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
done and especially is this found by experience when great trouble comes upon us by reason of sin There is some sin at the bottom God will bring out and until they come to clearness and openness with God the Lord still continues the trouble they are kept roaring and do not come to their peace Iob 33. 26 27. When a man is under trouble and the sense of sin doth not fasten on the heart he is not prepared for deliverance but when it comes to this I have sinned and it profits me not then God sends an Interpreter one among a thousand to shew unto man his uprightness 3. It prevents Satans accusations and Gods judgments It is no profit to cover our sins for either Satan will declare them or God find us out and enter into judgment with us It prevents Satan as an Accuser and God as a Judg. 1. It prevents Satan as an Accuser Let us not tarry till our adversary accuse There is one that will accuse you if you do not accuse your selves He that 's a tempter is also an accuser of the brethren Now Confession puts Satan out of office When we have sued out our pardon Satan is not an accuser so much as a slanderer Rom. 8. 33. Who shall lay any thing to the charge of Gods elect The Informer comes too late when the guilty person hath accused himself and sued out his pardon And 2. It prevents God as a Iudg. It is all known to God Psal. 69. 5. O God! thou knowest my foolishness and my sins are not hid from thee It is a folly to conceal that which cannot be hid God knows them how God may be said to know things two ways Either simply with respect to the perfection of his nature and so he knows all things or by virtue of his office and so God knows things judicially as Judg of the world he takes knowledg of it so as to punish it unless you confess it But in this kind of knowledg he loves to be prevented he will not know it as a Judg if we confess it when there is process against sin in our own consciences 1 Cor. 11. 31. If we judg our selves we shall not be judged When we accuse and judg our selves then God's work is prevented God is contented if we will accuse arraign judg and condemn our selves then he will not take knowledg of our sins as a Judg. The end of God's judging is Execution and punishment but the end of our judging is that we may obtain pardon Now consider whether you will stand at the bar of Christ not as a Saviour but as a Judg or you will judg your selves in your own heart Better sit as Judg upon your own heart than God should sit as Judg upon you therefore deal plainly and openly with him Thus I have explained what it is to declare our wavs it is an act of dependence to take God's leave blessing counsel along with us an act of friendship as to lay open our case to God and an act of brokenness of heart as declaring our sins and temptations For the reasons why if we would speed with God we should unfeignedly lay open our case before him 1. It argueth sincerity A hypocrite will pray but will not thus sincerely open his heart to God Psal. 32. 1. Blessed is he in whose spirit there is no guile No guile it hath a limited sense with respect to the matter of confession that doth not deal deceitfully with God but plainly and openly declares his case Many ways men may be guilty of guile of spirit in confession of sin either when they content themselves with general or slight acknowledgments as thus We are all sinners but they do not declare their ways Generals are but notions and as particular persons are lost in a crowd so sins lye hid in common acknowledgments Or else men take up the empty forms of others You shall see in Numb 19. the waters of purification wherewith a man had been cleansed if another touched it he became unclean Confessions are like those waters whereby one hath cleansed himself Now to take up others Confessions and the forms of others without the same affection feeling and brokenness of heart doth but defile us the more when the heart doth not prescribe to the tongue but the tongue to the heart or else men make some acknowledgments to God but do not uncover their privy sore they are loth to draw forth the state of their hearts into the notice and view of conscience This guile of spirit may be sometimes in God's children Moses had a privy sore which he was loth to disclose and therefore when God would have sent him into Egypt he pleads other things insufficiency want of elocution that he was a stammerer that he had not utterance I but his carnal fear was the main therefore see how God touches his privy sore Exod. 4. 19. Arise Moses go into Egypt the men that sought thy life are dead Why Moses never pleaded that he mentions other things that were true that he was a man of slow speech and his brother Aaron was fitter but he never pleads carnal fear but the Lord knew what was at the bottom So it is with Christians many times we will confess this and that which is a truth and we may humble our selves for it I but there 's a privy-sore yet kept secret Therefore this open-dealing with God is very necessary to lay open before God whatever we know of our state and way for then God will be nigh to us Out of self-love men spare themselves and will not judg and condemn themselves therefore they deny excuse extenuate or hypocritically confess O! I am a sinner and the like but do not come openly 2. It argueth somewhat of the spirit of adoption to put in the bill of our complaint to our heavenly Father to draw up an Indictment against our selves to judg that 's irksome but to put in a bill of complaint to a Friend or Father that savours of more ingenuity To tell God all our mind notes freedom and familiarity not such as is bold rude nor a dress of words but such as is grave serious proceeding from an inward sense of God and hope of his mercy 1 Joh. 3. 21. If our hearts condemn us not then have we confidence towards God then we can deal with him as one friend with another and acquaint him with all our griefs and wants A man had need walk exactly that would maintain his freedom with God There is a freedom as men may call it such as is bold rude and wretchless in words only but that which proceeds from confidence in God and his mercy that 's a fruit of close walking we cannot have it in our hearts without it 3. It is the way to make us serious and affected with our condition When we open our whole heart to God then we shall be more earnest for a remedy we content our selves with some transient
heareth us and if we know that he hear us whatsoever we ask we know that we have the petitions that we desired of him Gods hearing of us his audience is a distinct thing from the answer of his Providence and therefore when he begets a confidence that we are heard and the soul begins to be quieted in God and look up for Mercy it is a sign of his accepting our Prayer though the benefit be not actually bestowed David found a change in his heart many times as if one had come and told him the posture of his affairs were altered it is otherwise with you than it was when you began to pray therefore you have him in the beginning of a Psalm come in with bitter complaints and groaning his eyes were ready to drop out with grief and presently he breaks out with thanksgiving as Psal. 6. 8 9. Mine eye is consumed because of grief it waxeth old because of all mine enemies presently Depart from me all ye workers of iniquity for the Lord hath heard the voice of my weeping So Hannah she had commended her request to God and was no more sad 1 Sam. 1. 16. That 's one way of answer when we have declared our selves to the Lord the heart looks out to see what will come of its Prayers it begins to rest and is quiet in God and look for some answer of the Mercy The Second Consideration That the outward mercy in his Providence is either in kind or in value God doth not always answer us in kind by giving us the thing asked but doth give us something that is as good or better which contents the heart by denying the thing desired and giving something equivalent Many times we ask Temporal Mercies Defence Victory Deliverance and God gives Spiritual we ask Deliverance and God gives Patience 2 Cor. 12. 8 9. Paul asked thrice that the thorn in the flesh might depart from him but Gad gives him sufficient grace God doth not answer us always according to our will but certainly according to our weal and profit many times he will give the blessing in kind but as other times he gives the value of it which is better God may give temporal Comfort in kind in anger but the value the blessing he never gives in anger but always in love when they asked meat for their lusts God gave it in kind in anger Psal. 78. and I gave them a King in my wrath Hos. 13. 11. when we are passionate and eager upon a temporal request God doth answer in wrath the Mercy is more when he gives us that which is better Thirdly God delays many times when he doth not deny for our exercise 1. To exercise our Faith to see if we can believe in him when we see nothing have no sensible proof of his good Will to us The woman of Canaan she comes to Christ and first gets not a word from him Christ answered her nothing afterwards Christ breaks off his silence and begins to speak and his speech was more discouraging than his silence she meets with a rough answer It is not meet to give the childrens bread unto dogs Then the woman turns this rebuke into an encouragement Lord the dogs eat the crumbs which fall from their masters table Then Christ could hold no longer O woman great is thy faith be it unto thee even as thou wilt Mat. 15. So many times we come to God and meet with a silent Oracle cannot get an answer but if we get an answer it may be we begin to think God puts us off as none of the sheep he is to look after O! but when we wrestle through all these discouragements and temptations then great is thy faith In short we pray for a blessing and sometimes though God love the Suppliant yet he doth not seem to take notice of his desires that he may humble him to the dust and may have a sense of his unworthiness and pick an answer out of Gods silence and grant out of his denial and faith out of these discouragements 2. To exercise our Patience Heb. 6. 12. Be followers of them who through faith and patience inherit the promises Our times are always present with us but Gods time is not yet come A hungry stomach would have meat before it's roasted or sod Impatient longings must have green fruit and will not stay till it be matur'd and ripened Now God will work us out of this impatience The troubles of the world are necessary for patience as well as faith 3. To try our Love Though we be not feasted with felt comforts and present benefits yet God will try the deportment of his children if indeed he be the delight of their hearts Isa. 26. 