them for Spies v. 9. rejects their defence v. 12. renews and out of their own mouths reinforceth his Charge and suspition of them v. 14. threatens to commit them v. 15 16. commits them v. 17. puts Bonds upon one of them till the rest should quit and clear themselves and him of suspition v. 19 20. This is their cold and sad welcom and entertainment 2. The consequent of this their hard and distressfull usage and entreatment and that is trouble of mind horrour and perplexity of spirit And they said one to another c. The words then are the Holy Ghosts Report of the Case of the sons of Jacob their being spiritually trouble by way of Conviction or Judgement in their own which also is the Lord's Court of Conscience Wherein we observe the I. Actors Registers Accusers Witnesses Judge Tormentors themselves II. Processe in judging themselves Wherein 1. Self-accusation of the cause of their trouble their sin with the utmost aggravations viz. 1. In general We are guilty 2. In particular of Envy Wrong against a Brother whom in bitterness we saw without pity and were deaf to his intreaties Obstinate to the admonition of Reuben and abiding therein 2. In self condemnation Therefore is this distress come and his bloud required III. Execution Wherein 1. The smart by inward terrour and consternation their heart misgiving them is deeply affected and that makes them very abrupt Yea verily i. e. Alas what shall we do 2. The circumstance of the time when couched in And. 1. In general many years after the offence was done 2. In special now that they were outwardly in an afflicted condition Doct. 1. Every man hath a Conscience within himself 2. The guilt of sin turns a mans Conscience i. e. himself against himself 3. Conscience is apt to be very sensible when 't is awakened not only of sin but particular sins and the particular circumstances and degrees thereof to the utmost and charge all upon a mans self not upon Gods Decrees or Providence nor upon the Devil or evil Company c. 4. Envy unnatural affection cruelty deafnesse to the intreaties of the distressed obstinacy against warning and admonition continuance in sin without repentance c. are very hainous and dangerous 5. The accusations and condemnations of Conscience are terrible or cause terrour beyond all expression 6. There is a time when God will call over sins that are past and charge them upon the Conscience 7. Inward trouble of mind sometimes yea usually comes upon the people of God when they are outwardly in some distresse I shall speak of the two last and in them something of all the other saving the fourth containing the particular matter of Fact viz. cruelty and bloud which I shall not meddle withall These then are the two Doctrines 1. There is a time when God will call over past sins with horrour c. 2. This time of inwâ—rd horrour fals in with outward trouble Doct. 1. There is a time when God will call over sins that are past without repentance and charge them upon the Conscience with horrour Here 's the Case The sons of Jacob had formerly trespassed against God in the matter of their Brother And they said c. now and not till now that we read of is the guilt and horrour of it reflected upon their Consciences In sinne the act passes the guilt and consequent remains Sin is like some poyson which may be taken at one time and work at another it may be seven years after 'T was now more then seven and seven years that the poyson of this sin began to work 'T is true of Family sins Hos 1.4 National sins Ezek. 4.4 5. Lam. 5.7 Personal sins as here And that 's the Case 1. Not only of the wicked as in the case of Cain Gen. 4.7 If thou doest ill sin lies at the door to shut out Mercies and let in Judgements and that as a fell Mâ—stiff or a sleeping Lion ready to take thee by the throat whenever the Lord awakens guilt in the Conscience 2. But also of the Godly Psal 19.12 25.7 Job 13.26 Thou makest me to possesse the sins of my youth Reas 1. From God 1. God remembers all Amos 8.7 As I live saith the Lord Reas I will forget none of their works 1 Sam. 15.2 I remember what Amaleck did c. God hath three Books 1. Of Prescience wherein he writes down our names and his purposes concerning us The Arminians deny that Book 2. Of Providence wherein he writes down our names and all his care over us The Epicure and Atheist deny this as also the former 3. Of Postscience or remembrance wherein he writes down our names and all the particulars of our carriage towards him 1. Whether they be good no act of Piety or Charity not a cup of cold water from the Spring of Love not a drop of tears from the Spring of Godly sorrow not a sigh from the bottom of a broken heart but it s taken notice of botled recorded Mal. 3.16 Or 2. Bad not a wicked thought a malicious scoff or wicked action word motion but God marks it and sets it down in the Book of his remembrance Psal 50.21 Reas 2 2. God need not reflect or look back for he hath all things present before him that ever were are or are to come viz. 1. In Speculo decreti 2. In Causis particularibus Gods Knowledge called fore-knowledge and remembrance in respect of us and the things known is as his being altogether in puncto aeternitatis There is not in God first and second of time and cause no was and is to come but all is There is not with God beginning succession and end but his name is I Am and so is knowledge as himself yesterday to day and the same for ever 2 Pet. 3.8 The knowledge of men is as of one standing on the shore where some ships are past and out of sight one way others to come and out of sight another way others in sight right over against him but the Knowledge of God as of one on the top of an high Mountain where with one view all things are present Heb. 4.13 Reas 3 3. God also seals up our iniquities as in a bag Job 14.17 as the Clerk of the Sizes seals up the Indictments for the next Circuit nay God himself will bag them and seal them up with his own hand and signet Deut. 32.34 God speaking of the provocations of his People saith he Is not this laid up in store wtih me and sealed among my treasure So strict and earnest is God for security as we say Sure bind sure find What more sure and safe then that which God himself layes up in Bag and Cabinet and seals among his Jewels As when God makes up his Jewels of Mercy he will remember them Mal. 3.17 So when he casts up his treasures of wrath he will remember them Reas 4 4. Gods Truth engages him in this case his Word
God and his Judgment So that if a man can run away from God or himself then he may escape the reflection of his sin upon him but if not then know Jer. 2.19 it must be an evil and bitter thing that thou hast departed from God in any known sin either to thy penitent amendment or penal condemnation and confusion and that upon all accounts 1. In respect of God 2. Of Sin 3. Of the Sinner himself Jer. 2.19 Thine own wickednesse shall reprove thee thine own iniquity shall correct thee all the time thou abidest in sin thou art gathering either Hemlock to poyson thee or Wormwood to make thy life bitter 1. Instruction 1. See then the malignity and danger of sin Fools Use 1 make a mock of sin 2. See the vanity sinfulnesse and desperate danger of presuming upon any bottom of peace and satisfaction or security whilst sin remains of a truth thy peace and hope thereof shall be as a Spiders web and as the giving up of the Ghost and thy presumption must end in despair bribest thou thy self with a perswasion of peace presuming and leaning 1. Upon Gods Patience remember forbearance is no payment or forgivenesse nor sign thereof 2. Upon outward Priviledges Matth. 7.21 God knows thee not whilest thou art a worker of iniquity 3. Upon the Mercy of God He is holy and therefore must be just and because just angry and because angry ever angry unlesse Christ be thy Peace upon Faith and a through change 4. The Blood of Christ though it be an ocean yet not a drop of it can do thee good unlesse it turn thee from all thine iniquity Acts 3.21 all this is but Physick in thy pocket 5. The Promises of the Gospel they are sweet but poyson to the impenitent as bread to a dying man 6. Upon thy Faith in all this whilest impenitent all 's but notional and imaginary and so thy peace and happinesse is but a notion Use 2 2. Therefore be Exhorted to get thy sin off I shall here do two things 1. Give you some directions how to put you in the way to escape this doom 2. To awaken my self and you to the serious use of them by some Motives 1. Then if you ask how I Answer Direct 1 1. Attend to and comply with the Word and Spirit therein in summoning thy self to Gods and thine own Barr of Conscience suffer thy self to be stopt as a loose and sculking malefactor seize and sequester thy self to hearken to the call and treaty of the Word about thy condition the Hue and Cry of the Word is after thee to apprehend thee Direct 2 2. Let Inquisition and diligent search be made into the matters between God and thy Soul this is the way Lam. 3.20 Let us search our wayes and turn c. this the miscarriage Jer. 8.6 No man considered and said what have I done the first step to peace with God is Enquiry Es 21.12 If ye will enquire Enquire Return Come Direct 3 3. Declare against thy self turn Gods faithful Pleader against thy own Soul accuse thy self in free and particular confession whereof thou art guilty with all the killing Circumstances thou canst find out This will prevent the Accuser of the Brethren Direct 4 4. Condemn thy self charge thy self with fault guilt punishment Lev. 26.41 So shalt thou prevent the Condemnation of the Lord though thou canst not satisfie the Justice of God in the least 1 Cor. 11.31 yet thou must glorifie it to the utmost thou canst Direct 5 5. Be thorow and to purpose and constant herein for if thy sense of thy condition be not real thy cure will not be real there will be no more reality in the application of the Word for the one then there is for the other to no more purpose wilt thou apply the Word to thy self then thou applyest thy self to the Word therefore give thy self to it to dwell upon thy Case hold the object close to the faculty till it make some impression and thy heart yield 6. Fly to the Lord Jesus and the mercy-seat in his blood 1. For Direct 6 repentance 2. For remission He is exalted to give both Acts 5.31 none can take up the quarrel between God and thee save only Christ alone he he is the way God's way to thee for grace and mercy 1 Sam. 2.25 and thy way to God for Faith Lord I am a guilty helplesse creature but thou hast laid help upon one that is mighty to save from the utmost to the utmost 7. In him therefore cry to God for mercy and grace with thy whole Direct 7 heart O mercy mercy Lord I have wronged thee Lord forgive me Psal 51. I have defiled my Soul Lord wash wash me I have wounded and cast away my Soul Lord heal me Lord save me c. 8. Cry for mercy till God have mercy upon thee Psalm 123.2.3 Direct 8 take heed thou be not temporary for a fit but set thy self in an habitual tenour restlesse after Interest in Christ and the great work till it be done 9. Accept of Christ upon the terms of the Gospel not thine own or Direct 9 picking and chusing but as he Lord what wouldest thou have me to do Consent and resign thy self stooping to his Articles of Peace Acts 9.6 to deny thy self of the dearest bear the heaviest do the strictest as he shall call not that thou canst do any thing but upon these terms if he will receive thee and furnish thee with grace thou wilt follow and cleave to him with full purpose of heart 10. Cashier and discharge in thy purpose and endeavour in dependence Direct 10 on this Christ in the Promise what ever thou knowest offends in heart and life what ever belongs to a carnal mind which is enmity to God and addict thy self to the pleasure of God in all known commands and whatever savours of the Spirit and the Kingdom of God 11. Upon these terms consenting to embrace Christ in the offer of Direct 11 grace rest upon Christ who is assuredly thine and will never be otherwise 2. The motives 1. The comfort of this way 1. Now then there is no condemnation Motive 1 to them that are in Christ c. their iniquities shal never be remembred Rom. 8.1 Psalm 32. God sees no iniquity in Jacob there 's no fury in God O! Blessed is the man to whom God imputes not his sin c. now Christ is Jehova thy Righteousnesse Thy Judge is thy Advocate thy God reconciled Thy Comforter is come to apply Christ in all that he is for thee to thee and shall abide for ever with thee he is thy seal unto the purchased possession the Law is satisfied the curse is removed all the Promises thine and the Spirit of Promise to confirm thy title thine the stain or mark of sin washed off quite as to Justification and present acceptation and in part begun as to Sanctification and purity of heart and life Thy
