. 6. Secondly He hath put an office upon us God acts the part of a Judg we as Sollicitors and Remembrancers Isai. 62. 6 7. I have set Watchmen upon thy Walls O Ierusalem which shall never hold their peace night nor day Ye that make mention of the Lord keep not silence and give him no rest till he make Ierusalem a praise in the Earth We are to put God in mind so that we but do our duty 2. How The principle and manner must be right First The principle be sure it be not the impatiency of the Flesh or love to our own ease or a mere tediousness and irksomeness of the Cross be sure it be not passion and a principle of revenge but a desire of promoting his honour and vindicating his glory David doth not say how troublesome they were to himself but they make void thy Law as if he had said Lord if my own interest were only concerned I would not open my mouth nor ever call upon thee to revenge my private quarrels but it is my zeal for thy Honour and Ordinances not that I have received injury but thy worship is corrupted work else what will become of thy Name and poor people Offences done against God should grieve us more than our own injuries and we should rather regard the general interest of Religion than any personal offence done to us There is often a carnal spirit breathing in our prayers and our zeal is fleshly the people of God beat it back Psal. 115. 1. Not unto us not unto us but unto thy Name give glory And Psal. 74. 10. O Lord how long shall the adversary reproach and the enemy blaspheme thy name for ever The godly can endure their own troubles better than
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
ground why this reproach came upon him Or he pleads his respect to God and his service was not lessened whatever reproach he met with in the performance of it The Points from hence are many I. 'T is no strange thing that they which keep Gods testimonies should be standered and reproached II. As it is the usual lot of Gods people to be reproached so it is very grievous to them and heavy to bear III. It being grievous we may lawfully seek the removal of it So doth David and so may we with submission to Gods will IV. In removal of it it is best to deal with God about it for God is the great witness of our sincerity as knowing all things and so to be appealed to in the case Again God is the most powerful assertor of our innocency he hath the hearts and tongues of men in his own hands and can either prevent the slanderer from uttering reproach or the hearer from the entertainment of the reproach He that hath such power over the consciences of men can clear up our innocency therefore it is best deal with God about it and prayer many times proves a better vindication than an apologie V. In seeking relief with God from this evil it is a great comfort and ground of confidence when we are innocent of what is charged In some cases we must humble our selves and then God will take care for our credit we must plead guilty when as by our own fault we have given too much occasion to the slanders of the wicked so Psal. 119. 39. Turn away my reproach which I fear for thy judgments are good My reproach for it was in part deserved by himself and therefore he feared the sad consequences of it and humbles himself before God But at other times we may stand upon our integrity as David saith here Turn away my reproach and contempt for I have kept thy testimonies These are the Points which may be drawn from this Verse but I shall insist but upon one of them which in the prosecution of it will comprise all the rest and that is this Doct. That reproaches are an usual but yet a great and grievous affliction to the children of God I will shew 1. They are an usual affliction 2. They are a grievous affliction First They are an usual affliction Reproaches are either such as light upon Religion it self or upon our own persons 1. Upon Religion it self sometimes the truth is traduced and the way of God is evil spoken of disguis'd with the nick-names of Sedition Heresie Schism Faction Look as Astronomers miscall the glorious Stars by the name of the Dog-star the Bear the Dragons Tayl and the like they put upon them names of a horrid sound so do carnal men miscall the glorious things of God his holy ways they put an ill name upon them Acts 24. 14. After the way which they call heresie so worship I the God of my fathers The Iews call'd Christianity an Heresie or an apostasie from the old Religion and so do Papists call the Reformation Luther when he was charged with apostasie from the Faith answered thus I confess I am an apostate but from the Devils Cause I have not kept touch with the Devil Cant. 5. 7. we read that the Spouses Vail was taken from her by the Watchmen so the comeliness of the Church is taken away by the imputations of evil men Thus there may reproaches light upon Religion it self Or 2. On our persons and so either for Religions sake or upon a private and personal respect 1. For Religions sake and thus Gods children have been often calumniated It is foretold by Christ as the lot of his people and therefore he provides against it Matth. 5. 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake Those who have no strength and power to inflict other injuries have these weapons of malice always in a readiness When other kind of persecutions and violences are restrain'd yet men take a liberty of censuring and speaking all manner of evil falsly of the Children of God and ever this hath been verified in the experience of the Saints Their Lives are a real reproach to the wicked they do upbraid them and therefore to be quits with them the wicked reproach them by censures and calumniations Shall I give some instances Moses had his portion of reproaches Heb. 11. 26. Esteeming the reproaches of Christ better riches than the treasures of Egypt Possibly the Holy Ghost means there when he was scofft at for joyning himself with so mean and afflicted a people They thought Moses was mad to quit all his Honours Christ himself was accused of the two highest crimes of either table of Blasphemy and Sedition of Blasphemy which is the highest crime against the first table and of Sedition which is the highest crime against the second And all that will be Christs they must expect to bear his reproach Heb. 13. 13. Let us go forth therefore unto him without the camp bearing his reproach The Apostle alludes to the sacrifice of Atonement which was to be slain without the Camp so Jesus Christ was cast out of the City and we must be contented thus to be cast off by the World to be cast forth from among men as vile and accursed bearing Christs reproach 2. For Personal reproaches this is very usual with Gods Children also reproaches upon private and personal occasions God may let loose a railing Shimei against David Many times he complains of his reproaches often in this Psalm more in other Psalms Psal. 31. 13. For I have heard the slander of many they took counsel together against me they devised to take away my life Sundry sorts of persons made him the Butt upon which they let fly the arrows of censure and reproach Psal. 35. 15. The abjects gathered themselves together against me they did tear me and ceased not meaning his name was torn and rent in pieces and that by the abjects such bold and sawcy dust will be flying in the faces of Gods People So I may speak of Ieremiah and Ioseph and other Servants of God yea our Lord himself endured the contradiction of sinners Jesus Christ that was so just and innocent which did so much good in every place yet meets with odious aspersions So Psal. 64 3 4. They bend their bows to shoot their arrows even bitter words that they may shoot in secret at the perfect suddenly do they shoot at him and fear not Perfection meets with Envy and Envy will vent it self by detraction An usual affliction for the People of God and therefore we cannot say they are wicked because they are traduced and we should not presently condemn all those of whom we hear evil It was the fashion of the Primitive times to cloath Christians with Bear-skins and bait them with the Dogs Gods best Children may be clad in an ill Livery and
doctrine Joh. 17. 17. Sanctifie them by thy truth thy word is truth Hereby we know the word of God is truth because it is so powerful to sanctification Psal. 119. 140. Thy word is very pure therefore thy servant loveth it All Religions endeavour some kind of excellency but now the holiness that is recommended in other Religions is a meer outside holiness in comparison of what Christianity calls for We have a strict Rule high Patterns blessed encouragement it promiseth a powerful Spirit even the Spirit of the holy God to work our heart to this holiness that is required The aim of that Religion is to remedy the disease introduced by the fall All other Religions do but make up a part of the disease and the Gospel is the only remedy and cure Therefore this is the way of truth you should chuse 3. That doctrine which provideth for peace of conscience and freedom from perplexing fears which are wont to haunt us by reason of Gods Justice and wrath for our former misdeeds that doctrine hath the true effect of a Religion Man easily apprehends himself as God's creature and being God's creature he is his subject bound to obey him and having exceedingly failed in his obedience as experience shews he is much haunted with fears and doubts Now that 's the Religion that in a kindly manner doth dispossess us of these dreads and fears and comes in upon the soul to deliver us from our bondage and those guilty fears which are so natural to us by reason of sin And therefore in a consultation about Religion if I were to chuse and had not by the grace of God been baptized into the Christian faith and had the advantage to look abroad and consider then I would bethink my self Where shall I find rest for my soul and from those fears which lye at the bottom of conscience and are easily stirr'd in us and sometimes are very raging there 's a fire smothering within and many times it is blown up into a flame Where shall I get remedy for these fears I rather pitch upon this because the Holy Ghost doth Ier. 6. 16. c. as if he had said If you will know what is the good way take that way where you may find rest for your souls not a false rest that 's easily disturbed not a carnal security but where you may find true solid peace that when you are most serious and mind your great errand and business you may comfort your selves and rejoyce in the God that made you In a false way of Religion there is no establishment of heart and sound peace Heb. 9. 