8. Yea in the way of thy judgments O Lord have we waited for thee When we love God not only when our affections are brib'd by some sensible experience or comfort but when we can love God in the way of his judgments A child of God is a strange creature he can love God for his judgments and fear him for his mercies When our heart is like lyme the more water you sprinkle upon it the more it burns our desires glow the more the more disappointments we seem to meet with We love his benefits more than we love God when we delight in him only when he doth us good But when we can delight in him even when our desires are delayed and nothing appears but tokens of Gods displeasure this is delight indeed 4. To enlarge our desires that we may have a greater income of his mercy As a Sack that 's stretched out holds the more God will have the soul more stretched out when he means to fill it up with grace Delays encrease importunities Ask seek knock Mat. 7. If God will not come at the first asking we must seek if seeking will not bring him we must knock be importunate have no nay Luke 11. 8. For his importunity sake he will arise The man is impudent he stands knocking and will not be gone Fourthly God may seem sometimes to deny a request yet the end of the request is accomplished for instance God's children they have an end in their requests we pray for the means with respect to an end Now many times God gives the end when he will deny the means Paul had grace sufficient though the thorn in his flesh were not removed 1 Cor. 12. 9. A Christian prays for the light of Gods countenance for sensible feeling of Gods love why to strengthen him in his way Now God denies him comfort because he will do it by the word of promise it shall not be by sensible comfort We pray for victory over such a lust the mortification of such a sin why that we may serve God more cheerfully God denies such a degree of grace because he will mortifie a greater sin which is pride in the heart And thus we miss the particular that we desire yet still we have the end of
by the Scriptures which apparently are acknowledged by them to be the Word without running to unwritten traditions and the authority of men Again all this is recommended with the special presence of God as to gifts and graces blessing these Churches continually more and more Therefore if ever a man will find rest for his soul and be soundly quiet within himself here he must fix and chuse and take up the way of truth Popery is but Heathenism disguised with a Christian name their penal satisfactions are like the gashing and launcing of Baal's Priests their Mediators of Intercession are like the doctrines of Demons among the Gentiles for they had their middle Powers glorified Heroes their Holy water suits with the Heathen Lustrations their costly offerings to their Images answer to the Sacrifices and Oblations to appease their gods which the Idolaters would give for the sin of their souls adoring their Reliques is like the respects the heathens had to their departed Heroes And as they had their Tutelar gods for every City so these their Saints for every City and Nation their S. Sebastian for the Pestilence their Apollonia for their Tooth-ach and the like It is easie to rake in this dirt It was not for the Devil's interest when the Ensign of the Gospel was lifted up to draw men to downright Heathenism therefore he did more secretly mingle the Customs and Superstitions of the Gentiles with the food of life like poyson conveyed in perfume that the souls of men might be more infected alienated and drawn from God Popery doth not only add to the true Religion but destroys it and is contrary to it Let any considering man that is not prejudiced compare the face of the Roman Synagogue with the beauty of the Reformed Churches and they will see where Christianity lyes there you will find another Sacrifice for expiation of sin than the death of Christ the Communion of the Cup so expresly commanded in the word of God taken away from the people reading the Scriptures forbidden to Laicks as if the word of God were a dangerous book Prayers in an unknown language Images set up and so they are guilty if not of primitive Idolatry which all the water in the Sea cannot wash them clear of yet certainly of secondary Idolatry which is the setting up an Idol in God's Worship contrary to the Second Commandment the Image of the Invisible God represented by stones and pictures Invocation of Saints and Angels allowed the doctrine of Transubstantiation contrary to the end of the Sacrament works of Supererogation Popes pardons Purgatory for faults already committed as if Christ had not already satisfied Papal Infallibility not only contrary to faith but sense and reason their ridiculous Mass and Ceremonies and many such human inventions besides the word and against it But the Protestants are contented with the simplicity of the Scriptures the word of God and the true Sacraments of Christ. Therefore you see what is the way of truth we should stick to Prop. 8. That in the private differences among the professors of the Reformed Protestant Religion a man is to chuse the best way but to hold charity towards Dissenters In the true Church in matters of lesser moment there may be sundry differences For until men have the same degree of light it cannot be expected they should be all of a mind Babes will think one thing grown persons will have other apprehensions sick persons will have their frenzies and doubtings which the sound cannot like The Apostle's rule is Phil. 3. 15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you c. There are two parts of that Rule the perfect must be thus minded they that are fully instructed in the mind of God they must practise as they believe strings in tune must not be brought down to those that are out of tune But if others tainted with error do not give a through assent to all divine truth yet let us walk together saith the Apostle so far as we are agreed God that hath begun to enlighten them in other things will in time discover their mistakes Thus far the true Christian Charity takes place This should be our Rule Here we are agreed in the Christian Reformed Religion and in all the points of it let us walk together so far and in lesser differences let us bear with and forbear one another in love I speak now of Christian toleration for the Magistrates toleration and forbearance how far he is to interpose that 's another case Eph. 4. 2. With all lowliness and meekness with long-suffering forbearing one another in love What is bearing with one another not conniving at their sin or neglecting ways to reclaim them or forbear our profession when God calls us to it they are great cases how far profession may be suspended and how far it may be carried on but to restore them with meekness to own them in those things wherein they are owned by God not to practise that Antichristian humor which is now gotten into Protestantism of unchurching unministring unchristianing one another but to own one another in all those things wherein we are agreed without imposing or censuring not rending into factions not endeavouring to destroy all that we may promote the particular interest of one party to the prejudice of the whole but walking under one common Rule and if others shall prove peevish and if angry brethren shall call us bastards and disclaim us as not belonging to the same Father we ought not to reject them but still call them brethren if they will not joyn with us we cannot help it yet they are brethren notwithstanding that disclaim and how pettishly and frowardly soever they carry themselves in their differences a good Christian should take up this resolution their tongue is not Christs fan to purge his floor though they may condemn things which Christ will own to bear their reproofs and love them still for the iniquity of their carriage doth not take away our obligation to them As in the relation of Inferiors we are bound to be obedient to the froward as well as to the gentle Parents and Masters so in the duties that are to pass between equals we are to bear with the froward and to overcome their inclinations For though we have corruptions that are apt to alienate us and will put us upon furious passions uncomely heats and divisions yet God forbid we should omit any part of our duty to them for uncharitable brethren are brethren still SERMON XXXII PSALM CXIX 30. I have chosen the way of Truth thy judgments have I laid before me I Come now to answer an Objection which may be made Obj. But if you be so earnest to maintain unity among your own Sects why do you separate from the Papists who are Christians as well as you and own many things of Christianity wherein
God on our part When thou shalt enlarge my heart when is causal because thou shalt enlarge it God only can enlarge the heart We are sluggish and loth to stir a foot in the ways of obedience therefore God must enlarge From first to last God doth all in the work of Grace he gives the habit and act He plants graces in the heart knowledg faith love and delight and then excites and quickens them to act The habit of grace is called the seed of God 1 Ioh. 3. 9. there it begins Before we can fly we must get wings we must have grace before we can run the way of Gods Commandments and then quickning of the habits the exciting of the soul to action the deed as well as the will Phil. 2. 13. it is from God the first inclination and actual accomplishment He giveth to will that is the first inclination 1 King 8. 58. That he may incline our hearts unto him to walk in all his ways c. and then the deed the outward expression of our obedience it is still from God Act. 4. 29. The Apostle goes to God for that Grant unto thy servants that with all boldness they may speak thy word And so Col. 4. 3. he begs prayers to God to open a door of utterance for them There is a door shut until God opens it We cannot utter and express our selves in a way of obedience without Gods concurrence Use. Whenever you would undertake for God get God first to undertake for you as Hezekiah doth Isa 38. 14. O Lord I am oppressed undertake for me Let every earnest prayer beaccompanied with a serious purpose and let every serious purpose be accompanied with earnest prayer Cant. 1. 