was but a presumptuous Bravado He that promises to give and bids us trust His promises Commands us to pray and expects obedience to his Commands He will give but not without our asking Ezek. 36 37. Psal 50.15 2. Sincere universal spiritual cheerful constant Obedience They that expect to enjoy what God promises will be sure to perform what God enjoyns Holy trust takes it for a maxim that he that contemns the Commands of a God as his Soveraign has no share in the promises of a God as Alsufficient If we trust in the Son with a Faith of Confidence we shall be sure to honour the Son with a (i) Psal 2.12 Kiss of obedience Thus David Psal 119.166 I have hoped for thy Salvation and done thy Command As Faith shews it self by it's Works Jam. 2.18 So trust discovers it self by it's obedience Especially in the use of such means as God prescribes for the bringing about his appointed End If Naman will prove that he trusts the God of Israel he must go and wash in Jordan True indeed the waters of Bethesda could not cure unless the Angel stirred those waters and yet the Angel would not cure without those waters Paul trusted that himself Act. 27.24.31 and the men with him should all get safe to Land but then 't was with this Proviso that they all kept in the ship Gods means are to be used as well as Gods Blessing to be expected 3. Soul-ravishing Heart-inlivening Joy Thus David I have trusted in thy mercy my Heart shall rejoyce in thy Salvation Psal 13.5 If the Lord be our trust and strength he will be he cannot but be our joy and (k) Isa 12.2 song In whom believing let me add in whom trusting ye rejoyce with joy unspeakable and full of Glory 1 Pet. 1.8 Thus trust and joy are linkt and lodg'd together in that Psal 64.10 The Righteous shall be glad in the Lord and shall trust in him and all the upright in heart shall Glory See to what a Cue of Joy Habakkuk's trust had raised him Hab. 3.17 18 19. The Soul that truly trusts cannot but sit down under Gods shadow with great (l) Can. 2.3 delight His fruit must needs be exceeding sweet to our taste Is (m) Jon. 4.6 Jonah exceeding glad with the shadow of his Gourd how then must a Saint needs rejoyce in the protection of a God! And thus I have dispatcht the second General proposed viz. a full discovery of the Nature of trust in God what it is what it's ingredients concomitants effects I proceed to the third viz. III. What is or at least ought to be the Grand and Sole Object of a Believers trust Sol. The Text and Doctrine tell us It is the Lord Jehovah and he alone He is or at least should be 1. The grand Object of a Believers trust Put your trust in the (n) Psal 4.5 Lord. In whom should a Dying creature trust but in a (o) 1 Tim. 4.10 living God! In stormy and tempestuous times though we may not run to the Bramble yet we must to this (p) Isa 26.4l Rock for refuge When the Sun burns hot and scorches a Jonah's Gourd will prove Insignificant No (q) Psal 36.7 shadow like that of a Gods Wings 2. The sole Object of a Believers trust Holy trust is an Act of worship proper and peculiar to an Holy God No creature must share in it whatever we trust in unless it be in subordination unto God we make it our God or at least our Idoll True trust in God takes us off the hinges of all other confidences As we cannot serve so we cannot trust God and Mammon There must be but one string to the Bow of our trust and that is the Lord. More particularly we may not must not repose an holy trust in any thing besiâ—es God either within us or without us I. Not in any thing within us And so 1. Not in our Heads Understanding Wisdom Policy No safe leaning to our own (r) Pro. 3.5 Understanding Carnal Wisdom is but an ignis fatuus that misleads into a Bogg and there leaves us Thy Wisdom and thy Knowledge it hath perverted thee Isa 40.17 He that is wise in his own eyes will be found at last to stand in his own light 2. Not in our own hearts It is (g) Pro. 28.26 folly the height of folly to trust those Lumps of flesh that are so (h) Jer. 17.9 deceitful so desperately wicked 3. Not in our bodily strength and vigour Those hands that are now able to break a bow of steel will eftsoon hang down and (i) Eccl. 12.1 2 3. faint The most brawny Arm utterly unable to ward off or wrestle with the assaults of Death or Sickness Those Legs which now stand like Pillars of Brass will shortly appear to be what indeed they are but sinking Pillars of mouldring clay Raise the strength of man to its highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet even then it cannot make so much as one (k) Mat. 5.36 hair either White or black 4. Not in any Natural or acquired Excellencys Be they what they will or should they be far more than they are Should all the Lines of Created Perfections meet in one man as in their Center yet surely that man in that his best estate is altogether (l) Psal 39.5 vanity and therefore not to be trusted in II. Not in any thing without us To trust in any Creature without us is to feed not so much on bread as (m) Isa 44.20 Ashes or rather on gravel stones which mâ—y easily break the Teeth but can never fill the Belly 1. Not in (n) Jer. 9.23 riches No not in the (o) Psal 52.8 abundance of Riches Though riches encrease our hearts must not be set upon them Riches when in their fullest flow are most (p) 1 Tim. 6.17 uncertain Wilt thou therefore set thine eyes on that which is (q) Pro. 23.5 not Though they seem to have a beeing yet they are indeed but fair faced nothings gilded vanities Or suppose they are yet the next moment they may not be Like Birds on the wing ready to take their flight Treasures then are not to be made our trust They cannot (r) Pro. 11.4 profit in the day of wrath Nay if we trust in our Riches on Earth never expect a portion in Heaven Sooner shall the (Å¿) Mar. 10.24 Camel go through the Eye of a Needle than such an one pass through the gate of glory 2. Not in (t) Psa 115.8 Idols Baal Dagon Ashtoreth and the whole pack of those senseless Abominations cannot save themselves much less can they preserve their bewitched Votaries 3. Not in man or humane Allies or Assistances Psal 62.9 10. Aegypt and all her Chariots when trusted in prove not supporting staffs but broken Reeds which run into the side and bear not up but wound the body 2 Kin. 18.24 Jer. 46.25 If the shadow of
Aegypt be our trust the end of that trust will be our confusion Isa 30.2 3. Might we build the Nest of our trust on the Sons of men Reason would bid us pitch on the topmost branches of the tallest Cedars I mean those earthly Gods the Princes of this World But alas these though styled Gods must dye like men Psal 82.6 yea like other men Their breath is in their nostrils they soon return to their dust from whence they sprang and then all their thoughts and with them our hopes on them perish Psal 146.4 4. Not in any thing clad in mortal flesh He that presumes to make flesh his Arm will be sure at a long run to find the Father of Spirits his Foe Thus saith the Lord Cursed be the man that trusteth in man and maketh flesh his Arm Jer. 17.5 And thus we have dispatcht the third General IV. What are those sure and stable grounds on which Saints may firmly and securely build their trust on God Sol. There is nothing which the eye of Faith or Reason can discover in God but the arm of Trust may safely lean on But more particularly 1. Gods Almighty Arm and Power The Lord hath an Arm an out-stretched (n) 1 King 8.42 Arm An Hand an Omnipotent Hand An Hand that spans the (o) Isa 40.12 Heavens that stretcheth them out as a Curtain and spreadeth them out as a Tent to dwell in On this Almighty Arm may Believers (p) Isa 51.5 trust The Lord is the strong and mighty God Psal 24.8 That created the World with a (q) Psa 33.9 word and can as easily speak or look it into its first Nothing He is a wonder-working God Exod. 15.11 Elshaddai Gen. 17.1 Able to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far more exceeding (r) Eph. 3.10 abundantly than we can ask or think His vast power far exceeds our Wants Prayers Thoughts all that we can need beg imagine We want much can ask great things can think greater Our Imaginations exceed our Expressions Yet Gods power far exceeds both (Å¿) Psa 81.10 Open we our mouths never so wide his open hand can more than fill them Gods power then is a most firm Basis whereon to fix our trust Trust ye in the Lord Jehovah for in the Lord Jehovah is (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petra saeculorum Everlasting strength Creature props are not able to bear the weight and stress of an Immortal soul They are sandy foundations apt to sink and crumble under us But an Almighty God is a Rock A Rock of Ages on which he that builds his confidence though the Winds blow the rain descends and the Storms beat upon him yet shall he not u Mat. 7.25 fall On this Power of God Abraham built his transcendent w Rom. 4.21 faith and David his impregnable trust 2 Sam. 22.2 3. 2. Gods infinite and free Goodness Mercy and Bounty The Lord is good to all and his tender x Psa 1 5.9 Mercies are over all his Works With the Lord there is mercy and with him is plenteous Redemption His Bowels are as tender as his Arm is strong He is no less willing than able to relieve Therefore let Israel hope in the Lord. It is the Psalmists y Psa 130 7. Inference Like as a Father pitieâ—h his Children so the Lord z Psa 103.13 pitieth them that fear him Thâ—t Father that sees his child in want and pities not and pitying if able relieves not forfeits the name of Father and may write himself not Man but Monster It is enough for our heavenly Father that he a Mat. 6.32 knows we have need of any thing The Lord is all that to his people yea and infinitely more than that which Isis Mammosa was to the Aegyptians A God full of Dugs and whilst he hath a breast let not Saints fear the want of Milk The Character that the Heathens Idolatrously gave their Jupiter may far more truly indeed only be ascribed to our Jehovah He alone is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Optimus Maximus The best as well as the greatest of Beeings Goodness is Gods darling Atribute It is that which he looks on as his glory I beseech thee saith Moses shew me thy b Exod. 33.18 glory Moses thy Prayer is heard and it shall be answered But what saies God in answer to this Request See Ver. 19. I will make all my goodness pass before thee The thing requested was a view of Gods glory The thing promised was a discovery of Gods goodness Which hints unto us that however all the Attributes of God are in themselves glorious yet the Lord glorieth most in the manifestation of his goodness So then though we have nothing to plead or prevaile with God as in or from our selves yet there is an Orator in his own bosome that will certainly and effectually intercede for our Relief and that is his goodness This was that that boyed up David this was the Cordial that kept him from fainting c Psal 27.13 I had fainted unless I had believed to see the goodness of the Lord in the land of the living 3. Gods many choice exceeding great and precious Promises These are the flagons that Faith keeps by her the Apples she hâ—th hoarded up in store to revive and quicken in a day of swooning Who will not trust the Word the Promise the Protest of the King of Kings God hath said I will never leave thee nor forsake thee d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Never in no wise in no case whatever I do I will not do this whatever shift I make Heb. 13.5 The Greek here hâ—th five Negatives and may thus be rendred I will not not leave thee neither will I not not forsake thee Five times as one observes is this precious Promise renewed that we may suck and be satisfied with the breasts of its Consolations that we may milk out and be delighted with the abundance of its glory Leave us God may to our thinking but really he doth not will not Or if he leaves us for a time a small moment yet he will not forsake us utterly Desert he may but not disinherit forsake us it may be in regard of Vision not of Union Change his dispensation not his disposition e Isa 44 2. Dost thou pass through the waters Thy God hath promised to be with thee He was so with Noah and the Israelites in the red Sea and in Jordan Dost thou walk through the fire Warm'd thou mayst be thou shalt not be burnt neither shall the flame kindle upon thee The three Children were living Monuments of this truth God sent his Angel and delivered his Servants that f Dan. 3.28 trusted in him The Lord hath graciously engaged to create upon every dwelling place of Mount Sion and upon her Assemblies a cloud and g Isa 4.5 6. smoak by day for her protection and the shining of a flaming fire by night
