admonition into censure you exchange a duty for a sin Admonish one another is a thing spoken of in Scripture but speak not evil one of another 3. If you speak of the failings of others it should be with tenderness and grief as when they are incorrigible and likely to infect others or when it is for the manifest glory of God Phil. 3. 19. There are some of whom I have told you often and now tell you weeping c. he speaks of some Seducers that under a form of godliness did undermine the purport of the Christian Religion meerly took up the profession of it for their own ends It should be done with a mighty deal of caution not out of idleness for want of talk that 's babble not out of hatred and revenge that 's malice though the matter is true yet we must not speak of mens faults to please others that is flattery Secondly To them that receive the slander He is a slanderer that wrongs his neighbours credit by upholding an ill report against them It is hard to say which is worse Railing or Receiving Psal. 15. 3. when an Inhabitant of Sion is described it is said He that receiveth not a report and takes it not up against his neighbour So Prov. 17. 14. A wicked doer giveth heed to false lips and a lyar giveth ear to a naughty tongue It is not only a point of wickedness to have a naughty tongue or false lips but to give heed He is a lyar that receiveth a lye and loves it when brought to him God will plague all those that love lyes As in Treason all that are acquainted with the Plot are responsible so you are responsible for your ears as they for their tongue It is good to have a spiritual tongue that will heal the wounds that others make in mens reputation Prov. 12. 18. There is that speaketh like the piercings of a sword but the tongue of the wise is health Some carry a sword in their mouths others balsom to heal the wounds that are made USE 3. If this be so usual and grievous an affliction and that even to the children of God and that not only upon the account of nature but of grace Then it puts us upon seeking comfort against reproaches 1. The witness of a good conscience within If you be innocent it is not against thee they speak but against another whom the slanderer takes thee to be The hair will grow again though it be shaven as long as the roots remain A good conscience is the root of a good credit and though the razor of Censure hath brought on baldness yet it will grow again God will either turn their hearts or support thee under it 2. Reproaches cannot make thee vile in Gods sight The Worlds filth many times are Gods Jewels Many that were praised in the world are now in hell and many that were disgraced in the world are in great favour and esteem with God many times their contempt doth encrease their esteem with God and therefore they cannot hurt thee They may persecute thee but if thou be patient they cannot impose upon thee and burden thy cause in his eyes God doth not ask the worlds vote and suffrage whether such and such shall be justified or received into glory yea or no. If they be infirmities and defects humble thy self and God will cover them Psal. 32. 1. God is wont to scatter reproaches cast upon his children as the Sun seatters the clouds Psal. 37. and heaven will make amends for all 3. The profit thou gainest by them the watchfulness the diligence all this will be sweet I might have given comfort against reproaches for Religion These are honourable they are the reproaches of Christ Heb. 11. 26. Heb. 13. 13. It is as honourable before God as ignominious before men And we cannot expect better fare than our Master the disciple is not above his Lord nor the servant above his Master Mat. 10. 24. it is enough for the disciple to be as his Lord and the servant as his master We cannot expect to fare better than Christ did and it is an honour to suffer as he did Again if Cripples mock us for going upright let us pity them The judgment of wicked men is depraved not to be stood upon and this contempt one day will be cast upon themselves Psal. 49. 14. The upright shall have dominion over them in the morning SERMON XXIV PSAL. CXIX 23. Princes also did sit and speak against me but thy servant did meditate in thy statutes THIS Psalm expresseth David's affection to the word as the result of all that experience which he had of the comfort and use of it In the present Verse two things 1. David's Trouble 2. His Remedy 1. His Trouble Princes did sit and speak against me 2. The Remedy that he used but thy servant did meditate in thy statutes First The evil wherewith he was exercised there are several circumstances produced by way of aggravation of his trouble 1. Who Princes also his trial came not only from the contempt and reproach of base people spoken of in the former verse but from Princes also by whom are meant Saul's Courtiers and Councellors 2. How did sit not only when occasionally met together in private in their Chambers or at their Tables but when they sate in Council or when they sate together on the seat of Judgment they consulted to ruine him or upon the Throne where nothing but just and holy should be expected past a judicial sentence against him 3. What did speak against me it was not reproach only that troubled him but the Powers of the World gave false sentence against him To be spoken of as an evil doer is a less temptation than to be condemned as a Malefactor Secondly His Remedy where observe 1. The title he gives himself but thy servant he speaketh modestly of himself in the third person and fitly doth he say Thy servant We owe duty to an higher Master when they decree any thing contrary to Gods word 2. His Practice and Exercise did meditate on thy statutes This is spoken for two reasons 1. That he was not discouraged by their opposition but held to his duty he was maligned for God's word's sake and yet kept up his respect to the word of God and never left meditating therein 2. To shew the way of his relief and cure under this trouble by exercising himself in the word which in the next verse he sheweth yielded him a double benefit Comfort and Counsel 1. It was of use to comfort him and strengthen Faith 2. To direct him that he might keep within the bounds of true obedience there being in the word of God both sweet Promises and a sure Rule Observe 1. from the Evil wherewith he was exercised Doct. It is many times the lot of Gods people that Princes do sit and speak against them in Councils and upon the Throne of Iudgment 1. For consulting against them to their
Duty and choice so do only Men and Angels who were made immediately for his service the bruit and inanimate Creatures only ultimately and terminatively They have a principle in their Nature to encline them to it are not only over-ruled so to do by the conduct of general Providence The water that driveth a Mill serveth my purpose but otherwise than the Miller or Overseer of the work Fire and water is my servant much more he 2. We must distinguish between those who are Gods servants de jure of right and those who are so de facto indeed servants of right and actually his servants De jure all men are Gods servants God made them for himself Prov. 16. 4. and Christ bought them for himself Rom. 14. 9. For to this end Christ both died and rose again and revived that he might be Lord both of the dead and living He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord and Master where he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant-Redeemer and Saviour 2 Pet. 2. 1. They deny the Lord that bought them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a master that bought them for service and may challenge a right and interest in them having shed his blood for Mankind But de facto those are Gods servants who yield themselves up to Gods dominion to serve and please him in all things with cheerfulness and consent The Covenant is represented under divers Notions as a Covenant of friendship Iam. 2. 23. Abraham was called the friend of God as a Conjugal Covenant Hos. 2. 19 20. I will betroth thee to me as a Covenant between King and Subjects Isai. 33. 22. as a Covenant between Master and Servants Isai. 56. 6. that take hold of his Covenant and join themselves to the Lord to be his Servants The two former Notions imply the sociableness and intimacy we have with God in the Covenant the two latter our inferiority and subjection Both must be minded that as on the one side we be not slavish and under bondage so on the other we may not behave our selves too fellow-like with God We are such servants as are also friends yea as sons yea his spouse The end of joining our selves to the Lord is not to be partners with him but servants to him 3. Some are servants by visible profession and Baptismal engagement others really and indeed by conversion to God or an actual giving up of themselves to his use and service By Baptism we are professed servants and subjects to the God of Heaven bound to be so for it is the Seal of that Covenant of Service I spake of before and so bindeth our service in it We renounce the Devil the World and the Flesh and dedicate our selves to the Lord. Iustin Martyr saith They did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Ezek. 16. 8. And entred into a Covenant with thee saith the Lord God and thou becamest mine 1 Pet. 3. 21. The like Figure whereunto even Baptism doth now save us not the putting away the filth of the flesh but the answer of a good conscience towards God By profession all Baptized Persons are Gods Servants but in reality all converted persons are so that are turned from Idols to serve the living God 1 Thess. 1. 9. Without this Christ will not be contented with an outside acquaintance and the flattery of empty titles but will the more challenge us by virtue of our profession Mal. 1. 6. If I be a Father where is mine honour if I be a Master where is my fear Cui res subjecta nomini negatur is nomine illuditur It was no honour to Christ but a mere mockery to be called King of the Iews whilst they buffetted Christ and spat upon him If God be a Master he will have the honour fear and obedience that belongeth to a Master that we should be afraid to offend him 4. There are some that are servants by general relation to distinguish persons and some by way of special attendance A servant in general relation is every Christian Servant by special attendance are either Angels and they are called his Ministers Psal. 123. 21. as being in near and special attendance about their Masters person Courtiers of Heaven most in Grace and favour with God A man may have one to do his business that yet hath not one to attend his person Among men the Magistrate is the Minister of God for good Rom. 13. 4. Ministers are Servants in special attendance therefore Paul so often calleth himself the servant of Jesus Christ Rom. 1. 9. Whom I serve with my spirit in the Gospel of his Son Ministers of God not of the people but for the people because of their near service about and under God David was both an holy Man and a King and a Prophet David as a King might use this petition it highly concerneth one in publick rank and office to say to God I am thy servant Yea as private believers I observe it not only to distinguish persons but to distinguish the work of the same person Christians have besides their general Calling a particular Calling wherein to serve God God hath given us all Talents to trade withal Matth. 25. 14. Who called his servants and delivered unto them his goods Luke 13. 13. Occupy till I come Dona Talenta Every one of us as instruments of Providence are to serve God in our Generations Acts 13. 36. and so not only to mind the work of our general Calling but that particular work which he hath given us to do in our way and place The general and particular Calling do not cross but help one another In your particular Calling as instruments of Gods Providence you provide for your support during your service and the relief of others so that as Gods servants you are not to be idle but to have a lawful Employment and Calling that you may not cast your selves upon temptations of using sinful shifts for your support and living 'T is also a remedy against the evils that flow from idleness and too much ease and that he may promote the good of Church Family and Kingdom And then the general Calling helpeth the particular by limiting it and our endeavours therein that so we may have time to save our souls and directing us that we do all things holily and justly as become the Servants of the Lord. II. These may plead it when they want any mercy spiritual or temporal 1. 'T is not a Plea contrary to Grace Indeed no such Plea can be allowed in the New Covenant partly because 't is the mere mercy of God to advance us to this honour to make us his servants and the fruit of his goodness rather than our choice Rom. 9. 16. 'T is not of him that willeth nor of him that runneth but of God that sheweth mercy Willing and running and working and serving are necessary afterwards 1 Cor. 9. 24. as our way and qualification Again our service is mixed with many weaknesses Mercy there needeth to interpret
cherish and dandle it and have a regard to it he is one whom God will not accept His desire is not to offend God and it is his trouble when corruption gets the start of Grace If a King warneth a City of Traytors and calleth upon them to search them out and send them away and they never regard the message but willingly give them harbour and entertainment then it is a sign they are disaffected to him To cherish a sin after warning is an open rebellion against God 3. Conatu In endeavour We must keep all Conatu licet non eventu it is our labour though not our success Those that dispense with any Commandment voluntarily and willingly have never yet learned the way of true obedience to God 2 King 5. 17 18. In this thing the Lord pardon thy servant that when my master goeth into the House of Rimmon to worship there and he leaneth on my hand and I bow my self in the house of Rimmon When I bow my self in the House of Rimmon the Lord pardon thy servant in this thing This is to set up a toleration in our hearts and to make Satan some allowance to part stakes between God and the Devil There is something wherein we would be excused and expect favour in fashions customs ways of profit and advantage The endeavour must be to keep all though the success be not answerable A Mariner that is beaten back by the winds yet proveth to hold on his course to make his Port. A man that would sit warm shutteth the door and windows yet the wind will creep in though he doth not leave any open passage for it Now the Reasons why we are to have respect to all the Commandments are these following 1. Because they are all ratified by the same Authority There is a connexion between them as there is between links in a chain take away one and all falleth to pieces Iam. 2. 10. For whosoever shall keep the whole Law and yet offend in one point he is guilty of all The authority of the Law is lost if men may pick and chuse as they please He that said Thou shalt do no murther hath also said Thou shalt keep my Sabbaths A quatenus ad omne the argument holds Do one thing as a duty and that will enforce the practice of all duties that we are convinced of Col. 1. 10. Walk worthy of God in all well-pleasing He that seeketh not to please God in all things seeketh not to please God in any thing 2. Because in Conversion Grace is given to observe all there is an universal principle to incline the heart impartially to all God infuseth all Grace together not one particular only in the hearts of his children but the whole Law There is a form of Grace introduced into the soul that suits with every point of the Law The heart is framed to resist every sin to observe all that God hath commanded A new-born infant hath all the parts of a man though not the strength and bulk so every Christian in regeneration Men may be born without hands or feet but the new Creature never cometh out maimed and imperfect It is small and weak at first but it groweth and gathereth strength There is no Commandment to which it is not suited Well then not to have respect to all were to hide our Talent in a Napkin and to receive one of Gods best gifts in vain The Apostle inferreth it out of their calling 1 Pet. 1. 15. But as he which hath called you is holy so be ye holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all manner of conversation at home and abroad among Infidels and with their fellow Christians in prosperity and in adversity walk worthy of your calling As the Sun is placed in Heaven and spreadeth his beams every where nothing is hidden from his light or as the lines run from the center to every part of the Circumference so doth Grace distill it self in an uniform obedience 3. A Christian can never be perfect in degrees if he be not perfect in parts What is defective in the parts cannot be made up by any growth If a man should be born without an arm or a leg this cannot be supplied by future growth he is a maimed man still so if a man be not perfect in parts hath not respect to all the Commandments he can never be perfect in Heaven You cannot be presented as perfect in Christ Iesus Col. 1. 28. 4. They that do not obey all will not long obey any but where profit or lust requireth it they will break all as Mark 6. 20. Herod feared Iohn knowing that he was a just man and an holy and observed him and when he heard him he did many things and heard him gladly But one command stuck with him being pleas'd with Herodias and the dancing Damsel that bringeth him to murther c. Keep but your passion a foot or your lust a foot or your worldliness a foot and it will carry you further One sin keepeth possession for Satan allow but one lust and corruption in the heart and that will undermine all and become thine eternal ruine as one leak may sink a ship A bird tied by the leg may make some shew of escape You never totally renounced Satans government and wholly gave up your selves to God By keeping a part the whole falleth to his share Use 1. It reproveth those that make one duty excuse another Two sorts there are some that go from sins to duties and others from duties to sins that antedate or post-date Indulgences 1. Those that antedate that hope to make amends for their evil course by their duties as when men allow themselves in a present carnal practice upon the purpose of an after-repentance It is as if men should distemper the body by excess and then hope to amend all by giving themselves a vomit or contract a sickness voluntarily because they will take physick Certainly men would not sin so freely if they were not born up by promises of future reformation 2. That post-date They go from duties to sins Ezek. 33. 13. When I shall say to the righteous that he shall surely live if he trust to his own righteousness and commit iniquity all his righteousness shall not be remembred but for his iniquity that he hath committed he shall dye for it If he shall commit a sin upon that confidence of his own righteousness Iosiah's breach with God was after the preparing of the Temple 2 Chron. 35. 20. even God's children take the more carnal liberty because of their duties 2d Use is Trial. Have we this sincere respect to all the commandments This may be known 1. By a constant desire resolution and endeavour to be informed of Gods will Rom. 12. 2. And be not conformed to this world but be ye transformed by the renewing of your mind that ye may prove what is that good that acceptable and perfect will of God And Eph. 5. 17. Wherefore be
knowledg when it is so apt to break out When these living waters run out of the belly it 's a sign of a good spring there Col. 3. 16. Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another It 's a sign we have gotten the riches of understanding for out of the abundance of the heart the mouth speaks So Prov. 16. 23. The heart of the wise teacheth his mouth and addeth learning to his lips When our speech hath weight and worth in it and we are ready upon all occasions it argueth a good stock of the word You know a man that puts his hand in his pocket and brings up gold at every draught it 's a sign he hath more plenty of it than silver So when we are ready to bring out gracious discourses it argueth a treasure and stock within 2. It argueth a good esteem of the word Things that are dear and precious to us we use to discourse of them What we love admire and affect the tongue will be occupied about such things John 3. 31. He that is of the earth is earthly and speaketh of the earth And 1 John 4. 5. They are of the world therefore speak they of the world I know it is spoken in the first place of ordinary Teachers All men whose original is of the earth they savour of it in their speech when they speak of divine things there is some earthiness in it The other Scripture is meant of false Teachers they savour of the world all their teaching doth savour of their affections But both places give this general truth What a mans affections are upon it is most ready in his mouth Therefore it argueth we are affected with the word of God when we are declaring it upon all occasions 6. It is for our benefit to be talking of good things to others The breasts that are not suckt do soon grow dry but the more they are milked out and drawn the greater is the encrease so in spiritual things we gain by communicating By discourse truths are laid more in view We find in any art of common learning the more we confer about things with others the more understanding we get our selves Prov. 11. 25. The liberal soul shall be made fat and he that watereth shall be watered also himself It is spoken of Alms it is true of spiritual Alms as plain Experience shews by watering and refreshing others the more we are comforted and refreshed our selves The loaves were encreased in the dividing Solomon compares Conference to the whetting iron upon iron the more one iron is whet upon another both are sharpned so by Conference our gifts are encreased Earthly goods the more they are given out we have the less in view and visible appearance though God can increase them but now in heavenly and spiritual things in the very giving out to others they are encreased upon our hands USE 1. To shame us for our unprofitableness in our relations and converses for these are two things wherein a Christian should take occasion to declare the Judgments of Gods mouth 1. In our Relations that we do no good there in declaring the Judgments of Gods mouth to one another Surely every Relation is a Talent and you will be accountable for it if you do not improve it for your Masters use The husband is to converse with his wife as a man of knowledg 1 Pet. 3. 7. and the wife to gain upon the husband 1 Pet. 3. 2. and both upon the children and servants The members of every Family should be helping one another in the way to heaven With what busie diligence doth an Idolatrous Family carry on their way and their course See Ier. 7. 18. The children gather wood and the fathers kindle the fire c. saith the Lord. Every one will have his hand in the work and are quickning and inflaming one another Fathers Children Husbands Wives all find some employment or other about their Idolatrous Service O that every one would be as forward and zealous and helpful in the work of God O that we were as careful to train and set our families a work in a course of godliness Christians should reason thus What honour hath God by making me a Father a Master of a Family Every such a one hath a charge of souls and he is to be responsible It will be no grief of heart to you when by your means they become acquainted with God Ye are my Crown and my rejoycing says the Apostle of the Thessalonians converted by his Ministry It will be a crown of honour and rejoycing in the day of the Lord when you have been instrumental not only for their prosperity in the world but of their encreasing in grace 2. In our converses how little do we edifie one another If Christs question to the two disciples going to Emans were put to us Luke 24. 17. What manner of conversation had you by the way What cause should we have to blush and be ashamed Generally our discourse is either 1. Prophane and sinful there is too much of the rotten communication which the Apostle forbids Eph. 4. 29. Let no corrupt communication come out of your mouth but that which is good to the use of edifying that it may minister grace to the hearer Rotten discourse argueth a rotten heart Or 2. Idle and vain as foolish tales The Apostle bids Timothy 1 Tim. 4. 7. To refuse prophane and old wives fables or vain complements though we are to give an account for idle words Mat. 12. 36. Or else like the Athenians we spend our time in hearing and telling news Acts 17. 21. Or we please and solace our selves with frothy flashes of a wanton wit and jesting that is not convenient which the Apostle forbids Ephes. 5. 4. The praise of a Christian lyeth not in the wittiness but in the graciousness of his conversation That which is Aristotles vertue is made a sin with Paul foolish jesting You should rather be refreshing one another with what experiences you have had of the Lords grace that is the comfort and solace of Christians when they meet together But when men wholly give up themselves to move laughter all this is idle and vain discourse It is not enough to say it doth no hurt but what good doth it do doth it tend to the use of edifying A Christian that hath God and Christ and his wonderful and precious benefits to talk of and so many occasions to give thanks he cannot want matter to discourse of when he comes into company therefore we should avoid vain discourse Or 3. We talk of other mens matters or faults as the Apostle speaks of those 1 Tim. 5. 13. That wandred from house to house that not being idle only but tatlers also and busie bodies speaking things which they ought not Levit. 19. 16. Thou shalt not go up and down as a tale-bearer among thy people The Hebrew word signifies a Merchant or one