9. They could not make him that did the service perfect as pertaining to the conscience That certainly is the true Religion which makes the worshipper perfect as to the conscience which gives him a well tempered peace in his soul not a sinful security but a holy solid peace that when he hath a great sense of his duty upon him yet he can comfortably wait upon God And you know our Lord himself useth this very motive to invite men Matt. 11. 29. Come unto me all ye that are weary and heavy-laden and I will give you rest That is take the Christian Religion that easie yoke upon you and you shall find rest for your souls The Lord Jesus is our peace and the ground of our peace but we never find rest until we come under his yoke Christians search where you will there is no serious answer to that grand question which is the great scruple of the fallen creature Mic. 6. 7. how to appease angry Justice And we are told of those Locusts who are seducing spirits which come out of the bottomless pit Rev. 9. they had stings in their tails their doctrine is not soundly comfortable to the conscience Among others this is designed by those Locusts that half Christianity which is taken up by the light-skirted people which reflect upon priviledges only therefore there are such scruples and intricate debates But some advantage there is and some progress they may make in the spiritual life that cry up them without duties but they never have sound peace upon their souls unless the Lord pardon their mistakes and doth sanctifie their reflections upon those spiritual and unseen priviledges so as to check their opposite desires and inclinations It is best to be setled in God's way by Justification and Sanctification There is a wound wherein no plaister will serve for the cure but the way the Gospel doth take Consider altogether Christs renewing and reconciling grace the whole Evangelical truth this Gospel which was founded in the blood of Christ his new Covenant and sealed with God's Authority and doth so fitly state duties and priviledges and lead a man by the one to the other This is that which will appease the Lord. There is no setling of the conscience without it and therefore whatever you would expect in a Religion here you find it in that blessed Religion which is recommended to us in the Gospel or new Covenant there is such holiness and true sense of the other world which breeds an excellency and choiceness of spirit in men Prop. 7. Of all Sects and sorts among Christians the Protestant Reformed Religion will be found to be the way of truth why because there 's the greatest sutableness to the great ends the greatest agreement and harmony with God's revelation which they profess to be their only rule I say as to God's Worship there is most simplicity without that Theatrical pomp which makes the Worship of God a dead thing and so most sutable to a spiritual being and conducible to spiritual ends to God who is a Spirit and who will be worshipped in spirit and truth for there God is our reward and to be served by faith love obedience trust prayers praises and a holy administration of the Word and Seals more sutable to the genius of the Scripture without the Pageantry of numerous idle Ceremonies like flourishes about a great letter which do rather hide Religion than any way discover it yea betray it to contempt and scorn to a considering man Besides the great design of this Religion is to draw men from earth to heaven by calling them to a serious profession of saving truth Popery is nothing but Christianity abused and is a doctrine suited to Policy and temporal ends and it is supported by worldly greatness And then as to Holiness which is the genuine product of a Religion the true genuine holiness is to be found or should be found according to their principles among Protestants and Reformed not external mortification but in purging the heart And here is the true peace of conscience while men are directed to look to Christ's reconciling and renewing grace and not to seek their acceptance in the merit of their own works and voluntary penance and satisfactions and many other doctrines which put the conscience upon the rack And then all this is submitted to be tried
confession of sin with grief and desire of the grace of Christ with a serious purpose of newness of life this is the doctrine of the Scripture They think that to the essence of true Repentance there is required Auricular confession penal satisfactions and the absolvence of the Priest without which true faith profiteth nothing to salvation Again the Scripture teacheth this doctrine That the Ordinances confer grace by virtue only of God's promises and the Sacraments are signs and seals of the Covenant of Grace to them that believe And they would teach us that they deserve and confer grace from the work wrought The Scripture teacheth that good works are such as are done in obedience to God and conformity to his Law and are compleated in love to God and our neighbour They teach us that there are works of supererogation which neither the Law nor the Gospel requireth of us and that the chief of these are Monastical Vows several Orders and Rules of Monks and Friers The Scripture teacheth us That God the Father Son and Holy Ghost is only to be worshipped both with natural and instituted worship in spirit and in truth and they teach both the making and worshipping of an Image and that the Images of Saints are to be worshipped The Scripture teacheth That there is but one holy Apostolical Catholick Church joined together in one faith and one spirit whose Head Husband and Foundation is the Lord Jesus Christ out of which Church there is no salvation And they teach us the Church of Rome is the center the right Mother of all Churches under one head the Pope infallible and supreme Judg of all truth and out of communion of this Church there is nothing but Heresie Schism and everlasting condemnation Instead of that lively Faith by which we are justified by Christ they cry up a dead assent Instead of sound knowledg they cry up an implicite faith believing as the Church believes Instead of Affiance they cry up wavering conjectural uncertainty Thirdly Come to their worship Their adoration of the Host their invocation of Saints and Angels their giving to the Virgin Mary and other Saints departed the titles of Mediator Redeemer and Saviour in their publick Liturgies and Hymns their bowing to and before Images their Communion in one kind and that decreed by their Councils with a non obstante Christi instituto notwithstanding Christs express Institution to the contrary their service in an unknown Tongue and the like are just causes of our separation from them But it is tedious to rake in these things So that unless we would be treacherous to Christ and not only deny the faith but forfeit sense and reason and give up all to the lusts and wills of those that have corrupted the truth of Christianity we ought to withdraw and our Separation is justifiable notwithstanding this plea. The USE Here is Reproof to divers sorts 1. To those that think they may be of any Sect among Christians as if all the differences in the Christian world were about trifles and matters of small concernment and so change their Religion as they do their clothes and are turned about with every puff of new doctrine If it were to turn to Heathenism Turcism or Judaism they would rather suffer banishment or death than yield to such a change but to be this day of this Sect and to morrow of another they think it is no great matter as the wind of Interest bloweth so are they carried and do not think it a matter of such moment to venture any thing upon that account You do not know the deceitfulness of your hearts he that can digest a lesser error will digest a greater God trieth you in the present truth He that is not faithful in a little will not be faithful in much As he that giveth entertainment to a small temptation will also to a greater if put upon it Where there is not a sincere purpose to obey God in all things God is not obeyed in any thing Every Truth is precious The dust of Gold and Pearls is esteemed Every truth is to be owned in its season with full consent To do any thing against conscience is damnable You are to chuse the way of truth impartially to search and find out the paths thereof 2. It reproves those that will be of no Religion till all differences among the learned and godly are reconciled and therefore willingly remain unsetled in Religion and live out of the communion of any Church upon this pretence that there is so much difference such shew of reason on each side and such faults in all that they doubt of all and therefore will not trouble themselves to know which side hath the truth You are to chuse the way of truth And this is such a fond conceit as if a man desperately sick should resolve to take no physick till all Doctors were of one opinion or as if a traveller when he seeth many ways before him should lye down and refuse to go any farther You may know the truth if you will search after it with humble minds Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self The meek he will teach the way If you be diligent you may come to a certainty notwithstanding this difference 3. It reproves those that take up what comes next to hand are loth to be at the pains of study and searching and prayer that they may resolve upon evidence that commonly set themselves to advance that faction into which they are entred Alas you should mind Religion seriously though not lightly leave the Religion you are bred in yet not hold it upon unsound grounds As Antiquity Joh. 4. 20. Our father 's worshipped in this mountain Or custom of the times and places where you live Eph. 2. 2. According to the course of the world the general and corrupt custom or example of those where we live nor be led by affection to oâ—… admiration of some persons Gal. 2. 12. Holy men may lead you into error Nor by multitude to do as the most do follow not a multitude to do evil but get a true and sound conscience of things for by all these things opinions are rather imposed upon us than chosen by us 4. It reproves those that abstain from fixing out of a fear of troubles as the King of Navarre would so far put forth to sea as that he might soon get to shore again You must make God a good allowance when you imbark with him though called not only to dispute but to dye for Religion you must willingly submit If any man come to me and hate not his own life he cannot be my disciple Luke 14. 26. How soon the fire may be kindled we cannot tell times tend to Popery though there be few left to stick by us the favour of the times run another way we ought to resolve for God