robbeth thee of thy Glory Thus also they who attribute their Riches Children Honours Victories Health Safety Knowledge c. to their Wits Labours Merits these are ingrateful robbers of God Thus they burnt Incense to their Drag and Yarn Thus Nebuchadnezzar gloried in the great Babel of his own building Thus the Assyrian also ranted and vaunted himself Isa 10 13 14 15. as if by his own great Wisdom and Valour he had conquered the Nations But mark the end of these men How the Lord took it and how he dealt with them for it He turned Nebuchadnezzar out to grass among the beasts He kindled a fire in the Assyrians Forrest and burnt it He struck Herod that he was eaten up with worms because he gave himself Act. 12.23 and not God the glory 3. Another sort of unthankful ones there is that seem to be very thankful but it is only complementally and with the lip These are like Apes that eat up the Kernel and leave God the shells they care not to go to the cost of a heart or a life-thankfulness they are cursed hypocrites they put him off with the blind and the lame in Sacrifice Mal. 1.14 and never once give him the Male of their Flock God will pay them in their own coyn they are thankful in jest and God will damn them in earnest Lact Instit c. 3. Non constare homini ratio pietatis potest c That man saith Lactantius cannot be a godly man that is unthankeful to his God * Materialiter per connotationem adhaerentiam And Aquinas saith That unthankefulness hath in it the root and matter of all sin For it denies or dissembles the goodness of God by which we live move and have our being yea and all our blessings the thankful acknowledgement whereof is our indispensable homage unto God Unthankfulness was a huge ingredient into Adams sin To sin against his Maker as soon as he was made Yea by whom he was so fearfully and wonderfully made little lower than the Angels Psal 139. Unthankfulness was the sin of Noah and Lot after their deliverances the one from water Gen. 9. Gen. 19. Deut. 32. Ezek. 16. per totum the other from fire The sin of Israel that forgat their Rock their husband that found them in the waste howling wilderness and when they lay in their bloud no eye pitying them cast out to the loathing of their persons The sin of David 2 Sam. 12.7 8 9. The sin of Solomon 1 Kin. 11.9 The sin of Hezekiah 2 Chron. 31. Peremptoria res est ingratitudo hostis gratiae inimica salutis Bern. Serm 1. de 7 miser Ingratitudo est venius urens exsiccans fontem gratiae fluenta misericordiae Idem The great sin of the Gospel is unthankfulness by sinning against the light love free grace and rich patience of God in it this is to turn his grace into watonness to prefer darkness before light to neglect so great salvation not to come under Christs wing when he calls to us to despise his goodness and long-suffering leading to repentance not to come to him that we may have life to resist his Spirit and trample on his blood The sin of the greatest sinners in the Book of God is unthankfulness The sin of the Angels that kept not their first station The sin of Cain in his offering The sin of the Sodomites Quousque se diffundit gratia tò patet ingratitudo The sin of the Old World The sin of Saul The sin of Jeroboam the son of Nâ—bat The sin of Nabal The sin of Hanun The sin of Judas The sin of Julian And of Antichrist all is unthankfulness Exhort I shall conclude with a solemn exhortation to all that hear this word and profess the Lord Jesus and to be ruled by the Will of God in Christ Jesus revealed that they study and practice this great this comprehensive duty of thankefulness Consider that no People in the world have such cause of thankfulness as Christians Cresentibus donis crescunt donorum rationes Deut. 32.6 They have received more mercy than any therefore there is the more of them required therefore the Lord takes their unkinâ—ness the more unkindly Sins against mâ—rcy will turn mercy into cruelty and patience into fury To be unthankful to a bountiful God is for a froward child to beat his mothers breasts that gave him suck and to kick his Fathers bowels The Lord that he might upbraid his Peoples ingratitude compares them to a Bullock that was fatted in good pasture and then kicked Deut. 32.15 to Ver. 25. And what this cost you may read there When the Lord would preserve in his People the memorial of his mercies see how he orders them Deut. 26.1 to 10. Every man was to come with a basket of fruits and the Priest was to take it and set it down before the Lord and he that brought it was to make a solemn confession of his own poverty and wretchedness of Gods goodness and faithfulness to him and of his engagements to the Lord for the same Hereby the Lord let them know that they had all from him and held all at mercy and this was their homage that they paid him Oh what shall we then render to the Lord for all his benefits Who were Syrians ready to perish who with our staffe past this Jordan and now are two bands who have not only nether springs but upper also the Lord having opened a fountain and a treasure for us Think of this all you Male-contents and murmurers read over your mercies preserve a Catalogue of them compare them with what otheâ—s enjoy It is not with you as with Heathens you have the Gospel if it totters as if it were in a moving posture from you thank your unthankfulness for it You have had it with peace and plenty and if that hath glutted you and the Lord is now curing your surfet by a sparer diet thank your wantonness for it Yet consider Turks and Tartars are not in your bowels burning your houses ravishing wives and daughters killing old sick and infants carrying away the rest Captives drinking healths in your dead Nobles skulls digged out of their graves yet all this is done among the poor Protestants in Transilvania Sword Famine and Pestilence making havock in that flourishing Country not to speak of other places what is felt or feared is not this ground of thanks Consider yet again what we have had long and still have though the Land is ful of sin from one end to the other What we have deserved and yet do even to be stripped naked of all life and liberty peace and plenty to have our doors shut up our lights put out our Teachers all driven into corners the good Land to spue us our and the abomination that maketh desolate to enter in among us our Land to keep her Sabbaths because we prophaned the Lords Sabbaths the voice of
may be out of our power It is therefore good to limit it so far as it shall be in your power and so long as it continues in your power to perform your Vowes These two things are requisite to a well composed Vow an occasion or exigency more than ordinary and then a thing lawfull acceptable proportioned to the mercy and within our power Now when these concurre A third must be added that is Thou must vow cheerfully and with a ready mind there must be much of the will in it 3. Vowes must be cheerfully made Some tell us the Latin word noting a Vow comes from the word which signifies the will Indeed all that is in a Vow so farre as it is a Vow is and must be of our will for it consisteth principally if not solely in the manner of our obliging our selves and this is voluntary God hath left it much at our liberty to vow or not to vow only he requires us to do it cheerfully if we vow it is matter of our choice Deut. 23.22 If thou forbear to vow it shall not be sin unto thee Yet if we will vow it is matter of duty to do it cheerfully for so the Lord loveth a cheerfull giver 2 Cor. 9.7 and therefore expects a speedy performance Defer not to pay Eccl. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tempore respirationis festinatio Hence the Rabbinicall Proverb Speed suits the time of deliverance As a Vow suits the time of dangers and straits so hast from a ready mind fits the time of deliverance and mercy But Fourthly He that will compose his Vow well must vow sincerely and uprightly that is to the end he may most honour God by 1. The Commemoration of his mercy 4. Vow sincerely and goodnesse Vowes are mercyes Monuments on which are written the praise of the Lord. 2. The publishing the mercies of God for the engaging others to admire the Lord and to trust him and to seek unto him 3. The setting grace on work in the heart and soul of him that Vowes It sets grace on work both in that part which eyes God to draw nearer and to keep closer to him and in that part which keeps eye on sin to prevent mortifie and destroy it So then when a Christian having received or being in expectation of some extraordinary mercy from God doth deliberately promise what is lawfull in it self acceptable to God proportioned to the mercy and within his power to performe who so doth this chearfully and sincerely that God may be honoured in the continued remembrance of it in the publick declaring it and in the exciting of grace in the person Vowing Then hath a Christian well composed his Vow And such a Vow doth very much further Religion Which will appear by handling the next thing How much or in what things it doth further and promote Religion 4. Generall How well composed Vowes promâ—te Religion The credit of Religion Now there are three grand concerns of Religion than which it hath none greater and all three are carried on and promoted by such Vowes as these First Religion hath its concernment in the credit and reputation which it hath in the world Religion hath a name to look after so well as you or I and it loseth or gaineth as it is either honoured or reproached by the Professors of it Now when times of extraordinary danger drive us to our Prayers and Vowes to the true God and we resolve to have mercy from him or to choose to fall into his hand this fâ—ts the credit and honour of Religion that it can have recourse to God whom we know can deliver us This is somewhat but the making a Vow doth not so much honour Religion as the performing of it doth when it is hereby declared to the world that Religion is the thing makes men the same in their mercies which they were in their distresses that the God they worship is the true God able to require their Vowes if they should neglect to pay them A Heathen who in distresse makes a Vow and in his safety performes it carefully putteth a very high honour upon his false God upon his Idol What Christian soever makes and keeps his Vowes duly doth likewise put an honour on the true God It honours 1. The power and providence of God by acknowleding its Soveraignty over all in the world and its particular disposing and over-ruling of us and our concerns when thou Prayest and Vowest in a strait thou seemest to tell the world thou believest that thy God rules the world by his power and providence But when thou payest thy Vowes thou really testifiest to the world that thou believest and ownest this power in thy particular case so when Jephthah when David paid their Vowes they did give real testimony that their God delivered them by his power and providence and this is Religions honour that it is the Worship of so mighty a God 2. It honours God in his readinesse to hear and in his faithfullnesse to answer the prayers of his suppliants Prayers conceived speake a belief that he is ready Vowes made speak our confidence that he is faithfull but now Vowes performed speak thus much that we have found him so to us when David said I will pay my vowes it is that he may render to the Lord for the Lords readinesse and faithfullnesse to hear and deliver him Now its Religious honour that it is the worship of a God of truth and faithfullnesse 3. It honours God in his Omniscience and all-seeing eye it declares to the world that we worship and serve a God who takes notice of us in particular and who observes whether we keep our word with him or no when thou hast made a Vow and canst performe it yea dost perform it because thou knowest and believest thy God remembers when thou didst make it and observeth how thou wilt performe it what is this but to give him the honour of his all-seeing and all-observing eye 4. It honours Religion in that it is a Demonstration that Religion teacheth men gratitude It is a high charge which is laid on the Romans in their Heathenisme that they were unthankfull Rom. 1.21 It is a very great reproach to Religion to have its professors branded with this It is though but one single miscarriage left on Hezekiah's name like a spot in the Moon to endure while his name shall be in remembrance That he remembred not to return to the Lord according to the benefit done unto him 2 Chron. 