Interests are in danger then they fall off questioning the ways of God and unsetling their hearts that is to take a Revenge upon God himself Hypocrites take pet like Servants that run away when their Master strikes them but a good Servant will take a buffet patiently and go about his work still So when the Lord buffets us by wicked men still we must follow our work and go on with God Thirdly The Lord doth it to do you good to make you better Reproaches are like Sope that seems to defile the Lynnen but it cleanseth it There is nothing so bad but we may make a good use of it and a Christian may gain some advantage by it Or as dung which seems to stain the grass but it makes the ground fruitful and the grass spring up with a fresher verdure So Reproaches are a necessary help to make us more humble heavenly to make us walk with a holy awe This holy Revenge we should take upon our Enemies to make us more strict and watchful The way is not to contend for esteem but to grow better more serious more faithful in our Lives for this is the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 15. to muzzle the mouths of Adversaries as the mouth of a Dogg or wild Beast is Passionate returns do but increase sin but a holy conversation will silence all and therefore you should confute Calumnies you bind up their mouths thereby In short an innocent meek unblamable profitable Life will certainly have its due esteem in the consciences of men do what men can Therefore do you go on and be you the more strict and then these Reproaches will do you good This is the first Use Advice to us what to do in case we be reproached Use 2. To those that either devise or receive the Reproach both are very faulty and sinful 1. First you that devise Reproaches 1. You hazard the repute of your own Sincerity Iames 1. 16. If a man seems to be Religious and bridles not his tongue that mans Religion is in vain Such men that are seldom at home seldom look to the state of their own hearts Alas if they were acquainted with themselves or their own failings they would see themselves the worst People in the World Paul can see himself worse than Iudas I am the chief of Sinners because he hath a greater feeling of his own case Now he that is much in Judging is seldom within If a man had a Catalogue of his own faults he would not be so ready to blast others but say I am the chief of Sinners Hypocrites have nothing in them but empty shews and appearances It is a cheap zeal to let fly and yet this is the Religion of a great many at the miscarriages and faults of others No you should rather study your own 2. You rob them of a most precious Treasure For if that of Solomon be true Prov. 22. 1. A good Name is rather to be chosen then great Riches they are the worst thieves that rob a man of his good name A thief that pilfers and steals any thing from you he is ashamed when found and should not you be ashamed that rob a man of a more excellent Treasure 3. You offend God and draw publick hatred upon your selves For Censurers are always looked upon as the Pests of the World It is the Devils business his proper work Rev. 12. 10. He is called the accuser of the Brethren The Devil doth not commit Adulty break the Sabbath dishonour Parents but he will Slander and accuse and speak evil The other are not Cammandments suited to his Nature but this is a Commandment that may suit with Angelical Nature We are not to accuse another wrongfully Objection But must we in no case you will say speak evil of others I Answer Sol. 1. Be sure that it be not a downright Slander now it is hard to avoid that If the evil you speak be without cause then it is against truth If it be for a light and slender cause then it is against Charity if it be for things indifferent or for lesser failings the indiscretions and weaknesses of Christians all this is against that Charity that should pass especially between the Disciples of Christ Iames 4. 11. Speak not evil of one another Brethren It is worser in Christians always to be whispering and speaking evil one of another you gratifie the triumphs of hell In things doubtful you should judge the best in things hidden and secret we cannot take cognizance of them and we know not their aims and intents of the heart that is Gods work 1 Cor. 4. 5. and it is the Devils work if when the practice be good and fair to suspect them of Hypocrisie Besides too if there be some grievous fault you do not know what were their temptations how it may be alleviated by the temptation still you must consider your selves lest you also be tempted Gal. 6. 1. and you do not know whether they have repented of it The Devil is a Slanderer why He doth accuse the Children of God of what thy are guilty of and they give him too much cause to accuse them I but after Repentance after they are Justified by God and quitted by the Grace of God so he is a Slanderer So after they have repented you are insisting on those faults it is a great evil 2. Speak not of him but to him When men are absent it is not fit they should be judged for then they are not able to make a defence then it is back-biting When you thus speak of them you exchange a Duty for a sin Admonition for Reproach It is an unquestionable Duty to admonish one another but it is an unquestionable Sin to speak evil one of another 3. If of him it should be done with tenderness and grief When they are incorrigible when they are like to pervert others and dishonour the Gospel or for the manifest Glory of God O if we would but lay restraints upon our selves in this kind and never speak of others but when manifestly the glory of God calls for it And then it should be with Grief Phil. 3. 19. Of whom I have told you often and now weeping saith the Apostle There are a crew of Hereticks it is supposed he means the Gnosticks filthy and impure Persons that had debauched the Gospel to a licentious life yet the Apostle speaks of them weeping and therefore we should be very tender of speaking of them Not out of Idleness and for want of other talk that 's tattle forbidden in many places of Scripture Not out of Hatred and Revenge for that 's Malice there may be malice where the thing you speak is truth Not to please others that 's Flattery But if ever you speak of them and it should be with these cautions out of of zeal for the glory of God and the good of the Church If men did consider what restraints are laid upon them they would
instance of Self-denial why so carefull to serve and glorifie God Rom. 14. 8. For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords they have given up themselves to be employed at his Command 2. Him they serve How do they serve him 1. They must serve God with the Spirit as well as the Body Rom. 1. 9. God is my Witness whom I serve with my Spirit in the Gospel of his Son So Phil 3. 3. We are the Circumcision which worship God in the Spirit Rom. 12. 11. Fervent in Spirit serving the Lord. Rom. 7. 6. That we should serve in newness of Spirit When the heart is â—…enewed disposed and fitted for his fear and service there is an honest purpose and endeavour to serve him 2. You must serve him faithfully devoting your selves to do his Will and to seek his Glory Your intention trade and study must be to honour God and please him that if it be asked for whom are you at work for whom speaking or spending your time whose Business are you doing you may answer all is for God If the pleasing oâ—… the Flesh be their work or scope they are said to serve their own Bellies Rom. 16. 18. They that are such serve not the Lord Iesus but their own Belly 3. Chearfully having so good a Master let us take pleasure in our Work here is all good Good Master good Work good Wages certainly the more Good any man findeth God to be and the more good he himself hath received the more good he ought to be the Goodness of God should melt us and awe us There are two Questions every one of you should put to your selves What hath God done for you and what have you done for God When you thus serve God you may plead it to God as David Psal. 116. 16. O Lord truly I am thy Servant I am thy Servant You may expect relief and protection and maintenance Servants have their dole and portion from their Masters hands Psal. 123. 2. As the eyes of Servants look unto the hand of their Masters and as the eyes of a Maiden unto the hand of her Mistress so our eyes wait upon the Lord our God untill that he have mercy upon us He that doth Gods Will shall have his Protection and Blessing you have a sanctified Interest in all that falleth to your share 1 Cor. 3. 22 23. Whether Paul or Apollo or Cephas or life or death or things present or things to come all are yours and ye are Christs and Christ is Gods Lastly God will now and then visibly put some marks of distinction on them Mal. 3. 18. Then shall ye return and discern between the Righteous and the Wicked between him that serveth God and him that serveth him not For a while their Glory may be clouded they may be hardly dealt with in the world but God hath his times of presenting all things in their own colours but the chief time of manifestation is hereafter when the Servants of Christ come to receive their full Reward then they find him to be a good Master indeed Iohn 12. 26. If any man serve me him will my Father honour 2. Doctr. That the good which God hath done for us should be thankfully acknowledged We should not be always craving always complaining there should be a mixture of thanksgiving Col. 4. 6. Continue in Prayer and watch in the same with Thanksgiving together with the expression of our wants and desires there must be Thanksgiving for Favours already received 1. There is a time for all things for confessing Sin for begging Mercy for thankfull Acknowledgments though in every Address to God there should be somewhat of all these yet at certain seasons one is predominant In a time when God is offended Confession of sin in a time of great wants and streights Prayer in a time of great receivings Thanks The times that pass over us bring upon us many changes every change of dispensation must be sanctified by a sutable Duty As no condition is so bad but a good man can find an occasion of praising God and trusting in Him so no Condition so good but matter of Humbling and Self abasing will arise yet there are special Occasions that require the one or the other Opus diei in die suo James 5. 13. Is any among you afflicted let him pray is any merry let him sing Psalms Psal. 50. 15. Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me 2. It is a disingenuous spirit to ask Mercy for supplying our Wants or delivering us from troubles and not acknowledge Mercy when that supply or deliverance is received Prayer is a work of necessity but Praise of mere Duty Self-love will put us upon Prayer but the Love of God upon Praise and Thanksgiving we pray because we need God we praise because we love God and have a sense of his Goodness to us Luke 17. 15. One of them when he saw that he was healed with a loud voice turned back and glorified God Most turn back upon the Mercy-Seat do not give Glory to God when their turn is served 3. It is for the glory and honour of God that his Servants should speak good of his Name When they are always complaining they bring an ill report upon the Ways of God like the Spies that went to view the Promised Land But it is a great invitation to others when we can tell them how good God hath been to us Psal. 34. 8. Oh taste and see that the Lord is good blessed is the man that trusteth in him This doth draw in others to come and take share with us 4. It is for our profit the more thankfull for Mercies the more they are increased upon us As vapours return in showers The sea putteth out of her fulness into the rivers and they again refund into the Sea the water received thence Psal. 67. 5 6. Let the People praise thee O Lord. Then shall the Earth bring forth her increase When the Springs are low we pour in a little water into the Pump not to enrich the Fountain but to bring up more for our selves It is not only true of outward Increase but spiritual also Col. 2. 7. Be ye rooted in the Faith and abound therein with Thanksgiving If we give thanks for so much Grace as we have already received it is the way to increase our store we do no more thrive in Victory over Corruption or the increase of divers Graces because we do no more give Thanks 5. It prevents many sins I shall name two 1. Hardness of Heart When we are not thankfull for Blessings they prove an occasion to the Flesh and so our Table is made a snare Psal. 69. 22. and our welfare a Trap. Men go on stupidly receiving Blessings but do not acknowledge the Donor but when we own God upon all occasions
is one means for our preservation therefore it must be often used Use. For reproof of those that ask sustaining Grace customarily and carelesly without any deep sense or renewed importunity we are too cold and formal when we say Lead us not into temptation Consider 1. None stand but may fall in some degree and it is our business to take heed we do not Every hour we are in danger either of getting some Distemper or letting out some Corruption Of getting some Distemper being spotted and defiled in the World or at least being made dull and indisposed in the service of God Or else of letting out some Corruption if God do not keep our heart and all Psal. 141. 3. Set a watch O Lord before my mouth keep the door of my lips how soon should we betray our folly And therefore it 's a happy day and we have cause to bless God when we have not by some words or works of ours interrupted our Communion with him Consider 2. How many things concurre to lead us aside corruptions within and temptations without and it may be sometimes the example of others that are of esteem in the Church Corruption within always fighting against Grace the Flesh lusteth against the Spirit and temptations without the favours and frowns of the World if these things have not they may befall us and it is too late to seek armour in time of conflict 3. And then to see men eminent for knowledge and profession turn back from the holy Commandment and glorious Stars fall from their Orb and Station this overturns the faith of many 2 Tim. 2. 18. So that all these things considered we cannot stand a moment without God and therefore we should be more earnest with him for Grace Doctr. 2. The constant safety of Gods people lies in sustaining Grace First Negatively without it we cannot be safe partly because there are so many tryals and temptations between us and home by reason of the sleights of the flesh the cunning of Satan and oppositions of the world and partly because the measure of Grace received is so small Phil. 3. 13. I have not attained and the danger of sinning against God is so great Amos 3. 2. You only have I known of all the Families of the Earth therefore will I punish you for all your iniquities So that we are no longer safe from sin and punishment than God puts under his hand Secondly Positively By Gods sustaining Grace we are kept safe both as the power and faithfulness of God are engaged for our defence 1. The power of God is engaged 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation The Apostle first speaks of Heaven that that is kept for us and then presently you are kept for it by the power of God An earthly inheritance may be sure enough for the Heir but who can secure the Heir from death and all other accidents But here God provides for our Comfort not only our inheritance is sure but we are kept and how doth God keep us By his power O what greater safety can there be He can mitigate the temptation or else give a supply of strength he can keep off tryals or support us under them 1 Cor. 10. 13. 2. The faithfulness of God is engaged 1 Cor. 1. 9. God is faithful by whom ye were called unto the fellowship of his Son And 2 Thess. 3. 3. The Lord is faithful who shall establish you and keep you from evil Certainly God is able but how shall we know that he will do it His truth is laid in pawn for what he hath promised and therefore we may hold up our heads with confidence and this should comfort us against all fears and doubtful and uncertain thoughts Use. Instruction To shew us how constantly God must be sought to in prayer and relied upon in the use of means for our preservation both from sin and danger 1. Sought to in prayer Our strength lyes not in our selves but in God 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God It is not only of God but in God there 's our treasure kept 2 Tim. 2. 1. Be strong in the Grace that is in Christ Iesus And Ephes. 6. 10. Be strong in the Lord and in the power of his might If the Stock were in our own hands besides the danger of imbezilling it we should neglect God as when the Prodigal Son had his portion he went away from his Father Therefore God keeps Grace in his own hand to keep us humble depending observing and to have a constant converse with him that our eyes may be to him as Psal. 123. 2. As the eyes of servants look unto the hand of their masters and as the eyes of a maiden unto the hand of her mistress so our eyes wait upon the Lord our God until that he have mercy upon us that is as maid and men servants look for their dole and portion their allowance given to them from their master and mistress so God will still keep us to him Dependance begets observance to keep up our Allegiance to the Crown of Heaven 2. As he must be sought to in prayer so relied upon in the use of means for our preservation God keeps us but not without our care and diligence A Christian is said to keep himself 1 Tim. 5. 22. and this is pure Religion to keep our selves unspotted Iam. 1. 27. and 1 Iohn 5. 18. He that is begotten of God keepeth himself that the wicked one touch him not and Iude 21. Keep your selves in the love of God What! doth not this detract from all that was spoken before No we act with subordination and dependance upon him Our keeping is from him by him and under him so we keep our selves through his blessing upon the use of means which he hath appointed for us to use The third Note is taken from the promise of obedience upon the supposition of this help from God Uphold me What then And I will have respect unto thy Statutes Observe Doctr. 3. The more experience we have of Gods Grace in the preserving us from sin and danger the more we should be encouraged in his ways Why so 1. Because of the Obligation It is his mercy which requires thankfulness now gratitude and thankfulness is the true principle which should urge us to perform our Duty to God Observe there are several principles which put men upon Gods service some false and rotten some more tolerable some lawful some excellent Some false and rotten as carnal custom shall we serve God say they as we have done Zech. 7. 3. when men only do as they have done it is the manner of the place they learn it of their Fathers and so customarily worship and serve God Then vain-glory to be seen of men that 's a rotten thing Matth. 6. Come and see my zeal for the Lord saith Iehu
with a stranger thou art snared with the words of thy mouth Prov. 11. 15. He that is surety for a stranger shall smart for it Prov. 17. 18. A man void of understanding striketh hands and becometh surety in the presence of his friend Prov. 20. 16. Take his Garment that is surety for a stranger Prov. 22. 26 27. Be not thou one of them that strike hands or of them that are sureties for debts if thou hast nothing to pay why should he take the bed from under thee And in other places Our pity is stirred towards a man that is like to be undone and ruined therefore there is such disswading from suretiship and hath not God a greater pity over the afflictions of his people He pities the afflictions of them that suffer most justly yea far below their desert Iudg. 10. 16. His soul was grieved for the misery of Israel 2 Kings 14. 26. For the Lord saw the affliction of Israel that it was very bitter for there was not any shut up nor any left nor any helper for Israel How much more will he pity them that are unjustly oppressed of men Acts 7. 34. I have seen the afflictions of my people which is in Egypt and have heard their groanings and am come down to deliver them His bowels worketh God loveth his people better than they love themselves fide-jube Domine pro servo 3. Our relation to him I am thy servant and I know thou art a good Master and he is our Sovereign Lord and therefore hath undertaken to provide for us the master was to be the servants Patronus God hath found us work and he will find us defence This is the Argument of the Text Be Surety for thy Servant We are employed in his work engaged in his Cause If a rich man set a poor man at work as to dig such a Ditch if he be afterward troubled for it the rich man is concerned to bear him out Psal. 116. 16. O Lord truly I am thy servant I am thy servant and the son of thy Handmaid Whilest we are engaged about our masters business and in his work he is engaged to protect us and bear us out in it 4. Our very running to him and committing our selves into his hands is an engaging God Psal. 86. 2. Preserve my soul for I am holy O thou my God save thy servant that trusteth in thee Psal. 10. 14. The poor committeth himself unto thee thou art the helper of the fatherless Employ God and find him work he will not fail to do what he is entrusted with Psal. 57. 1. Be merciful unto me O God be merciful unto me for my soul trusteth in thee yea in the shadow of thy wing will I make my refuge until these calamities be over-past God taketh it well that we should make bold with him in this kind and tell him how we trust him and expect relief from him Nothing is so dishonourable to God nor vexatious to us as the disappointment of trust An ingenuous man will not fail his friend that doth trust and rely upon him much less will a faithful God fail those that look to him and depend upon him for help Use Is advice to us what we should do in our deep distresses and troubles when able to do nothing for our selves God will be Surety that is make our Cause his own 1. As your matters depend in an higher Court and with respect to your own guilt and sin which hath cast you into these troubles acknowledge your debt but look upon Christ as your Surety who gave himself a ransome for us The Controversie between God and us must be taken up by submission on our parts for God is an enemy that cannot be overcome but must be reconciled The way is not to persist in the Contest and stand it out but beg terms of peace for Christs sake 2 Chron. 6. 38 39. If they return to thee with all their heart and with all their soul then hear thou from the Heavens even from thy dwelling place their prayers and supplications and maintain their Cause and forgive thy people which have sinned against thee Job 5. 8. I would seek unto God and unto God would I commit my Cause 2. As your danger lyeth with men acknowledge your impotency but consider who is your Surety and will take your part against the instruments that have had a hand in your trouble First God who hath such a pity over his suffering servants is ready ever to do them good Psal. 35. 1. Plead my Cause O Lord with them that strive with me fight against them that fight against me He is in such full relation and so fast bound to them that they may not be weary and impatient and swallowed up of despair he will interpose God seeth our sufferings heareth our groans suffereth together with us and is afflicted in all our afflictions believe it assuredly that he will take the matter into his own hand and be the party responsible Psal. 140. 12. I know that the Lord will maintain the Cause of the afflicted and the right of the poor Wo be to them that would not have God for their party joined in the Cause of the afflicted God hath given assurance of his protection not by words only but by deeds Prov. 22. 23. The Lord will plead their Cause and spoil the soul of those that spoiled them He hath past his word and he will do it Prov. 23. 11. For their redeemer is mighty he shall plead their Cause with thee 'T is his title Isai. 51. 22. Thus saith thy Lord the Lord and thy God that pleadeth the Cause of his people not by a verbal or local but a real and active Plea Ezek. 38. 22. And I will plead against him with pestilence and with blood and I will rain upon him and upon his bands and the people that are with him an overflowing rain and great hail-stones fire and brimstone And Isai. 40. 8. He is near that justifieth me who will contend with me let us stand together who is mine adversary let him come near to me that is let him join issue with me commence his Suit in Law We should be confident upon Gods undertaking Ier. 50. 34. Their redeemer is strong the Lord of Host is his name he shall thoroughly plead their Cause that he may give rest to the land 'T is a great ease in affliction to commit our Cause unto God and put our affairs into his hand 2. God who hath such power we need not fear any opposite if God be our Surety Psal. 27. 1. The Lord is my light and my salvation whom shall I fear the Lord is the strength of my life of whom shall I be afraid Psal. 46. 1 2. God is our refuge and strength a very present help in trouble therefore will not we fear though the Earth be removed and the Mountains be carried into the midst of the Sea a resolution to adhere to God and his truth
of preservation He is Lord alone because he preserveth all things Neh. 9. 6. Thou even thou O Lord alone thou hast made heaven and the heaven of heavens with all their host the earth and all things that are therein the sea and all that is therein and thou preservest them all At whose Table are we fed at whose cost and expence are we maintained upon whom do we depend every moment for being and operation Acts 17. 28. In him we live and move and have our being Heb. 1. 3. He upholdeth all things by the word of his power he doth every moment continue what he gave at first Things were not made that they should act and subsist of themselves as the house abideth when the Inhabitant is dead and gone A daily influence is necessary As the Beams depend on the Sun so do we every moment upon God every day we are bound to serve him If God should turn us off for preservation to our selves how soon should we return to our original nothing God is disengaged if we serve him not If out of indulgence he continues our Beings what vile ingratitude is it not to serve him Isai. 1. 3. The Oxe knoweth his Owner and the Ass his Masters Crib but Israel doth not know my people doth not consider Would you maintain a Servant to do his own work Since we live upon God we should live to him 3. A right by redemption 1 Cor. 6. 19 20. And ye are not your own for ye are bought with a price therefore glorifie God in your body and in your spirit which is Gods If a man had bought another out of slavery all his time and strength and service belonged to the Buyer Christ hath bought us from the worst slavery with the greatest price and shall we rob him of his purchase This was his end he did not redeem us to our selves but to God not to live as we list to exempt us from his dominion that is impossible Saul promised to make him free in Israel that would destroy Goliah 1 Sam. 16. 25. But to be free from Gods dominion cannot be that was not Christs end in redeeming us but that we might be put into a capacity to serve God Well then when God hath such a right in us we ought to obey him Secondly Consider what an honour 't is to be Gods servants Servire Deo regnare est The meanest Offices about a Prince are honourable No such honourable employment as Gods service both in respect of the person whom we serve the Great God and the service it self 't is a service of righteousness and holiness Luke 1. 74. This is no drudgery our Natures are ennobled the liberty and perfection of humane Nature is preserved by this service And then for the quality of our reward there is no such wages no such reward in any service Iohn 12. 26. And where I am there shall my servant be If any man serve me him will my father honour Here is true honour fitted for great spirits that will not stoop to trifles and indeed Gods servant is the only great spirit The most eminent Servants in the Court of Kings have but a splendid and more gaudy slavery in comparison of God Thirdly What an happiness as well as an honour both in respect of our present Communion with him and future Fruition of him The Queen of Sheba said of Solomon's servants 1 Kings 10. 8. Happy are the men and happy are these thy servants which stand continually before thee and that hear thy wisdom Happy those indeed that serve God they are friend-servants Iohn 15. 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I call you friends for all things that I have heard of my father I have made known unto you In regard of intimate Communion they are treated as Sons though they be servants Now 't is very comfortable to be taken into Gods bosome and to have access to him upon all occasions Besides the reward and wages in the life to come Gods Servants have great Vales Our Earnest is better than the Worlds Wages Consider Fourthly What an hard master we were under before Rom. 6. 17. But God be thanked that ye were the servants of sin You have obeyed many masters Tit. 3. 3. Ye were sometimes foolish disobedient deceived serving divers lusts and pleasures You that were at the beck of every bruitish lust and were carried to and fro with so many contrary passions and affections that have left so many wounds in your Consciences alarmed by terrours every day when you denied your selves nothing thought nothing too much or too dear to spend or part with in a sinful course Fifthly If once we come to chuse his service we shall find a difference between the Lord and other Masters 2 Chron. 12. 8. Nevertheless they shall be his servants that they may know my service and the service of the Kingdoms of the Countries The sorrow of the one the sweetness of the other the misery of the one the blessedness of the other the bondage of the one the liberty of the other they that forsake or refuse Gods service shall soon find worse masters God hath ways enough to punish our stragling from Duty and slighting his service either by putting us under hard task-masters some that shall turn the edge of authority against us push with the horns of a Lamb a barbarous enemy making us to be mutual oppressours of each other or by giving us over to Satans power or our own hearts Iusts Sixthly Christs service is not hard nor heavy Matth. 11. 28. My yoke is easie and my burthen light notwithstanding all your prejudices against it These men live as they list they think this a sweet liberty to be guided by their own wisdom and live according to their own wills according to their own ends and that it 's better than to be curbed Psal. 2. 3. But after a little while they have other thoughts they will find the bitterness of such a Course On the contrary the more we try the service of God the sweeter we shall find it to be 1 Iohn 5. 3. And his Commandments are not grievous And Prov. 3. 17. Her ways are ways of pleasantness and all her paths are peace Our work is wages and our very work carrieth a reward in the bosome of it So sweet and comfortable it is Now for directions 1. If we would be Gods servants we must sincerely wholly and absolutely give up our selves to do his will and never more to look upon our selves as our own masters to do what we please but wholly to study what will please God Isai. 56. 6. they joined themselves to the Lord to serve him to love the name of the Lord and be his Servants Rom. 6. 16. Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey There is a solemn dedication made we take up his service
