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
and if they can excommunicate them and throw them out of the Church and kill them they think this is acceptable service to God All this is blind zeal Rom. 10. 2. The Apostle saith they have a zeal of God but not according to knowledge therefore there must be light as well as heat in this fire else it is not the fire of the Altar but of a common-hearth nay we must not only know the truth but also the worth of the Cause The Truth of the Cause that must be guided still by wisdom and we must observe all the seasonable circumstances in discovering our selves for God else it will produce strange evil and malignant effects which tends much to the dishonour of God and prejudice of the Gospel Look as a blind horse that is full of mettle but is always stumbling so they never act commendably and seasonably The Church of God hath had bitter experience in all ages of the sad effects of misguided zeal when it hath not been seasoned with knowledge and discretion to time things it hath tended much to the hindrance of Christ's Kingdom and the promotion of Satans interest in the World Christ in one place bids us to be wise as Serpents Math. 10. 16. And in another place not to give that which is holy to Dogs nor cast Pearls before Swine Matth. 7. 6. Otherwise we unprofitably sacrifice our selves and hinder the good which we would promote It was a grievous thing to Paul and prest upon his spirit to see all Ephesus given to Idolatry and mightily affected with Diana's Worship yet we read Acts 19. 10. He was two years at Ephesus before he spake against Diana he observed his season before he took the liberty and thought himself bound to speak against that false worship The Historian tells us of Andes a Persian Bishop that was under Varrans that having an unguided zeal got some Christians together to destroy the Temple of Fire which the Persians worshipped saith Theodoret not as he ought to do and what 's the issue Varrans the Emperour that was formerly favourable to the Christians when he saw they affected Power and would destroy the worship of the Country what then He was filled with cruel persecution he skinned the backs of some of the Christians and the faces of others drew splinters through their flesh used horrible torments which the Historian takes notice of and it conduced to the total suppression of the Christian Religion Therefore this wild-fire when it runs abroad without discretion and not being seasoned with Prudence it doth a world of harm to the Church of God We must observe the time circumstances and when it is most behoovful for the Glory of God the good of the Church and Cause we would promote See Videlius lib. 1. cap. 1. 2. This zeal also must be mingled with Compassion that as we mind the glory of God so we may pity deluded Souls When we are zealous against the sin we must have Commiseration of the sinner as knowing the weaknesses and prejudices of Education that are incident to humane nature This is to be sure most agreeable to Christs pattern he wept over Ierusalem that stood in a state of enmity to him Luke 19. 41. And when he was angry with the unbelief of his Country-men at the same time he was grieved at the hardness of their hearts Mark 3. 5. In Christs anger there was more of Compassion then of Passion And Samuel he mourned for Saul when he saw him no more 1 Sam. 15. 35. And the Apostle when he had zealously declaimed against the false Teachers he falls a weeping Phil. 3. 18. When we shew Love to God there should not be a hatred and ill will to the Persons of men but bewail their obstinacy and blindness Those that are all for Destruction and ready to call for Fire from Heaven they know not of what spirit they are of they have a fiery zelotick spirit but that which doth not become the temper of the Gospel 3. Zeal must be Constant Gal. 4. 18. The fire on the Altar must never go out we cannot be without it for a moment There are some that have a zeal for a fit but soon grow weary of it they are zealous in prosperity then they are forward and active for God but when it comes to trouble they give up all to oppositions On the contrary others in their Affliction and Low estate they have a warm sense of Religigion but when they are well at ease they are lost in the delights of the Flesh and drowned in the cares of the World and their zeal for God is checked And we see that some in their youth have a good savor and towardliness and seem to have a very tender Conscience but after their first heats are spent they are very careless and grow inordinate and all their zeal for God is gone Gal. 5. 7. Ye did run well who did hinder you that ye should not obey the Truth David was as zealous when the Crown was upon his head as when God humbled him and kept him low Many think zeal a cumber as they increase in worldly wisdom and so cast it off Nay in gross hypocrites you shall find this they will be zealous in good Company and as vain and loose in bad Let any grave servant of God be there they seem to kindle a great fire but assoon as they are gone they put it out again I but true zeal should always continue and be of a lasting and of an encreasing flame 5. To speak of the Private and Personal use of zeal what need we have to keep up a warm frame of heart towards God and heavenly things hitherto we have considered it as it respects Gods publique Interest it 's also of private use both in resisting of sin and perfecting holiness in the Fear of God 1. In resisting of Sin A man never doth any thing to purpose in purging out sin until he hath a zeal for God Rev. 3. 19. Be zealous therefore and repent Repentance is set on and quickned by zeal Doth zeal think you serve only to rectifie the disorders of other Men and not our own No certainly we should begin at home we should take care that God be exalted in our own hearts as well as his interest be not infringed in the world First our Saviour adviseth us to pluck out the beam out of our own Eyes Matth. 7. 5. Unless we be blameless our selves we can have no confidence or hope to do much good to others The first stone should be cast at our selves we should repent of our own sin our own lusts the plague of our own Heart if any thing we are apt to allow that is contrary to God this should be a great grief to us Unless we cleanse our own unclean sinks at home how can we hope for Reformation abroad Men cry out against publique vices as the Lapwing will croke abroad to draw off the Person from her own