32.25 But now thy care to make thy Vowes well that they may be kept and thy thankefullnesse in keeping them when so made do clearly evidence that thy Religion engageth thee to aime and attempt at the highest gratitude Si ingratum dixeris emniâ—dicis Now according to the old Rule if you say a man is unthankefull you say he is all naught so if you say he is thankfull and his Religion teacheth him to be
that our Religion may not be a dull languid lethargick principle but may render us fit and prompt for all the actions of a spirituall life And now this life of Religion the case supposeth the person to have who needs advice and then you 'l quickly perceive that there be two things in danger 1. The life of Religion in a religious person 2. The life of a religious person and so the case doth resolve it self into these two Queries 1. What should believing Christians do to support the life and vigour of Religion in their souls when they want the ordinary means of publick Ordinances and are indangered by the leavening society of wicked men 2. How should they preserve their lives among persecuting enemies without hazarding the life of their Religion For the clearing of and directing in this case I shall now premise some Propositions fit to be taken notice of Prop. 1. It cannot be expected that any Rule should be given according to Scripture whereby both the one and the other life may be certainly secured for many times Gods providence brings us into such circumstances that if we are resolved that come what will wee 'l keep our Religion we must lose our lives and if we are resolved to keep our lives though with the hazard or shipwrack of our Religion we must then part with our Religion and perhaps our lives too 2. There can be no certain and infallible course propounded whereby the life of the body may be secured with the losse of Religion though Devil and world bid fair and promise we shall live and do well if we will part with our Religion yet they are not able if willing to make good their promise so long as there be so many thousand wayes to death besides Martyrdome and this is the purport of that threatning expression Mat. 16.25 Whosoever will save his life shall lose it not only that eternall life which is the only true life but even this temporall life as many relations tell us 3. The life of Religion in the soul is that which by Gods blessing and our spirituall care and industry may be infallibly secured in any place among any persons in any condition I do not say the outward exercise of Religion but that which is the life and principle of Religion in the soul may be preserved Force and violence may deprive those that are religious of opportunities to meet together and pour forth their Common prayers and supplications to God and publikely sing forth the praises of God and hear the great truths of the Gospell preached unto them nay they may be hindred from speaking with their mouthes either to God or for God as many of the Martyrs have been gagged but all the force and violence in the world cannot take away that which is the principle and life of Religion unlesse we our selves betray and cast it from us nor can they hinder the prime and principall acts and exercises of Religion All the world cannot hinder you or me from having good thoughts of God from sanctifying the Lord God in our hearts from trusting in hoping in rejoycing in the goodnesse and mercy of God through Jesus Christ from making holy melody in our hearts and such musick as shall be heard beyond the sphears though he that stands at our elbow knows not a word we speak so that true Religion both in the principle and prime exercises of it may be infallibly secured insomuch that he who can rend the heart out of the body cannot tear Religion out of the soul 4. His soul cannot be quickned with the life of the Religion of the Gospell who is not in heart perswaded that the securing the life of Religion in his soul is hugely more his concernment than the preserving of the life of the body Yea his Religion is built on a sandy foundation who hath not seriously considered that for ought he knows his Religion may cost him his life and hath not brought his soul to an humble resolution to lay down his life rather than let go his Religion thus much is clearly imported in that passage Luk. 14.27 28 c. Which of you intending to build a tower sitteth not down first and counteth the cost c 5. The society of good men and enjoyment of Gospell Ordinances is of speciall use to preserve quicken and enliven the principle of Religion in the soul they are to Religion in the soul what food is to the naturall life of the body and therefore the Ordinances in the Church are compared to breasts of consolation Isa 66.11 The great design of God in appointing Gospell-Ordinances is that by the help and assistance of those gifts and graces which he bestows upon his Ministers the souls of those who are estranged from him should be brought home to the owning and acknowledging of the truth and that those who have returned to the Lord should be more and more affected with a sense of divine goodnesse and their dependance on the Lord for all they have and hope for and indeed if preaching and reading and praying and every other Ordinance both in publike and in private do not aim at and intend this great end the begetting or actuating and stirring up the life of Religion in our souls then are they what some would fain perswade us vain uselesse troublesome things If thy coming to Church to hear a prayer or a Sermon be not by thee designed and do not in the even tend to make thee better to love God more loath sin more and value the world lesse and resolve more heartily to obey the Gospell thou hadst as good have been in thy bed or shop as in the Church and if in preaching and praying we that are Gods mouth to you and your mouth to God have any other design than to stir up in your souls good thoughts of God affectionate workings of heart towards a loving tender-hearted father zealous and hungring desires to do the will of God and expresse our love by obeying his commandments I seriously professe I should think my self much better imployed to be working in a Coblers stall or raking in the kennell or filling a dung cart than preaching or praying in a pulpit and let those who do not intend these great ends know that ere long they will finde they had bettter have been imployed in the most debasing drudgery than in the outward work of God with sinister and unworthy ends These things premised the case resolves it self into these particular questions 1. What should beleeving Christians do to support the life of Religion in their souls when they want the ordinary food of publick Gospel-Ordinances 2. What should such do to preserve their outward concernments among persecuting enemies without hazarding their Religion In answer to the first question take these Directions 1. Let such humbly reflect upon their former sleighting despising and abusing the means of grace which now they want it is the usual method of God to
so great God will not hear my prayers and heal my child for if indeed that were the reason of thy fearing that God will not hear thee thou wouldst rather feâ—r it as to thine other child since his death would be more afflictive Now the Saints have more reason to strengthen their Faith in the Omnipotence of God in Prayer than wicked men for because the things worldly men desire need not Omnipotence to do A creature may do what they desire except God will withdraw his common Providence for one that is worth an hundred thousand pounds can make a poor man rich and some Medicines in an ordinary way of Providence have vertue to cure many Diseases But the things the people of God desire cannot be done but by Omnipotence Eph. 1.19 IV. We must act our Faith upon his Goodnesse and Bounty for we must not only have high thoughts of Gods other Excellencies but of his Goodness also of his abundant willingness to do us good and loathness to afflict us for surely he never afflicts us but in case of necessity 1 Pet. 1. If need be you are in many tribulations When he afflicts us he only gives us necessaries but when he bestows mercies he gives us not only for our necessity but richly to enjoy When we go to a Covetous man for mony he parts with every penny as with a drop of bloud for us to think God parts so with his Mercies that he is hard to be intreated and that he is an hard Master either for work or wages are thoughts utterly unworthy and shamefully dishonourable to the Goodnesse of God If thy child whose finger if it should but ake thine heart akes should think thou grudgest him every bit of meat he eats thou wouldst think him a wretched child unworthy of thy tender affections and must it not be farre worse in thee to have such thoughts of God since tam pius nemo tam pater nemo Was it so great a grief to Peter to have Christ question his love John 21.17 though he had given but sad testimony of his Love but lately and can it choose but much offend God for thee to question Gods Love to thee nay his Goodness in it self when God hath given thee no cause of either Mal. 2.1 We should go to God with as much confidence of his Love and readiness to do us good as the child doth to the tenderest Parent as we do to the dearest friend we have in the whole world and much more abundantly If we do not believe that the goodness of God is as much above the goodness and love of our dearest friend as we account his Wisdom and Power above our friends we have unworthy thoughts of that Attribute which God hath most abundantly manifested and would have most glorified and the love our friend bears us is but a drop from and of that Ocean that is in God Doubtless God loves his enemies more then we love our friends he loves us more if we love him then we love our selves or him Surely God loves the weakest Saint on earth more than the highest Angel in heaven loves him for when God saith that he So loved the world it was such a Sic there was no Sicut for it it might not be said as the Angels loved God Ah we deal unworthily with God in having base low thoughts of his goodness he hath little deserved it at our hands he that hath done such wonders and miracles of Mercies for us and hath promised to do more Say that every mercy is too great for thee to receive but say not that any is too great for