seriously not upon example barely or tradition or fear or constraint or some base respects or sinister ends or some sudden pang or motion but after serious and due deliberation out of judgment rightly informed and affection thereon grounded do engage themselves to perform humble service to God without limiting or power of revocation give up themselves wholly to follow his directions 2. Gods servants have work to do none of them must be idle Matth. 20. 6. Why stand ye here all the day idle Luke 1. 74 75. That we may serve him in holiness and righteousness all our days Phil. 2. 12. Work out your salvation with fear and trembling Acts 24. 16. Herein do I exercise my self to keep a good conscience void of offence We must not put hands in bosome having so much work to do Many presume of being Gods Servants but it is only in the Notion they do nothing for him 3. This service must not be done grudgingly but heartily Isai. 56. 6. And the sons of the stranger that join themselves to the Lord to serve him to love the name of the Lord and be his servants Deut. 10. 12. To love the Lord thy God and serve him God will not be served but out of love not by necessity and constraint We must yield obedientiam Servi but not servilent we are delivered from a slavish spirit Rom. 8. 15. We have not received the spirit of bondage again to fear Gods service must be gone about with ready affection and good-will The respect which we shew to God is called service in regard of our strict obligation to it but obedience in regard of our readiness of mind to perform it Secondly Not sleightly but with reverence and zeal Mal. 1. 6. If I be a master where is my fear Psal. 2. 11. Serve the Lord with fear and rejoice with trembling and Phil. 2. 12. Work out your salvation with fear and trembling and Rom. 12. 1. I beseech you by the mercies of God that you present your bodies a living sacrifice holy and acceptable to God which is your reasonable service God will not be put off with any thing by the by 't is a lessening of his Majesty I am a great King Thirdly It must be done constantly not by fits He that is Gods servant never ceaseth from his work their feasting walking sitting sleeping waking hungry thirsty hearing or praying 't is all for God He that doth any of these things merely for himself to gratifie the flesh doth not act as Gods servant Acts 26. 16. Serve God instantly day and night Fourthly Orderly All things in Gods service must be regarded according to their weight Rom. 14. 18. For he that in these things serveth Christ is acceptable to God and approved of men that is the main things not in contests about Ceremonies if others carry these matters beyond their weight let not us 't is not a pin to chuse what party a man is of if he doth not mind righteousness and peace and joy in the Holy Ghost as if a servant should provide Sauce for his Master and neglect to provide Meat 4. Our great end and scope must be to please God They are true servants that make it their business to please their master Isai. 56. 6. They chuse the things that please me and take hold of my Covenant John 8. 29. The father hath not left me alone for I do always the things that please him 1 Thess. 4. 1. I exhort you all by the Lord Iesus Christ that as you have received of us how to walk and please God so ye would abound more and more and 1 Iohn 3. 22. And whatsoever we ask we receive of him because we keep his Commandments and do the things which please him So Heb. 11. 5. Enoch had this testimony that he pleased God The property of a servant is not to please himself They that set themselves to please God observe his will in all things There is a great pleasing in the world but few make it their business to please God All Inferiours please their Superiours on whom they depend and shall not we please God who is infinitely greater than man and on whom we depend every moment for all that we enjoy Use. Are we Gods servants We all say so but we speak out of Conviction of Conscience rather than out of inclination of heart not what de facto is but what de jure should be and 't is well that we come so far as to owne Gods right Professio ipsa saith Hilary habet Conscientiae necessitatem non habet Confessionis veritatem 1. If it be so then God is our chiefest good and highest Lord whom we study to please and gratifie 'T is certain that is our master which hath the greatest part in us and power and influence over us Matth. 6. 24. No man can serve two masters Ye cannot serve God and Mammon Rom. 16. 18. They serve not our Lord Iesus Christ but their own belly Phil. 3. 19. Whose God is their belly 'T was a speech of Luther Venter in omni Religione est potentissimum Idolum It doth all with men Where the belly is served Christ is neglected So far as his service will comply with the interest of the belly or a quiet pleasureful life so far they can be zealous their Religion must feed them and maintain them or else they care not for it Iohn 6. 26. they followed Christ for the Loaves mind Religion for outward advantages When our interest and Christs service go contrary-ways we can dispense with our Duty to God for the sake of this 'T is clear to be servants is to want a power and right to dispose of our selves our actions and employments While any other thing hath an interest in us to dispose of us we are not Gods servants but that thing that hath such a power with us is our Master 2. A Servant is chiefly known by obedience Rom. 6. 16. To whom ye yield your selves servants to obey his servants ye are to whom ye obey Luke 12. 47 48. And that servant which knew his Lords will and prepared not himself neither did according to his will c. Men may talk high for God know much but whom do we ordinarily obey When the Flesh bids us go we go come we come If pride bids us display the pomp of wit in our Duties or to hang out the Ensigns of our vanity we yield straight If lust bid us pamper the flesh we presently obey if covetousness bid take the wedge of Gold we do it But when a man knoweth any thing to be the mind of God and prepareth his heart to do it he is one of Gods Servants 3. A Servant of God is one that the sight of Gods will is reason enough to him 1 Thess. 5. 18. This is the will of God The will of God must be the prime and prevalent Motive with a Christian they are servants not to do their own will but his whose
and do them God hath promised this to some body and why not to you You are as fair for this promise as any and if God hath not excluded you why will you shut out your selves from the grace offered 4. There are in the Scripture excellent Incouragements and Motives from the reward promised to the pure Lactantius saith of the Heathen virtutis vim non sentiunt quia cjus praemium ignorant that they were Ignorant of the force of Vertue because they were not acquainted with the reward of it There is a great force in Scripture arguments in this kind See how the Scripture speaks of these promises they are so great so pure and so expresly binding in their Condition and Qualification annexed They are so great 2 Cor. 7. 1. that having such great and precious Promises let us cleanse our selves from all filthiness of flesh and spirit and perfect holiness in the Fear of God And then so pure 1 Iohn 3. 3. He that hath this hope in him purifieth himself as Christ is pure 'T is not barely said he that hath hope in him but he that hath this hope 'T is not a Turkish paradise but a sinless estate not an estate wherein we shall be ingulfed in all sensualities but satisfied with the Vision of God and made like him Heaven is not only to be looked upon as a place of happiness but a state of likeness to God Once more so many and so expresly binding to purity in their Condition and qualification annexed See what the Word of God speakes to purity if we would injoy the favour of God and have him good to us Psal. 73. 1. Truly God is good to Israel even to such as are of a clean heart Who are they that God will be good to To Israel all are not Israel that are of Israel but those whose Consciences are cleansed by the Blood of Christ and study to be clean and holy in heart and life Those are Gods Israel How ever things fall out here how blustering and boisterous soever the times are yet God will be good to them that are his Israel If we would have his favour actually exhibited if we would have God to shine upon us we must look after purity Psal. 18. 26. With the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward God will be to man as man is to God No degree of purity shall go unrewarded the holy use of the Creatures is their priviledge Titus 1. 15. To the pure all things are pure To the wicked all things are defiled and they have a curse with their blessings but to the pure these blessings are lawfully enjoyed and are sanctified to them and they receive every temporal mercy as a blessing of the Covenant Would we be accepted in our service Prov. 15. 26. The thoughts of the wicked are an abomination to the Lord but the Words of the pure are pleasant Words The thoughts and words of wicked men are an abomination to the Lord but the thoughts and words of the Saints are his delight God hath respect to the person and then to their services so that we must be pure in heart if we would have our services accepted of the Lord. Once more the pure are those that shall be employed with Honour for God 2 Tim. 2. 21. If a man purge himself from these he shall be a vessel of Honour Sanctified and Meet for the Masters use and prepared unto every good work Again the purified and cleansed are meet to receive and retain the Word 1 Tim. 3. 9. Hold fast the Mysteries of faith in a pure Conscience None receive the word with such profit and retain it with such warmth as the pure in heart Precious liquors are not put into musty filthy vessels if it be 't is corrupted and spoiled presently Let a man be addicted to any worldly lust and he will soon lose all the sense of good he hath received Once more none pray aâ—…ight but the pure Zeph. 3. 9. For then will I turn to the People a pure Language that they may call upon the Name of the Lord and 1 Tim. 2. 8. Lifting up holy hands without wrath and doubting and Heb. 10. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience Then we draw near to God with Comfort being sure of audience Once more if we would be happy for ever more Who are they that shall see God Matth. 5. 8. Blessed are the pure in heart for they shall see God You shall see the question propounded in the Psalm 24. 3 4. Who shall ascend into the Hill of the Lord Who shall stand in his holy place And the question is answered in the third verse He that hath clean hands and a pure heart It standeth us upon to examine how it is with us since all the visible Church are not saved the Pure and Holy are they that shall see and injoy God Filthy Dogs and Impure and Unclean Swine are not suffered to enter into the New Ierusalem 5. Here are terrible threatnings the Word is impatient of being denied It would have holiness and purity upon any terms there is something propounded to our fear as well as to our hope Sometimes the Word of God threatens with the loss of happiness Heb. 12. 14. Without holiness no man shall see the Lord. If there were no more but this this were enough to terrifie us to be shut out from the presence of the Lord if it were rightly considered But O! How miserable will the poor Creature be that The Word threatens with the loss of the vision of God supposing the soul subsists this is enough to overwhelm us that we shall never enter into the place where God is Revel 21. 17. There shall in no wise enter into it any thing that defileth or worketh abomination But we hear of a Worm that shall never dye a Pit without a bottom a Fire that shall never be quenched and Torments that are without end and without ease God shall say I would have purged you but you would not be purged Whose heart doth not tremble at the mention of these things Oh! Then you see the Word is very pure The second Consideration that this pure Word must me valued and esteemed and loved by us Here I shall shew you what 't is to love the Word and then why I. What 't is to love the Word First Negatively 1. 'T is not an outward receiving or a loose owning of the Scripture as the Word of God many carnal men may so receive it or rather not contradict it They receive the Word of God not upon any divine Testimony and Evidence of the Spirit of God but upon the Authority and Credit of Men the Practice and Profession of the Nation where they Live and the injunctions of the Civil state or the Tradition of the Church This is the just account of most mens
1 Sam. 2. 30. Them that honour me I will honour and they that despise me shall be lightly esteemed We have made God's Name to be reproached and Religion to be lightly esteemed we may own the Justice of God in all this Use. Oh then let us be fore-armed against this Temptation that when we lose esteem with wicked men because we will not comply with their Lusts we may bear it patiently Surely we stand too much upon honour and respect and have too tender a sense and feeling of Contempt when it discourageth us in the wayes of God a Christian should seek the honour that cometh from God only and be content with his approbation I know 't is a blessing to have respect with men 't is said of our Lord Christ that he grew in favour with God and with men Luk. 2. 52. the same also is spoken of Samuel 1 Sam. 2. 26. and the Child grew and was in favour with God and with Men. It 's a blessing where it may be had without any violation of Duty When God blameth us not and Men have no just Complaint against us our care must be to provide things honest in the sight of God and Men Rom. 12. 17. to take away all cause of offence both from Iew and Gentile and from the Church of God 1 Cor. 10. 32. but if men will not be pleased but with the offence of God we should count it a priviledge to be worthy of the Worlds hatred gratias ago Deo meo quod dignus sum quem mundus oderit saith Hierom be not discouraged if they slight you that slight God and Christ and their own Salvation Our self-love is too great when so tender to suffer a little disgrace and contempt for Christ who hath suffered so many and so great indignities for us Therefore though we be small and despised let our affection be as great to the Word as ever say 2 Sam. 6. 22. I will be yet more vile then this and base in mine own sight Alas many cannot bear Contempt coguntur esse mali ne viles habeantur as Salvian complains in his dayes As we should not forsake the despised wayes of God so not be dejected and troubled at it better we be Despised than God Dis-honoured therefore let us purchase the Glory of God with our Disgrace To animate you 1. Consider 't is the usual Lot and Portion of Gods Children When God meaneth thoroughly to humble his Children he suffereth them to be odious in the eyes of the people where they live we need so sharp a means to do us good therefore the Church complaineth of Contempt Lam. 3. 45. Thou hast made us as the off-scouring and refuse in the midst of the People You will say this was a sinning Nation Nay the Apostle saith the same thing of himself and other Apostles 1 Cor. 4. 13. We are made the filth of the World and the off-scouring of all things Cast out as the sweeping of the City yea Christ himself complaineth Psal. 22. 6. I am a Worm and no man a reproach of men and despised of the People as if he were but as a Worm to be trode upon in respect of the World Thou canst not be more despised than Christ was So Isa 53. He is despised and rejected of men a Man of Sorrows and acquainted with Grief we hid our faces as it were from him he was despised and we esteemed him not Well if this be a common Lot and Portion of Gods People 't is more usual to persecute with Contempt than with Violence men are kept off by the restraint of Laws 2. Shall we not suffer a little for Christ who suffered so much for us He hath indured greater reproaches for our sakes and what are we to him If he indured shame was made a Curse for us What a softness and tenderness have we for our Interests Matth. 10. 24 25 26. The Disciple is not above his Master nor the Servant above his Lord c. 3. We must be dead to Esteem Credit and Reputation as well as other things or else we are uncapable of the Kingdom of Heaven Ioh. 5. 44. How can ye believe that seek honour one of another and seek not the honour that cometh of God only Ioh. 12. 41 42. Tâ—…se things said Esaias when he saw his glory and spake of him Nevertheless among the Chief rulers also Many believed on him but because of the Pharisees they did not Confess him lest they should be put out of the Synagogue 'T is not enough to deny Brutish Pleasures to escape sordid Covetousness but all prizing of our own credit content to be nothing that Christ may be all in all or else there is some affection not yet subdued to Christs Interest any Interest of ours that cometh into competition with Christ must be denied 4. This is the true Fortitude We all affect to be counted men of Spirit and Courage there is not a greater Evidence of it than when we can endure contempt for Christ. Military Valour depends upon bodily Spirits 't is a more Brutish thing Peter that ventured upon a Band of Men was overcome by the weak-blast of a Damsels question He that can in a generous contempt count mans day nothing 1 Cor. 4. 3. But with me it is a very small thing that I should be judged of you or of mans Iudgment c. 5. The more despised in the World for Righteousness sake the more honourable with God If they could hinder your esteem with him it was something 2 Cor. 10. 18. he is approved whom the Lord Commendeth they will ever be of great account in heaven that have washed their garments in the bloud of the Lamb and kept themselves unspotted from the world and are cloathed with the Sun and have the Moon under their feet Revel 12. 1. the true and afflicted despised Church is in the eyes of God fair as the Sun pure as the Moon Cant. 6. 10. You are an Elect seed a Royal priesthood 1 Pet. 2. 9. 6. If we cannot endure a little Disgrace for God what shall we do when called to resist unto Blood Ier. 12. 5. If thou hast run with the Footmen and they have wearied thee how const thou contend with Horses Scommata nostra ferre non potes c. 7. God hath his times of bringing you into request again Psal. 37. 6. He shall bring forth thy Righteousness as the light and thy Iudgment as the Noon day Zeph. 3. 19. Behold at that time I will undoe all that Afflict thee and will save her that halteth and gather her that was driven out and I will get them Praise and Fame in every Land where they have been put to shame All Gods Children were Despised in their time and yet afterwards were honoured there is a Resurrection of Names as well as Persons Abraham gave Isaac his Son to God in Sacrifice and received him again So we receive our Names from Reproach and Contempt He that
and those inspired by his spirit certainly if we make him Paymaster we must intend his work Rom. 2. 29. For he is not a Iew who is one outwardly but he is a Iew which is one inwardly whose praise is not of men but of God He that maketh God his Witness Approver and Judge must chiefly mind what God looketh after Prov. 16. 2. All the wayes of a man are clean in his own sight but the Lord weigheth the spirit That which he chiefly regardeth are Mens Principles and Ends. 3. It maketh us Faithful in our Relations by considering he appoints them to us and seeth how we improve them for his Glory Magistrates there is a special presence of God not only to direct and protect but also to note and observe them 2 Chron. 19. 6. The Lord is with you in the Iudgment Psal. 82. 1. God standeth in the Congregation of the mighty and judgeth among the gods when they are for the Execution of his Office God is there and therefore they above all must be men fearing God have a Reverend regard to his eye and presence Diadorus Siculus telleth us of some Heathens that had several empty Chairs advanced aloof near their Tribunals as for their Gods to shew they were present and had an Inspection over all Acts of Judicature So for Ministers they must not only give an Account at last but are observed for the present God hath a watchful eye over them as they have and should have over the Flock He observeth how we discharge our trust and what are our Aims whether to promote our own interest or his 2 Cor. 2. 17. But as of God in the sight of God speak we in Christ. Our Doctrines must not only be sound but our Aims and Principles 'T is not enough to speak of God in his Name his Truth but sincerely approve our hearts to him in the faithful discharge of our Duty So 1 Thes. 2. 4. We speak not as pleasing men but God which trieth our hearts In all singleness and sincerity of heart discharging our trust So Masters of Families are to walk in their houses with a perfect heart Psal. 101. 2. though they are shut up in their Families from the Observation of others yet at home as well as abroad they must be careful to walk with God in their Domestical Converse where men are wont most to discover themselves and should behave themselves prudently and holily and faithfully there The Apostle mindeth Masters of their Master in Heaven Eph. 6. 9. one who noteth and observeth your dealings and will call you to an account for all your Carriage Your Sins and Graces are not hid from him So for Servants Col. 3. 21 22 23. Servants obey in all things your masters according to the flesh not with eye-service as men-pleasures but in singleness of heart fearing God and whatsoever ye do do it heartily as to the Lord and not unto men Still the Consideration of Gods Eye is suggested to them they must be careful of their Masters Concernments whether their Master be present or absent or whether the things they do will come to his knowledge yea or no for though the eye of men will not find them out yet the eye of God must be regarded therefore with respect to God they must be Careful and Faithful So again Eph. 6. 5 6. Servants be obedient to them which are your masters according to the flesh with fear and trembling in singleness of your heart as unto Christ with good will doing service as to the Lord and not to men They should be Cheerful Laborious Painful shewing all Faithfulness in things committed to their Trust even to a Pin or the smallest matter not Saucy Stubborn and Malipert because the Lord looketh upon them and if they so do will own them and bless them Thus you see we should have better Magistrates better Ministers better Masters better Servants better Fathers better Children if this Principle were once deeply imprinted upon their hearts that all their ways are before the Lord and he still observeth what they do in all their Actions Use. Is to press us to walk as in the sight of God and to foresee him before you in all your ways To press you hereunto Consider these things 1. You are in the sight of God whether you think so or no We can no more be removed from the Presence of God than from our own Beings for he is in every thing that subsists and it subsists by him The Apostle telleth us Eph. 4. 6. There is one God and Father of all who is above all and through all and in you all The Sun is some Representation of Gods Eye nothing is hid from its sight if the Sun were an Eye it would see all things that it shineth upon So doth God only with this difference the Sun cannot pierce thorough dark and thick Bodies but God is over all and through all and in all upholding and over-ruling all by his powerful Providence Therefore you cannot lye hid from God only this sight is not comfortable and profitable to you unless you see him as he seeth you They say of the Panther when it hideth the head it thinketh it is not seen because it seeth not and so is taken by the hunters this is an Emblem of wretched sinners they see not God and therefore think they are not seen by him and so go on doing evil till their Iniquities find them out 2. What a noble thing it is always to live in the sight of God for by this exercise in some measure and as this mortal state will permit you enjoy the happiness of the blessed Angels for this is the priviledge of the blessed Angels Matth. 18. 10. That they always behold the face of our Father which is in Heaven So when you live in the thought of God in some measure you are doing their work and your minds become as it were another heaven For Heaven is where God is and there God is in that heart that thinketh of him not only there by the powerful effects of his Providence and the Impressions of his Grace but there by the workings of our hearts 3. The Profit is exceeding great by conversing with God often ye become like him As musing of Vanity maketh us Vain Heavenly and Holy Thoughts produce an Heavenly Mind and frequent Remembrance is one means to introduce the Divine Nature Moses in that extraordinary Converse with God his face shone he carried away some Strictures and Rayes of the Divine Majesty in his Countenance We cannot look for that effect upon our Bodies but serious and ponderous Thoughts leave some change upon the Soul there is the lustre of Grace and the beauty of the Divine Nature which is a greater thing left upon us The Apostle saith 2 Cor. 3. 19. For we all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory as by the spirit
