Sermons on Psalm 119

Doctr. They that would profit by the word or rule of faith and manners, which God hath commanded them to observe, should look upon it as righteous and very faithful.

So did David here and elsewhere, Psal. 19. 9. The Iudgments of the Lord are true, and righteous altogether. I shall make good the Point by these Considerations.

Prop. 1. That our faith and obedience must be well-grounded, or else they will have no firmness and stability. The want of a foundation is the cause of many a ruinous Building. Men carry on a fair and lofty Structure of profession, but when the Winds of boisterous temptations are let loose upon them, all is blown down, because they build upon the Sand, and not upon the Rock. They take up this profession without sound evidence, and conviction in their Consciences; and so they are not grounded or settled in the faith, Col. 1. 23. not rooted and grounded in love, Ephes. 3. 7. They take up Religion slightly, not looking into the reasons of it, upon Tradition or vulgar esteem, they are not undoubtedly persuaded that it is the very truth of God. The good Seed withered that fell upon the stony ground, because there was no depth of Earth, Matth. 13. 5. no considerable strength of soil to feed faith.

Prop. 2. Faith and obedience cannot be well-grounded, but on such a Doctrine as is true and righteous; for who can depend on that which is not true, or who can obey that which is not righteous? Truth is the only sure foundation for faith to build upon, and righteousness for practice. Faith considereth truth, Ephes. 1. 13. In whom ye trusted, after that ye heard the word of truth, the Gospel of your salvation. And that righteousness is that which bindeth to practice, we may gather from Psal. 119. 128. Therefore I esteem all thy Precepts concerning all things to be right, and I hate every false way. The Word commandeth nothing but what is just and righteous.

Prop. 3. This true and righteous Doctrine must be backed with a strong and powerful Authority, not only recommended to us, but strictly and severely enjoined, for two reasons.

First, Because otherwise it will not be observed and regarded, but be looked upon not as a binding Law, but as an arbitrary direction. There is difference between a Law and a Rule. A bare Rule may only serve to inform our understandings, or to give direction; but a Law is a binding Rule, a Rule with a strong Obligation. The Word of God is not his counsel and advice to us only, but his Law; that men may examine and regard it with more care and diligence, God hath interposed his authority, Psal. 1. •… 9. 4. Thou hast commanded us to keep thy precepts diligently. And in the Text, Thy Testimonies, which thou hast commanded. God hath commanded us to believe all truths revealed, to obey all duties required; and if God commandeth, there is good reason why he should be obeyed.

Secondly, Divine authority is one means to evidence the righteousness and truth of what is to be believed and obeyed. The righteousness, for if God, who is my Superior, and hath a full right to govern me according to his own pleasure, doth command me anything, it is best that I should obey it without reply and contradiction; yea though I see not the reason of it, Acts 17. 28. For in him we live, and move, and have our being. All Creatures have their Being not only from him, but in him; and therefore sometimes God giveth no other account of his Law, but this, I am the Lord, Lev. 22. 2, 3. Speak unto Aaron and to his Sons, that they separate themselves from the holy things of the Children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the Lord. Say unto them, Whosoever he be of all your Seed, among your Generations, that goeth unto the holy things, which the Children of Israel hallow unto the Lord, having his uncleanness upon him, that soul shall be cut off from my presence: I am the Lord. Therefore it gives rules of practice to be embraced with all the heart, as holy, just and good. God's authority is founded upon the total dependence of all Creatures upon him, and upon his infallible Wisdom, Truth and Goodness, by which he hath right to prescribe all Points of Faith to be believed and assented to upon his own testimony, without contradiction, 1 John 5. 9. If we receive the testimony of man, the testimony of God is greater: A man that would not deceive us, we believe him upon his word, though he may be deceived himself; but God doth not deceive, nor can he be deceived, by the holy God nothing can be given, but what is holy and good; and thereupon I am to receive it.

Prop. 4. This Divine authority, truth and righteousness is only to be found in God's Testimonies, which he hath commanded, or in God's Word.