God to give Surely surely God is more willing to give than we are to receive mercies But you will say If God be so willing to bestow mercies why doth he not bestow them without prayers and such importunity I Answer God doth not thus because he is not willing but because we are not fit for Mercies for God waits to be gracious The tender Mother had rather give her child Cordials than bitter Pils but her child is sick By our Prayers we make not God more willing but we become more prepared for Mercies for our Prayers exercise and so strengthen grace and strong grace weakens and mortifies corruption and then we are fit for mercies God only stayes while he may blesse us indeed as Jabez phraseth it One that is in a Boat and pulls a Rope whos 's other end is tied to a Rock pulls not the Rock to the Boat but the Boat to the Rock so our Importunities move not God but us But you will say when we pray for others this reason holds not for their graces are not encreased by our praying for their deliverances from misery or danger or the Church from persecution I Answer It is true but our Prayers add to our reward for God is in goodnesse as Sathan is in badnesse and much more abundantly whereas whâ—n Sathan hath a Commission and intends to do some mischiefe he as oft as he can engageth Witches to put him upon doing that which he intends to do howsoeveâ— that he may involve them in the guilt as if they themselves or that he had not done it if they had not put him upon it So God that the Saints may have the reward of the good he doth to others as if they themselves had done it or as if God would not have done it wiâ—hout their Prayers puts them upon praying for those Mercies for others which he will do howsoever Esay 59.16 III. The Third Object of Faith are the Promises and there are three kinds some to Prayer some of Prayer some to the Person praying We are to act our Faith upon all but for brevity sake for I am forced to Contract I shall answer but one Objection The poor Soul will say I do not believe I have any Interest in the promises therefore I cannot pray in Faith I Answer To obtain the Mercies included in a promise it is not requried that we should believe our Interest in it but the truth not that God will perform to us but to those to whom it belongs though you do not believe it belongs to you for the promises made to Graces are made to them that have them not to them that believe as for example the promises made to Faith are made to them that have Faith though they believe not that they do believe and that poor Souls doubt that God will never make good any promise to them proceeds not from any doubt of Gods veracity or faithfulnesse but of their own unworthinesse and non-interest in them IV. The fourth and main Object of Faith which our Faith must eye in our Prayers is Christ in whom all the Promises are yea and Amen who hath reconciled the Person and Attributes of God and concerning Christ we are to believe I. The great love God bears to Christ which is doubtlesse greater then to the whole Creation for to which of the
for but if you do not you must noâ— many more arguments may be brought to prove this but these shall suffice besides what shall be sâ—id in the Positive handling this Question viz. What Faith is required as to our believing absolutely and undoubtedly in kind the very thing we ask which I shall Answer in several Propositions I. When we ask Temporal blessings as we ought we are bound to believe we shall receive them as we ask them for our Prayers for Temporal things should be spiritual as to the end and moderate as to their measure and conditional as to their effect upon us i. e. if it be for our good now since our desires are to be Conditional and Gods Promises of Temporals are Conditional we must not absolutely believe we shall receive what we ask a Conditional promise cannot be a foundation for an absolute Faith II. Our Faith and Confidence of obtaining the thing we ask should proceed pari passu should be as strong to the event as it is to the Conditions If we are very confident what we ask is for the glory of God or our good we must be as Confident that we shall have it for as we are to put no Condition to absolute Promises since God hath put none so we are to add no more Conditions to Conditional Promises than God hath put and upon those Conditions we are as fully to rely upon Gods performance as upon his performance of absolute Promises III. Though we cannot nor ought not certainly to believe the obtaining the thing we ask if it be Temporal by virtue of the Promise yet by virtue of an immediate assurance God may give us of receiving the very thing we ask we may and indeed cannot chuse but expect it We read of Gods dealings so with several of his Saints with Mr. Fox and many others IV. As for Spiritual blessings they are of four sorts 1. Of Edification as gifts such as speaking with Tongues and Prophesying in the Primitive Church and the gifts of Preaching and Praying now or 2. Of Consolation as assurance and the Comforts of the Spirit the Priviledges of the Kingdom of God as Peace and Joy in Believing 3. Of Sanctification as Grace and Glory for the former the same rules as belong to Temporals belong to these but for Saving Grace as our Prayers ought not to be Conditional since we are sure it is for our good and the glory of God for us to be holy so our Faith ought not to be conditional but absolute and particular that God will give us Grace and Glory if we sincerely and fervently ask it 4. Yet though I should believe that God certainly will give Grace nay and all other things if good for me yet my not believing that God will give me Grace doth not null mine interest in the Promise but only my Comfort nor shall it hinder Gods performance though it hinders our expectation of receiving V. Though we are not absolutely to believe we shall receive Temporal blessings or those of consolation or edification yet that we do not more confidently expect the performance of such Prayers in kind proceeds generally from our not believing and improving the Power and goodnesse of God and the great Interest Christ hath in God and the rest that I have spoken of for generally we are more confident that the thing we pray for is good for us then we are that we shall have it VI. We may be as confident that the restoring of our selves or our relations to health or deliverance of them out of danger is for our good as they in our Saviours time who prayed to him for these mercies were VII As the case stands between Justifying Faith and assurance so the case stands as to our receiving and our expecting the answer of our Prayers in kind 1. As we may and shall have all the Promises that are made to Faith made good to us though we do not believe that we have Faith and by Consequence do not believe they shall have them made good to us so when we pray for those things God hath promised to those who love or fear God or walk uprightly though we do not believe we have that fear or love or that we walk uprightly if we have those Graces we shall receive the Promises made to them 2. As there are two kinds of assurance one which comes from the Testimony of our own spirits when upon serious examination of our selves we find that we do believe the other which comes from the Testimony of the Spirit of God witnessing with our Spirits So there are two kinds of assurance of receiving the thing we ask one which proceeds from our believing and improving our believing the Power and goodnesse of God and Christs Interest in God and Gods delighting to honour Christ by giving the mercies we ask in his name the other from Gods immediate assuring us that we shall receive the very mercy we pray for 3. As the immediate Testimony of the Spirit comes with more evidence then the Testimony of our own Spirits so the immediate assurance that God gives that we shall receive the things we pray for is clearer and fuller then that which we have by our relying upon the Power and goodnesse of God or to speak more properly we do more fully rely upon the goodnesse and Power of God when God doth immediately enable us so to do then when we work out this Confidence by our own endeavours assisted by the ordinary concurrence of the Spirit 4. As it is not our sin to want the immeâ—iate Testimony of the Spirit so it is not our sin not to have this particular assurance of receiving what we ask These Parallels may be far more enlarged and will hold as I think in all particulars The Use of this is 1. For Consolation to all that love and fear God for thy not believing God will grant thy Prayers shall not hinder thy Prayers from being accepted and granted for although if thine unbelief were built upon thy not believing Gods Power or goodnesse to do what thou prayest for would hinder thee yet since thy diffidence proceeds from thy not believing that thou art such an one as the Promises are made to such thine unbelief shall not make the promise of God of no effect 2 Tim. 2.13 In the 11 and 12 verses the Apostle saith if we are dead with Christ not if we believe we are dead with Christ we shall live though we do not believe we are dead if we are dead it shall not hinder for if we believe not God is faithful 2 Tim. 2.13 for suppose one dyes and leaves such an one a Legacy though he to whom the Legacy is left doth not know of any such Legacy yet the Executor will not therefore not give him the Legacy nay though he will hardly believe it when he tells him yet he will keep it and give it him so the Legacies that Christ hath left to the Saints though
makes the earth shake 5. It ariseth from Satan When the eye of Conscience is most open Reas 5 he is most busie to present either that which may close it or that which may trouble it when the heart is most tender he is most ready to bruise and wound it In affliction he would make breaches between God and us us and God and us and our selves if we must needs be sensible of them gulphs out of which there is no redemption he temp s us unto sin in prosperity and then for sin in adversity as we find in Jobs Case even in those which he knows are out of his reach where least strength and ground to do any thing there he is most malicious as it appears in his bold attempts upon our Lord If he cannot run thee upon a rock yet he will disquiet thee with a tempest if he cannot rob thee of thy grace yet he will of thy peace and comfort 6. It ariseth from the weakness of faith and strength of sense apprehending Reas 6 God in affliction as our enemy especially if there be some willing correspondence between us any thing which God hates God is a terrour to us Thus Sense wrought in Job 33.10 Behold he findeth occasion against me he counteth me for his enemy Also 16.12.14 and in the Church Lam. 2.4 5. God hath bent his bow like an enemy c. and ver 5. O! if thou comest to that of Jacob Gen. 42.36 Surely all these things are against me and in them God against me it is sad with thee This is the triumph of Faith If God be with us who can be against us This the shreek of the Fainting God is against me and then who can be for me 7. It ariseth from Gods withdrawing Thus with Christ when God Reas 7 would make his condition sad and his burden heavy indeed the Father and his own Divinity withdraw and withhold their comfortable influential presence from the apprehension of the Humane Nature and when was he thus spiritually afflicted But when most outward trouble came upon him when his Murderers the Traytor were upon him and his life drew near to the grave as it was prefigured in David Psal 116.3 when the sorrows or dangers of death compassed him about then the terrours of hell took hold upon him i. e. terrours arising from this the withdrawing of the Divine Love and Countenance Mar. 14.34 Now come his astonishing dismaying fears and sorrows pressing even to death making him as it were to shrink from the great work of his own mercy Now he cries out as his Type My God my God why hast thou forsaken me Psal 22.1 Mat. 27. The perpetual shreek of them which are cast away When we can with David encourage our selves in our relations to 