what we see not to be as a Rock in the midst of a storm dying yet we live as poor yet making many rich 2 Cor. 8. 9 10. All the operations of the Spirit are wonderful 1 Pet. 1. 8. Ioy unspeakable and full of glory Phil. 4. 7. Peace that passeth all understanding Rom. 8. 26. Groans that cannot be uttered 2. What Divine illumination contributeth to the sight of these wonders 1. It revealeth the truth of them which otherwise is incomprehensible to the flesh Matth. 16. 17. Flesh and blood hath not revealed it unto thee but my Father which is in heaven Without this no certain knowledg of Christs Person and Office 2. It more intimately acquainteth us with them Matth. 13. 11. To you it is given to know the mysteries of the kingdom of God to others it is not given All Gods works are full of wonder yet blind men cannot see them though the Sun shineth never so clearly A beautiful room into which there is but a crevise when we lay our eye close to it we see it USE 1. From hence we may learn That it is one degree of profit to see so much in the word of God as to admire it either at the mysteries of godliness or ungodliness which the word discovereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are most enlightned have most cause to wonder for then they find Truths which exceed all common reason such as do not come into the minds of others or if they do they seem incredible USE 2. Is to encourage us to study the word the wonders of Gods works are many but the wonders of his word greater Quot articuli tot miracula the Papists say of Aquinas Sums But more truly may it be said of the word of God All the doctrines of the word are a continued mystery After man was fallen it came not into the head of any creature how to satisfie Justice to make up the breath On the folly of them that despise the word as curious Wits and Worldlings do as if it were a mean knowledg in comparison of what may be acquired from Aristotle and Plato or the Politicians of the world If there be in it some rudiments something common with other Writings yet there are greater things than these the deepthings of God 1 Cor 2. 11. never such a revelation made to the world And worldly men that despise this study of the word they despise that which Angels wonder at Eph. 3. 10. and desire to pry into 1 Pet. 1. 13. and make great matters of trifles The Sun of Righteousness is not he worth the beholding USE 3. Let us cease wondering at worldly things great Places Honours heaps of wealth fair Buildings as the Disciples Mark 13. 1. Master see what manner of stones and buildings are here 'T is said of Christ Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily fulness of the Godheaâ—… Oh wonderful The people wondred at that mass of money provided by David to build God an House 1 Chron. 29. 7 8. Oh! but the unsearchable riches of Grace the rare plot of mans Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how wonderful All in and about Christ is rare His name is Wonderful all the promises of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding great and precious promises 2 Pet. 1. 4. they transcend mans capacity It condemneth the stupidness of them that are nothing moved or taken with things so great and wonderful great in themselves and should be precious to us SERMON XX. PSAL. CXIX 19. I am a stranger in the earth hide not thy Commandments from me IN the 18. Verse David had begged Divine illumination Open mine eyes c. he doth not desire God to make a plainer Law but to give him a clearer sight That request he backs with three reasons in the following verses 1. His condition in the world I am a stranger in the earth Strangers in aforeign Countrey need guidance and direction 2. His earnest affection to the word ver 20. My soul breaketh for the longing that it hath unto thy judgments at all times David had an earnest longing to be acquainted more with the will of God 3. Gods judgments upon those that contemn the word Thou hast rebuked the proud that are cursed which do err from thy commandments It is dangerous to walk besides the Rule Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men c. God hath owned both Tables he hath punished ungodliness a violation of the first Table and unrighteousness a violation of the second Table Here God hath declared how he will own his Name therefore he begs illumination Now the Text giveth you this first reason his condition in the world Here observe two things 1. A representation of his case I am a stranger upon earth 2. His request to God Hide not thy commandments from me 1. A representation of his case with respect to his quality what he was a stranger and the place where upon earth not in heaven he was familiar there And how a stranger upon earth in point of happiness I do not find here that which satisfieth my soul he had his home his rest elsewhere but not in point of service for he had much work to do Doct. Gods children are strangers upon earth and do so account themselves They live here as others do but they are not at home their hearts are above they do not take up their rest here they are strangers and account themselves to be so when they have most of worldly conveniencies First To open it Sometimes it may be understood in a Literal sense and sometimes in a Moral 1. Sometimes in a literal sense Thus the Patriarchs that had a wandring life and were forced to flit from place to place without any certain abode they confessed themselves to be strangers Iacob saith Gen. 47. 9. Few and evil have the years of my life been 2. Morally also and more generally it is true of the Saints they are strangers In some sense it is true of good and bad We are all travelling into another world and are every day nearer to Eternity As in a ship whether men sleep or wake stand or sit whether they think of it yea or no the voyage still goes onward So whatever we think and whatever we do we hasten towards death In this sense even wicked men may be strangers and pilgrims in condition though not in affection All men in condition will they nill they must into the other world as they yield to the decays of nature and every day they are a step nearer to their long home Heathens have had a sense of this notion saith one of them Ex hac vita discedo tanquam ex hospitio non tanquam ex domo I go out of this life as out of an Inn. Here we are but passengers not inhabitants to dwell But now to be strangers and pilgrims in affection
bountifull and a gracious Master ready to do good to his Servants rewarding them with Grace here and crowning that Grace with Glory hereafter Heb. 11. 6. He that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him 2. The manner how this is assured and brought about according to thy Word that Word which is the encouragement of our Prayer is the Rule of Gods Proceedings Some things are given by a common Providence other things are given us as Servants of God or according to the Promises that are made us in the Word 1. Doctr. That God doth good to his Servants 2. Doctr. That the good which God hath done for us should be thankfully acknowledged 3. That in our thankfull Acknowledgments we should take notice of Gods Truth as well as his Benignity and Goodness 1. Doctr. That God doth good to his Servants David giveth us here his own Experience and every one that is a Faithfull Servant of God may come in with the like acknowledgements for what proof God giveth of his Goodness to any one of his Servants it is a Pledge of that Love Respect and Care that he beareth towards all the rest Iacob acknowledgeth the same Gen. 33. 11. The Lord hath dealt graciously with me That was his account of Providence 1. From the inclination of his own nature Psalm 119. 68. Thou art good and thou dost good The Psalmist concludeth this Act from his nature The Sun doth not more naturally shine nor fire more naturally burn nor water more naturally flow than acts of Grace and Goodness do naturally flow from God If there be any thing besides Benefits in the world the fault is not in God but in us who by sin provoke him to doe otherwise 2. The obligation of his Promise so this Good cometh in as a Reward according to the law of his Grace he hath engaged himself by his Promise to give us all good things Psal. 84. 