First, There is a God-like authority speaking there, and commanding that, which it becometh none but God to command, who is the universal King and Sovereign. For it speaketh to the whole World without respect of persons, to King and Beggar, rich and poor, Male and Female, without reservation of Honor, or distinction of Degrees: The Word looketh on them as standing before God, on the same level, Job 34. 19. He accepteth not the persons of Princes, nor regarded the rich more than the poor; for they all are the work of his hands. And speaketh to them indifferently and equally, Exod. 20. 3. Thou shalt have no other God's but me. Which is not the voice of any limited and bounded Power, but of that which is supreme, transcendent and absolute. And by these Laws he bindeth the Conscience and the immortal souls of men, Psal. 19. 7. The Law of the Lord is perfect, converting the soul. Men may give Laws to the words and actions, because they can take cognizance of them; but the Word giveth Laws to the thoughts, Isai. 55. 7. Let the wicked forsake his way, and the unrighteous man his thoughts. Matth. 5. 28. Whosoever looketh on a woman to lust after her, hath committed Adultery with her already in his heart. And the internal motions and affections of the heart, how we should love and fear, and joy and mourn, 1 Cor. 7. 30. They that weep as though they wept not, and they that rejoice as though they rejoiced not. Of these things God can only take notice; the power of man reacheth not to the mind and spirit, they would be ridiculous if they should take upon them to give Laws to these. Philosophers might give directions about them, but Potentates would not give Laws; for it doth not beseem them to interpose their authority in such Cases, where it is impossible they shall know whether they are broken or kept. The Scriptures upon their disobedience make men liable not only to temporal, but spiritual and eternal punishments; and accordingly are rewards proportioned in case of obedience. The Magistrates wrath lighteth on the Body, but God's upon the Soul. All that man can do concerns Life, or Limb, or Liberty, or Estate, the inward man is exempted from their power; but God threateneth hardness of heart, Exod. 7. 13. He hardened Pharaoh's heart, that he hearkened not unto them. A reprobate sense, Rom. 1. 28. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things that are not convenient. A trembling heart, Deut. 28. 65. The Lord shall give thee a trembling of heart, and failing of eyes, and sorrow of mind. On the contrary, Obedience hath the promises of a soft heart, and peace that passeth all understanding, Phil. 4. 7. The peace of God that passeth all understanding, shall keep your hearts and minds, through Christ Jesus. Of an increase of Grace, Prov. 4. 18. The path of the just is as the shining light, that shineth more and more unto the perfect day. God, that punisheth sin with sin, will reward Grace with Grace. So for eternal rewards, God threateneth, The Worm that never dieth, and the fire that never shall be quenched, Mark 9. 44. On the other side he promiseth Rivers of pleasures that are at God's right hand for evermore, Psal. 16. 11. He that will be believed and obeyed upon terms of salvation, is a God, one that hath power of the World to come. Thus hath God scattered the strictures of his Majesty, and given real evidence of interposing his authority everywhere throughout the Word. I shall only add, That the Scriptures as God's Law may be considered as the Rule of Mans Duty and God's Judgment. In respect of the Commands, they bind man to Duty, and are the rule of it. In respect of the Sanction, that is, promises and threatenings, they are the rule of God's Judgment. In the one God showeth his righteousness, in the other his truth; in the precepts righteousness, in the promises and threatenings truth.

Secondly, All that God hath required of us is very righteous and just, becoming God to give, and man to receive. There is a condecency in these Precepts both to God's Nature and to ours. They are the Copy of God's holiness, and so a fit means to bring us not only into a subjection to him, which is just, he being our Creator, but into a conformity to him, which is our happiness. To prove the righteousness, which is in God's Laws, I shall produce several Arguments.