1. Sam. 30.6 and interest in God then every even the heaviest burden even death it self is light and we can in Christs strength shake it off or run away with it as Sampson with the Gates of the City But as when the Sun is down or eclipsed the flowers fold up and droop or when the face before the Glass turns away the face in it vanisheth Even so when God hides his face and we doubt of our Title and Interest we are troubled and then we are as Sampson when his Covenant broken and his locks the sign thereof cut we are as other men our strength is gone any cord will bind us any burden sink us Isa 64.7 Reas 8 8. I might add It may arise from our disacquaintedness with afflictions as to our expectation and resolution But for Use 1. A word to them which are yet in their sins out of Christ And it is 1. Of Conviction 2. Counsel 1 Conviction and terrour to them which are out of Christ If Gods People be lyable to inward and outward trouble at once wherein yet there is not a drop of wrath What shall the visitasion of the rest be wherein there is not a drop of saving pity If they may be so hardly put to it which yet are ever secretly and mightily supported what shall they do that have no strength but their own to bear up under the mighty hand of God Surely if they smart sevenfold the wicked must be avenged seventy times sevenfold If the cup of affliction by reason of the bitter ingredient of inward perplexity be so bitter to them what becomes of them for whom the dregs of that Cup are reserved The godly may stand condemned at their own Bar but the wicked at Gods too and nothing remains to them but a certain expectation of execution without a change O! if Jacob halt sure Esaus back and bones must be broken If the righteous be by reason of sharp afflictions within and without scarcely saved to whom yet all afflictions are through grace ever sufferable short and sanctified where shall the sinner appear when his sins and sorrows shall meet together There be three daies wherein thou shalt never be able to hold up thy head and yet thou must appear First A day of extream Calamity Secondly Of Death Thirdly of Judgment Oh! remember how sad it goes with the godly in a day of outward Calamity because of inward trouble joyning with it through gradual want of Knowledge Faith and Evidence the venome of sin unmortified malice of Satan not yet quite troden under their feet and the withdrawing of Gods Grace and Countenance in part And consider how thou wilt speed which hast no saving Knowledge no Faith no Interest art under the raign of sin and Satan whom the holy and jealous God cannot endure to behold but with revenge and execration Psal 27.13 David had fainted in his affliction had he not believed c. Surely then thou must utterly faint because thou hast not obtained an heart to understand and believe to this day The Children of God notwithstanding all their inwâ—rd and outward pressures can say as Paul sighs for them all 2 Cor. 4.8 9. We are troubled on every side yet not distressed so as there is no way to escape or bear up We are perplexed but not in despair persecuted but not forsaken cast down but not quite destroyed But if thou lookest not to it betimes such a day will come upon thee as wherein thou shalt be so beset with trouble that thou wilt be absolutely concluded and shut out from all relief so perplexed that thou wilt despair so pursued by the avengers of bloudâ— that thou wilt be quite forsaken of heaven and earth so cast down that thou wilt be utterly destroyed and dashed in pieces Oh! if trouble such trouble may seize on Gods dear ones what reprobate fear and astonishment shall take hold on thee that art a stranger a slave an enemy and yet secure and presumptuous in that condition 2. It is a word of Counsel to thee as to be an alarm to thy security so an Antidote to thy presumption and censoriousness in reference to the godly The men
Pro. 17.17 All Times 2. Quamdiu The Duration of this Trust How long Sol. All the day long Psal 44.8 All our lives long All the dayes of their Appointed Time must Gods Job's not only Wayt but Trust till their change come Yea for ever Isa 26.4 nay for ever and ever Psal 52.8 Having thus unlockt the Cabinet The Jewel or Truth that we find laid up in it is This. viz. It is the great indispensable Duty of All Believers at All Times Observation to Trust in the Lord and in Him Alone All that I have to say on This practical Truth I shall Couch under these six Generals 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Trusting in God is a Believers Duty 2. What it is To Trust in God 3. What is and ought to be the grand and sole object of a Believers Trust 4. What are Those sure and stable Grounds Those Corner stones on which the Faithful may firmly Build Their Trust in God 5. What are Those special and signal seasons which call aloud for the exerting of This Trust 6. How Faith or Trust puts forth exerts demeans bestirs it self in such seasons 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Trusting in God is a Believers Duty The Lord is or at least he should be The (e) Meton Adjuncti Actus pro Objecto Confidence of All the ends of the Earth Psal 65.5 Trust in the Lord with All thy Heart Prov. 3.5 On the Arm of His Power Isa 51.5 On the (f) In verbis ejus So Chald. Paraph. renderâ— our Text. Word of His Truth In his faithful Promises in His freest mercies Psal 52.8 In His full Salvation Psal 78.22 2. What it is To Trust in God Sol. 1. Negatively To presume on God To Tempt God To conceive false Hopes of Gods gracious favour and protection whilst in a way of sin is Not To Trust in God To gallop down a precipice and To say Confidently I shall not fall To cast our selvs down headlong from a Pinâ—cle of the Temple and yet To expect the protection of Angels Matth. 4.6 7. To Teach for Hire and To Divine for Money and yet to (g) Mic. 3.11 lean upon the Lord saying is not the Lord among us None evil can come upon us To bless a mans self in his Heart and to say he shall have peace though he walk in the imaginations of his evil heart Deut 29.19 All this is not to Trust in God but To Trust in (i) Job 15.31 Vanity and to spin the Spiders web Job 8.13 14. 2. Positively and so more generally and more particularly 1. More Generally To Trust in God is To Cast (k) Ps 55.22 our burthen on the Lord when 't is too heavy for our own shoulder To Dwell in the secret (l) Ps 91.1 places of the Most High when we know not where to lay our Heads on earth To look to our Maker and to have respect To the Holy One of Israel Is 17.7 To (n) Isa 36.6 lean on our Beloved Can. 8.5 To stay our selves when sinking on the Lord our God Isa 26.3 In a word Trust in God is that High Act or Exercise of Faith whereby the Soul looking upon God and casting of it's self on His goodness power promises faithfulness and providence is lifted up above carnal fears and discouragements above perplexing doubts and disquietments either for the obtaining and continuance of that which is good or for the preventing or removing of that which is evil 2. More particularly Fot the clearer discovery of the Nature of Divine Trust we shall lay before you It 's Ingredients Concomitants Effects I. The Ingredients of Trust in God They are three 1. A clear knowledge or Right Apprehension of God as Revealed in His Word and Works They and They only That (o) Psal 9.10 Know Thy Name will Trust in Thee The grand Reason why God is so little Trusted is because He is so little Known Knowledge of God is of such necessity to a Right Trust that it is put as a Synonyma for Trust I will set Him on high beause He hath (p) Psal 91.14 Known i. e. Trusted in my name 2. A full Assent of the Understanding and Consent of the will to Those Divine Revelations as True and good wherein the Lord proposeth Himself as an Adequate Object for our Trust This Act the Greeks expresse by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latines by Credere Fidem habere Testimonium recipere The Hebrews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All importing Believing or giving credit to Thus the Israelites are said To (q) Ex. 14.31 believe the Lord and his Servant Moses And Thus the Soul that Trusts looks upon the words of Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (r) 1 Tim. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as faithful and worthy of All Acceptation 3. A firm and fixed reliance Resting or Recumbency of the whole Soul on God Or a firm perswasion and special Confidence of the Heart whereby a Believer paticularly applies to Himself the faithful Promises of God and certainly Concludes and determines with himself That the Lord is Able and willing To make good to him the good promises he hath made This indeed is the very Formality of Trust one of the Highest and Noblest Acts of Faith This is That which the Greeks term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which Paul so frequenly useth in several of His Epistles Thus Abraham is said to be strong in Faith giving glory to God and was fully (Å¿) Rom. 4.21 perswaded that what he had promised he was able and willing to perform This the Latines call Fiducia The Schools Fiducia fidei The Hebrews by a word that signifies To lean on or cast the weight of ones body on for support and stay Thus Isa 10.20 The house of Jacob shall no more stay upon him that smote them but shall (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmiter innitetur incumbet stay upon the Lord the Holy One of Israel in Truth Thus for the Ingredients of Trust 2. The Concomitants of an Holy Trust and these are 1. An Holy quietness security and peaceableness of Spirit springing from a full perswasion of our safety By this the Soul is freed from distracting cares and jealousies about our state and condition Hence that of the Prophet Isa 26.3 Thou wilt keep him in perfect (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacem peace whose mind is staied on thee because He trusteth in thee An holy security I say not a carnal security like theirs mentioned Zeph. 1.12 that were setled on their lees that said in their hearts the Lord will not do good neither will he do evil nor like that of the Scarlet whore Rev. 18.6 that saies in her Heart I sit as a Queen and shall see no sorrow No but an Holy security as we have it Prov. 8.10 The Name of the Lord is a strong Tower The Righteous runneth to