4. Draw me and we will run after thee So here Lord I will run the ways of thy commandments I but as to the event we must suspend it if thou wilt enlarge my heart This is the method we should use first engage God by prayer then engage our hearts by promise Though we cannot lay wagers upon our own strength yet we may resolve in Gods strength and ought to engage our selves to duty Ier. 30. 21. Who is this that engaged his heart to approach unto me saith the Lord We must promise what is due but not presume as if we could carry our purpose without God As to the event they speak conditionally When thou shalt enlarge my heart The children of God have no other confidence of their own affections but as God will put forth his power They know they have a deceitful and corrupt heart and to stand to their resolutions immutably faithfully needs more strength than their own They resolve as to work but as to event they suspend that they know their resolution will not be brought to any thing unless God continue his grace and favour The children of God as they would own Christ as Lord and commanding the work so they promise obedience that 's their duty and they would own him a Saviour in helping them through the work so they promise conditionally in his strength As they are sway'd by his Soveraignty in his command so they depend upon his alsufficiency in his promise Here two Cases may be handled one is more generally Case 1. Whether we are to resolve upon a course of obedience when we are uncertain of Gods assistance The reason of doubting is because we cannot perform it in our own strength I answer 1. It is your duty to engage and consent to give up your selves to Gods service whatever comes of it 2 Chron. 30. 8. Yield your selves unto the Lord. In the Hebrew 'tis strike hands with him in his holy Covenant Rom. 12. 1. I beseech you present your selves c. You ought to come and present your selves own your selves solemnly in a way of a dedication to God It was implied in our Baptism which is therefore called 1 Pet. 3. 21. An answer of a good conscience towards God an answer upon Gods demands in his Covenant An answer supposeth a question God puts us to the question Will you be my people Will you serve me faithfully and do my will Then we ratifie it by Baptism Necessary duties must be done whatever comes of it as Abraham obeyed God not knowing whither he went 2. As this is your duty so whether you resolve or no you are already obliged by Gods command This actual resolution of entring into Covenant with God is only required as a means to strengthen us Natural relations enforce duty without consent a father is a father whether a child will own him in the quality of that relation yea or no. Gods right is valid whether you will consent or no. Actual consent or purpose in your heart doth not give God greater right but makes duty more explicite and active upon your own hearts We cannot make the bonds of duty stronger for Gods authority is greater than ours but we have a deeper sense when we own Gods authority by our own engagement 3. You have more cause to expect Gods assistance in this way of engaging your heart to him than in standing loose from God and neglect of his appointed means You know the promise is made Rev. 22. 17. To him that will let him take of the waters of life freely When there is a fixed bent of heart that comes from a secret impression of Gods grace which causeth this will in you when you have declared your will you have more reason to expect Gods concurrence 4. It is a foolish course to refuse to make the Covenant for fear of breaking it as if a Tradesman should neglect his calling forbear to set up because it is possible losses may come Make it then keep it in Gods strength Make it but remember your security lyeth in Gods Promises not in your own It is your duty to engage to God but as to the event you cannot say you can go through with it unless the Lord put in with his grace 2 Case The second Case is more obvious and usual viz. Whether we are to do duties in Case of deadness indisposition and straits of spirit The reason of doubting is because David seems to suspend his running upon Gods enlarging If thou wilt enlarge then I will run Answ. He suspends the event but not his duty He doth not say I will not stir unless thou enlarge my heart but if thou enlarge then I shall run The plea of weakness must not be used from the Doctrine of Gods concurrence to all acts of grace as a shift or turned into a plea for laziness The right use of this Doctrine is a constant dependence in a sense of our own weakness and hearty thanksgiving when we have received any command from God Now a form of thanksgiving is abused when it is made a plea for laziness To resolve upon a loose course and give over all is an absurd inference from this Doctrine it is as if a man should say my plowing and sowing unless God
out into leaves the baits of the Flesh must be taken from us that our gust and rellish of heavenly Things may be recovered The Use is to caution us against our Murmurings and taxing of God's Providence How few are there that give him thanks for his seasonable Discipline and observe God's Faithfulness and the Benefit they have by Afflictions but rather murmur repine and fret through Impatience If it be good to be afflicted let us accept of it for Good is matter of choice Levit. 26. 41. If their uncircumcised hearts be humbled and they then accept of the punishment of their Iniquity Now all Affliction on this side Hell is good as 't is a lesser evil hic ure hic seca if God will cut here burn here lance here as a Chirurgion that we may not be destroyed for ever corrected that we may not be condemned 1 Cor. 11. 32. 'T is good as it is a means to Good for the end putteth a loveliness also upon the means though things in themselves be harsh and sowre We must not consider what things are in themselves but what they are in their reduction tendency and final use so all things are yours Crosses Deaths 1 Cor. 3. 18. all their Crosses yea sometimes their Sins and Snares by God's overruling We lose the benefit of our Affliction by our Murmurings Repinings Faintings carnal Sorrows and Fears an impatient distrustfull Mind spoileth the working of God Tribulation worketh Patience and Patience Experience 'T is not the bare Affliction worketh but the Affliction meekly born Let us not misconstrue God's present way of dealing with us there may be a seeming harshness in some of his dealings but yet all things considered you will find them full of Mercy and Truth Murmuring is a disorder in the Affections misinterpreting in the Understanding to prevent it 1. Consider you must not interpret the Covenant by God's Providence but God's Providence by his Covenant Certain it is that all New Covenant-dispensations be Mercy and Truth Psalm 25. 10. our Crosses not excepted by them God is pursuing his Covenant and eternal Purpose concerning our Salvation There is sometimes a seeming Contradiction between his Promises and his Providences Word and Works his Voice is sweet like Iacob's but his Hands rough like Esau's Goe into the Sanctuary and God will help you to reconcile things Psalm 73. 16 17. otherwise the difficulty will be too hard for you The Children of God that have suspected or displeased him have always found themselves in an Errour Isa. 49. 14 15. His Promise is the light side his Providence is the dark side of the Cloud Psalm 77. 19. Thy way is in the Sea and thy path in the deep waters and thy footsteps are not known We cannot trace him nor find out the reason of every thing which God doth onely in the general That he doth all things well Mark 7. 37. nay what is best 2. We must distinguish between a part of God's Work and the end of it We cannot understand God's Providence till he hath done his Work he is an impatient Spectatour that cannot tarry till the last Act wherein all Errours are reconciled Iohn 13. 7. What I do thou knowest not now but hereafter thou shalt know No wonder if we are much in the dark if we look onely to present sense and present appearance then his Purposes are hidden from us he bringeth one contrary out of another Light out of Darkness Meat out of the Eater God knoweth what he is a doing with you when you know not Ier. 29. 11. I know my thoughts to give you an expected end When we view Providences by pieces we know not God's mind for the present we see him it may be rending and tearing all things therefore let us not judge of God's Work by the beginnings till all work together Our present State may be very sad and uncomfortable and yet God is designing the choisest Mercies to us Psalm 31. 22. I said in my hast I am cut off from before thine eyes nevertheless thou heardest the voice of my Supplications when I cried unto thee Psalm 116. 11. I said in my hast all men are liars Hast never speaketh well of God nor his Promises nor maketh any good Comment upon his Dealings 3. We must distinguish between that which is really best for us and what we judge best for us Deuter. 8. 15 16. Who led thee through that great and terrible Wilderness wherein were fiery Serpents and Scorpions and Drought where there was no water who brought thee out water out of the Rock of Flint Who fed thee in the Wilderness with Manna which thy Fathers knew not that he might humble thee and that he might prove thee to doe thee good at the latter end Other Diet is more wholsome for our Souls than that which our sick Appetite craveth 'T is best with us many times when we are weakest 2 Cor. 12. 10. When I am weak then am I strong Worst when strongest 2 Cor. 26. 16. When he was strong his heart was lifted up to his own destruction Lot chose Sodom a fair and pleasant Situation but you know what inconveniencies he met with there Many times the Buffettings of Satan are better for us than a Condition free from Temptations so is Poverty Emptiness better than Fulness loss of Friends than the injoyment of them Use 2. Is of Information 1. By what note we may know whether God chastens us in anger yea or no whether our Crosses be Curses The Cross that maketh thee better cometh with a Blessing 't is not the sharpness of the Affliction we should look to but the improvement of it the bitter Waters may be made sweet by experiences of Grace if we are made more godly wise religious 't is a good Cross but if it leave us as careless and stupid or no better than we were before that Cross is but a preparation to another if it hath onely stirred up our Impatience done us no good God will follow his stroak and heat his Furnace hotter 2. It informeth us that 't is our Duty not onely to be good in Afflictions but we must be good after Afflictions David when escaped saith 'T is good for me that I have been afflicted Wicked men are somewhat good in Afflictions but assoon as they are delivered they return to their old Sins As Mettals are melted while they are in the Furnace but when they are taken out they return to their natural hardness but the godly are better afterwards 3. That every Condition is as the Heart is Afflictions are good if we have the grace to make a good use of them Look as the good Blessings of God by our Corruption are abused to wantonness and so made hurtfull to us so Crosses that are evil in themselves when sanctified are good All things are sanctified to us when we are sanctified to God Other things that would be Snares prove Helps and Incouragements are great Furtherances the Creature is