11. The Lord God is a sun and a shield the Lord will give grace and glory no good thing will he with-hold from them that walk uprightly Psalm 34. 9 10. Oh fear the Lord ye his Saints for there is no want to them that fear him The young lions do lack and suffer hunger but they that seek the Lord shall not want any good thing Therefore it is said Micah 2. 7. Do not my words doe good to him that walketh uprightly The words saying good is a doing good when it is said it may be accounted done because of the certain performance of what is said 3. The preparation of his People his Servants are capable God is good and doth good modo non ponatur obex except we tie his hands and hinder our own mercies There are certain laws of commerce between God and his Creatures so between God and Man he meeteth us with his Blessings in the way of our Duty Amos 6. 12. Shall horses run upon the rock will one plough there with oxen Some ground is uncapable of being ploughed some are morally uncapable of having good done to or for them but when the Creature is in a capacity God communicateth his goodness to them dealeth with men as they deal with him Psalm 18. 25 26. With the mercifull thou wilt shew thy self mercifull with an upright man thou wilt shew thy self upright with the pure thou wilt shew thy self pure with the froward thou wilt shew thy self froward so Psalm 125. 4. Doe good to those that be good and to them that are upright in their hearts God is and will be gracious and bountifull to all those that continue faithfull to him and will never leave any degree of goodness unrewarded the covenant shall not fail on his part Use 1. Let us be perswaded of this Truth it is one of the first things in Religion Heb. 11. 6. He that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him Next unto his Being his Bounty or else our Religion will be cold or none at all Many conceive amiss of God and draw an ill picture of him in their minds as if he were hard to be pleased always frowning did we look upon him as one that is Good and willing to doe good we would have less backwardness to Duty and weariness in his Service Satan drew off the hearts of our first parents from God by vain surmises as if he were severe and envious Gen. 3. 5. God doth know that in the day ye eat thereof then your eyes shall be opened and ye shall be as Gods knowing good and evil This first battery was against the perswasion of Gods goodness and kindness to Man which he endeavoureth to discredit yea Gods People may have the sense of his Goodness strangely weakened David is fain with violence to hold the conclusion which Satan would fain wrest out of his hands Psalm 73. 1. Truly God is good to Israel even to such as are of a pure heart therefore we had need to fortifie our hearts and forearm our selves with strong consolations and arguments 1. He doth good to his enemies and therefore certainly he will much more to his Servants He is good to all Psal. 145. 9. The Lord is good to all and his tender mercies are over all his works The Heathens had experience of it Acts 14. 17. Nevertheless he left not himself without witness in that he did good and gave us rain from heaven and fruitfull seasons filling our hearts with food and gladness And will he be unkind to his Servants to whom he is engaged by Promise it cannot be 2. Consider Christs Reasoning Mat. 7. 11. If ye then being evil know how to give good gifts unto your children how much more shall your Father which is in heaven give good things to them that ask him God will not deal worse with his Children than Men do with theirs we are natural and sinfull Parents if we have any Faith or Reason or Sense we cannot gainsay this Conclusion a Father will not be unnatural to his child the most godless men will love their children and seek their welfare and doe good unto them surely our Heavenly Father will supply all our necessities satisfie all our desires He is more fatherly than all the fathers in the world can be all the Goodness in men is but as a drop to the Ocean 3. Consider he never giveth his People any discouragement or just cause to complain of him Micah 6. 3. Oh my People what have I done unto thee or wherein have I wearied thee testifie against me Jer. 2. 5. Thus saith the Lord what iniquity have your Fathers found in me that they are gone far from me and have walked after vanities and become vain Why 1. His Commands are not grievous Mat. 11. 30. My yoke is easie and my burthen is light 1 John 5. 3. His Commandments are not grievous he prescribeth and commandeth nothing but for our
love Much work driveth them oftner to the Throne of Grace None rest in duties so much as they that have least cause Mal. 1. What a weariness is it 2. These ask more regularly therefore 't is said Psal. 37. 4. Delight thy self in the Lord and he shall give thee the desire of thy heart Why so unlimitedly Because delight in the Lord retrencheth carnall desires and moderateth earthly desires their hearts are not so set upon outward things as the hearts of other men are Iohn 15. 7. If ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you Why doth God make so large an offer he trusteth such as keep communion with Christ. There is a conformity between their wills and ' Gods in the matter of their desire so far as we are renewed and hold communion with him their unruly lusts will be subdued and their unlawfull desires for matter manner and end be laid aside and they will acquiesce in the good pleasure of God and the most excellent things Therefore God maketh them this offer ask what ye will not that men are warranted to pray for what they will or to expect an answer in whatsoever they desire but as their delight in his Law is prevalent their wills are limited by his word and will and the Spirit in them maketh intercession according to the will of God Rom. 8. 26 27. 3. These may with most confidence ask mercy Others are excluded Prov. 28. 9. He that turneth away his ear from hearing the Law his Prayer is an abomination to the Lord. These are included 1 John 3. 22. And whatsoever we ask we receive of him because we keep his commandments and do those things that are pleasing in his sight If we refuse God speaking to us in infinite wisdom as he does in the word no wonder if God refuse us stammering foolishly in Prayer Ier. 9. 21. Men that purpose to continue in their sins shall not be heard in other things otherwise the grossest sinners may come to God to have their sins pardoned and removed and expect to be accepted and heard through Christ but the perpetuall assistance and favour of God is not given to them Such as would be heard and accepted and come with assurance of welcome and audience ought to be devoted to him to worship him to call on him 2. These are qualified to receive mercy according to the tenour of that covenant in which mercy is dispensed and magnified in the covenant of Grace or the covenant of Gods mercy in Christ Heb. 5. 9. and Heb. 10. 