what we see not to be as a Rock in the midst of a storm dying yet we live as poor yet making many rich 2 Cor. 8. 9 10. All the operations of the Spirit are wonderful 1 Pet. 1. 8. Ioy unspeakable and full of glory Phil. 4. 7. Peace that passeth all understanding Rom. 8. 26. Groans that cannot be uttered 2. What Divine illumination contributeth to the sight of these wonders 1. It revealeth the truth of them which otherwise is incomprehensible to the flesh Matth. 16. 17. Flesh and blood hath not revealed it unto thee but my Father which is in heaven Without this no certain knowledg of Christs Person and Office 2. It more intimately acquainteth us with them Matth. 13. 11. To you it is given to know the mysteries of the kingdom of God to others it is not given All Gods works are full of wonder yet blind men cannot see them though the Sun shineth never so clearly A beautiful room into which there is but a crevise when we lay our eye close to it we see it USE 1. From hence we may learn That it is one degree of profit to see so much in the word of God as to admire it either at the mysteries of godliness or ungodliness which the word discovereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are most enlightned have most cause to wonder for then they find Truths which exceed all common reason such as do not come into the minds of others or if they do they seem incredible USE 2. Is to encourage us to study the word the wonders of Gods works are many but the wonders of his word greater Quot articuli tot miracula the Papists say of Aquinas Sums But more truly may it be said of the word of God All the doctrines of the word are a continued mystery After man was fallen it came not into the head of any creature how to satisfie Justice to make up the breath On the folly of them that despise the word as curious Wits and Worldlings do as if it were a mean knowledg in comparison of what may be acquired from Aristotle and Plato or the Politicians of the world If there be in it some rudiments something common with other Writings yet there are greater things than these the deepthings of God 1 Cor 2. 11. never such a revelation made to the world And worldly men that despise this study of the word they despise that which Angels wonder at Eph. 3. 10. and desire to pry into 1 Pet. 1. 13. and make great matters of trifles The Sun of Righteousness is not he worth the beholding USE 3. Let us cease wondering at worldly things great Places Honours heaps of wealth fair Buildings as the Disciples Mark 13. 1. Master see what manner of stones and buildings are here 'T is said of Christ Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily fulness of the Godheaâ—… Oh wonderful The people wondred at that mass of money provided by David to build God an House 1 Chron. 29. 7 8. Oh! but the unsearchable riches of Grace the rare plot of mans Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how wonderful All in and about Christ is rare His name is Wonderful all the promises of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding great and precious promises 2 Pet. 1. 4. they transcend mans capacity It condemneth the stupidness of them that are nothing moved or taken with things so great and wonderful great in themselves and should be precious to us SERMON XX. PSAL. CXIX 19. I am a stranger in the earth hide not thy Commandments from me IN the 18. Verse David had begged Divine illumination Open mine eyes c. he doth not desire God to make a plainer Law but to give him a clearer sight That request he backs with three reasons in the following verses 1. His condition in the world I am a stranger in the earth Strangers in aforeign Countrey need guidance and direction 2. His earnest affection to the word ver 20. My soul breaketh for the longing that it hath unto thy judgments at all times David had an earnest longing to be acquainted more with the will of God 3. Gods judgments upon those that contemn the word Thou hast rebuked the proud that are cursed which do err from thy commandments It is dangerous to walk besides the Rule Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men c. God hath owned both Tables he hath punished ungodliness a violation of the first Table and unrighteousness a violation of the second Table Here God hath declared how he will own his Name therefore he begs illumination Now the Text giveth you this first reason his condition in the world Here observe two things 1. A representation of his case I am a stranger upon earth 2. His request to God Hide not thy commandments from me 1. A representation of his case with respect to his quality what he was a stranger and the place where upon earth not in heaven he was familiar there And how a stranger upon earth in point of happiness I do not find here that which satisfieth my soul he had his home his rest elsewhere but not in point of service for he had much work to do Doct. Gods children are strangers upon earth and do so account themselves They live here as others do but they are not at home their hearts are above they do not take up their rest here they are strangers and account themselves to be so when they have most of worldly conveniencies First To open it Sometimes it may be understood in a Literal sense and sometimes in a Moral 1. Sometimes in a literal sense Thus the Patriarchs that had a wandring life and were forced to flit from place to place without any certain abode they confessed themselves to be strangers Iacob saith Gen. 47. 9. Few and evil have the years of my life been 2. Morally also and more generally it is true of the Saints they are strangers In some sense it is true of good and bad We are all travelling into another world and are every day nearer to Eternity As in a ship whether men sleep or wake stand or sit whether they think of it yea or no the voyage still goes onward So whatever we think and whatever we do we hasten towards death In this sense even wicked men may be strangers and pilgrims in condition though not in affection All men in condition will they nill they must into the other world as they yield to the decays of nature and every day they are a step nearer to their long home Heathens have had a sense of this notion saith one of them Ex hac vita discedo tanquam ex hospitio non tanquam ex domo I go out of this life as out of an Inn. Here we are but passengers not inhabitants to dwell But now to be strangers and pilgrims in affection
up our revenge and then there is no difference between us and them they sin and we sin Revenge and injury differ only in order Injury is first and Revenge is next Saith Lactantius If it be evil in another for thee to imitate him to be as mad as they break out in passion and virulency it is more evil in thy self because thou sinnest twice against a Rule and against an Example therefore God tries whether we will be passionate or patient The patience of his servants is mightily discovered by reproaches 1 Cor. 4. 12. Being reviled we bless being persecuted we suffer it being defamed we entreat There must be a season to try every grace and therefore now God trieth us whether we can with a meek humble submission yield up our selves or whether we are exasperated and drawn into bitterness of passion yea or no. 3. God tries our Uprightness Many are turned out of the way by reproaches The Devil works much upon stomach and spleen Tertullian being reproached by the Priests of Rome in revenge turns Montanist Now God tries us to see whether we will hold on our course The Moon shines and holds on its course though the Dogs bark So a child of God should hold on his way though men talk their fill In the Text though proud men reproached and contemned David yet all this did not unsettle him Some men can be Religious no longer than when they are counted to be religious but when their Secular Interest is in danger they fall off Thus when men injure them they do as it were take a revenge upon God himself Those carnal men that fall off from God are like pettish servants that run away from their Master when he strikes them a good servant will take a buffet patiently and go about his Masters work and if we were seasoned as we should be for God we would pass through evil report and good report 2 Cor. 6. 18. and still keep our integrity Thirdly God ordereth this grievous and sharp affliction to do you good or to better you Reproach is like Soap which seems to defile the clothes but it cleanseth them There is nothing so bad but we may make some good use of it a Christian may gain some advantage by it Dung seems to stain the grass but it makes the ground fruitful and to rise up at Spring with a fresh verdure Reproaches are a necessary help to a godly conversation to make us walk with more care and therefore this is another piece of holy revenge we should take upon them to make us walk more strictly and more watchfully the more they slander us and speak of us as evil doers the way is not to contend for esteem so much as to stop their mouths by a good apology Passionate returns will but encrease sin but a holy conversation will silence them USE 2. To them that either devife or receive reproaches both are very sinful First To you that devise them that speak reproachfully of others Consider 1. You hazard the repute of your own sincerity Jam. 1. 26. Whosoever seemeth religious and bridleth not his tongue but deceiveth his own heart this mans Religion is vain Hypocrites and men that put themselves into a garb of Religion and are all for censuring take a mighty freedom this way these men bewray the rottenness of their hearts Those that are so much abroad are seldom at home they do not enquire and look into their own hearts Alas in our own sight we should be the worst of men the children of God do ever thus speak of themselves as the least of Saints the greatest of sinners more brutish than any men of sinners whereof I am chief Why because we can know others only by ghess and imagination but they can speak of themselves out of inward feeling therefore we should have a deeper sense of our own condition But now a man that is much in judging and reproving others is seldom within for if he did but consider himself if he had but an account of his own failings he would not be so apt to blemish others It is a cheap zeal to let fly at the miscarriages and sins of others and to allow our own Consider thou hast enough to observe already in thy self 2. You rob them of the most precious treasure He that robs thee of thy name is the worst kind of thief Prov. 22. 1. A good name is rather to be chosen than great riches A man that is taken pilfring another mans goods he is ashamed when he is found so should a censurer you rob him of a more excellent treasure 3. You offend God and draw publick hatred It is the Devils work to be the accuser of the brethren Rev. 12. 10. The Devil doth not commit adultery doth not break the Sabbath nor dishonour Parents these are not Laws given to him If the Devil will bear false witness he is an accuser of the brethren it is the Devils proper sin and therefore Slanderer and Devil have one name Diabolus Object But must we in no case speak evil of another or may we not speak of another's sin in no case Sol. 1. It is a very hard matter to speak any evil of another without sin for if it be without cause then it is downright slander and is against truth if it be for a light and small cause then it is against Charity if it be for things indifferent or for lesser failings indiscretions or weaknesses still 't is against Charity Jam. 4. 11. Speak not evil one of another brethren It is worse in brethren Many take liberty to traduce Gods choice servants that are in difference For a Soldier to speak evil of Soldiers or a Scholar of Scholars is worse than for those that hate these Functions so for you Christians to speak evil one of another you gratifie the triumphs of Hell and bring a reproach upon the ways of Christ. In things doubtful judg the best in things hidden and secret we can take no cognizance when the fact is open we do not know the aim nor the intent of the heart It is the Devils work to judg thus Doth Iob serve God for nought when he could not traduce his action If the practice be open and publick we do not know what alleviating circumstances it may bear what grievous temptations they had or whether they have repented yea or no. The Devil is called a slanderer because he doth accuse the Saints It is too true many times what he accuseth them of I but he accuseth them when they are pardoned he rakes up the filth God hath covered he accuseth the brethren after repentance after they are acquitted by the Lords grace and so you may incur the like and therefore it 's a very hard matter to avoid sin in one way or other we shall dash upon the Command better let it alone 2. Speak not of him but to him and so change a sin into a duty I say when you turn
ask Gods leave in prayer and observe the bent of our hearts after prayer 4. The word of God teacheth a man when he understandeth his duty and hath Gods leave to submit the event to God and that easeth the heart because he may be sure of success comfort and support Psal. 37. 5. Commit thy way unto the Lord trust also in him and he shall bring it to pass And Prov. 16. 3. Commit thy work unto the Lord and thy thoughts shall be established It easeth us of a great deal of trouble and care so that when a man hath brought his affections to submit to whatever God should determine in point of success when he hath moderated and calm'd his spirit that he is resolved to bear the event whatever it be this easeth the soul of a deal of trouble Thus you see how we may make the statutes of God to be the men of our counsel USE 1. What a singular mercy is it that God hath given us the Scripture where we have counsel upon all occasions how to manage our affairs prudently bear afflictions comfortably and with composed hearts to get through all events and dangers that we meet with in our passage to heaven We should have groped up and down as the Sodomites for Lot's dore if we had not this rule of faith and obedience It is a Rule that teacheth us how to think well for it reacheth to the thoughts to speak well for it giveth a law to all our words to do well in all our civil actions and trading how to keep a good conscience and approve our selves to God how in natural actions eating drinking to season them with Gods fear and religious actions how we may pray and worship how to govern our selves our own hearts and affections to converse with others in all relations as Fathers Children Masters Servants Magistrates Ministers People and how to hold communion with God all which are demonstrations of the sufficiency of the Scripture for our direction and what reason there is that we should take the testimonies of God to be the men of our counsel USE 2. For reproof to those that turn the back upon Gods Counsels Who are those 1. Such as neglect the general duties of Christianity as Faith and Repentance God hath given us counsel what to do in order to eternal life and we regard it not The great quarrel between God and sinners is about the neglect of this counsel which he hath given them for their souls good Pro. 1. 25. They set at nought all my counsel and v. 30. They would none of my counsel O! when your friends have advised you and you despise it and take another course it troubleth them You know how heinously Achitophel took it when his counsel was despised Equals when their counsel is despised take it very ill much more Superiors when they give counsel The entreaty and advice of a Superior carrieth the force of a command So it is here with God it is called counsel not as if it were an arbitrary thing whether we did regard it or no but because of Gods mild condescension when men are in danger of perishing for ever the Lord gives us counsel You are in a miserable estate he is pleased to tell you how to come out of your misery the word of God therefore is called the counsel of God It is sad when we shall reject the counsel of God Luk. 7. 30. They rejected the counsel of God against themselves There 's two sentences they rejected the counsel of God and it was against themselves it was to their own loss and destruction God Ioseth nothing when we despise his counsel but you lose all your eternal happiness This is so great an evil that God punisheth it with it self When men will not take Gods counsel then it is the most dreadful Judgment he can lay upon us to give us up to our own counsel Psal. 81. 11. O what a heavy judgment was it to be given up to the counsels of their own heart 2. It reproves such as do not consult with Gods word about their affairs but meerly live as they are acted by their own lusts or walk at all adventures so the expression in the marginal reading is Lev. 26. 21. It is as the action falls they do not care whether it please God or be the rule of their duty yea or no. These are far from the temper of Gods children It is sad in persons much more in Nations when men run head-long upon all manner of disorders against right and honesty it tends to ruin Deut. 32. 28. They are a Nation void of counsel neither is there any understanding in them 3. Such as go flatly against the counsel of God and to gratifie their own interest pervert all that is just and honest Psal. 107. 11. They rebelled against the word of the Lord and contemned the counsel of the Most High These do but expose themselves to speedy ruin Job 18. 7. Bildad said of the wicked His own counsel shall cast him down They need no other means to ruin them than their own brutish course When men dare break the commandment of God without any relâ—…tancy to gratifie a worldly interest though for the present no evil comes of it yet afterwards they shall smart Prov. 19. 20. Hear counsel and receive instruction that thou mayest be wise for thy latter end Consider what it will come to afterwards when thou comest to dye then you will wish O that I had taken Gods counsel that I had not gone with such a daring spirit against the plain counsel of Gods word 4. Such as pretend to ask counsel from the word but it is according to the Idol of their own hearts that come with their own conclusions and preconceptions and prejudices against Gods counsel Ezek. 14. 3 4. Son of man these have set up their idols in their heart c. Men will come and pretend to ask Gods counsel and leave upon their undertakings when they are resolved upon a wicked enterprise before then God must be called upon and sought to and so they make Gods Ordinance a Lacquey meerly to be a covert to their evil practices as those in Jer. 42. that came to the Prophet and they were prepossest and had their resolutions aforehand USE 3. To press us to this consulting with the word of God to make the testimonies of the Lord the men of our counsel There are many qualifications and tempers of heart necessary 1. Fear of God Psal. 25. 12. What man is he that feareth the Lord him will he teach the way that he shall chuse He that is in doubt and perplexed and would have counsel from Gods word who is the man that is like to have it He that feareth the Lord. There is a great sutableness between the qualification and the promise partly he that fears God hath a greater awe of the word than others have and is loth to do any thing contrary to Gods
some great one So that there is no sin be it never so foul but covetousness will make it plausible and reconcile it to the consciences of men 2. As it doth dispose and incline the soul to all evil so it incapacitates us for God's service both in our general and particular calling In our general calling it makes us incapable of serving God why it destroys the principle of obedience is contrary to the matter of obedience it slights the rewards of obedience 1. It destroys the Principle of obedience which is the love of God This is that which constrains us which carrieth us out with life and sweetness in God's service Now 1 Joh. 2. 5. If any man love the world the love of the father is not in him It destroys the principle that should act us in obedience 2. It is contrary to the matter of obedience which are the commands of God The command of God and Mammon are contrary Mat. 6. 24. What are his commands God saith Pity the afflicted relieve the miserable venture all for a good conscience seek heaven in the first place seek it with your choicest affection your earnest diligence What saith Mammon Be sparing of your substance follow the World as hard as you can stick at nothing lye steal swear forswear comply with the lusts of men then you shall be rich Well now you see he that is rul'd by Mammon or sway'd by the inordinate love of worldly good can never serve God he is enslav'd to another Master he loves Wealth above all he trusts it more than God's Providence he serves it more than God himself Though his tongue dares not say that the earth is better than heaven that the things of this life are better than the favour of God yet his life saith it for more of his heart and care runs out upon these matters In short it unfits you not only for one duty but for all duties required of us God's Laws you know require respect to God your neighbour and to your selves Now he that is a slave to Mammon overcome by the love of Worldly things denies that which is due to God his trust his love his choice affection He denies what is necessary for his neighbour And he denies what is comfortable for himself He is unthankful to God unmerciful to his neighbour and cruel to himself 3. He slights the encouragements of Obedience which are the rewards of God as it weakens our future hopes and depresseth the heart from looking after Spiritual and Heavenly things They despise their birth-right for a mess of Pottage And when they are invited to the Wedding the choice things God hath provided for us in the Gospel they prefer their Farm Oxen Merchandize before it As it unfits us for the duty of our general so for our particular callings and relations The love of the world will make him altogether unfit for Magistracy Ministry the Master of a family or any such relation In Magistracy who are the men that are qualified for that office Exod. 18. 22. Such as fear God men of truth hating covetousness Let covetousness possess the heart a little and it will make a man act unworthily timorously with a base heart Nay for a piece of bread will that man transgress Take a Minister and what a poor meal-mouth'd Minister will he make if his heart be carried out with love to worldly things therefore it is the qualification of his person 1 Tim. 3. 3. Not greedy of filthy lucre Let a Minister be greedy of gain it makes him sordid low spirited flattering and dawbing to curry favour with men more intent upon his gain and profit than the saving of Souls So for his work 1 Pet. 5. 2. Feed the flock of God which is among you not for filthy lucre but of a ready mind What a low flat Ministry will that be that is inspired with no other aim and impulsion but the sense of his own profit If that be his great inducement to undertake that calling and his great encouragement in discharging the duty of that calling how will men strain themselves to please men especially great ones and writh themselves into all postures and shapes that they may sooth the humours and lusts of others he will curse where God hath blessed if he be such as Balaam who loved the wages of unrighteousness It is a powerful imperious lust saith God Will you pollute me for handfuls of barly and pieces of bread to slay the souls that should not die and to save the souls alive that should not live Then you shall have them declaiming against the good hardning the evil complying with the fashions of the world So in other callings if a man be called to be a Master of a family Prov. 15. 27. He that is greedy of gain troubleth his own house What a trouble and burden will this man be to his servants and all about him and how little will he glorifie God in that relation Nay in all other stations this will make him an oppressing Landlord a false Tradesman an ill neighbour And therefore it is the very pest and bane of humane Societies Thus you see how it unfits us for the service of God both in our general and particular calling The 3. Reason it hinders the receiving of good and those means of Reformation that should make us better It fills us with prejudice against whatever shall be spoken for God and for the concernments of another world Luk. 16. 14. And the Pharisees also who were covetous heard all these things and derided him Come with any strict and holy Doctrine that shall carry out men to the interest of another life and they will make a scoff at it If the Word stir us a little and make us anxious and thoughtful about our eternal condition the thorns which are the cares of this world choak the good seed Mat. 13. it stifles our conviction while it distracts our head with cares and puts us out of all thought about things to come If a man begins to do some outward thing it makes him soon weary of Religion and attendance upon the duties thereof Amos 8. 5. When will the Sabbath be gone that we may set forth wheat They think all lost that is bestowed upon God As Seneca said of the Iews they were a foolish people they lost the full seventh of their lives because of the Sabbath So they think all Sabbath-time lost Nay it distracts in duty Ezek. 33. 31. With their mouth they shew much love but their heart goeth after their covetousness It interlines our prayers and the world will still be creeping in and when we are offering incense to God we shall be mingling sulphur and brimstone of worldly thoughts with it our minds will be taken up with worldly projects and then it perverts the good we do as they followed Christ for the loaves Ioh. 6. It turneth Religion into Venale Artificium a trade to live by If they do good things