who value all things in order to the chief good and have weaned their hearts from the false happiness they have their end if they be brought nearer to God though by a bitter and sharp means First Use Is Reproof to four sorts 1. To those that know no comfort but what ariseth from the enjoyments of sense Alas these comforts are dreggy and base and leave a taint upon the soul Iude 19. Again they leave us destitute when we most need comfort Iob 27. 8. When other comforts forsake us and have spent their allowance the comforts of the Word abide with us Again these comforts increase our grief though for a time they seem to mitigate and allay it They are like strong waters that warm the stomach for the present but destroy the true temper and natural heat of it and leave it the colder afterwards they chear us a little but the end of that mirth is heaviness Oh! how much better are the comforts of God's Word which giveth us matter of joy in the saddest condition and do not only save us from desperation in troubles but make us rejoice in tribulation and can bring pleasure to us in our bitterest afflictions there are breasts of consolation for every distressed creature to suck at and be saved 2. It reproves them that think Philosophy as good or a better Institution than Christianity Certainly we should own the wisdom of God by what hand soever it is conveyed to us as Elijah refused not his meat though brought by Ravens But when this is done by men of a profane wit in a contempt of God we must convince them of their dangerous error and mistake and shew how compleat we are in Christ that we be not spoiled by the Rudiments of vain Wisdom or Philosophy Col. 2. 8. Surely God's comforts have greatest authority over the Conscience to silence all our murmurings Psal. 94. 19. Man speaks to us by the evidence of Reason but in Scripture God himself speaks to us and impawneth his Truth with us to do us good they knew not the true cause of trouble sin nor the true remedy Jesus Christ And surely those great mysteries of Christ as Procurer of Comfort the Spirit as the Applier Heaven as the Matter the Word as the Warrant Faith as the Means to receive all these are a more accommodate means to settle the Conscience than those little glimmerings of light which refined nature discovered They speak of submitting out of necessity little of reducing the heart to God and their very Doctrines for comfort were rather a Libel against Providence than a sure ground of peace and tranquility of mind and they taught men to eradicate the affections rather than to govern and quiet them and therefore keep up your Reverence to the Scriptures A Seneca may speak things more neatly and to the gust of carnal fancy but not with greater power and efficacy this is reserved for the Word 3. It reproves them that undervalue the consolations laid down in the Word as if they were but slender empty and unsatisfactory and would have some singular and extraordinary way of getting comfort Iob 15. 11. Are the consolations of God small with thee Is there any secret thing with thee God's ordinary way is the sure way the other layeth us open to a snare therefore they who undervalue the ordinary comforts of the Word obtained in a way of Faith and Repentance and close walking with God as Naaman undervalued the waters of Iordan and would have signs and wonders to comfort them they may long sit in darkness because if God comfort them not in their way they will not be comforted at all Now though God hath sometimes in condescension to his people granted them their desires as to Thomas yet it is with an upbraiding of their weakness and unbelief Iohn 20. 28. We should acquiesce in the common allowance of God's people lest we seem to reflect on the wisdom and goodness of God and lay open our selves to some false consolation and dream of comfort while we affect new means without the compass of the Word especially when we find not our expectations there speedily answered like hasty Patients readier to tamper with every new Medicine they hear of than submit to a regular course of Physick Gregory tells us of a Lady of the Emperor's Court that never ceased importuning of him to seek from God a Revelation from Heaven that she should be saved He answers Rem difficilem inutilem postulas It was a thing difficult and unprofitable difficult for him to obtain unprofitable for her to ask having a surer way by the Scriptures 2 Pet. 1. 19. than Oracles the adhering of the Soul to the promises is the unquestionable way to obtain a sound peace Luther as he confesseth was often tempted to ask a sign of the pardon of his sins or some special Revelation he tells also how strongly he withstood these Temptations Pactum feci cum Domino meo ne mihi mittat visiones vel somnia vel etiam angelos contentus enim sum hoc dono quod habeo Scripturam sanctam quae abunde docet suppeditat omnia quae necessaria sunt tam ad hanc vitam tam ad futuram I indented with the Lord my God that he would never send me dreams and visions I am well contented with the gift of the Scriptures 4. It shews how much they are to blame that are under a Scripture institution and do so little honour it by their patience or comfort under Troubles Wherefore were the great Mysteries of Godliness made known to us and the promises of the world to come and all the directions concerning the subjection of the Soul to God and those blessed priviledges we enjoy by Christ if they all be not able to satisfie and stay your heart and compose it to a quiet submission to God when it is his pleasure to take away his comforts from you Is there no Balm in Gilead Is there no Physician there Will not the whole Word of God yield you a Cordial or a Cure It is a disparagement to the provision Christ hath made for our comfort 1. Surely this comes either from ignorance or forgetfulness you do not meditate in the Word or study the grounds of comfort and remember them Heb. 12. 5. Have you forgotten the exhortation which speaks unto you as unto children Hagar had a Well of comfort nigh at hand yet ready to dye for thirst 2. You indulge a distemper and the obstinacy and peevishness of grief Ier. 31. 15. A voice was heard in Rama lamentation and bitter weeping Rachel weeping for her children and refused to be comforted Certainly you do not expostulate with your selves and cite your Passions before the Tribunal of Reason Psal. 42. 5. or else look altogether to the grievance not to the comfort aggravate the grievances extenuate the comforts you pitch too much upon temporal happiness would have God maintain you at your own rate Heb.
shew it by a constant and exact adherence to the directions thereof whatever temptations he meet with to the contrary David produceth this as one evidence of that affection in the first verse of this section or part O how I love thy Law I shall shew you 1. What Temptations there are to the contrary 2. What Reason there is to be exact and constant 1. What temptations to the contrary 1 From the Natural instability of our own hearts nothing is so changeable as man We have certain hearts for the present but we soon cool again and when temptations arise are carried off from God and that exactness and care that we were wont to shew in our Obedience to him what was said of Reuben is true of every man in some degree Gen. 49. 4. unstable as water 'T is carried hither and thither in various and uncertain motions So are we up and down off and on ebbing and flowing not stedfast in any good frame sometimes seen to have strong motions towards God and holiness but anon grow cold and careless or as a bird is now upon the top of a tree by and by upon the under branches and then upon the ground Such a different posture of spirit may every one observe in himself and sometimes in the same duty God is always the same and so are his ways they have the same lovelyness which they had before but we are not always the same The Rock standeth where it did but the waters slow too and again The least blast of a temptation maketh us break off our course Now this natural levity of spirit is a great hinderance to us We do not always see with the same eyes nor have we with the same degree of affection You did run well who hindred you Gal. 5. 7. There may be a ready forwardness and yet a great defection afterwards This uncertainty is not only at first before we are settled by grace or have any sound acquaintance with God's ways Then 't is most Iames 1. 8. But after conversion it remaineth with us in part Those measures of affection and zeal which we once obtained are not constant with us but suffer some notable decay and our edge is often taken off and blunted Especially our first love is not of long standing and our after carriage not answerable to our promising beginnings Now there is no satisfying reason for this change why we should make an halt and grow remiss and lag in the profession of Godliness and leave off our first works nothing but our changeableness of spirit 2 From the furious oppositions and malice of Satan and his instruments 1. Satan pursueth after men that would cleave to God's ways as Pharaoh did after the Israelites either to bring them back again or to weary them and vex them and make their present course uncomfortable to them Now the violent assault of multiplied temptations is apt to make us stagger and depart from that good course that we have propounded to our selves as the Israelites were running back to Aegypt because of the inconveniences of the wilderness But it should not be so a Christian should stand his ground Whom resist stedfast in the faith knowing that the same afflictions are accomplished in your Brethren that are in the world 1 Pet. 5. 