First, Surely there is a distinction between good and evil, and all acts are not in their own nature indifferent, that was a monstrous conceit of Carpender and others, contrary to the common sense of man. If this were true, the chastness of Lucretia should not be more to be prized, than the lightness of Lais; not the virtue of Cato, than the dissoluteness of Sardanapalus; and it would be as indifferent for a Man to kill his Father as his Neighbors Dog; to rob in the Woods, as to hunt a Deer or Hare; to lie with his Fathers Wife, as to contract honest Matrimony; to forswear and lie, as to be sincere in all our words and proceedings. Now whose heart doth not rise within them at such an apprehension! If this be thought to be only custom and received opinion, that begets this abhorrence, I would ask, Whence cometh it that we all desire to be, if not really, yet seemingly honest? The most wicked are offended, when they are taken for such as they are; and endeavor, as much as they can, to clothe their actions with the appearance of probity and uprightness. If men were not sensible that vice were blame-worthy, and virtue commendable, why should such a desire so universally possess the heart of man? were there not a natural sense of good and evil, and an essential difference between the one and the other, which we are sensible of, Nature itself valuing and esteeming the one, and blasting the other with severe marks of her improbation and hatred. And I do with the more confidence urge this Argument, because there is difficulty in the exercise of Virtue, because of the conflict of the sensual appetite; and on the other side, many delights and pleasures accompanying Vice, by which it gets an easy entrance into our souls, and dominion over our desires. Why should a thing so much against the bent and hair be accounted worthy of praise, and the contrary, which hath such a compliance with our natural desires, be accounted worthy of blame? And were there only Custom and Tradition for it, would men so universally conspire to decree honors for that which is contrary to their corrupt Nature, and to disapprove what is suitable to it? It cannot be. Would they desire the reputation of Virtue, when their desires choose Vice, and impel them to it, and hold them under it, if they were not sensible that the one hath a comeliness, and the other a turpitude in it? Thus Hypocrites do clearly attest the excellency of uprightness and honesty. Well then, the Testimonies which God hath commanded are very righteous, for they forbid those things which have a natural turpitude and indispensible sinfulness in them; and command those things which are plainly and evidently lovely and praise-worthy, Phil. 4. 8. Finally, Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

Secondly, It is such a rule and direction as men would choose if they were at their own liberty, provided they were wise, and not brutified by their inordinate passions, evil customs and discomposure of soul; for all such are incompetent Judges. For there is nothing preserveth the rectitude of human Nature, and maketh men to live as men, according to the dictates of reason, as the serious observance of this Law. Break it a little, and so far a Man turneth Beast: so that it was well said of one, A Saint or a Brute. For the Law is so written upon man's heart, and so connatural to his reason, that you must extinguish the nature of man, before you can rase out all the sentiments of this Law, Rom. 2. 14, 15. For when the Gentiles, which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law unto themselves; which show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another. As long as we have these hearts that we have, we cannot wholly except against the Justice and Equity of these Laws and Rules of Commerce between God and his Creatures. It is true, all truths are not alike evident, but they that seriously mind the one will be led on to the other, at least will find none contrary to such Conclusions, as may be drawn from principles naturally known, and will be encouraged to go on till God reveal more to them. This is so evident, that the wiser any among the heathen are, the nearer they come to this Rule, and have framed something like it for the regulation of men, though with great mixtures of their own folly. The perfect discovery of Mans duty God reserved to himself and his own Writings, else where there is but fict a rectitudo, and pict a Iustitia, poor Counterfeits in the Laws of Civil Nations, and Institutions of Philosophy, Sapientia eorum abscondit vitia, non abscindit, there was only a little hiding and disguising of sin, that it might not appear too odious. In short, the less knowledge any Nation or Society of men have of this Law, the more brutish and barbarous they have been, and so accounted to be by all that have known what civility and human converse mean. And on the contrary, the more polite and civil, the nearer they came to it. Whom would you judge to be more civil, the Romans, or the Scythians? the wife and good man, or the Sot and Fool? Even among us, the more punctually any keepeth to this Law, the more he differeth from others, as much as an Angel from a Man, or a Man from a Beast, The righteous is more excellent than his Neighbor, Prov. 12. 26. It is as clear as the Sun, whether men will or nill, they must acknowledge it, and do when they are serious; for they approve them while they hate them, wish their latter end like theirs, intrust them more than others, presume more from them than others. Out of all I conclude, That the very frame and constitution of the reasonable and immortal Soul and Body of Man, doth dictate the Equity and Justice of this Law, and it doth result from the Image of God, wherein man was created.