it is for worldly ends they make a market of their devotion as the Sechemites would be Circumcised for then their substance and their Cattel will be ours USE 1. It informs us of the evil of Covetousness Most will stroke it with a gentle censure and say such an one is a good man but a little worldly as if it were no great matter to be so Nay they are apt to applaud those that are tainted with it Psal. 10. 3. He blesseth the covetous whom the Lord abhorreth He that getteth honour and riches by hook and crook is the only prudent and serious man in their account It is a foul sin though the men of the world will not believe it Surely we have too mild thoughts of it therefore do not watch and strive against it The Sensualist shames himself before others but covetousness is worse than Prodigality in many respects as being not occasioned by the distemper of the body as excess of drinking and lust is but by the depravation of the mind and when other sins decay this grows with them it is an incurable dropsie Luk. 12. 15. The words are doubled for the more vehemency Christ doth not only say Take heed but take heed and beware of covetousness Sins that are more gross and sensual are more easily discovered and a sinner sooner reclaimed but this is a secret sin that turns away the heart from God and is uncessantly working in the soul. Look as the Scripture tells you to make you careful against rash anger that it is murder 1 Joh. 3. 15. so to make you careful to avoid covetousness the Scripture tells you 'tis Idolatry and is that a small crime What to set up another God Who are you that dare to harbour so great an evil in your bosom and make no great matter of it Will you dethrone that God which made you and set up another in his stead How can you hope he will be good to you any longer when you offer him so vile an abuse It is Adultery 't is a breach of your conjugal vow You promised to renounce the world in your Baptism and gave up your selves to his service and will you cherish your whorish and disloyal affection that will carry you to the world in Gods stead We cannot think badly enough of such a sin USE 2. If Covetousness be the great lett and hindrance from keeping Gods Testimonies then let us examine our selves are we guilty of it Doting upon the Creature and an inordinate affection to sensible things is a natural an hereditary disease more general than we are aware of Ier. 6. 13. From the least to the greatest every one is given to covetousness It is a relique of Original sin and it is in part in the godly man though it do not bear sway in him there is too much of this worldly wretched inclination in a godly mans heart Nay those that seem most remote from it may be tainted with it A Prodigal that is lavish enough upon his lusts yet he may be sparing to good uses so he is covetous as the rich man that fared deliciously every day yet denied a crum to Lazarus Luk. 16. 19 21. Those that aim at no great matter for themselves that have not ravenous impatient desires yet may be full of envy at the increase of others and vexed to see them flourish it may be they have no ability or opportunity to do any thing for themselves but have an evil eye at the increase of others Most men are more industrious for the world whereas they are overly and slight in Heavenly matters and that 's evidence enough Some are not greedy but they are too sparing They seek not it may be a higher estate but they are too much delighted with present comforts The Gallant that pampers himself and wasts freely upon his pride and lusts may laugh in his sleeve and say I am free from this evil yet his heart desires wherewith to feed his excess and bravery and pride Covetousness may be entertained as a servant where it is not entertained as a master entertained as a servant to provide oil and fuel to make other sins burn Therefore let us see indeed whether we be not guilty of this sin It may be discovered 1 by frequent thoughts which are the genuine issue of the soul and discover the temper of the mind Thoughts either by way of contemplation or contrivance By way of contemplation when our minds only run upon earthly things and that with a savour and sweetness Philip. 3. 19. Minding earthly things What a man doth muse upon most think of when he is alone and speak of in company that will shew him the temper of his heart When men think of the world and speak of the world their heart is where their treasure is Mat. 6. 21. Nay when they cannot disingage themselves from these thoughts in Gods Worship their hearts go away in covetousness Ezek. 33. 31. Or else thoughts by way of contrivance Isa. 32. 7 8. The liberal man deviseth liberal things and the wicked man deviseth wicked devices The deliberations and debates of the soul discover the temper of it A carnal heart is altogether exercised in carnal projects as the rich fool discoursed and dialogized with himself When men are framing endless projects carking and caring not how to grow good and gracious but great and high in the world they discover the spirit of the world And as by thoughts so 2. by burning and urgent desires they are the pulses of the soul as Physicians judg by appetite so may you by desires A spiritual dropsie or an unsatisfied thirst argues a distempered soul when like the Horsleaches daughter you still cry give give and you are never contented but must have more 3. By the course of your lives and actions and the uniformity of your endeavours How shall we know who is the covetous man whom the Lord abhors Luk. 12. 21. So is he that layeth up treasure for himself and is not rich towards God A man that is always growing in estate and never looks to his soul and to be rich in grace spiritual experiences and rich in good works which is chiefly meant there by being rich towards God A man that seeks not the Kingdom of God in the first place for that which you love best you will seek for you will be most careful and diligent to obtain Well then when you mind Heavenly things by the by and are very slight in seeking and enquiring after God furnishing your souls with grace and getting assured hopes of Heaven and do not spy out advantages for the inward man this evil disposition of the soul hath mightily invaded you and then you can never do God any service USE 3. To press you to take heed of this great sin and if you would mortifie it mortifie the roots of it which are distrust and discontent 1. Distrust of Gods Providence you that think you cannot do well unless you have
it self aright That is so as to intice the Heart to crave more and more till it cometh to excess So Envy Math. 20. 15. Is thine Eye Evil because mine is good The more they see and wishly behold the flourishing of others the more is their Evil disposition nourished 2. Historical instances Let me begin with the first Transgression 'T is said Gen. 3. 6. And when the Woman saw that the Tree was good for Food and that it was pleasant to the Eyes and a Tree to be desired to make one wise she took of the fruit thereof c. She was first corrupted in her Sense Gazing on the fruit with delight that was the first Sin before Eating The Devil tempted Christ when he sought to corrupt the second Adam Math. 4. 8. He taketh him up into an exceeding high Mountain and sheweth him all the Kingdoms of the World and the Glory of them He knew the best way to work was by Sight and though he could not prevail against Christ he took that way that was most accommodate to his purpose and afterward what an account have we in Scripture how many were wounded by their Eyes The Devil knoweth that is the next way to work upon the Heart So Potiphors wife Gen. 39. 7. And it came to pass after these things that his Masters wife cast her Eyes upon Ioseph and she said Lye with me There the mischief began she pleased her self with looking on the Hebrew servant So Achan Ioshua 7. 21. When I saw among the Spoils a goodly Babylonish garment and two hundred shekels of Silver and a wedge of Gold of fifty shekels Weight Then I coveted them and took them c. First saw then coveted then took and then hid and then Israel falls before the Philistians and he is attached by loss and brought to Judgment So Sichem and Dinah Gen. 34. 2. And when Sichem the Son of Hamor the Hivite Prince of the Country saw her he took her and lay with her and defiled her Seeing always cometh between the Sense and the Heart So of Sampson Iudges 16. 1. Samson went to Gaza and saw there an Harlot and went in unto her So David was insnared by looking on Bathsheba 1 Sam. 2. 11. 2. And it came to pass in an evening Tide that David arose from off his Bed and walked upon the roof of the Kings House and from the roof he saw a Woman washing her self and the Woman was very beautiful to look upon That fired his heart and brought such mischiefs upon him Naboth's Vineyard was hard by Ahabs Pallace 1 King 21. 1. 'T was ever in his Eye and therefore he is troubled and falls sick for it So how many may thus complain that their Souls have been by their Eyes betrayed As Iacobs sheep by looking on the Rods brought forth young ones coloured by the Rods so our Actions receive that from the Objects we take in by the Senses Use is to reprove those that are so careless of their Senses When they are left at random they soon prove the ruin of the Soul Solomon giveth us the reason of his folly and warping from God Eccle. 4. 10. Whatsoever mine Eye desired I kept not from them I kept not mine Eyes from any Toy those men lye under the power of Sin that let the boat run with the Stream and never use any restraint they are wafted down apace into the gulf of Destruction Those open the gates to the enemy and give them free Entertainment A man that is careless of his Senses is like a City without Walls that lies open to all Comers The heart is a thorough-Fare for Sin and Temptations but because most men yea good men have and may mis-carry this way whereby great mischiefs may come upon them let me produce some Considerations that they may see their folly that let their Hearts run at Random 1. Foul sinners are awakened which we thought long since laid a sleep when we let the object strike too freely upon the Soul Who would have thought that Davids heart should have been fired by a look 'T is dangerous to dally with Temptations and to think no great harm will come of it stones running down hill are not easily stopped so here when we yeild a little to Satans temptations he carries us away by force we cannot stop when we please 2. Evil thoughts will be begotten in us and they make us Culpable before God though they break not out into sinful acts Looking causeth Lusting and that is Adultery before God Mat 5. 28. But I say unto you whosoever looketh upon a Woman to lust after her hath committed Adultery with her already in his heart Christ came to restore the Law to its Spiritual sence the Pharisees did not think the Law broken but by outward gross acts and actual defilement but Christ sheweth that a wanton look is Adultery an Envious look murthers the heart consenteth to sin though the Body acts it not 3. By leaving the senses without a guard evil dispositions are impressed upon us secretly though we are not aware of any sensible disorder for the present the heart groweth vain and carnal by letting loose the eye to vanity Iob doth not only take notice of his eyes when they did stir up carnal thoughts for the present Iob 31. 7. but saith if my eyes have walked after my heart and if my steps have turned out of the way he speaks twice of the disorders of his eyes the heart may be corrupted by the eye and therefore it concerns you to set a guard upon the Senses Prov. 4 25. Let thine eye-lids look on and thine eye streight before thee Let us mind our business which is to go to Heaven whereas by gazing and wandring the heart comes to be inchanted with earthly things 4. By wandring and letting loose the eye the heart is distracted in Duty Distraction in Duty 't is a great and usual evil and one cause of it is the curiosity of the Senses how often do we mingle Sulphur with our Incense and come to worship God having our hearts to the ends of the Earth men let loose their eyes and then away goes their hearts and therefore as Solomon saith Take heed to thy foot when thou entrest into the house of God Eccles. 5. Many come hither meerly to see and to be seen and to display their vanity by their vain attire How many are there that let loose their eyes to vanity when they should give up their ears to the Counsel of God Some dress up themselves in such vain attire and undecent Fashions to draw the eyes of others to gaze upon them this is a great affront to Gods worship Solomon saith Prov. 17. 24. The Fools eyes are to the ends of the Earth One cause of Distraction is the curiosity of the senses our eyes run to and fro and then our hearts wander and rove from the business we are about 't is a strange constancy and fixedness that is spoken
Service you must not walk as you list but as your Master pleaseth Aristotle makes it the property of a Servant to be one that cannot live as he would that hath no will of his own but hath given up himself to be commanded and directed by another and sometimes contrary to his own inclination They are Rebels and not Servants that said our tongues are our own Psal. 12. 3. Your tongues are not your own to speak what you please not your hearts your own to think what you please not your hands your own to do what you please You are Gods servants therefore must be wholly at his will The Angels that are Gods Ministers when they are described they do his pleasure Psal. 103. 21. So your business is to do the will of God not to please your self Men or the flesh but to please God to do the will of God without any respect to your own inclinations and worldly interests and therefore your hearts will rise against sin upon this account when you are tempted to do any thing that is contrary to the will of God O I am not my own these members are Christs You look upon every thing as Gods to be employed to his Service Secondly Those that would have the Word to be established why must they be Servants of the Lord 1. God doth not look to the work but to the qualification of the Person God will not accept a man for one good work one Prayer but he looks to the qualification of his Person The Prayer of the wicked is an abomination to the Lord Prov. 28. 9. How is that not only when it is managed in a careless fashion when a wicked man prays wickedly no let him do his best for 't is said Prov. 21. 27. The Sacrifice of the wicked is an abomination How much more when he bringeth it with a wicked mind at best it is an abomination God will not accept of a Sacrifice at his hands and therefore the qualification of the person is to be regarded when we pray for a blessing promised Iames 5. 16. There is the qualification of the Prayer it must be fervent effectual a Prayer driven with Life and Motion that hath Spirit and Life I but it must be of a Righteous Person As Naturallists speak of a Jewel which if put into a dead mans mouth loseth all its vertue and efficacy So Prayer in the mouth of a wicked carnal man loseth its efficacy with God When one that had revolted from the Romans sent gifts to the Roman General he made him this Answer he should first return to his obedience to the State of Rome So God saith to wicked men first let them be Gods Servants and then they shall have the blessing of his Promises 2. It is agreeable to the Covenant for the Covenant is mutual I will be your God and you shall be my People All Promises relate to a Covenant Now in every Covenant there is ratio dati accepti something required as well as something given for it binds mutually therefore if we would have God give us Grace we must yield Obedience Precepts and Promises go hand in hand and therefore they that would have Promises performed they must observe Precepts And mingle resolutions of Duty with Expectations of mercy That 's the Covenant way of Dealing with God There must be a sincere Purpose and endeavour to serve God I am thy Servant therefore stablish thy Word to me Use. To press you to become Gods servants I might bring Motives both from the time past present and to come 1. From the time Past You are obliged to be so You are his Creatures you have Life Being and all things from him We cannot receive a small kindness from man but it doth produce respect I am your Servant Shall a kindness from God less affect us who made us and gives us Life Breath and all things We take no notice of what comes from an invisible Hand Here 's the wonder that the great God who hath no need of us so often provoked by us that is of such Excellent Majesty so far above us should take notice of us Therefore if God made us keeps us and maintains us from Day to Day and that he abaseth himself to behold us to look after us this should engage us And then from what is Present the honour that is put upon you it is a great advancement to be Gods servant The meanest Offices about Princes are accounted honourable Jesus Christ himself as Mediator he hath this Title put upon him my righteous Servant 53. Isa. 11. and the Angels they are your fellow Servants Psal. 103. 2. they are called Ministers of God Likewise for the present you have free access to God Gods servants may stand in his Presence and they have Liberty to ask any thing they need of The Queen of Sheba said concerning Solomon in the 1 Kings 10. 8. Happy are these thy Servants which stand continually before thee and hear thy Wisdom Much more may it be said concerning Gods servants Blessed are those that stand in his Presence that have such free leave to hold Communion with God To come and have assurance of welcome when ever they come And for the time to Come Gods service will issue it self into everlasting Blessedness Gods servants have Excellent wages Iohn 12. 26. If any man serve me he shall be there where I am and my Father will honour him Christ and his Father will study what honour they can put upon him Therefore be Gods servants that you may please him for the present and comfortably wait for his everlasting Blessing Thus I have gone over the first thing namely the request Stablish thy Word unto thy Servant Secondly The Motive and Argument who is devoted to thy fear The word may be rendred either Which or Who as relating either to thy Word or thy Servant 1. Thy word for in the Original Heb. the posture of the verse is thus Stablish to thy Servant thy word which is to the fearing of thee That is given that thou mayest be feared There being in the word of God the greatest Arguments and Inducements to fear and reverence and obey him The word of God was appointed to this use to plant the fear of God in our Hearts and to increase our reverence of God Not that we may play the wantons with Promises and feed our Lusts with them I rather take our own Translation as more accommodate and it hath such a Sence as that 109. Psal. 4. But I give my self unto Prayer In the Original 'T is But I prayer And 2. Stablish thy word to thy Servant Who is to thy fear Our Translators add to make the Sence more full addicted devoted to thy fear that is that makes it his Business Care and Desire to stand in fear of God Now this is added as a true note and Description of Gods servants as being a main thing in Religion Psal. 111. 10. The fear of
they were created Corruption is an imperious Master it will not suffer us to hear good things to be there where good things are spoken to accompany them that are good it hath them in so strait a custody they hate the means of their recovery They have many Masters Quot habet Dominos qui unum habere non vult Tit. 3. 3. For we our selves were sometimes foolish disobedient serving divers lusts and pleasures And Iames 4. 1. Whence come wars and fightings among you come they not hence even of your lusts that war in your members One Lust draweth one way another another way Covetousness Voluptuousness Ambition Uncleanness as when two Seas meet We have little reason to envy them for their free Life pity them rather How do their bruitish Affections hurry them What pains Aches in the Body wounds in the Conscience how many secret gripes and scourges No such Subjection no Slave so subject to the Will of his Lord as a Man to his Lusts and sinful Desires will speak think nothing but what Sin commands It is a besotting Slavery wicked Men remain in this Bondage with a kind of pleasure Gally-slaves would sain be free wish for Liberty Israel was in bondage in Egypt but they groaned under it The cry of the children of Israel is come up to me Here Men loath to come out of their Slavery and are enemies to those that would help them out Their Work is hard and oppressive loss of Name Health Estate They tire their Spirits rack their Brains and after all their drudging are cast into Hell Use 2. Do we walk at liberty 1. There was a time when we served Sin but being converted we change Masters Rom. 6. 18. Being made free from sin ye became the servants of righteousness If there be such a change it will discover it self 1. You will do as little Service for Sin as formerly for Righteousness Rom. 6. 20. When ye were the servants of sin ye were free from righteousness Righteousness had no share in your time thoughts cares you made no conscience of doing good took no care of it so now you do as little for Sin 2. Positively do as much for Grace as formerly for Sin ver 19. As you yielded your members servants unto uncleanness and to iniquity unto iniquity so now yield your members servants unto righteousness unto holiness as watchful as earnest as industrious to perfect Holiness as formerly to commit Sin It is but equal He that hath been Servant unto an hard and cruel Master is thereby fitted to be diligent and faithful in the service of a loving gentle and bountiful Master You can judge what a Tyrant Sin was shall not Grace have as much power over you now and will you not do as much for God as for your Lusts 2. What do you complain of as the Task and Yoke the strictness of the Law or the reliques of Corruption Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the law of God neither indeed can it be compared with 1 Iohn 5. 3. This is the love of God that we keep his commandments and his commandments are not grievous What is a Bondage Sin or Duty Is the Commandment grievous or in-dwelling Sin The Apostle was complaining but of what the Purity of the Law No but the power of in-dwelling Corruption the Body of Death Rom. 7. 24. Oh wretched man that I am who shall deliver me from this body of death Which do your hearts rise against 3. What Freedom Luke 1. 74 75. That you being delivered out of the hands of your enemies might serve him without fear in holiness and righteousness before him all the days of your lives If you are enslaved to any one Lust you cannot walk at large Are your Gives and Fetters knocked off Have you that free Spirit Psal. 51. 11 12. Cast me not away from thy presence take not thy holy spirit from me restore unto me the joy of thy salvation and uphold me by thy free spirit SERMON LII PSAL. CXIX 46. I will speak of thy Testimonies also before Kings and will not be ashamed THE Man of God had prayed ver 43. That God would not take the word of truth utterly out of his mouth that is deny him the Liberty or the Grace the Opportunity or the Heart to make an open Profession of his Faith and Respect to God and his Ways This Suit he backeth with sundry Arguments 1. From his Hope ver 23. For I have hoped in thy judgments He had placed all his confidence in them and therefore would openly profess what Rule he lived by and what Expectations he had from God 2. His Resolution to persist in this course whatever befel him ver 44. So shall I keep thy law continually for ever and ever it would engage him to constancy to the end of his Life 3. From the alacrity and readiness of his Obedience as well as the constancy ver 45. And I will walk at liberty for I seek thy precepts Then we have true liberty 4. That no worldly Splendor or Terror should take him off from making this Confession if God would give him liberty and opportunity Two things hinder a free Confession of God's Truth Carnal Fear and Carnal Shame Both are obviated by the Resolution of the Man of God he would neither be afraid nor ashamed to recommend the ways of God to the greatest Princes of the World 1. The Terror of Kings or Men in Power may be supposed to be an hinderance to the free Confession of God's Truth therefore he saith I will speak of thy testimonies also before Kings 2. Carnal Shame may breed a lothness to own God's despised ways therefore he addeth I will not be ashamed David would neither be afraid nor ashamed if called thereto to make this open Confession to own God and his Truth 1. His Resolution against Fear deserveth a little opening I will speak of thy testimonies also before Kings The words may be looked upon as a Direction for them who are called to speak before Kings 〈◊〉 Men may be supposed to be called 1. Either by the Duty of their Office to speak to them in a way of Instruction Or 2. As convented before them in a Judiciary way to give an account of their Faith 1. In the first sense those who are called to instruct Kings ought with the greatest confidence to recommend the ways of God to them as that which will enhaunse their Crowns and Dignity and make it more glorious and comfortable to them and their Subjects than any thing else And so David's Resolution sheweth what Faithfulness becometh them who live in the Courts of Princes It concerneth Princes to be instructed Psal. 2. 10. Be wise now therefore ye Kings be instructed ye Iudges of the earth Few speak plainly and sincerely to them as Nathan to David 2 Sam. 12. 7. Thou art the man and God to David 2 Sam. 24. 13. Shall seven years
it is exercised about noble Objects the Favour of God Reconciliation with him and the Hope of Eternal Life all these as belonging to us and it is excited by an higher Cause the Spirit of God and lastly it giveth us a sense of what we had but a guess before We know the grace of God in truth Col. 1. 6. we know it so as to taste of it 3. The fundamental or bottom Cause of this Delight is exprest which I have loved There is a precedent Love of the Object before there can be any Delight in it Love is the Complacency and Propension of the Soul toward that which is good absolutely considered abstracting both from Presence and Absence Desire regardeth the Absence and Futurition of a Good Delight the Presence and Fruition of it It is impossible any thing can be delighted in but it must be first loved and desired None can truly delight in Obedience but such as desire it By nature we were otherwise affected counted his Commands burdensom because contrary to the desires of the Flesh Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the law of God neither indeed can it be But when the Heart is renewed by Grace then we have another Love and another Bias upon our Affections 1 Iohn 5. 3. This is love to keep his commandments and his commandments are not grievous To others they are against the bent and the hair and too tedious but Love maketh way for Delight II. Reasons why a gracious Heart doth love and delight in the Commandments of God 1. The Matter of these Commandments sheweth how much they deserve our love and delight The Matter respects either Law or Gospel 1. That which is strictly called the Moral Law is the Decalogue a fit Rule for a Wise God to give or a Rational Creature to receive a just and due Admeasurement of our Duty to God and Man The World cannot be without it To God that we should love him serve him depend upon him delight in him that we may be at length happy in his Love The Law is holy just and good not burdensom to the Reasonable Nature but perfective Surely to know God to love him and fear him and trust and repose our Souls on him and to worship him at the time in the way and manner appointed is a delightful thing and should be more delightful to us than our necessary and appointed Food To Man Justice Charity Micah 6. 8. He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy Hos. 12. 6. Keep mercy and judgment Now all kind of Justice should not be grievous either Political Justice between the Magistrates and People How should we live else This maintaineth the Order of the World Private Justice between Man and Man Mat. 7. 12. Therefore all things whatsoever ye would that men should do to you do ye even so to them Family-Justice between Husband and Wife Parents and Children Masters and Servants how else can a Man have any tolerable degree of safety and comfort 1 Pet. 3. 7. Likewise ye husbands dwell with them according to knowledge Then for Mercy there is not a pleasanter Work in the World than to do good it is God-like A Man is as an earthly God to comfort and supply others Acts 20. 35. It is a more blessed thing to give than to receive And Blessedness is not tedious the Work rewards it self The satisfaction is so great of doing good and being helpful to others that certainly this is not tedious 2. The Gospel it offereth such a sutable Remedy to Mankind that the Duties of it should be as pleasant and welcom to us as the Counsel of a Friend for our recovery out of a great Misery into which we had plunged our selves In the Law God acteth more as a Commander and Governour in the Gospel as a Friend and Counsellor Surely to those that have any feeling of their Sins or fears of the Wrath of God what can be more welcom than the way of a Pardon and Reconciliation with God whom his Word and Providence and the fears of a guilty Conscience represent as an Enemy to us Surely this should be more pleasant than all the Lust Sport and Honours and Pleasures of the World Here is the Foundation laid of Everlasting Joy a sufficient answer to the Terrors of the Law and the Accusations of a guilty Conscience which is the greatest Misery can befal Mankind In short That the Matter of God's Commands deserves our Delight and Esteem is evident 1. Because those that are unwilling to submit to them count them good and acceptable Laws When their particular Practice and sinful Customs have made them incompetent Judges of what is fittest for themselves in their health and strength yet their Conscience judgeth it a more excellent and honourable thing in others if they can deny the Pleasures of the Flesh and overcome the Temptations of the World and deny themselves the Comforts of the present Life out of the hopes of that which is to come Such are accounted a more excellent and better sort of Men Prov. 12. 26. The righteous is more excellent than his neighbour He hath more of God and of a Man than others as he hath a freer use of Reason and a greater command of his own Lusts and Passions There is a Reverence of such darted into the Consciences of wicked Men Mark 6. 20. Herod feared Iohn knowing that he was a just and holy man and observed him 2. Because of the Sentiments which Men have of a holy sober godly Life when they come to die and the disallowance of a dissolute carnal Life Iob 27. 8. What is the hope of the hypocrite though he hath gained when God taketh away his soul Psal. 37. 37. Mark the perfect man and behold the upright for the end of that man is peace When Men are entring upon the Confines of Eternity they are wiser the fumes of Lust are then blown over their Joys or Fears are then Testimonies to God's Law 1 Cor. 15. 56. The sting of death is sin and the strength of sin is the law It is not from the Fancy or Melancholy of the dying Person nor his Distemper that his Fears are awakened but his Reason If it did onely proceed from his Distemper Men would be rather troubled for leaving Worldly Comforts than for Sin No it is the apprehension of God's Justice by reason of Sin who will proceed according to his Law which the guilty Person hath so often and so much violated and broken They are not the ravings of a Fever nor the fruits of natural Weakness and Credulity no these Troubles are justified by the Law of God or the highest Reason 3. By supposing the contrary of all which God hath commanded concerning the embracing of Vertue shunning of Vice If God should free us from these Laws leave us to our own choice