9. They that make Conscience of their duty and are most set to serve and honour God must reckon upon the hottest battel and forest conflict from Satan to hinder or discourage them therein He watcheth all advantages and is still in action against them Now this should not shake us or loosen our adherence to the truths of the Gospel for so it is with every one that goeth to Heaven he must be watching praying striving yielding is not the way to be quiet but resisting if you yield to him in the least he will carry you farther and farther till he hath left thee under a stupified or terrified Conscience Stupified till thou hast lost all thy tenderness A stone at the top of a hill when it beginneth to rowl down ceaseth not till it come to the bottom Thou thinkest it is but yielding a little and so by degrees art carried on till thou hast sinned away all thy Profession and all Principles of Conscience by the secret witchery of his temptations And of the other side terrified till thy peace comfort and sweet sense of God's love be gone and thou brought under the black horrors of a dreadful despair Therefore a stout and peremptory resistance is the only means of safety Consider your case is not singular your lot is no harder than the rest of God's Children therefore do not depart from God 2 Satan's instruments may rage against us and yet we must not depart Psal. 44. 17 18. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant our heart is not turned back neither have our steps declined from thy way All this what Scorn Disgrace Bloody Cruel Reproved Maligned Butchered yet stedfast with God in the profession of the faith hazards and troubles are no excuse this is but a time to shew our love to God our duty to God is the same still 3 From the example of others especially who are of esteem for Godliness example hath a mighty force upon men Man is a ductile Creature like sheep they run for company Not what we ought to do but what others do There are three Reasons of Natural Corruption the Flesh the Devil but first example of others Eph. 2. 2. In time past ye walked according to the course of this world The universal corrupt Course and custom of these among whom we live is a great snare To follow a multitude to do evil is a strong excitement but no sufficient excuse especially of good men They that are gracious may stagger strangely in reeling times and be overtaken with dangerous mistakes Now their sins authorize others and draw them into the snare Gal. 2. 12. Carried away with their dissimulation A strong stream or current impetuously doth carry all things away with it They take all for current that they do without examining their actions and so run away from the rule by their errors 4 From the Providence of God which may seem to be against those that are exact right or the sure way pointed out to us in his Word Two ways 1. In the manifold disapointments as to his favouring a good cause Their endeavours blasted many troubles befal them God's people are often put to tryals by God himself to try the sincerity of their love Blind Bartimeus rebuked by the Disciples Mark 10. 48. Many charged him that he should hold his peace but he cryed the more a great deal Thou Son of David have mercy upon me And so Christ to the woman of Canaan Matth. 15. 22. to the 27th ver puts her off and are not we put to such tryals in these latter times when we own him God seemeth to put us
Well then seeing all these Distempers are incident to an afflicted estate we should the more carefully watch against them 3. Because our enemies make a great advantage of our failings and harden themselves in their prejudices if we carry not a holy good Cause in a holy religious way and will take the least occasion given from a questionable practice to slander the truth Neh. 5. 9. Ought you not to walk in the fear of our God because of the reproach of the Heathen our enemies If you should trip in any thing you shall soon hear of it to the reproach of Religion A holy and wise carriage in afflictions is very honourable to the Gospel otherwise your testimony is rejected and blasted Use. Well then desire the Lord to guide thee in all thy troubles yea if God doth guide you let this satisfie you before the deliverance cometh about It is a mercy if you have direction though you have not deliverance for a godly man should not so much regard the ease of the flesh as the performance of his Duty to God If you carry your Cross regularly with faith and patience God may have more honour and you more profit by your affliction than your deliverance Yea to be instructed in the Word and be taught your Duty is in it self a greater mercy than a deliverance Psal. 94. 12. Blessed is the Man whom thou chastenest and teachest him out of thy Law 'T is a blessed thing yea 't is a deliverance it self for it delivereth you from the spiritual evil of the Rod which is the Curse Suffering doth not come as a Curse when instruction goeth along with it Yea 't is the means of our great deliverance from the present evil world 1 Cor. 11. 32. as it is a pledge of our future deliverance in due time for God is not unmindful of us and will not leave us without the conduct of his Spirit Secondly To handle the Words with respect to the nearer Context in Verse 123. Mine eyes fail for thy salvation This teaching is begged after he had complained of the delay of the promises and so implicitely he complaineth not of the falsity of the Word or the non-performance of the promise but of the weakness of his own Faith Doctr. When the Lord suspends the promised deliverance the Godly suspect not the truth of his Word but the darkness of their own unbelieving hearts They think this failing is because they are no more enlightened they are dull in conceiving and misty and cloudy in their apprehensions and therefore would have a clearer understanding of the promise and a more quick-sighted Faith Or have failed in the performance of the Condition required therefore desire that God would teach them and shew them their errours and cause them to profit in sanctification Thus should we do in like Cases when there is a seeming Contradiction between the Word and the Works of God betwixt his promises and his Providence about us His voice is sweet like Iacob's but his hands rough like Esau's Do not suspect the promise but your understanding go into the Sanctuary Psal. 73. 16 17. God will help you to reconcile things otherwise the difficulty will be too hard for you The Saints that have suspected or distrusted God have found themselves in an errour Isai. 49. 14 15. and Psal. 77. 8 9 10. First You must not interpret Gods promise by his Providence but his Providence by his promise and the promise is the light side and Providence the dark side of the Cloud Isai. 45. 15. Thou hiddest thy self O God of Israel the Saviour Psal. 77. 19. Thy way is in the Sea and thy path in the great waters and thy footsteps are not known We cannot trace him a man cannot find out the reason of every thing that God doth Secondly Thou must distinguish between a part of Gods work and the end of it We cannot understand Gods Providence till he hath done his Work In the last Act of the Comedy all the errours are reconciled Tarry till then Zech. 14. 7. At evening it shall be light We view Providence by pieces and we know not what God is a doing rending and tearing all in pieces But view Gods work in its whole Frame and Contexture and it will appear beautiful Thirdly We must distinguish between what is best for us and what we judge is best for us Deut. 8. 15 16. Who led thee thorough the great and terrible Wilderness wherein were fiery Serpents and Scorpions and Drought where there was no water who brought thee forth water out of the Rock Who fed thee in the Wilderness with Manna which thy Fathers knew not that he might humble thee and prove thee to do thee good at the latter end Other Diet is more wholesome for our Souls than our sick appetite craveth It 's best with us many times when we are weakest 2 Cor. 12. 10. When I am weak then am I strong worst when strongest 2 Chron. 26. 16. When he was strong his heart was lifted up to his own destruction Many times the buffetings of Satan are better for us than a condition free from temptations so is poverty and emptiness better than fulness Fourthly We must distinguish between what things are in themselves and what in their reduction use and tendency All things are for a Believer in their use though they may be against him in their Nature 1 Cor. 3. 18 19 20. and Rom. 8. 28. All things shall work together for good to them that love God All their Crosses yea sometimes their sins and snares God will over-rule them for good and the work of Grace sometimes goeth back that it may go forward Many such Cases there are which look like a contradiction which we shall not know what to make of them unless we bring it to Christ an Interpreter one of a thousand But take heed in these confusions and toffings of thy Soul how thou reflectest on God a little experience will confute thy prejudices Thirdly With respect to the nearest Context the former Clause of this Verse After an appeal to the Covenant of Grace or a petition for mercy he asketh direction to keep the Law Doct. They that would have mercy by the Covenant must be earnest to be taught Gods Statutes Mercy and teaching are Davids's two great requests throughout this and other Psalms Reasons 1. The Moral Obligation of the Law still lyeth on Gods Servants that are taken into the Covenant of Grace There is an eternal Obligation upon the Creature to love and serve the Creator which cannot be dissolved We are not redeemed from the service of the Law by Christ but the curse of the Law Luke 1. 74 75. Being delivered from the hands of our enemies that we might serve God in holiness and righteousness before him all our days The end of our redemption was not to destroy our service according to the Law but to fit and enable us to perform it according to the image of