Thirdly, That Law is just and righteous, the violation of which men judge to be justly punished. I use this Argument, because under punishment men are serious, for it rubbeth up and reviveth the sense of a Divine Power. Now for the violation of this Law, God hath judged Persons, Families, Nations and Kingdoms, and Conscience is sensible of the Justice of God's Judgments exercised upon them. God is clear when he judgeth, Psal. 51. 4. his eminent Judgments carry light and conviction with them; and wherefore have his Judgments been executed? Rom. 1. 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. Heb. 2. 2. Every transgression and disobedience received a just recompense of reward. There is a fear after some notorious breach, even in those that are not acquainted with God, a shyness of his Presence, ever since Adam run to the Bushes; so it is. All which doth seal the righteousness and truth of this Law, and how justly God may reckon with us about it.

Fourthly, There is an intrinsical righteousness in all the Duties commanded in God's Law. Besides the will of the Law-giver, there is a Justice in the things themselves. By what measure will we take Justice? We usually understand it to be to give everyone his due. So doth the Law, it commandeth us to give God his due, and man his due. Love is 〈 in non-Latin alphabet 〉 , the fulfilling of the Law. The Law is comprised in one word, Love; to love God, himself and his Neighbor, is there not Justice in all this? The natural relation we have to God calleth for love to him; for he made us, and is the strength of our lives, and the length of our days, Deut. 30. 20. That thou mayst love the Lord thy God, and that thou mayst obey his voice, and that thou mayst cleave to him; for he is thy life, and the length of thy days. Self-love and self-preservation, if that be not a natural principle, nothing is. Our Neighbor we are bound to love, because of Consanguinity, they are our own flesh and blood, and God hath bidden us to do to them as we would to ourselves, Matth. 7. 12. Therefore all things, whatsoever ye would that men should do unto you, do ye even so to them; for this is the Law and the Prophets. There is an universal Consanguinity between all Mankind, which hath its root in the communion of one and the same Nature, and in the dependence and derivation from one common Stock. The eminence of the Divine Nature is the foundation of the honor which we tender to it; and the equality of our nature is the foundation of the Justice which we use to one another. So that here are natural, immutable Obligations and grounds of right. Go to particulars: How equal is it, that we should acknowledge but one God? They are drunk that see double, strangely depraved that see more. That we should not worship him before an Idol, which is very apt to taint our minds with a gross opinion of God, as if he were some limited, finite Being. It is a great lessening of reverence to see what we worship. Not to take God's Name in vain by a false Oath, that breedeth Atheism and contempt. That there should be a day to remember the Creator of all things, every days work is no days work; but there must be a limited time. For reverence to Parents, all Nations call for it. For Murder, Adultery, Stealing, false Accusations, Mans interest will teach him the necessity of those Laws, that forbid these things. Contentation is a Guard to all the rest, it is fit the God of the Spirits of all Flesh should give a Law to the Spirit, Thou shalt not covet. Yet this is the Law of God, to which Scripture is subservient; and all the admonitions, reproofs, exhortations, dehortations, examples, directions, histories of the obedience and virtue of some with their rewards; of the disobedience, apostasy, rebellion of others with their punishments, all is to enforce this Law. The Doctrine of Christ, and redemption and reconciliation by him, I bring not under this first Head, because that is a favor and privilege, and the Justice and Equity of Gospel Precepts will soon appear, when once we have consented to the Law, that it is good. But of that in the next Head.

Thirdly, For the truth and faithfulness of God's Testimonies. This may be considered either in revealing or performing, making or making good his promises.