rife and frequent 2. By use a man gets a greater command over himself When we constantly leave the thoughts at random and never lay restraints upon them it is in vain to think we shall keep them in order when we please fierce Creatures are tame to those that use to command them Every Art is difficult at first as Writing Singing Playing upon an Instrument but we get a facility by use and exercise Yea not only a facility but a delight in them and those things that at first we thought impossible by a little practice grow easie Certainly * Pro. 11.29 the way of the Lord is strength to the upright and the more we set our selves to any good thing the more readily and prepared are we for it How must we in all things give Thanks 1 Thess 5.18 In every thing give thanks for this is the will of God concerning you THE more comprehensive any mercy or duty is the greater they are There are three duties here together which the Apostle exhorts to all which have a kind of universality annexed to them of which my Text contains one Psal 126.6 Psal 97.21 1. Rejoycing We must rejoyce evermore for even holy mourning hath the seed of joy in it which the soul finds by that time it s over if not in it Though not in the heretical sense of Euchiâ—eâ— and Messaliens Chrys Orat. 2. de orand Deum 2. Prayer Pray without ceasing We must be ever at least in a holy disposition to this duty when we do it not actually Praier is the wall that compasses the City there must be no gap in it It is as the Sun in the Firmament it must alwaies keep its round 3. Thanksgiving In every thing give thanks c. Observe in the words these two parts 1. A Duty enjoyned 2. A Reason annexed I. In the Duty note four things 1. The matter of it thanksgiving 2. The object of it implied God 3. The performers of it Believers for to them he writes 1 Thes 1.1 2 3. 4. The extent of it in every thing It is pleasing and acceptable unto God Bez. in locum Vel ista per anthypophoram dicta sunt Id. ibidem Illud autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referendum non ad gratiarum tantum actionem sed ad preces Grot. Annot in locum Comment in 1 Ep. ad Thess Doctr. II. In the Reason we have three things 1. The ground of the duty it is the will of God the revealed will of God the rule of all obedience 2. The manner of declaring Gods will to us in this behalf it is the will of God in Christ Jesus it is a Gospel duty Christ Jesus was the Prophet and Messenger of it it 's sutable to the minde of Christ it 's accepted of God in Christ and for Christ Lastly Christ himself was a pattern of it This is the will of God in Christ Jesus 3. The specially Application This is the will of God in Christ Jesus concerning you Mr. Calvin doth excellently shew the sweet harmony between these three duties how one helps the other but I cannot insist on that The lesson then which the holy Ghost would have us learn in the Text is thus sum'd up It is the will of God in Christ Jesus concerning Christians that in every thing they give thanks that they be thankefull as our word is more proper to our purpose For though we have nothing of our own that good is to give God but thanks yet neither do we properly give him that 1 Cor. 4.7 1 Chro. 29.14 Philip. 2 13. seeing both our giving and the right manner of doing it even in thanksgiving is of the Lord. Our continual praying shews that we are alwaies beggars and our continual thanksgiving shews us alwaies debtors Our thanks then indeed is the rebound of mercy heavenward whence it came and a holy reflexion of the warm sun-beams of Gods benefits shining on us That which I principally aim at in the pursuance and pressing of this Truth is not only to speak somewhat to it in the nature necessity and excellency of it but to the extent of it as a special Case How Christians may be said to give thanks in every thing and why 1. Who are properly concerned in this duty Quere 2. Why and upon what grounds are Christians bound to give thanks in every thing 3. How and in what manner are Christians to give thanks in every thing 4. How in afflictions and why 5. How shall we bring our hearts to give thanks to God in every thing Who are or ought to be thankfull Quere 1 The Lord hath a return and tribute of praise due to him from all Ans creatures Psal 148. David names animate and inanimate creatures and bids them sing Hallelujah as if all the world were but one consort of musical Instruments tuned to Gods glory But he looks for it principally from men and Angels From all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is charged as an inexcusable sin uncapable of any Apology upon natural men that when they knew God they glorified him not as God neither were thankefull Upon which place Beza brings in Galen a heathen man praising and blessing God not with sacrifices and sweet incense but acknowledging and proclaiming the Wisdom Power and goodnesse of God c. I write this saith he as a Hymn and account it the true worship of that God The law of Thankfulnesse is written upon the hearts of very heathens as may be proved at large not only from Heathen instances but Scripture also as the Philistims when they had taken Sampson and killed Saul Judg. 16.24 1 Sam. 31.9 Dan. 5 23. and Belshazzar who praised the gods of silver and gold brasse iron wood and stone c. which although it be enough to shame unthankfull Christians yet it signified little for all wicked men though they have cause yet they have no heart to this work at least not often nor at all as it should be Some are so curious as to enquire whether reprobates in hell have not cause to give thanks that their torments are lesse then the merit of their sins and for that the justice of God is glorified in the inflicting of them but this is forrain to our case The persons engaged and most bound to this duty are the Thessalonians that believed and all the faithfull upon the same account Now howbeit all the service we perform to God both mediate and immediate worship Polanus the duties of both Tables yea and the whole work of our Christian obedience in a holy conversation be but a return of thankefulnesse unto God yet Thanksgiving in the Text and Doctrine Thankfulnesse described is taken more strictly for a particular part of Gods worship distinct from Prayer of which he spake immediatly before which sometimes includes praise and thanks too By which we render due
make a man consider what he promiseth to a man How much more care should he use in promising unto God where the promise is more than ordinary where the tye is so indissoluble where the demand is so punctually and peremptorily made where the danger so great in making default Let me commend unto thy more than ordinary care these two things if thou wilt make a Vow so well framed as to set up Religion First Be carefull that thy Vow of obedience for and in consideration of a mercy hoped or received hold weight with that mercy keep a steddy hand and get an even ballance and weigh the mercy which commands thy obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talentum Hebraeorum contineâ— pondere 3000 siclos Bâ—erewood de ponderibus Heb. and weigh thy Vow which promiseth it It will be thy reproach and Religions reproach to have thy Vow sound a shekel when thy mercy weighs a talent when God gives a full harvest thou must not Vow a handfull or one sheaf This were to expose thy God to contempt and it would be a practicall denyall of his bounty to thee Jacob observed this proportion Gen. 28. v. 20 21 22. God shall be his God and then the tenth of all he hath shall be his Davids For all his benefits is as much as according to all his benefits and that speaks proportion and commensuratenesse Take care to this for others will observe and enquire into it They will weigh these two thy mercy and thy gratitude do thou do it first lest thou be shamed lest God be provoked and thou be punished for as good a man and as great as thou who ere thou art who readest this met with all these with shame with the anger of his God and with a punishment too on him for want of this See Hezekiah's fault and punishment 2 Chron. 32.25 Don't fall short of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sordidum tenuem sumtum hoc adagio significabant Erasm Adagior chil 2. cent 7. Ad. 3â— Heathens who knew this and observed it as their rule and have branded such who deviate from it be carefull thou put not off a mercy that lives many years with thee with a dayes entertainment or weeks or moneths lodging with thee Secondly Be carefull that thou make thy Vow so that they may be thy witnesses whom God makes be carefull thou make them witnesses of thy performing whom God made witnesses of thy streits and thou madest witnesses of thy Vowes A man that would have his credit in his truth to his word kept up would choose them witnesses of his performing who were witnesses of his promise I think David took this heed in his rendring and paying his Vowes I will do it saith he now in the presence of his people Vers 14. The people were witnesses to his streights Prayers and Vowes and he will honour Religion by performing in their sight what he sealed signed and delivered what he Vowed to the Lord. Seek not more than providence makes conscious to thy Vowes lest this be interpreted ostentation and vain self-glorying take so many lest the good example be lost or thou suspected of falsifying thy Vow Briefly and plainly dost thou on a sick bed make thy Vow before thy Family before the Neighbourhood be carefull to perform it before them let them see thou art what thou Vowedst to be This care in thy Vow will be a means to make it most to the advantage of Religion whilst all that heard or knew thy Vow bear thee testimony that thou art thankfull and more thou seekest not lest thou be suspected to be proud thus Religions gratitude and humility are set forth thus thou givest others occasion to glorifie thy Father who is in Heaven Vse 2 Do well advised and composed Vowes so much promote Religion when well and faithfully kept are they also such sacred and inviolable bonds Then look what Vowes you are under look how you have performed them It is time to view what you fairly promised for advancing of Religion and what you have faithfully performed for its real advantage Christian consider with thy self wa st thou ever in more than ordinary distresse didest thou not then Vow largely tell me what were thy Vowes how hast thou paid them wa st thou ever in poor needy condition didst thou not then Vow to honour God with thy increase to inrich the poore to relieve thine indigent brethren and Gods poore Children Now what hast thou done who are cloathed out of thy flock who are fed at thy table who are lodged at thy charge where 's thy paying thy Vow was it ever thy lot to be tossed at Sea to be mounted up to the Heavens to be cast down again into the depths to be at thy wits end didst thou not then Vow if ever God should command and make it a calme and bring thee to thy desireâ— Haven thou would'st be more circumspect in all manner of conversation more vigilant to thy particular duty more severe against thy particular sinne Didest thou not Vow that an Anniversary Sermon with an allowance to the Poore or a constant Lecture or an Almes-house or some such great standing Monument should commemorate Gods goodnesse to thee and perswade others to trust and seek unto that goodnesse or at least if thy Estate would not do so much hast thou not Vowed to do according to thy power where now is thy paying these Vowes But I was never poore never at Sea may be so yet art thou not under some Vowes for some other mercies wa st thou never in danger of losing thy Estate thy Relations thy life Didest thou never lye dangerously and men thought desperately sick hast thou no sick-bed Vowes upon thee stay here who ever thou art that readest these lines and read not a word more untill thou hast duely considered whether ever thou hast been dangerously sick and what thou then Vowedst and how thou hast performed The proud contemner of Religion learns by his dangerous sicknesse to promise to be religious wast thou ever such didest thou ever so Vow and art thou now what thou didest then promise The prophane swearer and blasphemer is brought by a sicknesse to fear his Oath and to Vow to learn to fear and absteine Oh then if God will not destroy and damn but give life he will that he will repent and amend he will blesse but not blaspheme his Name he will never more prophanely swear and curse wast thou ever such a one so sinnefull so engaged what performance now The Drunkard Vowes sobriety when he is sick the Adulterer Vows chastity the worldling Vowes to mind Heaven the Tradesman who hath so often sold his conscience at every price to gain six pence by an untruth and lye then if this plunge be out lived will keep a good conscience In a word A sick bed makes a sinner sick of his sinne and seldome fails to make him Vow against it Now Reader what thinkest thou Vowes or no