approbation and esteem of the Law of God in all the parts and points thereof I esteem all thy Precepts concerning all things to be right II. His hatred of all sin as contrary thereunto And I hate every false way the one as the effect of the other I. In the first Branch take notice of 1. the illative particle Therefore 2. His respect to the Word I esteem thy precepts to be right In the Septuagint 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was directed or set right unto all thy Laws But it maketh no difference in effect from our Translation for they that esteem the Law will embrace and practise it 3. The extent and universality of this respect there is a double universal particle All thy precepts concerning all things the general drift of them and every particular matter and circumstance that falleth under this Law 't is all right I approve of whatsoever thou commandest without any reservation and exception all even all have I approved 1. Something might be observed from the illative particle 't is inferred from their making void of Gods Law Doctr. In times of defection when others sleight contemn and forsake the ways of God we should approve and esteem them the more The Reasons are First To make amends for the contempt of others 2 Pet. 4. 14. On their parts he is evil spoken of on your part glorified Let not God want his Glory if he be dishonoured by their sins he should be the more honoured by your obedience It concerneth us to look that God be no loser As the Sea what it loseth in one place it gaineth in another or as a River what it loseth in breadth and is pent within narrow Channels it gets in depth So you should give him the more respect the more 't is denied him by others the sincere professors of the name of God should be the more earnest Secondly To shew that we do not chuse the ways of God upon foreign reasons as publick countenance and consent Many men owe their Religion not to Grace but to the favour of the times 't is in fashion they may profess it at a cheap rate because none contradict it Indeed it sheweth they are extreamly bad that are bad when they may be good without any loss to themselves but it doth not shew they are good that are only good in good times Dead Fish swim with the Stream They do not build upon the Rock but set up a Shed leaning to another Mans House which costs them nothing carried with a multitude are not able to go alone in a good way if they be religious 't is â—…or others sakes Then is integrity discovered when persons dare be good in bad times as Noah was said to be an upright man because he was perfect in his Generation Gen. 6. 9 When all flesh had corrupted their way And so 't is said Iob 7. 9. The righteous shall hold on his way and he that hath clean hands shall wax stronger and stronger that is when there are discouragements and oppressions as a resolved Traveller holdeth on his journey whether he meeteth with fair way or foul good weather or bad Thirdly There is an Antiperistasis in Grace as well as Nature Every quality when it is pent up is the stronger Stars shine brightest in the darkest Night fountain-Fountain-Water is hottest in Winter when the heat is pent up In bad times good men are best wicked mens badness exerciseth and encreaseth good men Graces The more odious sin appeareth in them the more Grace is strengthened in the Saints their looseness maketh you strict their vanity and carelesness maketh you serious their intemperance maketh you sober their worldliness and sensuality maketh you spiritual as they are instances of the cursed vigour of Nature you are instances of the sacred power of Grace Phil. 2. 15. shining as lights in the world in the midst of a crooked and perverse Generation to be eminently holy among a company of Prophane Godless Atheistical Spirits shewing forth the lovely beauty of holiness Fourthly To shew the difference between the people of God and others and this as a fruit of Gods eternal choice God hath made a difference in the purposes of his Grace and they discover the difference in the course of their Conversations Iohn 17. 25. The world hath not known thee but these have known thee that thou hast sent me and hast chosen them out of the world The opposite ignorance and obstinacy of the world sheweth their acknowledgment of Christ was of more value and acceptation When the world neither knew nor believed on him but rather opposed and persecuted him they owned Christ and so walked in a countermotion to the times Fifthly To defeat the enemies purpose which is to hinder the success of the Gospel and destroy all affection and respect to the word and ways of God and that the service of God should fall to the ground As we hold a Staff the faster when one would wrest it out of our hands Tit. 1. 9. Holding fast the faithful word The Pastor of the Church should be good at holding and drawing as the word signifieth So peoples zeal should be the more kindled in the worst times God hath a number that do fear him Christ is never a King without Subjects nor a Head without a Church he ruleth in the midst of his enemies Psal. 110. 1. therefore he hath some to rule over Where Satans Throne is there he hath some to confess his Name Elijah thought himself left alone yet then God had reserved to himself seven thousand that had not bowed the knee to Baal Use. 'T is very seasonable for us in these times to mind this therefore 1. That we may encrease in practical godliness Now wickedness is broken loose and the Law is made void this should not damp our zeal but quicken it You should walk with God as Noah and David did in the worst of times yea the badness of the Age you live in should make you the more wise more circumspect more humble more heavenly as fire burneth hottest in the coldest weather Study to serve God in thy Generation A man that is not good in the Age he liveth in would never be good A Lilly will thrive in a Wilderness and a Brier is but a Brier though it grow in Paradise Their fury in sin should warn you of your duty to God Shall a lust prevail more with them to damn themselves than the love of God and the hope of salvation with you shall they act more regularly to their ends What zeal and earnestness have they in their course and how open and bold-fac'd in sin We read That Pambo wept when he saw a Woman dressing her self curiously to please her wanton Lover to see her take so much pains to undo her soul and that he had not been so careful to please God and provide things honest in the sight of God as she to please her self 2. They are set up as
by mourning for this Carnal men are hot in their own cause cold in Gods Gods Children are quite otherwise cold in their own cause and hot in Gods Therefore they are deeply sensible when Gods honour is weakned Moses was the meekest man upon Earth yet he brake the Tables How doth this agree The injuries that were done to himself he could look upon with a meek quiet spirit easily put them up but when he saw the people bring dishonour to the name of God then he hath a high and deep affection They cry out Iosh. 7. 9. Lord what wilt thou do for thy great name So Psal. 115. 1. Not unto us O Lord not unto us but unto thy name give glory They go to God not to advance our faction and interest we are brought very low yet the wrath of man shall praise thee Thy name is dear and precious they are sorry to see any prophane it God hath abundantly provided for their respect he hath bid all men love them when he bid us love one another So that in effect all the respects of the world are devolved upon one person And they would have all men love God and honour God Secondly It comes from their compassion and pity and love to men O it grieves them to see so many that do not grieve for themselves and their eyes are wet because yours are always dry I tell you weeping saith Paul Phil. 3. 18. Compassion over the miserable estate of such Teachers and those that are led by them they and whole Droves run after fancies that endanger their souls False Teachers and their Proselytes should not only fall under our indignation but our pity They are Monsters in nature that want Bowels much more in Grace Religion doth not harden the heart but mollifie it Jesus Christ was made up of compassion and all Christians partake of Christs spirit Phil. 1. 8. God is my record how greatly I long after you all in the bowels of Iesus Christ. Pray mark Paul had got some of Christs bowels and let me tell you they were tender ones Compassion towards others and weeping over their sins is somewhat like the love of Jesus Christ. He would take our burthen upon himself when he was not interested so the spirit of Christ worketh in all his Members he hath distributed his bowels among them and therefore they cannot but long for the salvation of others yea their heart is broken and mollified with Christs compassion to them and therefore long for fellows in the same Grace Though they have received personal and private injuries yet they pity their case and mourn for them 'T is matter of humiliation and lamentation 2 Cor. 12. 21. When I come again I fear my God will humble me among you and that I shall bewail many which have sinned already and have not repented of the fornication uncleanness lasciviousness which they have committed It is matter of grief to see so many thousands perish or in a perishing condition Thirdly This disposition cometh from the antipathy and zealous displeasure that is in their hearts against sin They know what sin is the greatest enemy that God and Christ and their own souls have in the world It was sin that made Angels become Devils it was sin that blew up the sparks of Hell fire it was sin that opposed God that crucified Christ it is sin that grieves the Spirit of God and therefore they mourn when sin gets Proselytes A man cannot endure to see a Toad or Viper near him your hearts rise when you see them creep upon another so do the hearts of the Children of God rise that their enemy and Gods should find such respect and entertainment in the world It is said of the Church of Ephesus Rev. 2. 2. That she could not bear those which were wicked And David saith Ps. 101. 3. I hate the works of them that turn aside They know this will grieve the spirit of God that this will press him as a Cart is pressed with sheaves and shall God be pressed and burthened and they not troubled It cannot be They that love the Lord will hate evil Psal. 97. 10. both in themselves and others Fourthly This disposition comes out of a sagacity of faith and serious foresight of the effects of sin They know what sin will come to and what is the danger of it therefore when they see sin encreasing Rivers of water run down their eyes Wicked men tremble only at the Judgment of God but good men tremble at his Word and therefore they mourn when others fall into danger of the threatning When Ezra plucked his beard and was in such a zealous indignation against the sins of the people bewailing them before the Lord Ezr. 9. 4. Then were assembled unto me every one that trembled at the words of the God of Israel At fasts others are sleight and obdurate they look on threatning as a little mock Thunder they are not sensible of the danger I may set forth this by that allusion 2 Kings 8. 