First, For truth and faithfulness in making such offers and promises of pardon and eternal life, in case of obedience, and threatening a curse and everlasting punishment in case of disobedience. Surely there is no doubt in all this, because they are revealed by God, who is the supreme and original Truth, and who neither is nor can be deceived; for God's understanding is the rule and measure of all other truths: nothing is true, but what is constant to his knowledge. And he cannot deceive us, that will not agree with the goodness of his Nature, and love to Mankind; therefore he is called, God that cannot lie, Tit. 1. 2.

Secondly, In making good. God hath given us the most solemn assurance, Heb. 6. 17, 18. God willing more abundantly to show unto the Heirs of promise the immutability of his counsel, confirmed it by an Oath, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation. He hath demitted himself to the terms of a Covenant, given us a Seal, Rom. 4. 11. And he received the sign of Circumcision, a seal of the righteousness of faith. Pledge, 2 Cor. 1. 22. Who hath also sealed us, and given the Earnest of his Spirit in our hearts. He hath stood upon his truth above all things, Psal. 138. 2. I will worship towards thy holy Temple, and praise thy Name, for thy loving kindness, and for thy truth; for thou hast magnified thy Word above all thy Name. One part of the Word verifieth another; in one part you have the promise, in another the accomplishment, the great promise of sending Christ, Heb. 10. 5, 6, 7. Wherefore when he cometh into the world he saith, Sacrifice and Offering thou wouldest not, but a Body hast thou prepared me: In burnt Offerings and Sacrifices for sin thou hast had no pleasure; then said I, Lo I come to do thy will, O God. He would not go back, being willing to keep the promise afoot. It was on our part a hand Writing against us, in testification of our guilt, and need of expiation; but on God's part an Obligation of Debt to pay our ransom. Still he accomplisheth promises in the return of prayers; and though the great payment be in the other World, yet here God remembereth us still, accomplishing the intervening promises, and giving proof of his truth. So that they that are acquainted with his Name, will never distrust him, Psal. 9. 10. They that know thy name will put their trust in thee; for thou, Lord, hast not forsaken them that seek thee. They that have known his way, and the course of his dealings, will have a confidence in him.

Prop. 5. They that would receive the Word as the Word of God, must be soundly convinced of, and seriously consider this righteousness and faithfulness in the Testimonies, which he hath commanded; for till then the Word worketh not on them, 1 Thess. 2. 13. For this cause also thank we God without ceasing, because when ye received the Word of God, which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. And till then they are but customary Christians, and can never rightly believe nor obey, John 4. 42. Now we believe, not because of thy saying, for we have heard him ourselves, and know, That this is indeed the Christ, the Savior of the world. First their Faith depends on the common Tradition, or the testimony of the Church, afterwards on the sure ground of the Word itself; in which they find such clearness and efficacy, that they cannot but yield to God. The authority of man is nothing to it, when our Faith is bottomed on a surer ground, the authority of God speaking in his Word.

(1.) There must be sound conviction, or belief of this. This is called, The acknowledgment of the truth, Tit. 1. 1. 〈 in non-Latin alphabet 〉 . And Col. 2. 2. The riches of the assurance of understanding to the acknowledgment of the mystery of God, and of the Father, and of Christ. An assurance that God will keep touch with me, that he will not delude me in the terms propounded in the Gospel. This full persuasion of the truth of God's Testimonies we must all aim at, and seek after. The assurance of my interest and my salvation is another thing, and yet that I am not to neglect, but with this I am to begin.