14. This being apt to be abused let us explain how obedience is a condition of the covenant A condition meriting and purchasing the blessings of the covenant it cannot be For God giveth the ability to obey whole and solely of his own Grace it is short of the rule and infinitely inferiour to the reward A condition applicatory whereby we apply our selves to the covenant on our part it is and therefore necessary It is a secondary condition disposing us to communion with God in and by the covenant At first we must be turned by repentance towards God through faith in the Redeemer before we receive remission of sins Acts 20. 18. Faith and Repentance are conditions of Pardon and sincere Obedience a condition of Salvation The first condition containeth a resolution of obedience for the future though we have not actually so obeyed The secondary condition that we should make good our resolution We must keep covenant as well as make covenant Faith is an entring into covenant for 't is a consent to take Christ as Lord and Saviour and constant and delightfull obedience is a constant keeping covenant Psalm 25. 10. and Psa. 103. 17 18. The making covenant was necessary for our entrance the keeping covenant for our continuance Consent to take any for King Husband Master draweth another condition after it that we carry our selves in these relations dutifully besides promising there must be performing he that is my soveraign must be obeyed There must be conjugal fidelity to the Husband and faithfull service to the chosen Master so in the covenant between us and God us and Christ. Object But you will say how then shall we take comfort in the new covenant who are so many ways faulty Answ. We must consider 1. What it exacts 2. What it accepteth 1. What it exacts To quicken us to more earnest endeavours and humble confession of failings It exacteth perfect obedience admits of no imperfection either of parts or degrees 2. It accepteth a perfection of parts there being truth of Godliness and a single-hearted inclination to observe the whole will of God then our defects and weaknesses are covered by Christ's perfect righteousness The unregenerate lye under the rule of exaction but being out of Christ are denyed the benefit of acceptation The Use Is to inform us that Petitions of mercy and the plea for new obedience are very consistent Let thy tender mercies come unto me And his argument is For I delight in thy Word Mercy is nevertheless free though the creature mind his duty for when we have done all we are but unprofitable servants Luke 17. 10. and Grace helpeth us to doe what we doe Luke 19. 18. Thy pound not my Industry And 1 Cor. 15. 10. By the Grace of God I am what I am and his Grace which was bestowed upon me was not in vain But I laboured more abundantly than they all yet not I but the Grace of God which was with me 'T was Grace to appoint such reasonable terms to accept of them though done in that sorry fashion which our frailty permitteth us to tender them to God 2. Use. To quicken us to a delightfull course of Obedience if we would have the sense of Mercy The same spirit that urgeth us to obey a sense of God's Love urgeth us also to delight in his Law The same Spirit that urgeth us to sue out the Promise urgeth also to obey the Precept 1. Consider how God hath twisted his Honour with our Interest and ordered both for his own Glory God's Interest and Honour is to be considered as well as our Salvation We must never look for such Mercy and Grace from God as shall discharge us from our duty and subjection to God or give you liberty to dishonour and disobey him No Christ redeemed us to God Rev. 5. and Luke 1. 74 75. Salvation is our benefit Obedience is Gods Right and Interest Happiness man is not averse from but he sticketh at the terms Some part of this Happiness suiteth well enough with our natural desires as Pardon and life But we care not for his Law and the Obedience we owe by virtue of it We are naturally more willing of what maketh for our selves for our comfort than what maketh for the Honour of God 2. Consider A great part of Gods first mercy is expressed in healing our natures and
servants they are they do nothing but what their master commandeth and what he commandeth they see reason to obey Second Branch Give me understanding that I may know thy testimonies This is subjoined to the former Plea First Because David would not be a servant in name and title only but in deed and in truth and therefore would fain know his duty Secondly To shew the difference between Gods servants and the servants of other Lords who command us Prov. 14. 25. The Kings favour is towards a wise servant they see them wise find them wise and then love them but God must begin with us his favour maketh us wise Doctr. Gods best Servants think they can never enough beg Divine illumination David doth often enforce this request Reasons 1. Our blindness in the matters of God is a great part of our spiritual misery Ephes. 5. 8. Ye were sometimes darkness There is a Veil lying upon our hearts not easily removed and taken away All the mischief introduced by the Fall is not cured at once but by degrees as spiritual strength encreaseth we grow up into it so spiritual light The maim of the understanding as well as the will is not wholly cured till we come to Heaven for here we know but in part till God give us understanding we are utterly blind the best of Gods servants have cause to acknowledge it in themselves the remnants of ignorance and incredulity The Apostle biddeth them to adde to faith vertue to vertue knowledge that is skill to manage the work of our heavenly Calling 2. None are so sensible of this blindness as they 'T is some proficiency in knowledge to understand our ignorance Prov. 30. 2 3. Surely I am more bruitish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledg of the holy The most knowing see they need more enlightening The best of our knowledge is to know our imperfections 1 Cor. 8. 2. He that thinketh he knoweth any thing knoweth nothing as he ought to know 3. There is room for encrease for in the best we never know so much of Gods ways but we may know more Hos. 6. 3. Then shall we know if we follow on to know the Lord. Prov. 4. 18. But the path of the Iust is as a shining light that shineth more and more unto the perfect day True sanctified knowledg is always growing If we sit down with measures received 't is a sign we do not know things as we should know them Christ grew in knowledge not in Grace for the fulness of the Godhead dwelt in him bodily Practical knowledg is never at a stand though a man may see round the compass and light of saving truth yet he may know them more spiritually and more feelingly 4. The profit of Divine Revelation as to these three things First A clear discerning of the things of God not a confused Notion as the blind man in the Gospel saw men as Trees walking So 2 Cor. 4. 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the Glory of God in the face of Iesus Christ. And 1 Iohn 5. 20. And hath given us an understanding that we may know him that is true Every degree of knowledg is Gods gift What other men see confusedly we see more distinctly in this light Secondly Firm assent Then shall I know thy testimonies know them from others that have not Divine Authority 'T is the spirit of Wisdom and Revelation that openeth our eyes to see the truth and worth of heavenly things contained in the promise Ephes. 