11. The Prophet Elisha wept when he saw Hazael that he looked wishly on his face till he blushed The man of God wept and Hazael said Why weepeth my Lord And he answered Because I know the evil thou wilt do unto the Children of Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt dash their Children and rip up their women with child and Hazael said But what is thy servant a Dog c. So when the Children of God look upon sin they know by the complexion of it what will be the dreadful effects This will be bitterness in the issue in time this will produce pestilences famine fire sword and all other mischiefs and judgments and expressions of the angry indignation of the Lord. They foresee a Storm when the Clouds are but a gathering therefore they tremble when they see them This is the sagacity of faith Now carnal men on the other side look upon the threatnings of Scripture but as words of course used as in way of policy that God only would awe and scare them but doth not purpose to condemn them But Faith is sagacious Look as to the promises Faith is the substance of things hoped for the evidence of things not seen So as to the threatnings the same evidence of things not seen The Apostle doth not only instance when he had given the general description of the objects of hope for the recompence of reward but he instances in the threatnings Noah being moved with fear prepared an Ark c. They know however men sleight the word of God one day it will be found true and therefore when they see men add sin to sin they are troubled The Word is as sure as execution and works upon them accordingly They have all things in a near view the nearer the objects of our faith are in our view the more they stir up our affections Dangers and death
mans holiness consists in loving God therefore his holiness need to be tryed whether it be a sincere love to God Psal. 44. 17. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant There 's a tryal of love A man of strength seeks a fit Adversary to deal withal It is no tryal to a man of strength and courage that he can bear down a Child If we would try our strength fortitude sincerity and courage we had need be exposed to difficulty sometimes as the skill of a Pilot is seen in a Storm and Tempest and a valiant Souldier's in a Battel Verberat nos lacerat nos Iehovah patimur non est saevitia certamen est Sen. Doth the Lord scourge us doth he break us and tear us in all our concernments in pieces bear it it is not cruelty it is a tryal Religion must cost us something else it is worth nothing It will give you no comfort till it be tryed and therefore there 's a necessity that we should be tryed 4. Afflictions have their profit and use and conduce to our good Heb. 12. 11. It yields Grace and comfort to us it is the fruit of righteousness and the peaceable fruit of righteousness that is that righteousness which brings peace Outward troubles occasion an encrease of inward blessings Outward things are but shadows of better If God deny the shadow and give us the substance have we cause to murmure If God do deny the Picture but give the thing it self hath that man cause to complain If we have not abundance yet if we grow rich in faith rich in grace Iames 2. 5. we have no cause to repine against God Though we flow not in ease and plenty yet if we have a full tide of spiritual consolation if we have no respect in the world yet if we have the favour of God we have no reason to complain Levi had no portion among his Brethren but God was his portion So it is here good men have comfort and support at least in all their troubles they may be accounted miserable but they are not so especially if we consider that a great part of their goodness lies in their mortification and contempt of the world So that to a man that is as God would have him to be that which is a misery to others is none to him for his affections are weaned Therefore if we have an encrease of Grace and spiritual comfort we have no reason to quarrel against Gods Providence 5. Good men are but in part good and it is fit their carnal part should be chastised that while there are remainders of sin there should be some trouble that God should burn and cut here that he might spare hereafter that we should be judged of God and not condemned with the world 1 Cor. 11. 32. It is better that we should have our troubles than all our consolations here and nothing but Hell and misery in the world to come Use 1. Information If God be righteous then all that comes from him is righteous His word and his works Modus operandi sequitur modum essendi Righteous art thou O Lord and then Upright are thy judgments God acts according to his Being It is true a man may be just and yet all that proceeds from him may not always be just Why He is not essentially just but God being essentially just all that he does or says is just also A mans actions are one thing and his rule another A Carpenter that hath a Line without him may sometimes chop besides his Line but a man whose hand is his own Line can never chop amiss So a mans rule is without him his righteousness is one thing his nature another he may swerve and be just But God's act is his rule his righteousness is himself therefore whatever he does is just and righteous Men may be deceived but God deceiveth none and is deceived by none 1. His Word and every part of his Word is just it is in all things right commanding those things which natural Justice exacteth and forbidding those things which have a natural sinfulness and turpitude in them God is just and all his Judgments are just the way he hath set down for the justifying of Sinners and receiving them are just and righteous Rom. 3. 26. And the way he hath set down for the sanctifying of men to guide men in holiness it is a just Law Rom. 7. 12. The Commandment is holy just and good becoming such a pure nature to give and having nothing of exorbitancy or irregularity 2. The way God hath prescribed for saving such as follow this way of sanctification is just The righteous Judg will give a Crown of righteousness in that day 2 Tim. 4. 8. And the way for punishing such eternally as do despise eternal mercies is just they have received a just recompence of reward especially those that neglect so great salvation Heb. 2. 3. Gods Law flows from his righteous nature and it is a Copy of his righteousness therefore it becometh those that confess God to be righteous to acknowledge his Laws such and to live according to them 3. His works God hath his Judgments for those that do not accept the way of righteousness prescribed by him Psal. 145. 17. The Lord is just in all his ways and holy in all his works We are too busie in interpreting wrongs to others but when it lights upon us we do not acknowledge it Neh. 9. 33. Thou art just in all that is brought upon us c. Nay if thy hand be never so smart upon us Lord thou art righteous in all The only way to suppress murmuring and silence disputes and rebuke the Waves and Winds of discontent that toss the soul to and fro is to remember all Gods ways are just and true God taketh it ill when we question any of his works Are not my ways equal saith the Lord Ezek. 18. 25. When we thus acknowledge the dispensations of God to ourselves we may with profit observe them or others that we may applaud his proceedings Rev. 15. 3. Great and marvellous are thy works just and true are thy ways O King of Saints So Rev. 19. 2. For true and righteous are his judgments for he hath judged the great Whore which did corrupt the Earth with her fornications There is no hurt done and they are confirmed in his promises and the rule set down in the Scripture not afflicted but on just grounds 'T is good to observe this in all his dispensations Use 2. If God be a righteous God and all his Judgments right this is terrour to wicked men that securely wallow in the pleasures of sin without remorse and trouble Go on in the way of your own hearts give satisfaction to your senses please your eye withhold not your heart from any comfort you delight in but remember for all these things God will bring thee to Judgment As cold water
Psal. 94. 15. Iudgment shall return unto righteousness and all the upright in heart shall follow it Sometimes they are asunder Earthly Judges may refuse the justice of righteousness a Judg may suspend the act of his own judgment but they shall not long be severed God will bring forth his righteous Judgment Zach. 8. 17. These things I hate saith the Lord. And then in regard of his Providence God will not be unmindful of his promise Psal. 9. 7 8 9. He hath prepared his Throne for judgment and he shall judge the world in righteousness he shall minister judgment to his people in uprightness Courts of Justice among men are not always open they have Term-time but God is always ready to hear Paintiffs They make Complaints amongst men and they are delayed so much and so long that they are discouraged But we have a friend that is always ready to hear Psal. 48. 10. Thy right hand is full of righteousness for defending his people and punishing his enemies Use 3. To press us to acknowledge this Justice of God that he governeth all things righteously especially when you are under his mighty hand The Lord takes it ill when you question any of his Providences Ezek. 18. 25. Are not my ways equal He will be clear when he judgeth Psal. 51. 4. God will be justified in all that he hath done or shall do for the punishment of sin and therefore when the hand of God is upon you take heed you do not reproach God When his hand is smart and heavy upon you remember affliction opens the eyes of the worst men Nebuchadnezzar that knew no God but himself no happiness but in pleasing his own humour yet when he was whipped and scourged hear him speak Dan. 4. 37. Now I Nebuchadnezzar praise and extol and honour the King of heaven all whose works are truth and his ways judgment and those that walk in pride he is able to abase Pharaoh Exod. 2 27. The Lord is righteous and I and my people are wicked These Acknowledgments and Confessions come from wicked men as Water out of a Still forced by the fire But if affliction opens the eyes of wicked men surely when we are under Gods afflicting hand we should give him the glory of his Justice and acknowledge that he is clear in all that he brings upon us He takes it ill when we murmure and tax his Judgment Mic. 7. 9. I will bear the indignation of the Lord because I have sinned against him until he plead my cause and execute judgment for me And Lam. 1. 