ready to make Profession 1 Pet. 3. 5. bids us do it with meekness and fear Meekness respects Men Fear a care to approve our selves to God The Fear of Men is checked by the Fear of God Isa. 8. 12 13. Neither fear ye their fear nor be afraid Sanctifie the Lord of hosts himself and let him be your fear and let him be your dread Luke 12. 4 5. Be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell An holy Impression of God's Excellency and Greatness left upon the Heart is this Fear that carrieth the Cause clearly for God And as one Nail driveth out another the Fear of Men banisheth the Fear of God out of our Hearts We are obliged to none so as to God who hath the power of Eternal Life and Eternal Death What is a Prison to Hell a little vain Glory to Eternal Glory the Creature to God! 4. A deep sense of the other World When we translate the Scene from Earth to Heaven from this World to the next and consider who is scorned there received there or rejected there the Temptation is lessened The Apostle sheweth that a Spirit of Faith is at the bottom of Confession with the mouth 2 Cor. 4. 13. We having the same spirit of faith believe and therefore speak He that believeth another World and hopeth for it will never be cowardly and bashful but will confidently confess Christ and own him both in Worship and Conversation A Spirit of Faith cannot be suppressed but will break out and shew it self and not be ashamed of Christ his Truth and Ways Well then Christians should be ashamed of that Spirit of Fear Bashfulness and Inconfidence which keeps us from confessing Christ and owning his Ways Kings are more formidable by their Place and Power than the rest of the World but alas we give place to the meanest Men and the smallest opposition maketh us give out 2 Tim. 1. 7. We have not the spirit of fear but the spirit of love power and a sound mind The Christian Spirit is a sober Spirit that valueth all things according to their weight but not a dastardly Spirit a Spirit of Love and Power that owneth Christ with meekness and a due respect to earthly Tribunals and yet with courage as looking higher to the Throne of God 2. We must not be ashamed to own the Testimonies and Ways of God before any sort of Men in the World The Apostle telleth us Rom. 1. 16. I am not ashamed of the Gospel of Iesus Christ. The Gospel is such a pure sure Rule and offereth us such glorious Hopes that we should be ready to profess it without being ashamed of it So he bids Timothy 2 Tim. 1. 11. Be not ashamed of the testimony of the Lord nor of me his prisoner neither of the Profession nor of our Companions in the Profession when they are under the greatest disgrace So again 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God in this behalf It is matter of Thanksgiving not of shame David is an Instance when Michol scoffed at him I will yet be more vile 2 Sam. 6. 22. It is an honour to be dishonoured for Christ. The Primitive Christians when the Heathens reproched them Art thou not ashamed to believe in him that was crucified The Answer was I am ashamed to believe in him that committed Adultery meaning the Heathen Iupiter Affliction is no disgrace but Sin is But what danger is there of being ashamed of the Gospel since Christianity is in fashion Answ. 1. Sometimes the Simplicity of the Gospel is contemned by the Wits of the World and therefore they either muster up the Oppositions of Science falsly so called or else droll upon Religion and make it the common Jest and By-word 2. The stricter Profession of the Ways of God is under reproch Though the nominal Christian and the serious Christian have the same Bible and believe the same Creed and are baptized into one and the same Profession yet those that are false to their Religion will hate and scorn those that are true to it and among the carnal it will be matter of reproch to be serious and diligent Now though a gracious Heart can be vile for God yet others are afraid they shall be marked and accounted Precise or Puritans and so by resisting an imaginary Shame they fall into an eternal Reproch 3. It may be the strict sort of Christians are the poorer sort and though they be precious in the eyes of God yet they are despised by Men Iohn 7. 49. This people that knoweth not the law are accursed Have any of the Pharisees believed in him any People of Quality They shall be accounted People of no Port and Breeding if they are strictly Christian. Quantus in Christiano populo honor Christi est ubi Religio ignobilem facit coguntur esse viles ne mali videantur Religion is too mean a thing for Persons of Quality of their Rank Thus with many God's Image is made a scorn and the Devil's Image had in honour and serious Godliness is made a By-word Now to fortifie you against being ashamed of God and his Ways take these Considerations 1. The short continuance of this Worlds Glory Within a while we shall be levelled with the lowest and our Dust mixed with common Earth And shall we love the praise of Men more than the praise of God This corruptible Flesh must turn into a loathsom rottenness though now it looketh high and sets forth it self and would be brave and Lordly but the spirit must return to God that gave it to be commanded into unseen and unknown Regions 1 Pet. 1. 21. All flesh is grass and the glory of man as the flower of grass 2. God is the Fountain of Honour all Things and Persons receive an Honour by having relation to him Iames 2. 1. Have not the faith of our Lord Iesus Christ the Lord of glory in respect of persons Services mean in themselves are accounted honourable with respect to Princes The Reproch of Christ is enough to weigh down all the Honours in the World Heb. 11. 26. Esteeming the reproch of Christ greater riches than the treasures of Egypt 3. If your hearts be sincere with God you will not be ashamed of his Ways For Wisdom is justified of her children In Luke it is All her children Luke 7. 35. They that have a Faith which is the fruit of Conviction onely may be ashamed Iohn 12. 42 43. Among the rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue for they loved the praise of men more than the praise of God But that Faith which is the fruit of Conversion will make us courageous in God's Cause
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
preference of Christ above other things Phil. 3. 7 8 9. I count all things loss for the excellency of the Knowledg of Christ c. Christ is apprehended as more necessary for the Soul it cometh to him under an apprehension of a deep want and with a broken-hearted sense of misery we are undone without him We are not so though we want or lose the World God can repair us here will at last save us without these things Luke 10. 42. but one thing is needfull Christ is esteemed more excellent the rarest Comforts of the World are but base things to his Grace but dung and dross in comparison not onely uncertain but vain and empty as to any real good Iob 27. 8. For what is the hope of the Hypocrite though he has gained when God taketh away his Soul Christ is more beneficial to a poor Sinner in him alone true Happiness is to be found therefore we must suffer any thing rather than offend our Saviour Rom. 8. 39. No Creature is able to separate us from the love of God in Christ Iesus our Lord. 2. No true Love Religion without self-denial in one kind or another is a Christianity of our own making not of Christs We call out the easie safe part of Religion and then we call this love to God and love to Christ. No the true Christian love is to love God above all Now one branch of loving God above all is to part with things near and dear to us when God calleth us so to doe We must be contented to be crucified to the World with our Lord and Master Matth. 10. 37. He that loveth Father or Mother or Son or Daughter more than me is not worthy of me An underling love Christ will not like or accept 2. On this condition we possess and enjoy the good things of this World namely to part with them when God calleth us thereunto We are not absolute Owners but Tenants at will Haggai 2. 8. The silver is mine and the gold is mine saith the Lord of Hosts The absolute disposal of the Riches and Wealth of the World belongeth unto God who hath all these things with the power to dispose of them as he pleaseth Therefore he is to be eyed acknowledged and submitted unto in the ordering of our Lot and Portion Hos. 2. 9. I will return and take away my Corn in the time thereof my Wine in the season thereof and will recover my Wool and my Flax given to cover her nakedness God still retaineth the dominion of the Creatures in his own hand and we have but the Stewardship and Dispensation of them he will give and he will take away at his own pleasure They are deposited in our hands as a trust for which we are accountable therefore if God demand there should be an Act of voluntary submission and subjection on our part If we enjoy them as our own by an original right exclusive to God we are Usurpers but not just Possessors we have indeed a subordinate right to prevent the incroachment of our fellow Creatures but that is but such a right as a man hath in a Trust or a servant to his working Tools Surely God may dispose of his own as he will if we give it for God's Glory or lay out our wealth in his Service God's right must be owned 1 Chron. 29. 14. For all things come of thee and of thine own have we given thee If God take it away by immediate Providence it was his own Iob 1. 21. The Lord gave and the Lord hath taken away if by men if we lose any thing for God it is his own that we lose 3. Our gain in Christ is more than our loss in the World both here and hereafter So his promise Mark 10. 29 30. Verily I say unto you there is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the gospels but he shall receive an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions and in the world to come eternal Life Our Religion promiseth us Spiritual recompence in this World and Eternal in the other but exempteth us not from Persecutions He that hath an heart to quit any thing for Christ shall have it abundantly recompensed in the world with a reward much greater in value and worth than that which he hath forsaken sometimes more and better in the same kind as Iob's estate was doubled and Valentinian that left the place of a Tribune or Captain of Souldiers for his conscience and got that of an Emperour If not this he giveth them a greater portion of his Spirit and the Graces thereof more peace of Conscience and joy in the Holy Ghost and this is an hundred fold better than all that we lose Now this we have with persecution Iohn 16. 