and slender Obedience that we yield to his Law should have such respect and acceptance with him as to be recompenced with so much Peace and Comfort and Protection and so many Blessings Lord what am I and what is my Fathers House Oh what a good Master have we When the Saints are Crowned they cast their Crowns at the Lambs Feet Revel 4. 10. We hold all by his Mercy Luke 17. 10. When we have done all we are unprofitable Servants not in complyment but in truth of heart we are unprofitable Servants That God should respect us 't is not for the dignity of the Work but merely for his own Grace 2. 'T is of use that we may justify God against the Reproaches and Prejudices of carnal Men who think God is indifferent to Good and Evil and that all things come alike to all that 't is in vain to be strict and precise that there is no Reward to the Good Mal. 3. 14. 'T is in vain to serve God and what profit is it that we have kept his Ordinances Yea the Temptation may befall God's own Children and be forcibly born in upon their Hearts Psal. 73. 13. Verily I have cleansed my hands in vain We think all is lost labour Now to produce the sweet Consolations of God and his temporal Supplies and the manifold Blessings bestowed upon us 't is a good stay to our Hearts and inables us to justify God against the Scorns and Reproaches of the World 3. 'T is of use of check our Murmurings If we indure any thing for God we are apt to repine and pitch upon that evil we receive from his hand passing over the good A little evil like one Humour out of order or one Member out of joint disturbeth the whole Body so we by poring upon the evil we endure pass over all his other Bounty Mal. 1. 2. Wherein hast thou loved us God cannot indure to have his Love suspected or undervalued and yet People are apt to doe so when Dispensations are any thing cross to their desires and expectations But now 't is a great check to consider that if we have our Troubles we have also our Consolations and we should rather look upon the good that cometh to us in pleasing God than the temporal and light Afflictions we meet withall in his Service Iob 2. 10. Shall we receive good at the hands of God and not evil 4. 'T is an encouragement to us in well-doing the more proofs and tokens we have of his Supportation We are wrought upon by the Senses as Ier. 2. 19. Thine own wickedness shall correct thee and thy backslidings reprove thee see what an evil and bitter thing it is to forsake the Lord and 23 verse See thy way in the valley and know what thou hast done As Parents when their Children smart for eating raw diet they upbraid them with it It is for eating your green Fruit So doth the Lord come to his People Now you see the evil of your doings So on the contrary it doth ingage us to strict walking to see how God owneth it So doth God appeal to us by experience Have I been a Land of darkness to you or a barren Wilderness Jer. 2. 31. And Micah 2. 7. Do not my Words doe good to them that walk uprightly Look about you survey all your Comforts did Sin procure these Mercies or Godliness have you not found sensible benefit by being sincere in my Service Object But is this safe to ascribe the Comfort and Blessings that we have to our own Obedience is it not expresly forbidden Deut. 9. 4. Say not in thy heart for my righteousness hath the Lord brought me to possess the Land Answ. 1. David doth not boast of his Merits but observeth God's Mercy and Faithfulness in the fruits of Obedience There is his Mercy in appointing a Reward for such slender Services Gal. 6. 16. As many as walk according to this Rule peace and mercy be upon them All the Comfort we have is from Mercy yea undeserved Mercy Those that walk according to this Rule stand in need of Mercy Their Peace and Comfort floweth from Mercy they need mercy to cover the failings they are conscious to in their walkings And then consider his Truth and Faithfulness the Reward of well-doing cometh not by the worthiness of the Work but by virtue of God's Promise His Word doth good to them that walke uprightly Micah 2. 7. God hath made himself a debtor by his Promise and oweth us no thanks for what we can doe 't is onely his gracious Promise Answ. 2. David speaketh not this to vaunt it above other men but to commend Obedience and to incourage himself and invite others by remembring the Fruits of it There is a great deale of difference between carnal boasting and gracious observation Carnal boasting is when we vaunt of our personal worth gracious observation is when for God's Glory and our Profit we observe the fruits of Obedience and the Benefits it bringeth along with it That God never gave us cause to leave but to commend his Service and by what we have found to invite others to come and taste that the Lord is gracious The Use is to incourage us in the Wayes of the Lord and keeping of his Precepts 't is no unprofitable thing before we have done we shall be able to say This I had because I kept thy Precepts Two things God usually bestoweth upon his People a tolerable passage through the World and a comfortable going out of the World which is all a Christian needeth to take care for here is onely the place of his Service not of his Rest. 1. He shall have a tolerable passage through the World A Child of God may have a hard toilsome Life of it but he hath his mixtures of Comfort in his deepest Afflictions he hath peace with God that keeps his Heart and Mind and this maketh his passage through the World tolerable because God is ingaged with him 1 Cor. 10. 13. Faithfull is he that hath called you who will not suffer you to be tempted above what you are able to bear He is freed from Wrath and hath his discharge from the Curse of the Old Covenant he is taken into favour with God and hath as much of temporal Reliefe as is necessary for him his Condition is made comfortable to him 2. A comfortable passing out of the World Isa. 38. 3. Remember O Lord saith Hezekiah I have walked before thee with an upright heart When you lie upon your Death-beds and in a dying hour how comfortable will this be the remembrance of a well-spent and well-imployed Life in God's Service They that wonder at the zeal and niceness of God's Children when they are entring into the other World they cry out then oh that they had been more exact and watchfull oh that they might die the death of the Righteous They should live so Men then have other Notions of Holiness than ever they had before
with fear and trembling In the time of our sojourning here we meet with many Temptations Baits without are many and the Flesh within us is importunate to be pleased and our account at the end of the Journey is very exact 1 Pet. 1. 17. And if ye call on the Father who without respect of persons judgeth according to every man's work pass the time of your sojourning here in fear A false Heart is apt to betray us and the entertainments of sense to intice and corrupt us and we are assaulted on every side and Salvation and eternal Happiness is the thing in chase and pursuit if we come short of it we are undone for ever Heb. 4. 1. Having a promise of rest left with us let us fear lest we come short of it There is no mending Errours in the other World there we shall be convinced of our mistakes to our Confusion but not to our Conversion and Salvation II. The influence it hath upon keeping God's Precepts 1. In general this is one demonstration of it that the most eminent Servants of God have been commended for their Fear of God Iob cap. 1. 1. is said to be a man perfect and upright one that feared God and eschewed evil He had a true Godliness or a filial awe of God which kept him from Sin and the Temptations whereby it might insinuate it self into his Soul So Obadia Ahabs Steward is described to be a man that feared God greatly 1 Kings 18. 3. and of one Hananiah it is said Nehem. 7. 2. that he feared God greatly above many others Men are more holy as the Fear of God doth more prevail in their hearts their tenderness both in avoiding and repenting of Sin increaseth according as they entertain the awe and fear of God in their hearts and here is the rise and fountain of all circumspect Walking As the Stream is dryed up that wanteth a Fountain so Godliness ceaseth as the Fear of God abateth 2. More particularly 1. It is the great pull-back and constant preservative of the Soul against Sin As the Beasts are contained in their subjection and obedience to Man by the fear that is upon them Gen. 7. 2. The dread of you shall be upon every Beast of the earth that they shall not hurt you So the Fear of God is upon us Exod. 20. 20. God is come to prove you that his fear may be before your faces that ye sin not Ioseph is an instance Gen. 39. 9. How can I doe this great wickedness and sin against God Abraham could promise himself little security in a place where no Fear of God was Gen. 20. 11. I thought surely the fear of God is not in this place and they will slay me for my Wifes sake Therefore Prov. 23. 17. be thou in the fear of the Lord all the day long 2. It is the great excitement to Obedience 1. Duties of Religion will not reverently and seriously be performed unless there be a deep awe of God upon our Souls God will be sanctified in all that draw nigh unto him Lev. 10. 3. Now what is it to sanctify God in our hearts but to fear his Majesty and Greatness and Goodness Isa. 8. 13. Sanctify the Lord God of Hosts in your hearts and make him your Fear Therefore David desireth God to call in his stragling Thoughts and scattered Affections Psal. 86. 11. Unite my heart to the fear of thy Name so the serious Worshippers are described to be those that desire to fear his Name Nehem. 1. 11. 2. Duties towards Men will not be regarded in all times and places unless the Fear of God bear rule in our hearts As Servants when their Masters are absent neglect their work Col. 3. 22. Servants obey in all things your Masters according to the flesh not with eye service as men pleasers but in singleness of heart fearing God A Christian is alike every where because God is alike every where He that feareth God needeth no other Theatre than his own Conscience nor other Spectatours than God and his holy Angels So to hinder us from contriving mischief in secret when others are not aware of it Levit. 19. 14. Thou shalt not curse the deaf man nor lay a stumbling block before the blind but shalt fear the Lord thy God The deaf hear not the blind seeth not but God seeth and heareth and that is enough to a gracious heart to bridle us when it is in our power to hurt others As Ioseph assureth his Brethren he would be just to them for I fear God Gen. 42. 18. Nehemiah did not convert the publick Treasures to his private use Nehem. 5. 15. so did not I for I fear God This grace when it is hazardous to be faithfull to men makes us to slight the danger Exod. 1. 17. The Midwives feared God and did not as the King of Egypt commanded them that kept them from obeying that cruel edict to their own hazard Neither hope of gain nor fear of loss can prevail where men fear God 3. It breedeth Zeal and Diligence in the great and general business of our Salvation and maketh us more carefull to approve our selves unto God in our whole course that we may be accepted of him 2 Cor. 7. 1. perfecting holiness in the fear of God God is a great God and will not be put off with any thing or served with a little Religiousness by the bie but with more than ordinary Care and Zeal and Diligence Now what inclineth us to this but the Fear of God or a Reverence of his Majesty and Goodness So Phil. 2. 12. Let us work out our Salvation with fear and trembling Salvation is not to be looked after between sleeping and waking no it requireth our greatest Attention as having a sense of the weightiness of the work upon our hearts The Use is to press to two things 1. To fear God 2. To keep his Precepts if we would come under the character of his People 1. To fear God Be not prejudiced against this Grace it is generally looked upon as a left-handed Grace 1. It is not contrary to our Blessedness Prov. 28. 14. Blessed is he that feareth always It doth not infringe the happiness of our Lives to be always in God's company mindfull of our Duty to him The Angels in Heaven always behold the Face of our Heavenly Father and in that Vision their supream Happiness consists There is a Fear of Angels and a Fear of Devils The Angels ever fear and reverence God the Devils believe and tremble the Angel's Fear is Reverence the Devil's Fear is Torment God doth not require that we should always perplex our selves with Terrours and Scruples that were a Torture not a Blessedness but God hath required that we should always have a deep sense of his Majesty and Goodness impressed upon our hearts In Heaven this Fear will not cease it is an essential respect due from the Creature to the Creatour and as we shall love him so fear
bountifull and a gracious Master ready to do good to his Servants rewarding them with Grace here and crowning that Grace with Glory hereafter Heb. 11. 6. He that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him 2. The manner how this is assured and brought about according to thy Word that Word which is the encouragement of our Prayer is the Rule of Gods Proceedings Some things are given by a common Providence other things are given us as Servants of God or according to the Promises that are made us in the Word 1. Doctr. That God doth good to his Servants 2. Doctr. That the good which God hath done for us should be thankfully acknowledged 3. That in our thankfull Acknowledgments we should take notice of Gods Truth as well as his Benignity and Goodness 1. Doctr. That God doth good to his Servants David giveth us here his own Experience and every one that is a Faithfull Servant of God may come in with the like acknowledgements for what proof God giveth of his Goodness to any one of his Servants it is a Pledge of that Love Respect and Care that he beareth towards all the rest Iacob acknowledgeth the same Gen. 33. 11. The Lord hath dealt graciously with me That was his account of Providence 1. From the inclination of his own nature Psalm 119. 68. Thou art good and thou dost good The Psalmist concludeth this Act from his nature The Sun doth not more naturally shine nor fire more naturally burn nor water more naturally flow than acts of Grace and Goodness do naturally flow from God If there be any thing besides Benefits in the world the fault is not in God but in us who by sin provoke him to doe otherwise 2. The obligation of his Promise so this Good cometh in as a Reward according to the law of his Grace he hath engaged himself by his Promise to give us all good things Psal. 84. 11. The Lord God is a sun and a shield the Lord will give grace and glory no good thing will he with-hold from them that walk uprightly Psalm 34. 9 10. Oh fear the Lord ye his Saints for there is no want to them that fear him The young lions do lack and suffer hunger but they that seek the Lord shall not want any good thing Therefore it is said Micah 2. 7. Do not my words doe good to him that walketh uprightly The words saying good is a doing good when it is said it may be accounted done because of the certain performance of what is said 3. The preparation of his People his Servants are capable God is good and doth good modo non ponatur obex except we tie his hands and hinder our own mercies There are certain laws of commerce between God and his Creatures so between God and Man he meeteth us with his Blessings in the way of our Duty Amos 6. 12. Shall horses run upon the rock will one plough there with oxen Some ground is uncapable of being ploughed some are morally uncapable of having good done to or for them but when the Creature is in a capacity God communicateth his goodness to them dealeth with men as they deal with him Psalm 18. 25 26. With the mercifull thou wilt shew thy self mercifull with an upright man thou wilt shew thy self upright with the pure thou wilt shew thy self pure with the froward thou wilt shew thy self froward so Psalm 125. 4. Doe good to those that be good and to them that are upright in their hearts God is and will be gracious and bountifull to all those that continue faithfull to him and will never leave any degree of goodness unrewarded the covenant shall not fail on his part Use 1. Let us be perswaded of this Truth it is one of the first things in Religion Heb. 11. 6. He that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him Next unto his Being his Bounty or else our Religion will be cold or none at all Many conceive amiss of God and draw an ill picture of him in their minds as if he were hard to be pleased always frowning did we look upon him as one that is Good and willing to doe good we would have less backwardness to Duty and weariness in his Service Satan drew off the hearts of our first parents from God by vain surmises as if he were severe and envious Gen. 3. 5. God doth know that in the day ye eat thereof then your eyes shall be opened and ye shall be as Gods knowing good and evil This first battery was against the perswasion of Gods goodness and kindness to Man which he endeavoureth to discredit yea Gods People may have the sense of his Goodness strangely weakened David is fain with violence to hold the conclusion which Satan would fain wrest out of his hands Psalm 73. 1. Truly God is good to Israel even to such as are of a pure heart therefore we had need to fortifie our hearts and forearm our selves with strong consolations and arguments 1. He doth good to his enemies and therefore certainly he will much more to his Servants He is good to all Psal. 145. 9. The Lord is good to all and his tender mercies are over all his works The Heathens had experience of it Acts 14. 17. Nevertheless he left not himself without witness in that he did good and gave us rain from heaven and fruitfull seasons filling our hearts with food and gladness And will he be unkind to his Servants to whom he is engaged by Promise it cannot be 2. Consider Christs Reasoning Mat. 7. 11. If ye then being evil know how to give good gifts unto your children how much more shall your Father which is in heaven give good things to them that ask him God will not deal worse with his Children than Men do with theirs we are natural and sinfull Parents if we have any Faith or Reason or Sense we cannot gainsay this Conclusion a Father will not be unnatural to his child the most godless men will love their children and seek their welfare and doe good unto them surely our Heavenly Father will supply all our necessities satisfie all our desires He is more fatherly than all the fathers in the world can be all the Goodness in men is but as a drop to the Ocean 3. Consider he never giveth his People any discouragement or just cause to complain of him Micah 6. 3. Oh my People what have I done unto thee or wherein have I wearied thee testifie against me Jer. 2. 5. Thus saith the Lord what iniquity have your Fathers found in me that they are gone far from me and have walked after vanities and become vain Why 1. His Commands are not grievous Mat. 11. 30. My yoke is easie and my burthen is light 1 John 5. 3. His Commandments are not grievous he prescribeth and commandeth nothing but for our
in Affection and Estimation Alas the best of us are scarce dark shadows of his Goodness 4. God's Goodness is the Life of our Faith and Trust so long as the Goodness of God endureth for ever we have no cause to be discouraged If we want Direction in the Text 't is said Thou art good and dost good teach me thy Statutes If we want Support and Deliverance Nahum 1. 7. The Lord is good a strong hold in the day of trouble and he knoweth them that trust in him In every streight the People of God find him to be a good God When we feel the burthen of Sin and fear God's Wrath Psalm 86. 5. The Lord is good and ready to forgive and plenteous in Mercy to all them that call upon him David when his old Sins troubled him the Sins of his Youth Psalm 25. 7. Remember not the Sins of my youth nor my Transgressions according to thy Mercy remember thou me for thy goodness sake O Lord. When his Enemies consulted his Ruine Psalm 52. 1. Why boastest thou thy self in mischief O mighty Man the goodness of God endureth continually They cannot take away the Goodness of God from you whatever they plot or purpose against you Thus may Faith triumph in all Distresses upon the sense of the Goodness of God In the Agonies of Death the Goodness of God will be your Support Non sic vixi ut pudeat me inter vos vivere nec mori timeo quia bonum habeo Dominum We have a good Master who will not see his Servants unrewarded the Goodness of God and his readiness to be gracious to every one that cometh to him is the Fountain of the Saints Hope Strength and Consolation 5. The Goodness of God is the great Motive and Invitation to Repentance Rom. 2. 4. Despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to Repentance How so God is good but not to those that continue in their Sins Psalm 68. 19 20 21. Blessed be the Lord who daily loadeth us with Benefits even the God of our Salvation Selah He that is our God is the God of Salvation and unto God the Lord belong the issues from death But God shall wound the head of his Enemies and the hairy scalp of such an one as goeth on still in his Trespasses If Goodness be despised it will be turned into Fury How great soever the Riches of the Lords Bounty and Grace offered in Christ are yet an impenitent Sinner will not escape unpunished God is good oh come try and see how good he will be to you if you will turn and submit to him There is Hope offered and Goodness hath waited to save you so that now you may seek his Favour with hope to speed While he sits upon the Throne of Grace and alloweth the Plea of the New Covenant do not stand off against Mercies God hath laid out the Riches of his gracious Goodness upon a design to save lost sinners and will you turn back upon him and despise all his Goodness provided for you in Christ In point of gratitude the least kindness done men melteth them as coals of fire The Borrower is servant to the Lender God hath not only lent us but given us all that we have therefore it should break our Hearts with sorrow and remorse that we should offend a God so Good so Bountifull so Mercifull The odiousness of sin doth most appear in the unkindness of it that infinite Goodness hath been abused and infinite Goodness despised and that you are willing to lose your part in infinite Goodness rather than not satisfie some base lust or look after some trifling vanity Saul wept at the thoughts of David's kindness 1 Sam. 24. 16. Every man will condemn the wrongs done to one that hath done us no evil but much Good and will you sin against God who is so Good in himself so Good to all his Creatures and so Good to you and waiteth to be better and more gracious and return evil for all his good and requite his Love with nothing but unkindness and Provocation Oh be ashamed of all these things What heart is that that can offend and so willingly offend so good a God Rom. 12. 1. I beseech you by the Mercies of God there is Argument and Endearment enough in that that ye present your bodies a living Sacrifice holy acceptable unto God which is your reasonable Service that ye consecrate dedicate your selves to his glory address your selves chearfully to his Service Let the Soul be warmed into an earnest resolution to please him for the future lest you make Goodness your Enemy and Justice take up the quarrel of abused Grace 6. The Goodness of God is the great Argument to move us to Love God If he be Good he is worthy to be Loved and that with a superlative Love for God is both the Object and the Measure of Love a less Good should be loved less and a greater Good more All that is not God is but a finite and limited Good and must be loved accordingly God only is Infinite and Eternal and therefore he is to be loved of all and above all with our chiefest and most worthy Love by preferring his Glory above all things that are dear to us and being content for his sake to part with all that we have in the world But if any lower thing prevail with us we prefer it before God and so contemn his Goodness in comparison of it If the object of Love be Good none so properly deserveth our Love as God For 1. He is Originally Good the Fountain of all Good therefore if we leave God for the deceitfull vanities of this present life we leave The Fountain of Living waters for a broken Cistern Jer. 2. 13. The Creatures are but dry pits and broken Cisterns 2. He is Summum Bonum the Chiefest Good Other things what good they have they have it from him therefore it is infinitely better and greater in him than in them all the Good that is in the Creature is but a Spark of what is in God If we find any good there it is not to detain our Affections but to lead us to the greater Good not to hold us from him but to lead us to him as the Streams lead to the Fountain and the steps of a Ladder are not to stand still upon but that we may ascend higher There is Goodness in the creature but mixed with Imperfection the Good is to draw to him the Imperfection to drive us off from the Creature 3. He is Infinitely Good Other things may busie us and vex us but they cannot satisfie us this alone sufficeth for health wealth peace protection grace glory Necessities that are not satisfied in God are but Fancies and the desires that are hurried out after them apart from God are not to be satisfied but mortified If we have not enough in God it is not