1. 17 18. The father of glory may give you the spirit of wisdom and revelation in the knowledg of him the eyes of your understandings being enlightened that ye may know the hope of his calling and the riches of the glory of the inheritance of the Saints in light And Matth. 16. 17. Flesh and blood hath not revealed these things unto thee Humane credulity we may have upon the report of others the evidence of the truths themselves but this firm assent is the fruit of Divine illumination Thirdly Hearty practice Let thy testimonies not only strike my ear but affect my heart command my hand let me know them so as to do them for otherwise our knowledge is little worth God doth so direct that he doth also enable us to approve our obedience to him sincerely and faithfully There is a knowledge that puffeth us up 1 Cor. 8. 1. which yet is a gift and floweth from the common influence of the Spirit Ier. 22. 16. Was not this to know me saith the Lord But there is a greater efficacy in practical knowledge such as warmeth the heart with love to the truths known Iohn 4. 10. If thou knewest the gift c. Such a light as proceedeth from the gracious influence of the Spirit Use 1. Let us be often dealing with God in prayer that our judgments may be enightened with the understanding of the word and our affections renewed and strengthened unto the true obedience of it beg for that lively light of the Spirit 1. We need it In how many things do we erre in the things which know how weak are we both as to sound judgment and practice The Apostle saith We know but in part 1 Cor. 13. 9. We are but of yesterday and we know nothing Job 8. 9. Therefore we have need to go to the Ancient of days that he may teach us knowledge and kindle our Lamps anew at the Fountain of light Alas we take it in by drops or by degrees as a tender and sore eye must be used to the light We have but little time to get knowledg in and do not improve that little time we have 2. We have leave to ask it Iam. 1. 5. If any man lack wisdom let him ask it of God and why do we not seeing we have a liberty to ask it 3. God hath promised to bestow it he will give his spirit to them that ask it Luke 11. 13. And to beget Faith in us If ye then being evil know how to give good gifts to your Children how much more shall your heavenly father give the holy spirit to them that ask him Here is a notable Argument he reasoneth and promiseth And Prov. 2. 3. we must cry for knowledg Well then let us be earnest that we may not miss that which is to be had for asking beg for an heart to know Ier. 24. 7. I will give them an heart to know me that I am the Lord. Use 2. It informeth us That there is somewhat more than the Word necessary to give us knowledge God must not only reveal the Object but prepare the Subject David having a Law beggeth understanding that he might know Gods testimonies The literal sense and meaning of the words may be understood by common gifts and ordinary industry unless men be exceedingly blinded and
desire should always continue in some degree yet there are some seasons when it is more vehement and more notably stirred and raised In some degree it should always continue for our necessities and work are ever the same and if it be only a Qualm or Fit it is not right Psal. 119. 20. My soul breaketh for the longing it hath unto thy Iudgments at all times Appetite followeth life but at special times it is more notably raised as when we are to meet with God in solemn Duties it is whetted when disappointed and stirred upon some restraint or delay when we meet not with what we expected that light and comfort and strength that we looked for but are kept off from satisfaction When some deep distress makes spiritual comforts more seasonable or in some great affair or temptation we need more than ordinary strength or in some doubt we need light and direction in all these Cases spiritual desire is more stirring and a strong affection is kindled in us David panted as an Hart Psal. 42. 1. As the Hart panteth after the water-brooks so panteth my soul after thee O God It was when he was in some distress So Psal. 63. 1. O God thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is Oh the sighs and groans that are sent up at such a time Troubles will sharpen our appetite and rowze us out of security We cannot always subsist under strong affections they are very mutable yet something of them should continue Use 1. For reproof 1. Many are acquainted with the passionateness of sin but know little of the passionateness of spiritual desire 1 Thess. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the lust of concupiscence Some think it should rather be rendred thus Not in the passion of lust Many times lust groweth to violence men neigh like fed Horses after their Neighbours Wives they feel an ardency and a burning heat in their evil passions and lusts but none of this gasping and panting for spiritual refreshings and the comforts of the soul. They are acquainted with passionate wrath and fury passionate envy and spightfulness passionate lust and filthy desires passionate covetousness as Ahab after Naboth's Vineyard the boilings of sin they know but were never acquainted with these gaspings after Grace as Amnon lusted for Tamar Rom. 1. 27. They burned in lust one towards another When any sin groweth so headstrong as to admit of no restraint but men are wedded to their own inclination That is the passionateness of sin 2. Some that have affectionate desires for worldly things and their souls are pained and grieved and are sick within them if they have them not These differ from the former for there the object was sinful but here the object is lawful but the desire is irregular they are sick of pleasures their hearts run on them and they cannot refrain As the fool's heart is in the house of mirth Eccl. 7. 4. All their longings are for Balls and Dancings and Plays and merry meetings these are suitable entertainments to the hearts of Fools vain and sottish Epicures that know no higher delights than the tickling of the senses their love runneth that way and their hearts are wholly estranged from God So some sick of riches and wealth they gape and gasp for them with an impatient longing 1 Tim. 6. 9. They that will be rich fall into temptation and a snare and into many foolish and hurtful lusts that drown men in destruction and perdition The more they have the more they covet as the laying on of more Fewel encreaseth the Flame they are impatient making hast to be rich run themselves yea their Consciences out of breath to overtake the Prey The World is their Element out of which they cannot live but spend their time wit strength of their souls upon it They are sick for honour credit esteem as Mordecai's stiff Knee cast Haman upon his Bed Esth. 3. 5. And when Haman saw that Mordecai bowed not the knee nor gave him reverence then was Haman full of wrath Chap. 6. 