33. These things have I spoken unto you that in me you might have peace in the World you shall have Tribulation But then for the World to come then all shall be abundantly made up to us in Eternal Life when we shall reign with Christ in his heavenly Kingdom This is all in all to a Christian that which is lost for God is not lost Surely in Heaven we shall have far better things than we lose here 4. Because the wicked never overcome but when they foil us of our Innocency Zeal and Courage The victory of a Christian doth not consist in not suffering or not fighting but in keeping that which we fight for a Christian is more than a Conqueror Rom. 8. 37. Scias hominem Christo deditum mori posse vinci non posse He may lose goods lose life yet still he overcomes whilst he is faithfull to his Duty Those that were as Sheep appointed to the slaughter and killed all the day long they were oppressed and kept under yet were more than Conquerors The way to conquer is by Patience and Zeal though we be trodden down and ruined not by getting the best of opposite factions but by keeping a good Conscience and Patience and Contentedness in sufferings If God be honoured if the Kingdom of Christ be advanced by our sufferings we are victorious Rev. 12. 11. They overcame by the blood of the Lamb and by the word of their Testimony and they loved not their lives unto the death That is an overcoming indeed to dye in the quarrel and be the more glorious Conquerors As long as a Christian keepeth the faith whatever he loses in the contest he has the best of it 2 Tim. 4. 7. I have fought a good fight I have finished my course I have kept the faith c. Our victory is not to be measured by our Prosperity and Adversity but our faithful adherence to God though the Devil and his Instruments get their will over our bodies and bodily interests yet if he get not his will over our Souls we conquer and
useful and refreshing when used in the day but if kept all night it perished and was useless It was useful in the Wilderness but ceaseth when they came to Canaan Uses are many First comfort to the Godly for their own particular He is an eternal God that ordereth and guideth all things that he may bring them to their eternal felicity and will in time admit them into it Psal. 48. 14. For this God is our God for ever and ever and he will be our guide even unto death After death he will be their God still death doth not put an end to this relation for God is Abraham's God when he is dead Matth. 2â—… 32. God is the same still both in himself and to those that believe in him he will constantly guide them all the days of their life and after death receive us to the everlasting enjoyment of himself and revive our dust Oh what a blessedness is this to have an interest in such an eternal God! 2. As to the Community and Society to which they do belong God's Eternity is the Churches stability and so 't is urged in Scripture Mal. 3. 6. For I am the Lord I change not therefore ye sons of Iacob are not consumed Psal. 102. 27 28. Thou art the same and thy years shall have no end The children of thy servants shall continue So when the flourishing of the wicked is spoken of when they spring as grass Psal. 92. 8. But thou O Lord art most high for evermore If they be high God is higher and they are but upstarts to him their power is of a late rise and short continuance So Psal. 93. 2. Thy throne is established of old thou art from everlasting God's Throne is as eternal as his Being So Lam. 3. 17. Thou O Lord remainest for ever and thy throne from generation to generation Is the life of thy Enemies long God endureth for ever Is their power great 't is but dependent God had power before them and will have power when they shall be no more Second Use Is Terror to the wicked Heb. 10. 31. It is a fearful thing to fall into the hands of the living God They may out-live other Enemies but they cannot out-live God who abideth for ever to avenge his quarrel against them and judge you if his Controversie against them be not just since they are such impious Fools and Brutes as that they prefer the creature before the Creator and chuse temporal things rather than everlasting and prefer Earth before Heaven and the satisfaction of their bodily lusts before the saving of their souls Can you blame God of any injustice in dooming them to everlasting misery What part of the punishment would you have relaxed the Loss or the Pain the Loss is double of God's favor or their natural comforts Would you have God admit those to the sight and everlasting fruition of himself who never cared for him Or return again to their natural comforts that they may eternally run Riot with them or abuse them to an occasion of the flesh Or is it the pain Would you have God take off that when the sin and impenitent obstinacy doth still continue since they preferred a temporal good before that which is eternal and would sell their birthright for one morsel of meat Heb. 12. 16. How just is it for God to make them everlastingly to lie under the fruits and effects of their own evil choice Third Use. Is to press us to seek after the everlasting fruition of this blessed and ever glorious God because many live as if they had never heard of things eternal most live as if they did not believe any such thing the best do not improve those things as they ought therefore I shall a little insist upon a quickening exhortation to stir you up to seek an eternal happiness in God 1. As we are reasonable Creatures we were made for Eternity for God hath given us an immortal spirit and there is no proportion between an immortal soul and temporal things it cannot be content with any thing that shall have an end for then we may survive our happiness if we had souls that would perish it would be more excusable to look after things that perish What will you do when your Souls shall be turned out of doors when ye fail Luke 16. 9. To what Region will the poor shiftless harborless Soul betake it self when you dye All your thoughts that concern the present world perish and if you did perish too it were no such great matter But you shall live and what will you have to comfort your selves if you have not an interest in the Eternal God in whose hands will you be if you have slighted him while you were upon earth and the eternal happiness he offereth to us and could not find enough in God and his Eternal Salvation to take off your hearts from the pleasures and vanities of the world Can you expect that he will favour you and be kind to you 2. Eternity is made known to us Christians and clearly set before us in the doctrine of the Gospel 2 Tim. 1. 10. he hath brought life and immortality to light through the gospel Nature hath but guesses at it the Law but shadows but here 't is clearly certainly and fully revealed You know that you have an Eternal God to please and an infinite and eternal reward to expect The whole drift of our Religion is to call us off from Time to Eternity from this world to a better Christ came not to settle us here in a state of prosperity nor to make this world our Rest and Portion but to draw us up to God and Heaven 3. The same Religion sheweth that we are already involved in an Eternal misery and stand under a sentence binding us over to the Curse and Everlasting wrath of God Ioh. 3. 18. He that beleiveth not is condemned already and this is the Condemnation that light is come into the world and men love darkness more than light because their deeds are evil God hath offered Life and Immortality to them who have so miserably lost it and involved their souls in Eternal death Therefore if we know what it is to be liable to the wrath of an eternal God and to be interessed in the hopes of eternal glory we should awaken and be more serious in a business of such concernment 4. You will shortly be summoned to give an account Luke 16. 2. You have received so much from me such Riches Honours Parts Sufficiencies such Invitations to draw you home to me what will you answer Nay there is not only a little time between you and Judgment but a little time between you and Execution nothing but the slender thread of a frail life which is soon fretted asunder and will you can you sleep in sin so near Eternity and laugh and dance over the brink of Hell you cannot soon enough flee from wrath to come 5. Consider what poor deluded
many of the Promises contradict sense as when the Soul is filled with anguish because of the guilt of sin 1 Iohn 1. 9. If we confess our sins he is faithful and just to forgive us our sins and cleanse us from all unrighteousness And the power of sin 1 Thess. 5. 24. Faithful is he who calleth you who also will do it Supported in great distresses 1 Cor. 10. 13. He will not suffer you to be tempted above that you are able That we may be able to stand in the judgment 1 Cor. 1. 9. God is faithful by whom ye are called into the fellowship of his Son Iesus Christ. Here is a Christian 's great security and support God's Faithfulness testified by Christians now and in all Ages confessing they have found by their experience the Word of God to be true for they have transmitted Religion to us by their constant consent and left it to us under a seal of God's Faithfulness and therefore we should persevere in our duty to God 2dly As represented by an Emblem we should consider it for 't is an help to frequent Meditation as being always before our eyes and they are without excuse who see not God in this thing Every time we set foot on the ground we may remember the stability of God's Promises and 't is also a confirmation of Faith Thus 1. The stability of the Earth is the effect of God's Word this is the true Pillar upon which the Earth standeth For he upholdeth all things by the word of his power Psal. 33. 9. For he spake and it was done he commanded and it stood fast Now his word of Power helpeth us to depend upon his word of Promise God that doth what he pleaseth never faileth in what he promiseth We see plainly that whatever standeth by God's Will and Word cannot be brought to nought Whence is it how came this world to have a being 't is the work and product of that God whose word and promise we have in Scripture certainly the power of this God cannot fail 't is as easie for him to do as to say 2. Nothing appeareth whereon the globe of the earth and water should lean and rest Job 26. 7. He stretcheth out the north over the empty place and hangeth the earth upon nothing Now that this vast and ponderous Body should lean upon the fluid Air as upon a firm foundation is matter of wonder the question is put in the Book of Iob Chap. 38. 