18. The Lord is righteous for I have rebelled against his Commandment And when we submissively stoop and accept of the punishment of our sin after he hath been provoked then God will plead for us Lev. 26. 41. When we stoop humbly under Gods correcting hand and bear it patiently and say God is just in all this then it will succeed well Observe the Justice of God especially his remarkable Judgments upon others The Church is brought in acknowledging of it Rev. 15. 3. Iust and true are thy ways thou King of Saints And Rev. 19. 3. True and righteous are his Iudgments Not that we should sit Crowners upon other mens souls and judge their spiritual condition and misinterpret Providence I look upon it as a great sin of a faction and perverse humors But clearly when mens sins are so great that the Judgments of God have overtaken them we ought to say Iust and true art thou O Lord and just in all thy Iudgments I might shew here is much to keep the Children of God in awe the Lord is a righteous God though they have found mercy and taken sanctuary at his Grace the Lord is impartial in his Justice God that did not spare the Angels when they sinned nor his Son when he was a Sinner by imputation will not spare you though you are the dearly Beloved of his soul Prov. 11. 31. The sinful courses of Gods Children occasion bitterness enough they never venture upon sin but with great loss If Paul give way to a little pride God will humble him If any give way to sin their Pilgrimage will be made uncomfortable Gods hand may be smart and dismal Eli for negligence and indulgence there 's the Ark of God taken his two Sons slain in battel his Daughter in Law dies he himself breaks his Neck O the wonderful Tragedies that sin works in the houses of the Children of God! And David when he intermedled with forbidden fruit was driven from his Palace his Concubines defiled his own Son slain a great many calamities did light upon him Therefore the Children of God have cause to fear for the Lord is a just God and they will find it so here upon earth he hath reserved liberty to visit their iniquity with Rods and their transgression with Scourges I might press you to imitate Gods righteousness 1 Iohn 2. 29. If ye know that he is righteous ye know that every one that doth righteousness is born of God You have a righteous God and here 's the thing you should copy out SERMON CLV PSAL. CXIX VER 138. Thy Testimonies which thou hast commanded are righteous and very faithful IN the former Verse the Prophet had spoken of the righteousness of God now God is essentially righteous and therefore all that proceedeth from him is righteous A Carpenter that hath a Rule without him and a Line to measure his work by may sometimes hit and sometimes miss but if you could suppose a Carpenter the motion of whose hand were his Rule he could never chop amiss So must we conceive of God his Act is his Rule Holiness is his Essence not a superadded quality his righteousness is himself therefore from this righteous God there proceedeth nothing but righteousness and from this faithful God nothing but faith He discovereth his Nature both in the Acts of his Providence and the Institutions of his Word We cannot reason so concerning men that because they are righteous nothing cometh from them but what is righteous because righteousness is not their nature but an adventitious quality therefore good men may make ill Laws for though they be meant for good they may be deceived And sometimes wicked men may make good Laws to ingratiate themselves and for the interest of their affairs but God being essentially necessarily good holy and righteous his Laws are also good holy and true Thy Testimonies which thou hast commanded are righteous and very faithful In the Words observe I. That there is a Revelation of Gods Will in his Word Thy Testimonies II. The Authority wherewith his Revelation is backed Which thou hast commanded III. The intrinsick worth and excellency of these Testimonies it is double They are 1. Righteous 2. Very faithful In the Hebrew righteousness and faithfulness that is very right and very faithful the one word is referred to the Agenda in Religion the other to the Credenda they are worthy to be obeyed
we should look to our Confidence whether it be Faith or Security whether we rest upon a carnal Pillow or the Corner-stone which God hath laid in Sion Use. It concerneth us all to look to this whether we love the law so as to have gotten Peace of Conscience and Assurance of Gods Protection because of the â—…titude of Scandals and the Trials and Exercises we are put upon by Gods Correcting hand The Prosperity of the Wicked the Disgrace that is cast on the stricter ways of God the World being so full of Snares and Temptations that bring men to Sin and Ruin Omnia timeo saith Bernard quae placeant quae tristantur I am afraid of every thing of those things that please us and those that make us sad What shall a poor Christian do that he may not Miscarry 1. Be sure that your Resolutions for God and the World to come be thoroughly fixed and settled for you will be distracted with every thing if you be not at a point and have not chosen the better part and fully fixed your purpose The Apostle telleth us Iam. 1. 8. The double minded man is unstable in all his ways A wavering and inconstant Christian will not know which way to turn himself being disquieted upon all occasions 2. They never rightly begin with God that do not sit down and count what it may cost them to be holy Christians Luk. 14. 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my Disciple If you have not a preparation of mind to suffer any thing rather than part with Christ you are not fit for his turn Like a man that sets on Building and hath not a Stock to hold out or designeth a War and is not provided with all necessaries to go thorough with it You must expect Temptations and Troubles because they serve to try whether you will hold your integrity and if God be not sufficient enough to be your portion never serve him Never pretend to Religion if you do not resolve to renounce all that is precious to you in the World rather than forsake it 3. Consider the necessity of standing to Gods Law whatever persecutions and sufferings you meet with There is no other way to be saved Ioh. 6. 68. Lord whither shall we go thou hast the words of eternal life Such as have a mind to quit Christ have need to consider where they shall find a better master Change where they will they change for the worse Obedience to the Word of God is the only way to Eternal Life and whatever Law you make to your selves God will judge you by his own Law 4. Be established in the peace of God and never break this peace to obtain your outward peace What a wound will it be to thy Soul and how shiftless and helpless wilt thou be when to make thy peace with the World thou hast broken thy peace with God! Therefore rise up against Temptations as the Trees refused in Iothams Parable to be Ruler over the rest Shall I lose my fatness another my sweetness to rule over the Trees Shall I to please men put my Conscience to a continual Torment and Anguish sell the Birth-right for one Morsel of Meat The remembrance will come into your minds when you had joyful Communion with God and his People whose Company you have abandoned every day of solemn Assembly will be a new Torment to you 5. When troubles surprize you consider how unbeseeming it is to take offence at Gods Providence 'T is an ill sign to be so apt to pick quarrels with God and Godliness it argueth little love either to God or his Law for love thinketh no ill of those whom we love they are Murmurers that said the ways of the Lord are not equal or what profit is there if we serve the Lord Mal. 3. 14 6. Consider The greatest hurt Satan intendeth you is not to hurt your Bodies but your Souls To bring you to be offended at the holy and righteous ways of the Lord he would let you enjoy the pleasures of sin to rob you of your delight in God and Celestial pleasures let you have all the World if it were in his power Matth. 4. 9. 7. Consider How short is the Prosperity of the wicked and those that turn aside to the wayes of sin Psal. 17. 14. They shall be cut off they are soon withered and dried up and all their outward Glory perishes with them 'T is a more prudent Course to adhere closely to God Iob 5. 3. I have seen the foolish taking root but suddenly I cursed his habitation 'T is a prediction he foretold that there was a Curse at the root of all his Prosperity SERMON CLXXXI PSALM CXIX VER 166. Lord I have hoped for thy Salvation and done thy Commandments THE Man of God had said Verse 165. Great Peace have they that love thy Law and nothing shall offend them now he particularly applyeth to himself what he had generally spoken before 'T is sweet when we can thus comfortably apply Promises and make out our own Title and Interest this is Davids work in this and the following Verses Here he maketh profession of two things his Hope and Obedience which indeed are the two great things that belong to a Christian Graces much praised and little practised Quarum multa sunt Elogia pauca Exempla They are fitly coupled together in his Plea I have hoped I have done For our Confidence in Gods Mercy is no greater than our Fidelity in his Precepts and they are both professed before God who searcheth the heart and tryeth the Reins Lord I have hoped for thy Salvation and done thy Commandments Doctrine Sound hope of Salvation is and must be joyned with a care of keeping Gods Commandments First I shall speak of the several branches of this Profession apart Secondly Then of their Conjunction First Separately and there I. Of the Profession of his Hope Lord I have hoped for thy salvation 1. The Object and thing hoped for is Salvation Salvation is Temporal or Eternal of the Body or of the Soul Rabbi David Kimchi understandeth it of the latter but it seemeth rather to imply help and deliverance out of dangers and distresses Indeed neither can be well excluded not Eternal Salvation for without that Temporal Deliverance is but a reprieve for a time not a total exemption from Evil not Temporal Salvation because before we come to look for our full and final deliverance God will try us by the way and train us up in the expectation of other things As men learn to swim in the Rivers and shallow Waters that afterwards they may swim in the Ocean and deep Waters So by expecting lesser things we learn to wait for greater both must be hoped for but with a difference Eternal Salvation absolutely but Temporal with submission to Gods Will. We have
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