upward that is to God for ease and relief as when we expect any bodies coming we send our eyes towards the place from whence he cometh Reasons 1. The Children of God make more of a Promise than others do and that upon a double account Partly because they value the Blessing promised Partly because they are satisfied with the assurance given by God's Word so that whereas others pass by these things with a careless eye their souls are lifted up to the constant and earnest expectation of the Blessing promised 'T is said of the Hireling that he must have his wages before the Sun go down Deut. 24. 15. Because he is poor and hath set his heart upon it Or as it is in the Hebrew lifted up his soul to it meaning thereby both his desire and hope He esteemeth his wages for it is the solace of his labors and the maintenance of his life and he assuredly expecteth it upon the promise and covenant of him who setteth him awork So it is with the Children of God they esteem the Blessings promised and God's Word giveth them good assurance that they do not wait upon him in vain 1 Tim 4. 10. Therefore we both labour and suffer reproach because we trust in the living God who is the saviour of all men especially of those that believe They know God is good to all much more to his Covenant servants They value his salvation and venture their All upon his salvation and the truth of his Word and therefore lift up their souls to him in the midst of their pressures and difficulties 2. It is some satisfaction to enjoy the Blessing in Idea and contemplation before we have it indeed Hope causeth a kind of anticipation and preunion of our souls with the blessedness expected as Heirs live upon their Lands before they have them And that 's the reason why Joy is made to be the fruit of Hope though it be proper to fruition and enjoyment Rom. 12. 12. Rejoycing in hope of the glory of God It refresheth them in their Pilgrimage and affecteth them in some measure as if it were in hand So Rom. 15. 13. The God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the holy Ghost While believing waiting hoping while conflicting with difficulties They carry themselves as if they had already obtained the thing promised for by eying the Promise they are cheared and revived Hope giveth a foretaste especially when the comforting Spirit addeth his impression thereunto 3. The opening of the eye of Faith argueth a closing of the eye of Sense which giveth a double benefit First That we are not withdrawn with vain Objects Secondly Not discouraged with contrary Appearances First That we are not withdrawn by vain Objects Nothing doth quench Zeal and Holiness and Joy in the Lord nor cast water upon that sacred fire which should be kindled and kept ever burning in our bosoms so much as keeping the eye of Sense always open to behold the lustre and beauty of worldly vanities Alas then hope of Heaven and salvation from God is a cold heartless thing we think of it carelesly desire and press after it very weakly But now when the eye of Sense is shut and the eye of Faith kept always open then Hope advanceth it self with life and vigor and present things seem less and things to come more great and glorious in our eyes 1 Pet. 1. 13. Be sober and hope to the end c. Sobriety is the moderation of our affections in the pursuit and â—…se of earthly things The delights of the present life burden the Soul glue it to the earth and to base and inferior objects But when our Souls are kept in the fresh lively and serious expectation of better things all the things of the world appear more contemptible 'T is not for Eagles to catch Flies nor for the Heirs of Promise to be captivated by the delights of Sense so that every day our Hope is more certain and powerful our pursuit more earnest The mind is not darkned with the fumes of lust nor diverted from those noble objects Secondly The eye of Sense being shut we are not discouraged with contrary appearances nor with fears and troubles and the tryals of the present life because Hope seeth Sun-shine behind the back of the Storm We have a notable Emblem of the eye of Faith and the eye of Sense in the Prophet and the Prophet's man 2 Kings 6. 15 16 17. When the servant of the man of God was risen early and gone forth behold an host compassed the city both with horses and charets and his servant said to him Alas my master how shall we do And he answered Fear not for they that be with us are moe than they that be with them And Elisha prayed and said Lord I pray thee open his eyes that he may see And the Lord opened the eyes of the young man and he saw and behold the mountain was full of horses and charets of fire round about Elisha's man is afrighted with the dreadful appearance of Enemies encompassing them round about and is at his wits end What shall we do But his Master Elisha had the eye of Faith and could see great preparations which God had sent for their defence which the servant could not see therefore encourageth him and in a Prophetical Vision sheweth not only more horses and charets but charets of fire which were no other than the Angels of God come together in the manner of an Host to rescue the Prophet of God What was represented to him in a Prophetical Vision is always evident to Faith and to the eyes of a believing Soul They see God and his holy Angels set for their deliverance When God openeth the eyes of the mind they can see the glory and power of the other world and then though troubled on every side yet not distressed though perplexed yet not in despair though persecuted yet not forsaken though cast down yet not destroyed 2 Cor. 4. 8 9. Though wrestling with difficulties yea brought to some extremities yet this invisible assistance supporteth them and though they have little humane means yet God carrieth them on to their expected end and issue 1. USE To reprove us for poring so much upon present things and neglecting those to come especially the great recompence of reward Alas Men have either none or cold thoughts of that blessed estate which is offered in the Promises Our thoughts flie up and down like dust in the wind they may sometimes light upon good things but they vanish and abide not We may have some cold ineffectual glances upon Heaven and heavenly things which flie away and never leave the Soul better This argueth Hope is very weak if there be any at all for Hope is always longing and looking out for the blessing Sending Spies into the Land of Promise to bring it tydings thence it will discover its self
he God is pure and holy they know yet how can he bear with the enemy in their treachery and violence against the Church So brutified are they that they know not how to reconcile his Dispensations with his Nature and Attributes though they have Faith enough to justifie God yet Atheism enough to question his Providence When the heart is over-charged with fears Psal. 73. 1. Yet God is good to Israel my feet were almost gone my steps well nigh slipped They hold fast the Conclusion Yet God is good to Israel yet cannot maintain it against all objections 3. Carnal affections are hasty and impetuous and if God give not a present satisfaction they question all his love and care of them Psal. 31. 22. I said in my heart I am cut off Isai. 49. 14. Zion said The Lord hath forsaken and my God hath forgotten me Jon. 2. 4. And he said I am cast out of thy sight So that did not God confute his unbelief by some sudden experience as in the first instance or the Word contain a suitable supply as in the second or the principle of Grace in some measure withstand but I will look towards thy holy Temple the soul would be swallowed up in the Whirlpool of despair Thus hasty and precipitant are we while we hearken to the voice of the flesh we are apt to count all our troubles Gods total desertion of us Such an hasty principle have we within us that will hurry us to desperate Conclusions as if it were in vain to wait upon God any longer 4. Mutability in man What a flush of faith and zeal have we at first as Stuffs have a great gloss at first wearing We lose as our first love so our first faith Gal. 5. 7. Ye did run well who did hinder you There is a great forwardness at first which abateth afterwards and men grow remiss faint in your minds Heb. 12. 3. from one degree to another Thirdly That this failing is but an infirmity of the Saints though their hope be weak and ready to faint 't is not quite dead First T is an infirmity of the better sort not like the Atheism and malignity of the wicked Some Diseases shew a good constitution and seize on none but such This Distemper is not incident to carnal men Isai. 38. 14. Mine eyes fail with looking up It argueth a vehemency in our hope they that do not mind things are never troubled with such a spiritual Disease for this failing cannot be but where there is vehemency of desire and expectation Those that desire little of the salvation of Gods people feel none of this Secondly There is a difference between them and others though they have their weaknesses yet their faith doth not quite expire there is a twig of righteousness still to trust to they are weary of watching but they do not give over waiting and say as he 2 Kings 6. 3â—… What should I wait for the Lord any longer Fainting is one thing and quite dead is another they strive against the temptation though no end of their difficulties appeareth they attend still keep looking though the vigour of the eyâ—… be abated by long exercise There is life in the Saints though not that liveliness they could wish for they do not fall and rise no more and are quite thrown down with every blast of a temptation Thirdly They confess their weakness to God as David doth here acquainteth God with it and so shame themselves out of the temptation and beg new strength 'T is an excellent way of curing such Distempers to lay them forth before God in prayer for he helpeth the weak in their Conflicts When we debate dark Cases with our own hearts we intangle our selves the more Use 1. It reproveth our tenderness when we cannot bear a little while What! not watch with me one hour Matth. 26. 40. David kept waiting till his eyes failed Some their whole Voyage is Storms Christ indents with us to take up our Cross daily Luke 9. 22. who are all their life time kept under this discipline and can we bear no check from Providence We would have all done in an hour or in a year can bear nothing when God calleth us to bear much and long cannot endure to abate a little of our wonted contentment when God will strip us of all 2. Let us provide for long sufferings All colours will not hold as long as the Cloath lasts We need a great deal of Grace because we know not how long our great troubles may last Sometimes sufferings are like to be long First When the Cross maketh little improvement carrieth little Conviction with it While the stubborness of the Child continueth the blows are continued God will withdraw till they acknowledge their offence Hos. 5. 15. When we eye instruments and pour our rage upon them or instruments are minded and we hope to be delivered some other way when we repent not Secondly When provocations are long Deut. 28. 58 59. If thou wilt not observe to do all the words of this Law that is written in this Book that thou mayst fear this glorious and fearful Name THE LORD THY GOD then the Lord will make thy plagues wonderful and the plagues of thy seed even great plagues and of long continuance and sore sicknesses and of long continuance SERMON CXXXVI PSAL. CXIX VER 124. Deal with thy Servant according to thy mercy and teach me thy Statutes IN this Verse we have two requests the one general the other particular wherein he would have the Lord exercise his mercy to him Shew thy mercy to me in teaching me thy Law The one respects the priviledgâ—… part of Religion the other the duty-part The one concerns time past or the pardon of sin already committed Deal with thy servant according to thy mercy the other prevention of sin for the time to come that I may perform my Duty for the future Teach me thy Statutes Mercy is the ground of his request teaching Gods Law the matter of it He would have this gift bestowed on him freely First Branch Deal with thy servant c. Where we have I. His relation to God Thy servant II. The terms upon which he would have God deal with him not according to my works but according to thy mercy 1. His relation is mentioned either first as a part of his Plea as if he had said Lord thou art merciful to all for thy tender mercy is over all thy works Psal. 145. 9. much more to thy Servants now I am thy Servant Gods Servants have a special claim and interest in God besides his general bounty they expect his special mercy and favour Psal. 116. 16. O Lord truly I am thy servant I am thy servant and the son of thine hand-maid Clear that that you are some of Gods servants once and then you may the better expect your Masters bounty Or Secondly To shew his need of mercy though Gods servant Such an Emphasis it seemeth to
our best actions Gal. 6. 16. Peace and Mercy when we have done most exactly yea the very plea of servant excludeth all thought of merit for a servant ipso jure Ministerium Domino debet Luke 17. 9. Doth he thank that servant because he did the things that were commanded I trow not 2. 'T is not contrary to humility 'T is not we are thy Children we are thy Saints but we are thy Servants 'T is the meanest of relations it speaketh duty rather than perfection and pleads not property of the house but propriety and interest in God The best of us are but servants to the high God and therefore should not carry it proudly either to our Master or to our fellow-Fellow-Servants 'T is an humble claim 3. It speaketh comfort for God will provide for his Family and will give maintenance protection direction help and finally wages where he requireth and expecteth service for the present necessaries by the way for the future a blessed reward For the present we may depend on him as Servants on their Lord Psal. 123. 2. Behold as the eyes of servants look to the hands of their masters and the eyes of maidens to the hand of their mistress c. Servants had their Dole and Portion from their Masters the Males from the Master the Females from the Mistress therefore is the expression of looking here used First God will give direction In the Text David upon the account of being Gods Servant beggeth to know his will as all good servants study what will please their masters and will God appoint us work and not tell us what it is Psal. 143. 10. Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness God doth not only shew us what is good in his word but teacheth us also by his spirit and directs us in every turn and motion of our lives and we ask it of him as he is our God and Lord. Secondly Help and assistance God is no Pharaoh to require Brick and give no Straw his Grace is ready to help the endeavouring Soul Gal. 2. 12 13. Work out your salvation for God worketh in you both to will and to do He exciteth the first motions and still carrieth them on to perfection Thirdly Protection while he hath a mind to use us vers 122. of this Psalm Be surety for thy servant for good let not the proud oppress me Under the Law if a servant was hurt the Master was to take an account and satisfaction to be made to him for his servant Deut. 21. 32. so God taketh an account of the wrongs of his servants and will demand satisfaction Fourthly Maintenance 1 Tim. 5. 8. Every man hath a care devolved upon him to take care of his Family and provide for them as instruments of Gods Providence and will not God provide for his own And then for time to come Gods servants have good wages Heb. 11. 6. He is a rewarder of them that diligently seek him We need not seek another pay-master there is a sure reward Prov. 11. 18. But to him that soweth righteousness shall be a sure reward And a great reward Psal. 19. 11. And in the keeping of them is a great reward And a full reward 2 Iohn 8. But that we receive a full reward No desire remaineth unsatisfied Use. Is to perswade us to become the Servants of the Lord. 1. I will plead with you upon the account of right you ought to be so jure Creationis you were created by him As a man expecteth fruit from the Vine which he hath planted so may God expect from the Creature which he hath made yea you were made for this end If God had made us for another purpose our living to that end and purpose had been regular But this was his end that he might be served by us Let us lay these things together consider what an absolute power God hath by Creation no Lord hath such a right over his Slave or Servant as God over us The Slave or Servant is either taken in battel or bought and hired with our money but God made us out of nothing he that made a thing at his own pleasure hath a greater right than another can have by purchase yea greater right than a master over his Beast A master hath a greater right over his Beast than over his Servant the dominion over the Beast is more natural to us than over a Servant the Servant and Master have the same common Nature When he gave us dominion over the Beasts of the Field the one is founded in Gods original Grant the other is but a civil right founded in temporal accidents Something is due even to a Slave as our own Flesh. Yet a man cannot absolutely do with his Beast as he will the Law of God interposeth a good man is merciful to his beast God will not allow a cruel disposition nor give us the absolute disposal over the Creatures which we made not Nay more than a Potter over the Vessels which he hath framed or a Workman over his work he only giveth external shape or figure by art out of matter already prepared But God giveth the whole Being out of nothing nothing but what is his A Potter hath power over his work to dispose of it as he pleaseth here the Law interposeth not Surely if a Potter hath power to dispose of his Vessels God hath an absolute power to smite or heal lift up or cast down save or condemn none can say What dost thou He doth not fashion us out of matter prepared but out of mere nothing But this was his end that we should love and fear and serve and glorifie him Our business was not to eat and drink and please our selves and others and live a merry life All things act to the end for which they were created the Sun to shine by day and enlighten the World the Moon and Stars by night and they answer their end Their ultimate end is to serve God their next end to serve Man All things in the World are either subjected to our dominion or created for our use the Heavens though not under our dominion as Beasts yet are for our use the lower Heaven to give us breath the middle Heaven to give us light and heat the highest Heaven for our Dwelling Place the Sun runneth and hasteneth to give us light The Sun shineth for us the Wind bloweth and the Water Howeth for our use The Earth and Air are for our use the Earth to tread on the Air to breathe in and shall not we serve him that made the whole Course to serve us All the Creatures are at work for us day and night for a poor Worm of six foot long yea the Creator is at work for us My Father worketh hitherto and I work We complain if the Creatures do not serve us and shall not we serve God who gave us those Servants 2. A right
servants they are they do nothing but what their master commandeth and what he commandeth they see reason to obey Second Branch Give me understanding that I may know thy testimonies This is subjoined to the former Plea First Because David would not be a servant in name and title only but in deed and in truth and therefore would fain know his duty Secondly To shew the difference between Gods servants and the servants of other Lords who command us Prov. 14. 25. The Kings favour is towards a wise servant they see them wise find them wise and then love them but God must begin with us his favour maketh us wise Doctr. Gods best Servants think they can never enough beg Divine illumination David doth often enforce this request Reasons 1. Our blindness in the matters of God is a great part of our spiritual misery Ephes. 5. 8. Ye were sometimes darkness There is a Veil lying upon our hearts not easily removed and taken away All the mischief introduced by the Fall is not cured at once but by degrees as spiritual strength encreaseth we grow up into it so spiritual light The maim of the understanding as well as the will is not wholly cured till we come to Heaven for here we know but in part till God give us understanding we are utterly blind the best of Gods servants have cause to acknowledge it in themselves the remnants of ignorance and incredulity The Apostle biddeth them to adde to faith vertue to vertue knowledge that is skill to manage the work of our heavenly Calling 2. None are so sensible of this blindness as they 'T is some proficiency in knowledge to understand our ignorance Prov. 30. 2 3. Surely I am more bruitish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledg of the holy The most knowing see they need more enlightening The best of our knowledge is to know our imperfections 1 Cor. 8. 2. He that thinketh he knoweth any thing knoweth nothing as he ought to know 3. There is room for encrease for in the best we never know so much of Gods ways but we may know more Hos. 6. 3. Then shall we know if we follow on to know the Lord. Prov. 4. 18. But the path of the Iust is as a shining light that shineth more and more unto the perfect day True sanctified knowledg is always growing If we sit down with measures received 't is a sign we do not know things as we should know them Christ grew in knowledge not in Grace for the fulness of the Godhead dwelt in him bodily Practical knowledg is never at a stand though a man may see round the compass and light of saving truth yet he may know them more spiritually and more feelingly 4. The profit of Divine Revelation as to these three things First A clear discerning of the things of God not a confused Notion as the blind man in the Gospel saw men as Trees walking So 2 Cor. 4. 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the Glory of God in the face of Iesus Christ. And 1 Iohn 5. 20. And hath given us an understanding that we may know him that is true Every degree of knowledg is Gods gift What other men see confusedly we see more distinctly in this light Secondly Firm assent Then shall I know thy testimonies know them from others that have not Divine Authority 'T is the spirit of Wisdom and Revelation that openeth our eyes to see the truth and worth of heavenly things contained in the promise Ephes. 1. 17 18. The father of glory may give you the spirit of wisdom and revelation in the knowledg of him the eyes of your understandings being enlightened that ye may know the hope of his calling and the riches of the glory of the inheritance of the Saints in light And Matth. 16. 17. Flesh and blood hath not revealed these things unto thee Humane credulity we may have upon the report of others the evidence of the truths themselves but this firm assent is the fruit of Divine illumination Thirdly Hearty practice Let thy testimonies not only strike my ear but affect my heart command my hand let me know them so as to do them for otherwise our knowledge is little worth God doth so direct that he doth also enable us to approve our obedience to him sincerely and faithfully There is a knowledge that puffeth us up 1 Cor. 8. 1. which yet is a gift and floweth from the common influence of the Spirit Ier. 22. 16. Was not this to know me saith the Lord But there is a greater efficacy in practical knowledge such as warmeth the heart with love to the truths known Iohn 4. 10. If thou knewest the gift c. Such a light as proceedeth from the gracious influence of the Spirit Use 1. Let us be often dealing with God in prayer that our judgments may be enightened with the understanding of the word and our affections renewed and strengthened unto the true obedience of it beg for that lively light of the Spirit 1. We need it In how many things do we erre in the things which know how weak are we both as to sound judgment and practice The Apostle saith We know but in part 1 Cor. 13. 9. We are but of yesterday and we know nothing Job 8. 9. Therefore we have need to go to the Ancient of days that he may teach us knowledge and kindle our Lamps anew at the Fountain of light Alas we take it in by drops or by degrees as a tender and sore eye must be used to the light We have but little time to get knowledg in and do not improve that little time we have 2. We have leave to ask it Iam. 1. 5. If any man lack wisdom let him ask it of God and why do we not seeing we have a liberty to ask it 3. God hath promised to bestow it he will give his spirit to them that ask it Luke 11. 13. And to beget Faith in us If ye then being evil know how to give good gifts to your Children how much more shall your heavenly father give the holy spirit to them that ask him Here is a notable Argument he reasoneth and promiseth And Prov. 2. 3. we must cry for knowledg Well then let us be earnest that we may not miss that which is to be had for asking beg for an heart to know Ier. 24. 7. I will give them an heart to know me that I am the Lord. Use 2. It informeth us That there is somewhat more than the Word necessary to give us knowledge God must not only reveal the Object but prepare the Subject David having a Law beggeth understanding that he might know Gods testimonies The literal sense and meaning of the words may be understood by common gifts and ordinary industry unless men be exceedingly blinded and
that are gotten by studying and obeying it they exceed worldly things as will appear because the one suits with our bodily necessities the other with our spiritual Our bodily necessities are supplied by Gold our spiritual necessities by Grace Gold will not comfort a distressed Conscience no more than Nosegay-Flowers a condemned man Quod si dolentem c. saith Horace Prov. 11. 4. Riches avail not in the day of wrath The one renders us acceptable to men the other to God The world knoweth all things after the Flesh they measure men by splendor and pomp of living but it is Grace that God approveth most and accepteth most Grace is of great price in the sight of God 1 Pet. 3. 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price The one much embaseth our Nature it is something more vile than us therefore that affection is debased But Grace always ennobleth our Nature and is something above us A greater affection is due to things above us than to things beneath us The one is useful to us in viâ the other in patriâ Surely that which is of eternal use and comfort to us is better than that which is only of a temporal use In our passage to Heaven we need Gold and Silver for the supply of our bodily necessities and the support of outward life so far as we have to do in the world but with respect to the world to come Gold doth nothing there we leave our wealth behind us but our works follow us Our treasure we quit when we dye but our Grace we carry with us Once more the price by which things may be purchased sheweth the worth of them Wisdom is of so great a price that all the treasures of the world cannot purchase it Iob 28. 15. to 20. It cannot be gotten for gold neither shall silver be weighed for the price thereof it cannot be valued with the gold of Ophir with the precious Onyx or the Saphire the Gold and the Crystal cannot equal it and the exchange of it shall not be for Iewels of fine Gold no mention shall be made of Corral or of Pearls for the price of Wisdom is above Rubies the Topaz of Ethiopia shall not equal it neither shall it be valued with pure Gold What cannot money do in the World yet it can do nothing as to the procuring of Grace The Apostle telleth us This is a dear bought blessing 1 Pet. 1. 18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot To despise the favour of God the image of God is to despise the price that was paid for these things to have lessening thoughts of the blood of Christ. To conclude those we count lesser gifts which we bestow upon friends than upon enemies a man would give meat and drink unto enemies when they hunger and thirst but other gifts of a greater value to friends and relations God giveth his Christ his Spirit his Grace to his Friends Children Servants but Corn and Wine and Oil these he giveth promiscuously yea to his enemies a larger portion Surely then these are better than Gold Our love should be according to the value of things 2. Because if the word be not preferred before earthly things it is not received with any profit and good effect Christ saith He that loveth any thing more than me is not worthy of me Matth. 10. 37. He that studieth to please his friends rather than Christ or to gratifie his interest more than his Conscience within a very little while his Christianity will be worth nothing It is not a simple love but a greater love that we shew to worldly things Matth. 13. 44 45 46. Again the Kingdom of Heaven is like unto treasure hid in a field the which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that field Again the Kingdom of Heaven is like unto a merchant man seeking goodly pearls who when he had found one pearl of great price he went and sold all that he had and bought it We must part with all rather than miss of his Grace all that is pleasant and profitable renounce all other things When Christ propounds his terms he would have us surrender all to his will and pleasure Luke 9. 23. If any man will come after me let him deny himself and take up his cross daily and follow me He must not avoid the Cross by sinful shifts we are ready to do so every day These are the necessary terms else we are not fit for the masters use 2 Tim. 2. 21. If any man therefore purge himself from these he shall be a vessel unto honour sanctified and meet for the masters use and prepared unto every good work 3. Unless we love the word above Riches we cannot possess Riches without a snare then it will be not only hard but impossible to enter into the Kingdom of Heaven Mark 10. 23 24 25 26 27. And Iesus looked round about and saith unto his Disciples How hardly shall they that have Riches enter into the Kingdom of God And the Disciples were astonished at his words But Iesus answereth again and saith unto them Children how hard is it for them that trust in Riches to enter into the Kingdom of God It is easier for a Camel to go through the eye of a Needle than for a rich man to enter into the Kingdom of God And they were astonished out of measure saying among themselves Who then can be saved And Iesus looking about him said With men it is impossible but not with God for with God all things are possible Riches will so prevail over us and wholly sway us if they be our chief good and portion and we have not an higher end to check our love to them If a man would have all things cleave to him he must be sure the world doth not sit nearest his heart for if they do such a man as he is unfit for Heaven so he is unfit for the world too If they be your good things Luke 16. 25. Son rememember thou in thy life time receivedst thy good things you will get and keep and use them otherwise than the word doth allow 4. From the fruit of Grace where it is planted in the heart and prevaileth the desire of wealth is mortified worldly lust denied Tit. 2. 12. Teaching us to deny ungodliness and worldly lusts And desires of Grace enlarged and encreased 1 Pet. 2. 2. As new born babes desire the sincere milk of the word that ye may grow thereby And when it prevaileth further and to an higher degree they come to Moses's frame to