6. Whereupon are the foundations thereof fastned or who hath laid the corner-stone thereof Yet firm it is though it hang as a Ball in the Air. The Globe of the Earth is encompassed with the Regions of the Air and the Celestial Spheres and hath no visible support to sustain so heavy a Body hanging in the midst of so vast an Expansion yet God hath setled and established it so firm as if it rested on the most solid Basis and Foundation fitted so strange a place for it that being an heavy Body one should think it would fall every moment yet which whensoever we would imagine it it must contrary to the nature of such a Body fall upwards and so can have no possible ruine but by falling into Heaven Now since his word beareth up such a weight all the Churches weight and our own burden leaneth on the promise of God he can by the power of his Word do the greatest things without visible means Luke 7. 7. But say in a word and my servant shall be healed Therefore his people may trust his Providence he is able to support them in any distresses when no way of help and relief appeareth 3. The firmness and stability offereth its self to our thoughts The earth abideth in the same seat and condition wherein God left it as long as the present course and order of nature is to continue Psal. 104. 5. He hath laid the foundations of the earth that it should not be moved for ever God's Truth is as immoveable as the earth Psal. 118. 2. The Truth of the Lord endureth for ever Surely if the foundation of the earth abideth sure the foundation of our salvation laid by Jesus Christ is much more sure Heaven and earth shall pass away but not one tittle of the word and law of God till all be fulfilled Mat. 5. 18. If the Law given by Moses be so sure much more the promises of salvation by Christ. 2 Cor. 1. 20. For all the promises of God in him are yea and amen 4. The stability in the midst of Changes Eccl. 1. 4. One generation passeth away and another cometh but the earth abideth for ever When man passeth away the earth stayeth behind him as an habitation for other comers and abideth where it was when the Inhabitants go to and fro and can enjoy it no more All things in the world are subject to many Revolutions but God's Truth is one and the same The vicissitudes in the world do not derogate from his fidelity in the promises he changeth all things and is not changed though there be a new face of things in the world yet we have a sure Rule to walk by and sure promises to build upon and therefore in all conditions we should be the same to God and there is no doubt but he will be the same to us 5. In upholding the Frame of the World all those Attributes are seen which are a firm stay to a Believer's heart such as Wisdom Power and Goodness Wisdom Prov. 3. 19. The Lord by wisdom hath founded the earth by understanding hath he established the heavens Look on it 't is the work of a wise Agent So for Power this great Fabric is supported by his Almighty Power His Goodness is seen in that he hath made the earth to be firm and dry land that it may be a fit habitation for men this is a standing Miracle of Goodness Luther saith we are always in medio rubri maris kept as the Israelites were in the midst of the Red Sea The Psalmist telleth us Psal. 24. 2. He hath founded the earth upon the seas and established the world upon the floods That part of the world whereon we dwell would suddenly be overwhelmed and covered with waters were it not for the goodness of God for this the order of nature sheweth in the beginning of the Creation Gen. 1. 7. that next under the Air were the waters covering the whole Surface of the Earth but God made such Cavities in the Earth as should receive the waters into them and such Banks as should bound and bridle the vast Ocean that it might not break forth Gen. 1. 9. and so now by his Providence the water is beneath the Earth and the Earth standeth firm upon that fluid body as upon the most solid foundation which as it is a work of wise disposal and contrivance so an effect of the goodness of God for the preservation of mankind And though once for the sins of the world these
that wisdom Again a necessary good is to be prefer'd before an arbitrary now one thing is necessary Luke 10. 42. It is not necessary to be rich to live in pleasure to wallow in delights within a while we shall not be a Peny the better for these things It is not necessary to have so great a plenty of worldly accommodations it is not necessary to our happiness hereafter nor to the comfort of our lives for the present to have so much here Now see who is the wiser Man he that looks no higher than to some subordinate end or he that fixeth upon the last end He that pitcheth upon some limited good or he that pitcheth upon the most universal good that will yield him all things He that pleaseth his fancy with toys or he that looketh after a solid benefit He that taketh care for his body or he that minds his soul He that mindeth that which is accessary or indifferent to his happiness or he that mindeth that which is mainly necessary He that looketh after a perishing vanity or he that mindeth eternal happiness Certainly if there be a God and this God can do all things and our happiness lies in the enjoyment of him he is the wisest Man that takes God for his Portion and makes it his business to keep in with him and so doth a child of God Thus wisdom is seen in fixing our aim 2 Wisdom lies in the choice of apt and proper means and that is to take the Word for his Rule First God for his Portion then the Word for his Rule To presume of the end without using the means is folly therefore next to a good end and scope there must be a good path Now that we might not grope blindfold and wander up and down in fond Superstitions God hath given us his Word to instruct us in all things which concern our duty and our danger and to make us every way wise to salvation 2 Tim. 3. 15. If our happiness lies in the enjoyment of God it is meet God should appoint the way how we should come to him We should have been at a great loss if the Lord had given us grace to fix upon him as our end if he had not given us a Rule we could not find out our way But now God hath so exactly chalk'd it out That a Fool shall not err therein Isa. 35. 5. Such plain directions as makes wise the simple Psal. 19. 7. A plain Rule found out by the wisdom of God and so stated for all and peremptorily commanded to all that the most simple that will give up themselves to God's direction they shall find it Now who are wise they that walk in the way of their own hearts or they that will take God's direction in his Word Those that will live according to the counsel of God's Word or those that will fashion their lives according to the course of this World or according to the customs and examples of carnal Men like themselves Who is wiser they that will enquire after the mind of God who is wisdom itself and can best judge of wisdom and folly or they which shape their course according to the secular wisdom that prevails in the world and which hath often failed in its end who the wiser Man he that hath taken God's counsel and can never be deceived or those that walk according to the course of this world and find themselves wholly to be deceived Psal. 49. 13. This their way is their folly yet their posterity approve their sayings They will imitate that folly which hath been so fatal and so mischievous to others and think themselves happy Many carnal Men when they died they all-to-be-fooled themselves and lamented it that they had taken no more care to please God and walked no more closely with him that they had been more busie about worldly things than they had been for their precious and immortal souls therefore surely the children of God are wiser than their opposites that give up themselves to the vanity of carnal Pursuits 3 Wisdom lies in a vigorous prosecution of fit means to the best end without which all is nothing It is in vain to be sensible of our end and to be convinced of our way unless we mind to walk in it Many carnal Men will say that their happiness lies in the enjoyment of God that the Scriptures are the Word of God and his directions to attain that happiness but their folly lies in this that they have not a hearty consent to take this Word for their Rule and give up themselves to the directions thereof Prov. 17. 16. Wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart to it that is such means and such opportunities given them to be happy but that 's a price in the hands of a Fool his heart hangs off from the way and therefore here 's the great effect of wisdom when we do with all our hearts give up our selves to God that he may take his own way with us to make us happy for ever Wisdom lies in obedience Deut. 4. 6 7. Keep therefore and do them for this is your wisdom c. The World will say it is a simple course to be so nice scrupulous and precise but God tells you it is your wisdom and they that keep his statutes are a wise and understanding People The Devil fills us with all kind of prejudices against Religion To such as love ease he represents difficulty and the yoke of Christ to be a tedious yoke If they love honour he tells them of reproaches and disgrace If they affect wisdom he telleth them it is a low doctrine beneath the sublimity of their parts and abilities Now God assureth you this is your wisdom and understanding So Iob 28. 28. And unto man he said Behold the fear of the Lord that is wisdom and to depart from evil is understanding There 's an enquiry there in that Chapter where wisdom is to be sound and it is resolv'd that it is nowhere to be found but in a strict obedience not in the knowledge of the secrets of nature not in the crafts and policies of the world not in the plots and contrivances of the wicked not in dexterity to get wealth but in keeping God's Commandments with all preciseness and care Briefly this dextrous and effectual prosecution of the means which lead to our end lies in three things and so accordingly we may know wisdom all these are call'd wisdom in Scripture 1. In diligence and constant labour in the spiritual life When a Man makes Religion his work then he is a wise Man true to his end There are a company of notional Fools in the world that make Religion their talk but do not make it their work that can talk at as high a rate as others they have a naked approbation of the things of God but do not lie under the power and dominion