12. Mordecai came again to the Kings Gate but Haman hasted to his house mourning and having his head covered How do men tire their spirits waste their strength to compass honour and esteem in the world and if they find it not how are they troubled Ambition is a restless thing how doth Absolom court the people sick for Rule and Government 3. It reproveth them that have only a cold approbation but no earnest affection to the things of God Oh how this instance should shame us that we have no more affection David speaketh of longing and panting we thirst not we pant not their fervency reproveth our lukewarmness we are indifferent whether we have this light comfort and Grace yea or no. Gods Children thirst for it as dry Ground for Rain We have some loose and stragling thoughts about holy things or weak and ineffectual glances of desire some lukewarm motions but for these strong affections admire them we may feel them we do not Wicked men may have sleight apprehensions of spiritual things which may produce some sleight desires and wishes which yet are so feeble and weak that every carnal desire overcometh them Use 2. Information why the people of God press through so many difficulties to enjoy his Word They are urged and pricked on by a strong desire they would fain enjoy more of God and therefore press after the means where it is most clearly and powerfully revealed Iohn 11. 12. From the days of Iohn the Baptist until now the Kingdom of Heaven suffereth violence and the violent take it by force Where the Gates of Heaven stand open they will break through hindrances to get in Use 3. It should quicken our dulness and exhort us to get this affection If the heart were as it should be a little bidding would serve the turn 1 These good desires discover a good fâ—…ame for a man is as his desires are Such motions when they are in their strength and liveliness are Signs of heroical Grace when your hearts are sick of love yea in a more temperate degree where there are strong and prevailing desires they shew truth of Grace where there is such an affection as is industrious and unwearied and keepeth us hard at work Acts 26. 7. Unto which promise the twelve Tribes instantly serving God day and night hope to come Such an affection as is troubled when we are interrupted in our main design of bringing the heart into compleat subjection to God or being capable of the fruition of him Prov. 13. 12. Hope deferred makes the heart sick but when the desire cometh it is a tree of life If you come for Grace and are troubled and grieved when you are interrupted if you are refreshed when you have tasted any thing of Gods Graciousness any encrease of light and Grace is as welcome
three concurr in Elijahs speech Kings 1. 19. 10. I have been very jealous for the Lord God of Hosts there 's his zeal why for the Children of Israel have forsaken thy Covenant there 's his Truth perverted they have thrown down thy Altars there 's his Worship overturned they have slain thy Prophets with the Sword there his Servants are wronged So that zeal mainly is concerned when God suffers loss in any of these things if his Truth be perverted his Worship overturn'd his Servants be despitefully used vexed and grieved then zeal presently shews it self in opposing these things or in grieving for them 1. Zeal seeks to preserve the Truth of God inviolable Truth is a precious depositum Trust and Charge which God hath committed to the keeping of his People and without zeal to defend and propagate and maintain it though with the greatest hazard it will never be kept and you will never be faithful to God We are a kind of â—…offees for the present age and Trustees for the future and the charge of Gods Truth is put into our hands and we must see it be transmitted to the World pure and undefiled therefore Iude ver 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must contend earnestly for the Faith which was once delivered unto the Saints When others would violate the Truth we must contend with them Ier. 9. 3. They are not valiant for the Truth A Christian needs not only the labour of an Ox that he may be diligent but the valour of a Lion that he may appear for God in defence of his Truth when it is invaded and inâ—…roached upon and especially doth this concern the Officers of the Church this zeal they should have for the word Titus 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding fast the faithful Word The word signifies to be good at holding and drawing that is when others would wrest it out of our hands we should hold it fast as a staff that an other would take out of our hands we hold it faster and wrestle with him so should we wrestle contend and hold fast the truth when others would draw it from us And Phil. 1. 27. Striving together for the Faith of the Gospel O! we should not let one dust of truth perish This is to be zealous for the Truth standing to and striving for the defence thereof in our way and place If God had not raised up zealous Instruments in every Age to plead for his Truth what a sad case would the Church have been in Truth would have been buried under a great heap of prejudices and Christs Kingdom have been crusht in the very Egg and Religion strangled in the cradle But there 's a cloud of Witnesses gone before us in every age God sets up some of all Sexes Ages Conditions that have owned his despised and oppugned Truths and have not counted their lives dear so as they might give their testimony to the Truth of God Rev. 12. 11. and have more greedily embraced Martyrdom then Others honours and dignities in the Church as Sulpitius Severus observes they have with greater desire affected the glory of Martyrdom and Suffering for the Truth that they might be faithful to God and the Souls of Men in future Ages and to preserve Gods Truth inviolate they have greedily sought this honour to suffer for God And Ignatius he could say come saith he I desire the Beasts that are prepared should be let loose for me it is better to dye for Christ then to command the ends of the Earth And Basil when the Arrian Emperour threatned those that did oppose his Religion should dye the Death the wild Beasts let them be let out would to God it were so that I had the honour to dye for the Truth of Christ This was notably for the encrease of Christs Kingdom and thus the Lord hath inspired his people with a Holy Love and Zeal 2. For his Worship that that may not be corrupted but his Institutions kept Pure Zeal is conversant about that too Exod. 20. 5. Thou shalt not bow down thy self to them nor serve them for I the Lord thy God am a jealous God In the first Commandment God forbids a false God in the second he forbids the false Means of Worship as before the false Object Now because the Means of Worship are apt to be perverted the Lord shews how jealous he was for his Worship I am a jealous God if the Institutions of God be perverted then I will visit the iniquity of the Fathers upon the Children unto the Third and Fourth Generation of them that hate me The Children are considered in that Commandment because usually the interest of Families is our great snare when an Idol is set up or a false means of Worship the chiefest false worship is an Idol and the greatest sin is put for all the rest before an Idol the Imagination or Invention of men when that is set up The Lord speaks of the interest of Families because men are apt to think they shall undo them and their Families if they contend in this matter Now be you zealous of my worship for I will visit the iniquity of the Fathers upon the Children That the interest of Families might not abate our zeal the Lord takes the Family into the Curse for the violation and likewise into the Blessing for zeal for his Institutions And so Christ saith Iohn 2. 