the Scriptures were written not for Ministers or professed Students God speaketh to all sorts of men in the Scripture and therefore would have all understand them He wrote the Scripture that it might be read of all young and old Deut. 30. 11 12. This Commandment which I command thee this day is not hidden from thee neither is it far off It is not in heaven that thou shouldest say Who shall go up for us to heaven and bring it to us that we may hear it and do it c. Rich and poor the King was to read in it all the days of his life Deut. 17. 18 19. It shall be that when he sitteth upon the Throne of his Kingdom he shall write him a Copy in a Book out of that which is before the Priests the Levites and it shall be with him and he shall read therein all the days of his life Every good man is to meditate in it Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night Deut. 6. 6 7. These words which I command thee this day shall be in thy heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thy house and when thou walkest by the way and when thou liest down and when thou risest up The Apostles wrote Epistles to the whole Church spake to old men youth little Children 1 Iohn 2. 13. I write unto you Fathers because ye have known him that is from the beginning I write unto you young men because ye have overcome the wicked one I write unto you little Children because ye have known the Father To Kings Judges Men Women Husbands Wives Fathers Children Masters Servants was it written for their use nor must it be taken out of their hands nor is it above their reach 3. The end why it was written to be a sure and infallible direction to guide us to eternal life and make us wise unto salvation 2 Tim. 3. 15. And that from a Child thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Iesus Not only so but it is our food and means of growth 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word that ye may grow thereby Every life hath food convenient for it It is our weapon in temptation Ephes. 6. 17. And take the helmet of salvation and the sword of the Spirit which is the word of God To be read by all in this spiritual warfare they are all engaged in It is Gods testament therefore should be viewed by his Children the Epistle of the Creator to his Creatures therefore to be read by them to whom it is sent Gods Letter must not be intercepted upon all these reasons There is enough to make wise the simple in Scriptures But is there nothing difficult in Scriptures Answ. Yes to subdue the pride of mans wit to quicken us to wait and depend upon him for knowledge to prevent contempt to exercise our industry and diligence and to fasten truths on our minds There is some difficulty but not such difficulty as that the people neither can nor ought to read them with profit which is the dispute between us and Papists There is no difficulty but what is conquerable by that Grace that God ordinarily dispenseth and the means of explaining or applying not a whole loaf but a dimensum his share for it distributes to every man his portion Use 1. For the confutation of them that forbid the simple the use of the word The Papists say Gods Word is dark and hard to be understood therefore they lock it up from the people in an unknown tongue as if none could profit by it but the learned sort Yea many among us are ready to say What should simple men do with Scripture and think all the confusions and troubles of the world come from giving people this liberty Answ. Though in the word there are mysteries to exercise the greatest Wits yet there are plain truths to edifie the simple This Text is a notable proof against them It is good to have a Text against every errour of theirs They are injurious to God as if he had revealed his mind so darkly or his word that it were so doubtful and harmful that there were danger in reading it injurious to the Scriptures while they tax them with obscurity injurious to the people of God while they despise those whom the Lord inviteth with their Pharisaical pride Iohn 7. 49. But this people who know not the Law are cursed hinder them of their comfort The simple have souls to save therefore have need to see with their own eyes to consider Gods Charter They pretend they do it in mercy to the people lest by their mistakes they should ruine themselves and introduce confusion into the world They should as well say All must be starved and deny meat and drink because some surfeit But certainly they do it for their own interest they have false Wares to vend and to keep the people from discovering the errours they impose upon them they would conceal the Scriptures from them Ignorance is a friend to the Devils Kingdom The blind go as they are led They are afraid of the Scriptures as a Thief of a Candle or the light which would discover his villany and hinder his design Iohn 3. 20. Use 2. Of encouragement to poor Christians that have a sense of weakness Before Plato's School was written Let none but the learned come in hither but Christ inviteth the simple that none might be discouraged he speaketh to all sorts Prov. 8. 4 5. Unto you O men I call and my voice is to the sons of men O ye simple understand wisdom and ye fools be of an understanding heart That which is spoken to all is thought to be spoken for none Christ speaketh to men under their several distinctions noble base young or old rich or poor If any earthly profit be offered to any that will take it who will exempt themselves None are so modest But in spiritual things persons are more stupid Let none be discouraged by weakness of parts all are invited to learn and here they may be taught of any capacity Oh! but how many will say I am so weak of understanding that I shall make no work of such deep mysteries as are contained in the Scriptures Answ. 1. Many times this objection cometh from a sluggish heart to ease themselves of the trouble of a duty as meditation or prayer they pretend weakness they would have a rule that would make knowledge 2. If it be serious God is able to interpret his own Book unto thee He must indeed open the door or we cannot get into the knowledge of truths there If you had better parts you would be but groping about the door He that hath not the right Key is as far from entring the
and serve him Not to pluck the Stars from the Sky or to guide the Chariot of the Sun not such sublimity of Knowledg and Learning nor such a quantity and proportion of Alms nor to lance thy self or offer thy first-born nor Rivers of Oyl nor thousands of Rams for a burnt-Offering Mic. 6. 8. He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God The Lords Commands are not rigid and severe and unreasonable but sweet and desirable that we should do wrong to none do good to all and maintain communion with him and is this burthensome Go try the Drunkards life and the Adulterers life you will see the temperate the chast have much the sweeter life of it Therefore let there not be one disallowing thought of what God hath required Could we bring you to esteem the Word other things would come on more easily 3. Owne it and improve it as a faithful Word building upon the promises fearing the threats thereof The Word will not deceive them that are ruled by it Consider your condition and what will be the event of things There is a curiosity in men to know their own destiny We may easily know what shall become of us by the Word of God and if men were not more curious to know their end than careful to amend their lives they need not seek any other Oracle Rom. 8. 13. For if ye live after the Flesh ye shall dye but if ye through the Spirit do mortifie the deeds of the Body ye shall live So for the end of any action if the word of God say it will be bitter in the latter end though it bring profit and pleasure for a while believe it against all the wicked men in the World and say I do more believe this one Text and place of Scripture than all that men can do and say Mind the great Duties of the Gospel and venture your souls in Christs hands upon these terms 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation That Christ Iesus came into the world to save Sinners of whom I am chief I have nothing but God's Word yet I will venture my salvation my All upon it upon his bare word Comfort your selves in the midst of difficulties with the truth of Gods Word when all sense and outward seeming is contrary to the promise Before a promise be accomplished there will be unlikelihoods I will instance in Paul's Prediction Acts 27. 24 25 26. Lo God hath given thee all them that sail with thee wherefore Sirs be of good cheer for I believe God that it shall be even as it was told me Howbeit we must be cast upon a certain Island c. Yet how many difficulties came to pass First No Isle appeareth they are tossed in the Adriatick Sea for fourteen days together they knew not where they were nor whither they did go Thus doth God delay the accomplishment of the promise they know not how nor which way it shall be made good Another difficulty was That meeting with some Isle it fell out in the night-time they deemed they drew near to some Country but yet feared they should be split upon the Rocks ver 30. the Ship-men were ready to flee out of the Ship leave Paul and his Fellows in danger upon pretence of casting out Anchors out of the Fore-stern and so they were ready to miscarry in the Haven When this difficulty was over and it was day they were not able to row to Land because of their long fasting having eaten little or nothing for fourteen days Another difficulty was When they would have thrust the Ship ashore it was broken all in pieces what with high Banks and two Seas meeting Another difficulty was When they were to swim to Land they think of killing the Prisoners and the Captain willing to save Paul kept them from their purpose and so they escaped all to Land Therefore do not distrust the Word but especially bear up with the hope of eternal life though remote and in another World which we never saw Heb. 11. 13. These all died in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them Rom. 2. 7. To them who by patient continuance in well-doing seek for life and glory and immortality eternal life You will meet with bitter conflicts heavy troubles sad desertions yet remember Gods Word is a faithful Word and let this cheer and revive you Use 2. Express these Vertues of the Word We must be righteous and true if the Word of God be so for the Impression must answer the Seal and Stamp Rom. 6. 12. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that form of Doctrine which was delivered you 2 Cor. 3. 3. Ye are declared to be the Epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in Tables of Stone but in fleshly Tables of the heart Phil. 3. 16. Holding fast the word of life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain A Christian is the Bible exemplified such a conformity there must be there to the Law of God the same light that shineth forth in Scripture should shine forth in the lives of the godly so it was in Hezekiah Isai. 38. 3. Remember O Lord how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight And of David it is said 1 Kings 3. 6. Thy servant David walked before thee in truth and righteousness and uprightness of heart First For righteousness A Christians business is to give to every man his due to do what he is bound to do to God and man Matth. 22. 21. to render to Caesar the things that are Caesar's and to God the things that are God's Whether by the Law of Nature 1 Tim. 5. 8. If any provide not for his own and especially for them of his own house he hath denied the faith and is worse than an Infidel Or by relation as Boaz did the part of a Kinsman to Ruth Ruth 3. 13. Tarry this night and it shall be in the morning that if he will perform unto thee the part of a Kinsman well let him do the Kinsmans part but if he will not do the part of a Kinsman then will I do the part of a Kinsman to thee as the Lord liveth Or by place or station Neh. 6. 11. And I said Should such a man as I flee and who is there that being as I am would go into the Temple to save his life I will not go in Or by paction or agreement Col. 4. 1. Masters give to your Servants that which is just and equal Or according to rules of prudence equity
prayer because we have not the Mercy presently p. 912 913 Awful frame of heart means to get it p. 1002 Fraud and cruelty certain prognosticks of Ruine p. 565 Free-will-offerings must be given to God p. 723 724 Friendship 1. Sinful 2. Civil 3. Religious p. 433 434 Friendship in having all good things Common p. 851 Friendship tryed most valuable p. 418 Friendship of God our security p. 642 237 Fretting of Spirit cured by Thanksgiving p. 421 Fruit of Gods Word is everlasting p. 620 Fruit Holy of Affliction better than deliverance p. 592 470 It must be believed and waited for p. 486 Fruits of Mourning for other mens sins p. 933 Fruition more than expectation p. 787 Fugitives as well as exiles all are by Nature-p 953 Fulness of God not exhausted by giving-p 448 Fulness of Christ and our own wants considered the Means to awaken holy Desires p. 310 G. GAin in Christ more than loss in the World p. 416 Generation one receives the promises that are made good to another p. 580 All Generations have the same Common promises made good to them p. 580 One Generation should report to another what they have found of Gods Faithfulness in making good the promises p. 580 581 344 345 Saints are a generation of such as seek God p. 922 57 58 59 Ghuessing at the World to come is not perswasion of it p. 890 Gifts of God an Argument to seek for more p. 497 Gift of Prayer not so much as the grace p. 903 Giving our selves to God is a debt it is to gain our selves p. 608. It alters the Nature as well as the Use of our selves p. 608 Glory of God is the end of the Grace of God p. 939 1062 Glory not to be given to the Instrument but the chief Agent p. 649 Glory of God seen in his Peoples Deliverance p. 868 Glorifying God 1. By Subjection 2. By Dependance p. 586 Exhortation to Glorifie God p. 1062. Motives ibid. None shall glorifie God in Heaven that do not glorifie God on Earth p. 1095. Two Reasons why we are to aim at Gods Glory above all things p. 1097 God the best Master he doth good to his servants p. 442 443 444. God the first Cause last end cheifest good p. 1 383 He only makes blessed and shews who is so p. 3 Living to him what it denotes p. 6 He writes his Law in the heart p. 10 He will not be our God unless we make him our Guide p. 10 God blessed in himself and needs nothing to add to his blessedness p. 71 He is willing to Communicate his blessedness p. 71 470 471 God's love to us is Bounty ours to him Duty p. 421 God engages to be 1. An Advocate 2. A Redeemer 3. A Fountain of Life to his People p. 972 God is eternal what that is how proved to be so By Scripture 2. By Reason p. 567 384 Gods Wisdom Power Mercy are Eternal p. 568 He sheweth himself Eternal 1. As a Governour 2. As a Benefactor-p 569 God is true 1. In Promises 2. Precepts 3. Threatnings p. 578 God considered 1. As our absolute Lord. 2. As our Governour and Judge p. 934 God is to be feared 1. For his Mercies 2. His Judgments p. 810 Vid. Goodness of God Vid. Power of God Vid. Wisdom of God God bears much affection to Man as his Creature p. 497 Mercy is 1. Natural 2. Pleasing to God p. 319 320 Godly Men continually in danger in respect 1. Of the Soul 2. The body p. 764 The more others despise the more godly men prize Gods ways p. 862 Godly man described by two properties 1. Fear of God 2. Knowledge of his Word p. 527 Fellowship with the Godly a great happiness p. 527 Gold put for all Worldly Comforts and Profits p. 861 Reproof to them that prefer Gold before Gods Word p. 493 Good-men and bad-men exercise one another p. 863 Good the chiefest good should be sought with our chiefest care love delight p. 13 We should desire deliverance no further then as good for us p. 823 Good brought out of evil by God p. 424 824 Cheifest good and last end should influence all our Actions p. 777 Good God is good of himself and doth good to us p. 470 He doth good to his Servants why p. 442 443 It becomes them that have to do with God to have a deep sense of his goodness p. 470 Vid. Do good Goodness 1. Temporal 2. Spiritual 3. Eternal p. 825 Goodness in God threefold 1. Natural 2. Moral 3. Beneficial p. 470 471 Goodness of God to his Creatures ground of hoping for spiritual Mercies p. 438 Goodness of God manifested 1. In Creation 2. Redemption 3. Providence p. 472 368 369 370 438 Gospel called a Testimony because therein God hath Testified how a sinner may be pardoned c. p. 8 The Gospel offers life now and hereafter will Accuse for refusal of it p. 9 It teaches us how we may be blessed in the enjoyment of God p. 72 Gospel reveals eternal Life Nature hath some guesses at it the Law some shadows of it p. 571 Gospel sheweth that we are lyable to eternal Misery p. 572 Government of God encourages to Commit our selves to his protection p. 806 Government of God Moral and Natural p. 585 Natural government either ordinary or extraordinary p. 586 Government of God natural extends to all Creatures 1. Caelestial bodies 2. Angels 3. Winds Seas c. 4. Diseases c. p. 586 Daily Grace necessary on many accounts p. 915 916 917 918 Great grace needful because we know not how long Trials may last p. 837 Vid. Covenant of Grace Grace habitual and actual p. 778 241 242 243 Quest. Whether real Grace can make men proud p. 521 Grace turns Punishments into medicines for sin p. 147 462. It must be always working p. 339 One Act of Grace makes way for another p. 246 461 It is but weak in the best p. 835 Grace preventing grace p. 15. Grace discovers it self where it is p. 19 20 Supporting Grace p. 788. Grace preventing working and co-working p. 181 Grace preventing gives To Will Grace assisting to Do p. 29. God does All in the work of Grace p. 221 241 242 All Grace as to kinds infused at once p. 35 All Grace comes in by the understanding p. 172 Grace confirming as necessary as Converting p. 778 Grace justifying takes away the condemning power Grace sanctifying the Reigning power Grace glorifying the very being of Sin p. 681 682 Qualifications of those that sue for Grace p. 499 Gracious Souls find more joy in Gods way than in all Worldly things p. 83 They take occasions to employ themselves in holy things p. 931 932 Gratitude the bond of duty to the fallen creature p. 421 Grief at the violation of Gods Law a sign of true Zeal p. 854 348 Grief worldly causeth Death p. 590 It must not be smothered p. 158 Grieve not the spirit p. 1107 Groans of the Spirit distinguished from the eructations of
Christ when foul Crimes were laid to his charge by his Slanderers they had charged him with complyance with Satan with Blasphemy and Sedition what doth he do the Apostle will tell you 1 Pet. 2. 23. He committed himself to him that Iudgeth Righteously There is the Faith of Christ and therefore God will try this Faith whether we can with confidence and willingness deliver over our selves to the will of our heavenly Father and Righteous Judge whether we can resign up our selves to him to be disgraced or honoured as he shall think fit when we commit and submit perfectly resign up our selves to the will of God in confidence of his Righteousness and Faithfulness in Christ then we behave our selves as Christians 3. God will try our Faith in the Eternal recompences whether we do so believe the glory of Heaven the glory which shall be revealed in us in the other World that we can be contented to be humbled and prepared for it by the Reproaches of the present World Mat. 5. 11 12. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsely for my sake Why Rejoyce and be exceeding glad for great is your reward in Heaven O it s enough we shall have glory hereafter Your time is now to be tryed with Dishonour Reproach Contempt but hereafter to be honoured And the Heirs of Promise are described to be those who by patient continuance in well-doing seek for glory and honour and immortality eternal life A Christian is not destitute of natural affections he prizeth honour but he prizeth it at the lowest rate he looks for the glory honour and immortality that is in the other world not in the fleshly vain respects of this World and therefore now we are tryed whether it be enough to us that we shall have glory hereafter and here we are willing to take what the World will afford us Thus God will try our Faith 2. God will try our mortification and deadness to worldly credit The heart is never sincere with God untill it be so Hypocrites are proud self-conceited they must be honoured among men Now this is such an evil spirit that Christ makes it uncapable of Faith for Iohn 5. 44. How can ye believe that seek for glory one of another When we must have glory one from another else our hearts are exceedingly troubled O it shews we are not so dead at least as we ought to be to credit in the World to have the glory that comes from God only his Image implanted in us the testimony of his love to our souls all clear between God and our souls and he is not upright whose Peace and Tranquility of Spirit doth depend upon mans speeches and judgment rather than Gods For not he that commendeth himself is approved but whom the Lord commendeth 2 Cor. 10. 18. Men cannot defend thee if God will condemn thee they cannot condemn thee if God acquits thee They that run a Race regard not what the standers by say but the Aganotheles the great Judge of the sports he that was to give them the garland what he would determine and decide in the case so it is in your running working and striving no matter what the World saith their applause will not shelter you from Gods Judgment nor their Condemnations nor Reproach will not expose you to Gods wrath Look to the Judge of all things and we should be content with that He is approved whom the Lord approves 2 Cor. 1. 12. For our rejoycing is this the testimony of our Conscience What is the great matter of Joy to him The good word of men No he hath studied to approve himself to God therefore should not be troubled over-much Peace of Conscience is better than the applause of the World certainly a man is not fit to have so Divine a Plant grow in his Soul till he comes to live to his Priviledge He lives not to Opinion but lives to Gods approbation 3. Another thing God will try is our Patience We should prevent Reproaches as much as we can but by a holy Conversation may bear them when we cannot avoid them Psal. 109. 4. For my love they are my Adversaries But I give my self unto Prayer That was Davids exercise the reveng he took upon them to pray to God for them The Lord will try whether we have this meek humble Patience 2 Sam. 16. 7. When 〈◊〉 mei went about railing to the peril of his life Come out come out thou bloody man and 〈◊〉 man of Belial and reproached him for being treacherous to the house of Saul and Abishai would have taken away his head no saith David let him alone God hath bid him Curse A mad Dog that biteth another makes him as mad as himself Now it should not be so with Christians if they bark or bite at us yet we should possess our Souls with Patience It is a time of Reproach and Rebuke a time wherein God will humble his People therefore we should expostulate the case with the Lord and humble our selves before him and see what 's the matter God hath disposed this by his Providence We would revenge our selves of those that Reproach us if it were in our power but David had Meekness and Patience that would not permit it God will discover the Patience of his Servants say the Apostles 1 Cor. 4. 13. Being reviled we bless being persecuted we suffer it being defamed we intreat though we are set forth as the filth of the World and are the off-scouring of all things unto this day the word is the sweepings of the City that are fit to be carried out of the City to be swept away unfit to live among men in civil societies Christians there must be a season for the tryal of our Graces Now God makes this season for the tryal of Patience Such a time as this discovers the strength of Grace 4. Another thing God would have to be tryed is our Uprightness whether we can hold on our way through good report and bad report in honour and dishonour as the Apostle speaks 2 Cor. 6. 8. Still approve our selves faithful Servants of Christ. If you search into the Records of Time you shall find many have been discouraged in Christianity because of Reproaches that have been cast upon them for the Devil works much upon Stomach and Spleen When Tertullian was reproached by certain Priests at Rome he turned Montanist Now God will try our uprightness Look as the Moon shines and holds on her course though the Doggs bark so we should hold on our course let men talk their pleasure yet we should abide faithful with God Psal. 119. 22. Remove from me Reproach and Contempt for I have kept thy Testimonies David was not unsetled by contempt and reproach but still kept Gods Testimonies and adhered to his ways Some can be Religious no longer than they can be so with honour when reproaches come when their secular