the plain handling of the Doctrines of Christian Religion according to the capacity of those that are weak in Knowledge and by Meat the more exact and curious handling those points Our weakness enforceth that we begin with the one but we must go on to the other for several reasons Partly because we are to grow in knowledge as well as other Graces 2 Pet. 1. 5. Give all diligence to add to your saith vertue to vertue knowledge Besides that knowledge that maketh way for Faith and Virtue there is a Knowledge to be added to it a great skill in divine things Partly because those obvious truths will be better improved and retained when we look more into them after-notions do explain and ground the former First we receive the Truth and after we are rooted and grounded in it Col. 1. 23. If ye continue in the Faith grounded and settled and be not moved away from the hope of the Gospel An half light makes us very unsettled in our course but when we grow judicious have a fuller and clearer apprehension of Truths we are the more confirmed against the errour of the wicked Whereas otherwise light chaff is carried about with every wind Partly because the more we understand a Truth the more dominion it hath over our Faith and Practice For God beginneth with the understanding and Grace is multiplyed by Knowledge 2 Pet. 1. 2. Grace and Peace be multiplied unto you through the Knowledge of God and of Iesus our Lord. A truth simply understood hath not such operation and Force as when it is soundly and throughly understood Love aboundeth with Judgment Phil. 1. 9. And this I pray that your Love may abound yet more and more in Knowledge and in all Iudgment Secondly There are first Principles and fundamental Doctrines that must be first taught in a plain and easy way I say some things are initial and fundamental others additional and perfective we must regard both the one in our entrance the other in our growth the one are called the first principles of the Oracles of God Heb. 5. 12 c. partly because they are first in order and first to be taught and learned partly because they are chief and fundamental Truths of the Gospel upon which the rest depend most conducing to salvation the foundation laid well the building will stand the stronger They are reckoned up Heb. 6. 1 2. Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God of the Doctrine of Baptisms and of laying on of hands and of the resurrection of the dead and of eternal judgment In the general he calls them the principles of the Doctrine of Christ. The Doctrine of Christ is the summ of Religion he that hath learned it well hath learned all In particular repentance from dead works is made the first or that a sinful Creature must turn to God by Christ before he can be happy The next is faith towards God believing the promises and priviledges of the Gospel and depending on him till they be accomplished Indeed in these two is the summ of Religion sometimes comprized Acts 20. 21. Testifying both to the Iews and also to the Greeks repentance towards God and faith towards our Lord Iesus Christ. So Acts 5. 31. Him hath God raised up to be a Prince and a Saviour for to give repentance to Israel and remission of sins Doctrine of Baptism it is the initiating Ordinance what it signifieth to what it obligeth Laying on of hands the way of Christs Officers entring into the Church Resurrection and last Judgment bindeth all 2. Because the prime truths are few and clear ignorant and unlearned people may know them they are milk Babes and Ignorants may swallow them as most easie of digestion Gods end in the Scripture being to guide his people to true happiness Those truths that are necessary to this end are few and clear and plainly set down that he that runneth may read them Though we reach not other Points yet if we get but to this door there is a great deal of profit Thirdly They which do not first learn these cannot profit much Some confused knowlege they may acquire but distinct clear and orderly understanding they never grow unto When men run before they can go they often get a knock They that were never well grounded are always mutable therefore before we are brought into the Chambers of knowledge we must stay in the Porch begin with most necessary things which are most clear and plain and thereby we are made capable of higher mysteries 2. Though all Christians must come to this pitch to know what is necessary to salvation yet we must not stay here nor always stay in the Porch nor always keep to our milk nor be always infants in understanding 1 Cor. 14. 20. Brethren be not Children in understanding Other things must be regarded or why hath God revealed them No part of Scripture is express'd in vain or at random but all by Divine direction though the first points are most necessary yet the rest are not superfluous but have their use 2 Tim. 3. 16. All Scripture is given by inspiration and is profitable for doctrine for reproof for correction for instruction in righteousness one part of Scripture as well as the other and maketh much for the encrease of spiritual knowledg comfort and godliness One part is milk another stronger meat but all is food for the soul. The grown are more ready to every good work more strong in the resistance of sin more stedfast in the truth therefore we should improve our knowledge If a man layeth the foundation and doth not carry on the building he loseth his cost therefore let us up to go on to perfection Use 1. Let us bless God for this door and porch that the Scriptures are so plain and clear in all things necessary to salvation Many complain of the difficulty and obscurity of Religion and the many Controversies that are about it and they know not what to chuse nor where to find the truth till the World be more of a mind It is true in some things there is difficulty but not in the most necessary things Pascimur apertis exercemur obscuris ibi fames pellitur hîc fastidium God has made his peoples way clear and sure in necessaries for which we have cause to bless his Name for exercising our diligence and dependance Something is difficult If those that complain of this difficulty would enter into the Porch that standeth open other things would soon be understood Whatever differences there are in Christendome all agree That there is one God Jesus Christ his only Son who dyed for the world and accordingly must be owned by his people that a man must be converted to God and become a new Creeture and walk holily or else shall never see God all are agreed in this Prepare
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
of the World which have their portion in this life As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Christ gave his Spirit to the rest of the Disciples and the Purse to Iudas he had the keeping of the bag that was the worst Gods dearest Children usually have the least in this World that they may look higher as Levi had no portion among his Brethren because God would be his portion Others have more plentiful Accomodations for Back and Belly they are better Clad their Tables more plentifully furnished and supplied larger portions for their Children they that look to save any thing or get any thing by Religion but the saving of their Souls are fouly mistaken if we have more than others Religion calleth for more disbursements Charity and liberal distributions exposeth to Troubles Religion moderateth our desires and forbids all unjust ways of acquiring Wealth calleth upon us to forsake all for a good Conscience Therefore they that follow Christ out of a design to be rich in this World lose their aim not but that Hypocrites sometimes make a Market of Religion but then God is Angry and they and the Church too payeth for it at last not but that Religion bringeth in Temporal supplies Mat. 6. 33. First seek the Kingdom of God and his righteousness and these things shall be added unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food and raiment it bringeth in God may give some a more plentyful allowance especially if they be Faithful Stewards then they are intrusted with more but generally they are mean and small or if they have more of this Worlds goods they have their Afflictions in other kinds 2. 'T is necessary to cut off the provisions of the Flesh and the fuel of their Lusts a rank soil breedeth Weeds and when we sail with a full stream we are apt to be carried away with it We either glut our selves with the Pleasures of the Flesh or grow proud and hanker and linger after the Pomp and Vanities of the World and neglect God And therefore God is fain to diet us and to keep us bare and low as he is said to cut Israel short 2 Kings 10. 32. When he streightned their Coasts and Borders so for our cure we need not only internal Grace to abate the Lust but external Providence to catch away the Prey and Bait by which it is fed The wise Man saith not only give me grace but give me neither Poverty nor Riches Prov. 30. 8 9. and Gal. 6. 14. by whom the World is Crucified to me and I unto the World Both parts are necessary riches are a great Temptation we would root here and grow Sensual Worldly and Proud if God did not snatch our Comforts from us when we are apt to Surfet of them a plentiful portion of Temporal things is Spiritually Dangerous 3. That they may be more sensible of his displeasure against their sins and scandalous Carriage by which they have dishonoured him and provoked the pure eyes of his glory Never have scandals faln out but some great Woe followed Matth. 18. 7. Woe to the World because of offences Therefore God hath brought his People low that he may vindicate his Name which through their means is Blasphemed Rom. 2. 24. and make his People sensible of their sin the World shall know that he doth allow sin no more in them than others and therefore though they were as the signet upon his finger he will pluck them off and make them feel the smart of their wandrings Amos 3. 2. You only have I known of all the Families of the Earth therefore I will punish you for all your iniquities They that have been so near and dear to him the World might think he did approve their sins if he did not manifest his displeasure at them Usually their sins go nearest his heart and meet with the sorest vengeance Deut. 32. 19. When the Lord saw it he abhorred them because of the provokings of his Sons and of his Daughters Their relation to God their priviledges and the consequences of their actions aggravate their sins And therefore God is most quick and severe in punishing their sins We complain we were brought low but were not our Provocations first very high The most Religious cannot wipe their mouths and excuse themselves as faultless Oh what a sad part hath been lately acted upon the Publick Stage What a trade have many driven for themselves under a mask of Religion What breaches in the body of Christ uncharitable divisions making a profession of the Name of Christ for Carnal ends 4. That we may learn to live upon the Promises and learn to exercise suffering Graces especially dependance upon God who can support us without a temporal visible Interest Compare Rev. 12. 11. And they overcame him by the bloud of the Lamb and by the word of their Testimony and they loved not their lives to the death Rev. 13. 