understand it or 2. For an expression of the prolonging of his sojourning for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to draw forth or to prolong and thus the Septuagint renders this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Arabick Syriack and vulgar Latine versions follow with some others and the next verse seems to favour this sense ver 6. My soul hath long dwelt c. but either way gives us the same ground of complaint only the first sense doubles the ground of the Psalmists trouble and the other suggests the circumstance of the long continuance of his sojourning By Kedar is understood part of Arabia the inhabitants whereof are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bochart ut sup or dwellers in tents because they had no fixed and setled habitation but were robbers and lived upon the prey Now we are not to suppose that David did really sojourn and dwell among these barbarous people but he speaks this of his wandring about from place to place without any setled habitation and to set forth the cruelty and inhumanity of those among whom he dwelt he doth expresse it thus Woe is me that I dwell c. as if one living among professed Christians who deal with him more like savages than Christians should say Woe is me that I sojourn among Turks and Saracens And thus you see Davids present condition which he bewails is his absence from Jerusalem and the Tabernacle or place of Gods solemn worship and his converse with wicked and ungodly men and then these two truths lye plain before us in the words It is oftentimes the lot and portion of good men to be deprived of the Doct. 1 society of the godly and of opportunities of publick serving God and to dwell among and converse with wicked and ungodly persons It is a real ground of trouble and sorrow to a good man to be thus deprived Doct. 2 c. 'T was that which here made David proclaim himself in a state of woe and misery 'T was that which the Apostle tells us did vexe the righteous soul of Lot 2 Pet. 2.7 and which made the holy Prophet Elijah even weary of his life 1 King 19.4 You may easily imagine what a sad heart a poor lamb might well have if it be driven from the green pastures and still waters and forced to lodge among Wolves and Foxes where it must feed upon Carrion or starve and be continually in danger of being lodged in the bellies of its cruel and bloody companions unless lome secret over-ruling hand do restrain their rage and feed it with wholesome food and truly such is the condition of those that follow the Lamb of God in holy Lamb-like qualities when deprived of green pastures and still waters of Gospel Ordinances and forc'd to converse with wicked and ungodly men In handling of this Point I shall first lay before you the grounds of it and then adjoyn such practical application as may be usefull and profitable The grounds of this Truth do partly refer to God partly to wicked men and partly to the godly themselves if in such a condition a beleeving soul either look upwards or outwards or inwards he will see much cause of grief and trouble 1. With reference unto God and that upon a double account 1. It is a real ground of sorrow to a beleeving soul to be deprived of occasions of solemn blessing and praysing God the soul that is full of the sense of the goodness of God that knows how many thousand wayes the Lord is continually obliging it to love and bless him cannot but be afflicted in spirit to be kept from making its publick acknowledgements of divine goodness The Psalmist tell us Psal 65 1. that Praise waiteth for God in Sion that is in the publick Assemblies of the Church and truly 't is a grief to a believing soul not to wait there with his thank-offerings not to pay his vows unto the Lord in the presence of all his people Psal 116.17 Psal 66.18 in the Courts of the Lords house c. not to declare to all that fear God what he hath done for their souls 2. It is a real ground of sorrow to live among those that are continually reproaching and blaspeming the Name of God to see sinners despise the goodness of God and trample upon his grace and mercy and scorn his love and kindness and kick at his bowels and spit in his face and stab at his heart who is our God our Father our Friend our good and gracious Lord and King This must needs make the beleeving soul cry out Woe is me that I live among such Let us suppose a person that hath been hugely obliged by a Prince to love him and that indeed loves him as his life if this Prince should be driven from his Throne and an usurper get into his place would it not be great affliction and sadning to the spirit of such a person to live among those who every day revile reproach scorn and abuse his gracious Prince Why Sirs if you and I be true beleevers we know that the Lord is our Soveraign King Prince such a one who hath infinitely more obliged us to love him than 't is possible for any Prince to oblige a subject we do love the Lord as our lives nay better than our lives or else we love him not at all must it not then be matter of grief to hear ungodly sinners who have driven God away from their hearts souls where his Throne should be set up and who have let that grand usurper the Devil set up his throne within them and among them and who daily say unto God as those wicked ones Job 21.14 Depart from us for we desire not the knowledge of thy wayes to hear such curse and swear and blaspheme God and in their lives by wicked ungodly courses do him all the despight dishonor that they can bring his Name to the Tavern to the Stews upon the stage and there foot and defile the great and glorious Name of God with the worst of polutions Certainly Sirs he cannot account God his Friend his Father his good and gracious Prince whose eye doth not run down with Rivers of tears to see men so far from keeping Gods Law 2. It is a trouble to good men to sojourn c. with reference to those wicked ungodly persons among whom they live it grieves their souls to see sinners run into all excess of riot eagerly pursuing hell and damnation greedily guzling down full draughts of the venome of Asps and the poyson of Dragons it pities them to see sinners stab themselves to the heart and laughing at their own plague sores jeasting away God and heaven and eternal happiness If any of us should see a company of men so far besotted and distracted as that one should rend and burn the Evidences of a great Inheritance which others labour to deprive him of another should cast inestimable pearls
and jewels into the Sea another eagerly drinking down that which you knew to be the juice of Toads and Spiders or hugging a Viper and Scorpion in his bosome anothe stabbing himself in the breast another laughing at and licking his own plague sores and all of them reviling cursing striking spitting in the face and stabbing at the heart of those that any wayes endeavour to hinder them from destroying themselves or that will not do as they do and be as mad as themselves should we not pity them and with grief of heart say Wo is me that I live among such Why Sirs He that hath had any serious thoughts of Eternity that hath soberly considered the worth of an immortal soul that believes the Holiness Justice and Power of God that understands the evill of sin what a plague what a venome what a dagger at the sinners own heart sin is he cannot but see and know that every ungodly prophane sinner is much more an object of highest compassion than any I have now mentioned and therefore cannot but cry out Wo is me c. 3. It is a trouble to good men to sojourn c. with reference to themselves and their own concernments because they are sensible that such a condition layes them open to a great deal of danger and that 1. In regard of their graces for the want of the society of good men and the Ordinances of the Gospel is like the want of dew and rain to the grass or food to the body and therefore those who have tasted of the sweetness and fatness Psal 36.8.65.4 and know what a blessedness 't is to be satisfied with the goodness of Gods house cannot but mourn over the want of Gospel-Ordinances as the presence of the Sun beams make the flowers to be fresh and beautifull and yield a fragrant smell whereas the want thereof makes them look pale and wan and hang the head even so the enjoyment of good society and Gospel-Ordinances makes the graces of a beleever amiable and lovely and give forth their pleasant smell the want of which makes them very much to droop and languish And then on the other side the society of wicked men the venome and poyson of an evill example the alluring flatteries of the world on one hand and its frowns and threatnings on the other hand are of great force to nip and blast to dead and dull the graces of good men And therefore he who knows the worth and value of true grace that accounts it his riches his treasure his jewel his life Luke 12.21 and is sensible how much depends upon the life and vigour of Grace and Religion in his soul and understands how destructive the want of Gospe-Ordinances and the company of evil men are to his graces may well cry out Wo is me that I sojourn c. 2. In regard of their persons and the concernments of this life the enmity that is in the seed of the Serpent against the seed of the Woman doth not onely put forth it self in endeavours to ruine or weaken their graces but also to destroy their persons wicked mens malice against that spiritual life of grace in good men which themselves do not partake of doth soon improve into malice also against that natural humane life which themselves are also partakers of their desires to suck the blood as I may so say of good mens souls graces makes them delight to suck the blood of their bodies witness Cain 1 Joh. 3.12 the first that learnt this bloody trade by killing his brother for no other cause but because his own works were evil and his brothers righteous witness also Ahab and Jezabel Manasseh c. but the foul-mouthed witness to this black and sad rruth is the scarlet bloody Whore of Babylon Rev. 17.6 who is drunken with the blood of the Saints and with the blood of the Martyrs of Jesus and therefore in Gods due time she shall have blood to drink those therefore who understand what an hellish fire of rage is in the hearts of wicked men how great their malice is against goodness and good men and what combustible matter our life and the comforts of this life be so far as they value these mercies have reason with David to cry out Wo is me that I sojourn in Mesech c. And now the wofull condition of those that are deprived of Gospel Ordinances and sojourn where heavenly Mâ—nna doth not fall and who dwell among and converse with wicked and ungodly men as it calls upon us to bless God when it is not so with us and to pity and pray for those who have reason to take up such a complaint as David here doth so also to bethink our selves what we ought to do if the case were ours for you know the life of a Christian is very oft and very fitly in Scripture compared to a warfare and surely he is but a mean souldier and never like to come off with victory and triumph who doth not prepare himself for all kinde of assaults and doth not labour to fortifie every passage whereat he may be stormed and therefore 't is good for us to make the condition of others our own so that this question or practical case of conscience will offer it self to our consideration Quest How shall those Merchants and others keep up the life of Religion who while they were at home enjoyed all Gospel-Ordinances but being abroad are not onely deprived of them but liable to the Inquisition and other wayes of persecution for their Religion Before I answer the Case I shall a little open it and lay down some preparatory propositions for the right understanding of it and then direct our practise By Religion we do not understand any outward way or form any pomp and gayeties in worshipping God but such a due sense of our dependance upon a good and gracious almighty holy God for our being and well-being both in time and to eternity as doth powerfully engage the soul heartily to love God and sincerely to serve him in obeying his good and holy commands made known to us By the life of Religion we may understand either 1. The truth and reality of it in the soul in opposition to a soul dead in sin or 2. The vigour activity and livelinesse of Religion in opposition to a dead dull languid principle and both may be well included in the Question for as we are all concerned to endeavour by all fit and lawfull means not only to have our bodies kept from rotting and putrifying by the salt of a living soul but to have them active and vigorous sit for the employments of a naturall life Salillum animae Plaut and not stupified with lethargies and benumming palsies even so we ought to endeavour not only that our souls may be quickned with a true principle of Religion but that we may have such a lively vigorous and influencing sence of divine goodnesse upon them