17. The zeal of thy house hath eaten me up We should be zealous for Gods Worship Ministers they should Preach zealously and Magistrates govern zealously to purge Gods house and Christians pray zealously every one of us as far as the bounds of our calling will permit should be zealous for Gods Worship Quis comeditur zelo Domus Dei saith Austin Who is he that is eaten out with the zeal of Gods house He that desires that no humane invention may be blended and mixed with Gods Worship and would fain amend what 's amiss This zeal is the only right and acceptable Principle of Reformation our great indignation against all false worship whatever I remember the story of Valentinian who was afterwards Emperour when according to the duty of his place being Captain of the Guard to Iulian the Apostate and Emperour he was engaged to attend him into the Heathen Temple of Fortune and the Priests were to sprinkle the lustrating and holy-water for that Ceremony was common to the Heathens with the Papists and a drop of it lighted upon Valentinian he struck the Priest that did it and said thou hast defiled me thou hast not purged me he thought his garments to be contaminated and not his body sanctified and he tore off his Belt renounced his honour rather then he would do any thing that should be contrary to his Religion and for this Iulian sent him into banishment and within a year and few Months the story tells us that he received the reward of his holy Confession and owning of Christ the Roman Empire For the
be had thereby Others not as Talents and so are more indifferent whether they get good by them yea or no but when all these are regarded we act best in any service or Ordinance Now as this is true of Ordinances in general so especially of Prayer which is a sweet means of Communion with God not to be done as a task herein we make an Immediate address to God and come to set him a work and to take proof of his Power and Goodness to see what he will do for his People We put it I say to the Trial as in that extraordinary Case Elijah puts his Contest with Baals Priests upon this issue that God that should answer by Fire he should be God 1 Kings 18. 24. so ordinarily we put in Prayer to Trial whether God hath any respect to his People and that with Gods own leave and incouragement for he hath said that none shall seek his Face in vain Isa. 45. 19. We put it to proof whether he will keep touch with his people and be able and willing to perform what he hath promised Therefore we use this duty in vain and in a Cursory way if we be not earnest for an answer which the Saints dare not do II. Not looking for an Answer proceedeth from an ill Cause 1. Heedlesness not considering what they do and then their prayers are the sacrifice of Fools Eccl. 5. 1 2. Surely attention to holy Duties and that we should consider what we are about 't is the most serious and important part of our lives Now men that do not consider why thy pray are heedless and unattentive and rash 2. Atheism There is a touch of it in this sin Heb. 11. 6. He that cometh unto God must believe that he is and that he is a rewarder of them that diligently seek him Gods Being and his Bounty that there is a God and that he will be good to them that seek him these they do not believe stedfastly these primitive and supream Truths of Gods Being and Bounty Essence and Providence but only comply with the common custom and fashion for were they perswaded that there is a God and that he is good to Mankind and will reward those that Worship him sincerely they would see what cometh of their Duties and Prayers to him 3. Distrust which is next a kin to Atheisme Iob 21. 15. What profit have we if we pray unto him Mal. 3. 14. Ye have said 't is in vain to serve God what profit is it that we have kept his Ordinances c. Now when you look for nothing we do in effect say so for you carry it as if nothing would come of your prayers and fasts They that are perswaded that God heareth them they will wait for the answer of their Prayers 1 Ioh. 5. 14 15. And this is Confidence that we have in him that if we ask any thing according to his Will he heareth us and if we know that he hears us whatsoever we ask we know that we have the Petitions that we desired of him But low and slight thoughts of God and his Service begets this Carelesness something they do but never look after what they do 4. It argues some dis-esteem of Gods favour and acceptance they care not whether he hath any respect for them yea or no for they do not so much as enquire of it Oh how contrary is this to the temper of Gods People if God hide his face they are troubled Psal. 30. 7. he is the Life of their lives Lord list thou up the light of thy Countenance upon us Psal. 4. 7. The seasoning of their Comforts is Gods accepting their Works Eccl. 9. 7. How passionately do they beg for a glimpse for a token for good Psal. 86. 17. Nothing goeth so near their hearts as when the Lord hideth himself from their prayers Psal. 22. 2. I cry in the day-time and thou hearest not in the night season and am not silent Iob 30. 20. I cry unto thee and thou dost not hear me I stand up and thou regardest me not A dumb Oracle is a great trouble they make a business of Prayer therefore 't is very grievous to have no answer not to see their signs to have no token for good The Church taketh it bitterly to heart Lam. 3. 14. Thou hast covered thy self with a Cloud that our prayers should not pass through that Cloud is his Wrath by reason of sin Now to have no affection this way argueth a stupid sottish Spirit These are two Reasons of the Point III. If we do not look after Gods answer our loss is exceeding great We lose our labour in prayer yea return worse than we came with more hardness of heart and neglect of God Yea that 's not all the loss of a prayer with a degree of Spiritual Judgment but we lose Confirmation of Faith for answers of prayer are notable Props to the Soul to support our Faith in the truth of Gods Being Psal. 65. 2. O thou that hearest Prayer unto thee shall all flesh come Every one shall own thee for God So many answers of Prayer so many Arguments against natural Atheism We have challenged him upon his word and find there is a God So of the truth of the promises Psal. 18. 30. thy Word is a tried Word I will build upon it another time you have put them in suit and ever found them good Now all these Experiences are lost if we do not look for an answer of our prayers 2. You lose Excitements to Love and Obedience Nothing so much increaseth our Love to God as when we see that he is mindful of us upon all occasions especially in our deep necessities Psal. 116. 1. I will love the Lord because he hath heard the voice of my Supplication Every experience in this kind is a new fewel laid on to encrease the Fire 3. We lose incouragements to pray again Psal. 116. 2. Because he hath inclined his ear to me I will call upon him so long as I live The Throne of Grace shall not be neglected and unfrequented by me I see there is Mercy to be had help to be had One Adventure succeeding encourageth another Psal. 32. 6. For this shall every one that is godly pray unto thee Because David found such ready Audience and Dispatch 4. You lose the benefit of sensible Communion with God Taking Communion for familiarity it lyeth in Donatives and Duties Prayers and Blessings and there is a Commerce between the Heavens and the Earth by Vapours and Showres Prayers go up and Blessings come down As it was told Cornelius Acts 10. 4. Thy Prayers and thine Alms are come up for a Memorial before God and down come the Blessings upon us 5. God loseth Honour and Praise and thanksgiving if we do not look for an answer For the Answer as 't is matter of Comfort to us so it should be matter of Praise to God Psal. 50. 15. Call upon me in the day of