7. And it was given unto him to make War with the Saints and to overcome them and power was given him over all Kindreds and Tongues and Nations You shall see how the Enemies overcome and the Saints overcome The seed of the Woman and the seed of the Serpent The Beast raiseth the World against the Saints and prevaileth over their Bodies he overcomes them by spoiling them of Liberty Lives and Temporal Estate but they overcome by adhereing to Truth and resisting his Temptations and their own Corruptions even in the lowest Estate by Suffering So for other Graces Patience Meekness Self-denial Spiritual Comforts as the Stars in their order fought against Sisera so all graces are exercised in their turn Rev. 13. 10. Here is the Faith and Patience of the Saints that is a time to act these Graces a full Third of the Scriptures would be lost which containeth Comfort for Afflicted ones if God did not exercise them with Temporal Afflictions 5. That God may convince the Enemies that there is a people that do sincerely serve him and not for carnal selfish Ends. Iob 1. The Carnal World suspect private selfish worldly aims and designs in all that we do and attribute all our Duties to Interest being themselves led by Interest they cannot think others are led by Conscience Men are apt to suspect and maligne what they will not imitate There is sometimes too much advantage given many are Mercenaries only esteem the ways of God when beneficial to them Ioh. 6. 26. Ye seek me not because ye saw the Miricles but because ye did eat of the Loaves and were filled Therefore it is needful to heighten the price of Religion when it is too cheap a thing to be a Christian. This God doth by bringing his People low that the World may see some will cleave to him in all conditions not only when his wayes are befriended but when frowned upon God will glorifie himself and his Truth by their Constancy 6. That his glory may be more
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
them p. 185 Augustus Caesar his way to prevent hasty and rash judgment p. 410 Avoiding evil company not enough except we chuse good p. 777 Authority of God the Reason of our Obedience p. 23 24 Authority of God to be eyed in our Obedience and why p. 24 25. God urges his authority p. 26. 35 Authority and Power might and right in God p. 584 Authority of God speaking in his word p. 939-940 Awakening of holy desires means to obtain it p. 309 310 Awakening of Prayer by suspending mercy p 548. Awakening of God by Prayer p. 860 Awe standing in awe of Gods word a mark of Gods Children p. 997. VVhat is it to stand in awe VVhy we must stand in awe of Gods VVord p. 997 998 Awe of Gods word twofold p. 998 999. Reasons p. 1008 B. BAck-sliding Causes of it 1. From without 1. Errors 2. Persecutions 3. Scandals 2. From within 1. Ungrounded assent 2. Ungrounded Profession 3. Unmortifyed Lusts. 4. Easiness of temper 5. Self-confidence p. 343 Baites and Snares in all Conditions p. 780 Baptism the answer of a good Conscience p. 45 Begin with God early p. 763 Beginnings of sin to be suppressed p. 344 Begging grace to Obey a sign that the Commandement is not greivous but our lust p. 29 Behold A note 1. Of admiration 1. Demonstration p. 302 Beleivers only take Gods Testimonies for their heritage p. 743 Beleivers are Princes in disguise p. 743. They are Heirs of the World ibid. They have a Covenant right to all their outward mercies ibid. Beleiving with the whole heart what it is p. 15 Beleiving falls under a Command p. 24 Beleiving gives us hold of God p 544 Benefactor God is so 1. To all 2. To his own p. 569 Benefits of God are all for our profit and Gods glory p. 1093 Bent of the Heart p. 122. Vid. frame of the Heart Blamelessness required in those that reprove others p. 855 Blessed man his Characters 1. Keeping Gods Testimonys 2. Seeking God with the whole heart p 8 Blessed or Cursed whom Christ pronounces such in the last day p. 10 Blessedness the Aim of all rational Creatures Pagans Christians good men evil men p. 1. 224 Blessedness a true notion of it necessary to be got by all men p. 1. We may be right in the Doctrine when we are erroneous in the Practise of blessedness p. 3. Sincere Constant Uniform Obedience the way to blessedness p. 3 Blessedness lies in the enjoyment of God p. 69. Gods blessedness is in himself what it is p. 69 Blessedness in this life annext to sincere Obedience p. 7 Blessings spiritual flow from special love p. 42 Blessings to be expected according to the Tenor of the Covenant p. 788. 317 Blessings Temporal not absolutely to be expected p 317 Blessing God respects his benefits to us p. 42 Blessing God for mercy the way to have more p. 422 Blindness spiritual is natural to every man p. 110 It is worse then natural blindness ibid. It is our great misery p. 852 Blind obedience of Papists to their Superiours p 26 Blood and VVater how they bear Witness p. 9 Body God must be served with the soul as well as with the body Reasons p. 1043 1044 Boldness grounded in innocency p. 36. Boldness in Duties Distresses Death p. 36 Boldness in Confessing and Professing Gods ways an excellent gift of God p. 309. Causes of it p. 310 1. Faith 2. Love to God 3. Fear of God 4. A sense of the other World ibid Bond upon man to God threefold 1. Natural 2. Voluntary 3. Sacramental p. 701 Born again Vid. Regeneration Bountifulness of God to all his Creatures especially to his Saints p. 70 Bounty and Mercy of God a great encouragement to ask any spiritual gifts p. 437. How they differ ibid. Breast-plate of a Christian is Righteousness p. 818 Brethren love of the Brethren a duty p. 1032 Broken heart in confession of sin argues one right in the main p. 1106 Building on the Righteousness of Gods Word what p. 832 Reproof to them that do not build on Gods faithfulness p. 833 Business They that would be blessed must make it their business sincerely to seek after God p. 11 Business discovers the man p. 18. They are blessed that make it their business to avoid all sin ibid. Mark of one that makes Religion his business ibid In all business God must be sought to 1. For his leave 2. His Counsel 3. His blessing p. 58 Prayer is made our Business 1. When it is secret 2. Early 3. Vehement and earnest p. 921 C. CAll of God to be observed p. 412 Calling general and particular they help one another p. 847 Calumniatory discourses forbidden p. 1064 Calumnies against Religion will not long prevail with Rational men p. 339 Comforts against them p. 301 Cares of the World drive out duty p. 32 Carriage we must glorify God before others by it p. 1086 Carelessness in Prayer The Reasons of it p 900 901 Care ess walking Cured by Reproach p. 296 Casc of Conscience p 603. Two great Cases p. 222 Cases of Conscience about Confessing lesser Truths p. 1011 Case how its lawful to rejoyce in Gods Judgements p. 347 Carnal pleasures nothing to Spiritual p. 313 Carnal and spiritual sorrow their difference p. 177 Carnal love to spiritual things p. 863 Carnal Principles what they are p. 235 Carnal and spiritual hearts argue contrarily from one and the same principle p. 757 576 577 Carnal walking cured by Reproach p. 139 Carnal Compliance p. 542. 713. 774 Carnal fear and Carnal Policy p. 644 645 Carnal affections are heady and hasty p. 836 Cause A good Cause well managed may expect Gods protection p. 813. 818. Causeless persecution p. 996 Cause that comes in debate threefold 1. Inter hominem hominem 2. Inter hominem diabolum 3. Inter hominem Deum p. 972. 973. Caution to Magistrates p. 146 Cautions about speedy setting upon duty p. 411 412 Caution against murmuring under affliction p. 485 Against carnal fear and carnal policy p. 644 Caution needful that we be not carried away by example p. 866 Censures of the Church separate the dross from the Gold p. 804 Censuring cured by Reproach p. 139. 297 Censure of mens persons under Gods judgments evil p. 796 Change of exercise good not change of affection p. 95 Change of State may be without change of affection p. 156 Changes 1. In Mens affections 2. In Gods dispensations are ballanced by the Comforts of Gods unchangable Word p. 892 Changes are to be expected in our lives p. 3 Chastening whether in anger or no p. 486 Chearful service to God What it is p. 753 Charity to be maintained toward those that differ from us in lesser matters p. 200 Child of God known by two marks p. 870 Children of God such as fear God and hope in his Word p. 501 Vid. Heirs of Promise Children Why threatned in the second Commandment p. 852 Children desire things passionately and
open your hearts to God as Hezekiah did Rabshekahs Letter tell him of these cruel mockings as they are called Heb. 11. 36. It is the manner of Saints so to do Psal. 115. 2. Wherefore should the Heathen say where is now their God and Ioel 2. 17. On the Fasting day let the Priests the Ministers of the Lord weep between the Porch and the Altar and let them say spare thy People O Lord and give not thine Heritage to Reproach that the Heathen should rule over them wherefore should they say among the People where is their God Doct. IV. God making good his Promises confuteth these Reproaches and Insultations when deliverance cometh their mouths are stopped Job 5. 16. The Poor hath hope and Iniquity stoppeth her Mouth Psal. 107. 42. The Righteous shall see it and Iniquity shall stop her mouth then when he sets the Poor on high from Affliction and maketh them Families like a Flock In both these places it is not said God stoppeth their mouths or the Saints stop their mouths but they stop their own mouths then we need not answer our Adversaries they answer themselves they have not a word to say and all their Pride and Insultation is defeated and silenced Use 1. Prayer is necessary desire God to appear and right himself that he may confute the perverse thoughts of men and wrong Applications of his Providence that Carnal men may see your hope and confidence in God is not in vain you may beg deliverance on this ground that the mouth of Iniquity may be stopped 2. Wait Carnal men reproach Gods People with their Trust when in their distress he stayes a little when they have humbled themselves for their sins and sought Reconciliation with God as his Word prescribeth and are sufficiently weaned from Carnal Props and have learned to depend on him the Wicked shall find himself mistaken about the Godly whose ways he counted Folly SERMON XLIX PSALM CXIX Verse 43. And take not the Word of Truth utterly out of my mouth for I have hoped in thy Iudgments IN the first Verse of this Portion David had begged for Deliverance according to the Word this he backeth with several Arguments his first Argument was from his Enemies who would else Reproach him for his Trust he now inforceth that Request from another Argument lest his Case and Condition should make him affraid or his Disappointments ashamed to own his Faith in Gods Promises and so his mouth be shut up from speaking of God and his Word for the Edification of others and the Confutation of the Wicked Here Observe 1. His Request and take not the Word of Truth out of my mouth 2. The Profession of his Faith repeated by way of Argument and Reasons for I have hoped in thy Iudgments 1. For his Request you may wonder why he beggeth that the Word of Truth may not be taken out of his Mouth rather you would think he should ask that it might be kept in his heart but you must consider that confession of Truth is very necessary and in a time of dangers and Distresses very difficult the proper Seat of the word of Truth is the Heart it must abide there But when the heart is full the tongue will speak I have believed and therefore have I spoken Psal. 116. 