we should let them slip for if the word spoken by Angels was stedfast and every transgression and every disobedience received a just recompence of reward how shall we escape if we neglect so great Salvation The word spoken by Angels was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was only worth questioned no but the truth also because so little believed therefore so little thought of less desired least of all pursued and sought after 2 Pet. 1. 16. We have not followed cunningly devised fables when we made known to you the power and coming of the Lord Iesus but were eye-witnesses of his Majesty Use. Oh study to be informed more and more of this great Truth le ts think of and often consider the unerring Certainty of the Scripture 'T is a Truth not to be supposed and taken for granted but known that you may build sure Man is apt to suspect Evangelical Truths as being cross to his Lusts and Interests You will find it of use not only in great Temptations when we are apt to question all Psal. 73. 13. but in ordinary practice in every Prayer Heb. 10. 22. Let us draw near with a true heart in full assurance of Faith 'T is not an Assurance of our particular estate or our Title to Eternal Life but a full Assurance of the Word and Promise of God that is necessarily required in every one that will draw nigh to God Let us ask in faith nothing doubting Iam. 1. 7 8. 2. Do not content your selves with a light Credulity but grow up to a full perswasion 2 Tim. 3. 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them And Col. 2. 2. That their hearts being comforted being knit together in love and unto all riches of the full assurance of understanding Not a fluctuating doubting Knowledge but a full perswasion of the Truth of the Gospel Luk. 1. 4. That thou mayest know the certainty of those things wherein thou hast been instructed Col. 1. 23. If thou continue in the faith grounded and settled and be not moved away from the hope of the Gospel a rooted perswasion that 't is the undoubted Truth of God the firmness of Faith should answer the firmness of Gods Word There are several degrees of Assent Conjecture Opinion weak Faith and receiving the Word in much Assurance 1 Thes. 1. 6. There is Belief Confidence Assurance and full Assurance Belief is grounded on Gods Word in general and all the Truths and Propositions therein contained Confidence on the Promise the one goeth before the other Fidelity is before Dependance and Belief for the Promise is first a Truth and so to be considered before it can be conceived under the formal notion of a Promise full Assurance is grounded on the Fidelity and Immutability of God no man believeth so far but he may believe more Doct. III. That Experiences of former times should give us encouragement to trust God for what is future Thy Testimonies I have known of old saith David So the Children of God make use of them See Davids Instance 1 Sam. 17. 36. Thy servant slew both the Lion and the Bear and this uncircumcised Philistian shall be as one of them Moreover David said the Lord hath delivered me from the paw of the Lion and the paw of the Bear and he will deliver me out of the hand of this Philistine Thus he argueth from former experience to future deliverance I trust in the same God who is able to give the same strength and why should I not look for the same success So Iacob Gen. 32. 10 11. I am not worthy of the least of all thy Mercies and of the Truth thou hast shewed to thy servant for with my staffe I passed over this Iordan and now I am become two bands deliver me I pray thee from the hands of my brother Esau. So Psal. 23. 5 6. Thou hast prepared a table for me in the presence of mine enemies Surely goodness and mercy shall follow mee all the dayes of my life He hath been good to me and if it be for his glory he will be still good to me he hath been my God and will be my God and shall be my God for ever 2 Cor. 1. 10. Who hath delivered from so great a death and doth deliver in whom we trust he will yet deliver us In all respects of time we stand in need of deliverance when one is past another cometh there have been dangers there are dangers and there will be dangers but God hath doth and will deliver It is a Trade God hath used an Art he is versed in and never at a loss about Our God is a God of Salvation and is excellent in working of it Reasons of the Point I. Gods Constancy and Unchangeableness God is the same alwayes like himself for Mercy Power and Truth he is never at a loss what he hath done he can do and will do I am is Gods Name not I have been or shall be his Providence is new and fresh every Morning Lament 3. 23. God is but one God Gal. 3. 20. Alwayes like himself as he hath delivered so he doth and will Isa. 59. 1. Behold the Lords hand is not shortned that he cannot save neither his ear heavy that he cannot hear No decay in him when we give to another we give from our selves we waste by giving the Creatures are at a stint and soon spend their allowance but God cannot be Exhausted there is no decrease of Love and Power no wrinkle upon the brow of Eternity II. Experience begets Confidence Rom. 5. 3. And patience experience and experience begets hope The heart is much confirmed when it hath Faith and Experience of his side If we were as we should be the Promise should be beyond all Experiences for it is the Word of him that cannot lye Experience addeth nothing to the certainty of the Promise nor any Authority to it only in regard of our weakness 't is an help and sensible Confirmation against our distrustful Cares and Fears Sense and Experience is not the ground of Faith we must believe God upon his bare word yet 't is an encouragement Ioh. 20. 29. Because thou hast seen me thou hast believed Then more encouraged when felt Christ. We have a double proof and experience 1. What God is able to do for us 2. What God will do again when his own Glory and our need requireth it 1. We know what God can do former Deliverances are as so many Monuments and significations of his Power Isa. 51. 9. Awake awake O arm of the Lord art not thou he that cut Rahab and wounded the Dragon awake and put on strength as in the ancient dayes Rahab is Egypt Psal. 87. 4. the Dragon Pharaoh Ezek. 29. 3. the Dragon or Crocodile of Egypt Can he do this and not do that Upon every experience we that learn by sense should be more strongly perswaded of Gods Power 'T