10. The Word is first in the Heart and then in the Mouth therefore David faith take it not out of my mouth And pray mark he doth not only deprecate the evil it self but the degree and extremity of it take it not utterly out of my mouth Gods Children may not have liberty to speak for him or if liberty not such a courage as is necessary therefore though he should or had failed in being ashamed to profess his hope yet he desireth he might not wholly want either an Occasion or an Heart so to do that he might not wholly want an Occasion having no Relief and Comfort by the Promises nor an Heart as being altogether dismayed or disconsolate 2. The Profession of his Faith is renewed For I have hoped in thy Iudgments the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgments signifieth either the Law or the Execution of the Sentence thereof 1. The Law or whole Word for God so that I have hoped in thy Judgments is no more but in thy Word do I hope as it is Psal. 130. 5. I wait for the Lord my Soul doth wait and in his Word do I hope 2. Answerable Execution when the Promise or Threatning is fulfilled 1. When the Promise is fulfilled that is Judgment in a sence when God accomplisheth what he hath promised for our Salvation and Deliverance Thus God is said to judge for his people when he righteth and saveth them according to his Word Lam. 3. 59. O Lord thou hast seen my wrong judg thou my cause 2. But the more usual notion of Judgment is the execution of the threatning on wicked men which being a benefit to Gods faithful Servants and done in their favour David might well be said to hope for it Their Judgment is our obtaining the Promise Points 1. Doct. It is not enough to believe the Word in our hearts but we must confess it with our mouths 2. Doct. Such Tryals may befal Gods Children that the Word of Truth may seem to be taken out of their mouths 3. Doct. At such a time God must be dealt withal as much concern'd in it David saith to the Lord Take not the Word of Truth utterly out of my mouth 4. Doct. If it please God to desert us in some passage of our Tryal we must not give him over but deal with him not to forsake us utterly 5. Doct. They will not utterly be overcome in their Tryals who hope in Gods Iudgments Doct. 1. It is not enough to believe the Word in our hearts but we must confess it with our mouths So it is expressly said Rom. 10. 9 10. If thou shalt confess with thy mouth the Lord Iesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved For with the heart man believeth unto Righteousness and with the mouth Confession is made unto Salvation There is the whole summ of Christianity and it is reduced to these two Points Believing with the Heart and Confessing with the Mouth an entertaining of Christ in the Heart with a true and lively Faith and a Confessing of Christ with the Mouth in spite of all persecution and danger So in the first solemn Proposal of the Gospel Mark 16. 16. He that Believeth and is Baptized shall be Saved and he that Believeth not shall be Damned Where not only Belief is required but open Profession for that end serveth Baptism which is a Badg and Bond a Badg to distinguish the worshipers of Christ from others and a Bond to bind us to open Profession of the Name of Christ and Practice of the Duties included therein So Heb. 3. 1. Iesus Christ is called the great High Priest and
Apostle of our Profession The Christian Religion is a Confession not a thing to be smothered and kept in secret or confined to the Heart but to be openly brought forth and avowed in Word and Deed to the Glory of Christ If a man should content himself to own God in his heart what would become of the Church of God and all his Ordinances and the Assemblies of his People among whom we make this open Confession 1. This Confession is necessary as well as the inward Belief because God hath required it by an express Law which Law is confirmed by a Sanction of great weight and moment the greatest Promises on the one hand and the greatest Penalties and Threatnings on the other That there is an express Law for Confession besides what hath been said already see 1 Pet. 3. 15. Sanctifie the Lord God of Hosts in your Hearts and be ready always to give an answer to every one that asketh you a Reason of the Hope that is in you with meekness and fear where they are required not only to revere God in their Hearts but to be ready to own him with their mouths and to give a Testimony of him when it should be demanded Yea that sanctifying God in their Hearts is required in order to the Testimony given with their Mouths that having due and awful thoughts of God they may not be ashamed to own him before men Now this is backt with the greatest Promises and on the other side with the severest Threatnings God hath promised no less than Salvation to those that confess him Matth. 10. 33. Whosoever will confess me before Men him will I confess also before my Father which is in Heaven Father this is one of mine he will do them more honour than possibly they can do him and Rom. 10. 10. With the Mouth Confession is made to Salvation Salvi esse non possumus saith Austin nisi ad salutem proximorum etiam ore profiteamur Fidem We cannot be Saved unless we profess the Faith that we have On the other side the neglect of Profession either out of Shame or Fear is threatned with the greatest penalties Mark 8. 38. Whosoever shall be ashamed of me and my Words in this adulterous and sinful Generation of him also shall the Son of Man be ashamed when he cometh in the Glory of his Father with his Glorious Angels Then when all shadows flee away and we would crouch for a little favour that Christ should be ashamed of us these were Christians but cowardly and dastardly ones I cannot own them to be of my Flock and Kingdom Oh how will our faces gather blackness the same is Luke 9. 26. Whosoever shall be ashamed of me and of my Words of him shall the Son of Man be ashamed when he shall come in his own Glory and in his Fathers and of the holy Angels So for Fear 2 Tim. 2. 11. If we suffer we shall also Reign with him if we deny him he will deny us So that you see it is not a matter of small moment whether we confess or no but a thing expresly enjoyned by God and that upon Terms of Life and Death 2. This Confession is of great use as conducing much to the Glory of God and the good of others 1. The Glory of God which should be the great scope and end of our Lives and Actions is much concerned in our confessing or not confessing what we believe When we boldly avow the truth it is a sign we are not ashamed of our Master Phil. 1. 20. According to my earnest expectation and hope that in nothing I shall be ashamed but that with all boldness as always so now also Christ shall be magnified in my Body whether it be by Life or by Death Ministry or Martyrdom he calls this a magnifying of Christ whereas flinching concealing halfing the Truth denying Confession it is called a being ashamed of Christ Luke 9. 26. Whosoever shall be ashamed of me and of my words as if his Name were a thing base unworthy not to be owned 2. The Good of others and their Edification is concerned in our confessing or not confessing No man is born for himself and therefore is not only to work out his own salvation but as much as in him lieth to procure the salvation of others and to bring God and his Truth into request with them therefore not only to believe with the heart that concerneth himself but to confess with the mouth that concerneth the good of others when we own the Truth though it cost us dear that tendeth to the furtherance of the Gospel Phil. 1. 12. 13. For I would ye should understand Brethren that the things which happened unto me have fallen out rather unto the furtherance of the Gospel so that my Bonds in Christ are manifest in all the Palace and in all other places c. But when we dissemble that is a scandal and a stumbling block to others whom we justifie and harden in a false way as Peter fearing them of the Circumcision dissembled and the Iews dissembled with him insomuch that Barnabas was carried away with their Dissimulation Gal. 2. 12 13. Men of publick Fame and Favour when they are not men of courage and of self-denying Spirits their temporizing may do a great deal of hurt and like a Torrent or Stream carry others with them Oh! let us beware of this Zuinglius saith Ad aras Iovis Veneris adorare sub Antichristo fidem occultare idem est As well worship before the Altars of Jupiter and Venus as hide our Faith under Antichrist Fear and weakness excuseth not the Fearful and Unbelieving are put with Murderers and Sorcerers and Idolaters and sent together to the Lake that burneth with Fire and Brimstone Revel 21. 8. Use 1. To reprove them that think it to be enough to own the Truth in their Hearts without confessing it with their Mouths This Libertinism prevailed at Corinth where they thought they might be present at Idols Feasts as long as in their Consciences they knew that an Idol was nothing The Apostle argueth against them 2 Cor. 6. and concludes his Argument thus 2 Cor. 7. 1. Having therefore these Promises dearly Beloved let us cleanse our selves from all filthiness of the Flesh and Spirit To pretend to serve God in my heart whosoever thinks so mocketh God and deceiveth himself he that warreth with the Enemies of his Prince and is as forward in Battel as any of the rest can he say I reserve the King my Heart and Affections Or when a woman prostituteth her Body to another will the Husband be content with such an Excuse that she reserveth her Heart for him God is not a God of half of a man he made the whole Body and Soul and will be served with both he bought both 1 Cor. 6. 20. Ye are bought with a price therefore Glorifie God in your Body and in your Spirits which are Gods Therefore you should not only