(2.) There must be serious Consideration; for that improveth all truths, and maketh them active and effectual. God's Complaint of his people is, That they will not consider, Isai. 1. 3. The Ox knoweth his Owner, and the Ass his Masters Crib; but Israel doth not know, my people doth not consider. They do not lay truths in the view of Conscience. Food without mastication and chewing nourisheth not. A thing not considered doth profit as little as if not believed, as a forgetting God is a kind of denying of him. Seriously then debate it with yourselves: You must consider the authority of God; Authority is that right which a Superior hath to prescribe to such as are under him. Doth God usurp upon you when he giveth you a Law? or hath he left you in the dark, that you do not know whether this be his Law, yea or no? Are there no strictures of his Majesty in the very economy and frame of it? Can any but a God speak at such a rate? And for his Justice, hath he commanded anything to your hurt? No, it is all for thy good, Deut. 6. 24. And the Lord commanded us to do all these Statutes, to fear the Lord our God, for our good always. And for his Truth: Men may deceive and be deceived, and though they often speak truth, they do not always so; but God seeth by his own light, not by discourse, but vision. Truth is his Nature; from which he can no more swerve than from himself, and what need he court a Worm, and flatter us? Thus should we urge our hearts.

Use 1. Let us own and improve the Word, as a righteous and faithful Word, which God hath commanded for our good.

1. Owne the authority of it. It is not an arbitrary thing, the Truths revealed imply a command to believe them, the Duties required imply a command to obey them, Mat. 17. 5. This is my beloved Son, in whom I am well pleased, hear ye him. God hath commanded us to hear Christ, to believe in his name, to love one another, 1 John 3. 23. And this is his Commandment, That we should believe in the name of his Son Jesus Christ, and love one another, as he gave us Commandment. As we value his Word, and would one day see his face with comfort, we should bind his precepts upon our hearts. Say to thy soul, As thou wilt answer it to God another day, take care of this.

2. Owne and improve the righteousness of his Testimonies. Man having a total and absolute dependence upon God, God might govern us in what manner it pleased him; for it is just, That one may do with his own what he will, Matth. 20. 15. But what hath the Lord required of thee, but to love him and serve him? Not to pluck the Stars from the Sky, or to guide the Chariot of the Sun, not such sublimity of Knowledge and Learning, nor such a quantity and proportion of Alms, nor to lance thyself, or offer thy firstborn, nor Rivers of Oil, nor thousands of Rams for a burnt-Offering, Mic. 6. 8. He hath shown thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God. The Lord's Commands are not rigid and severe and unreasonable, but sweet and desirable, that we should do wrong to none, do good to all, and maintain communion with him; and is this burthensome? Go try the Drunkards life, and the Adulterers life, you will see the temperate, the chaste have much the sweeter life of it. Therefore let there not be one disallowing thought of what God hath required. Could we bring you to esteem the Word, other things would come on more easily.

3. Owne it and improve it as a faithful Word, building upon the promises, fearing the threats thereof. The Word will not deceive them that are ruled by it. Consider your condition, and what will be the event of things. There is a curiosity in men to know their own destiny: We may easily know what shall become of us by the Word of God; and if men were not more curious to know their end, than careful to amend their lives, they need not seek any other Oracle, Rom. 8. 13. For if ye live after the Flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the Body, ye shall live. So for the end of any action; if the word of God say it will be bitter in the latter end, though it bring profit and pleasure for a while, believe it against all the wicked men in the World, and say, I do more believe this one Text and place of Scripture than all that men can do and say. Mind the great Duties of the Gospel, and venture your souls in Christ's hands upon these terms, 1 Tim. 1. 15. This is a faithful saying, and worthy of all acceptation, That Christ Jesus came into the world to save Sinners, of whom I am chief; I have nothing but God's Word, yet I will venture my salvation, my All upon it, upon his bare word. Comfort yourselves in the midst of difficulties with the truth of God's Word, when all sense and outward seeming is contrary to the promise. Before a promise be accomplished, there will be unlikelihoods; I will instance in Paul 's Prediction, Acts 27. 24, 25, 26. Lo God hath given thee all them that sail with thee; wherefore, Sirs, be of good cheer, for I believe God, that it shall be even as it was told me. Howbeit we must be cast upon a certain Island, &c. Yet how many difficulties came to pass! First, No Isle appeareth, they are tossed in the Adriatic Sea for fourteen days together, they knew not where they were, nor whither they did go. Thus doth God delay the accomplishment of the promise, they know not how nor which way it shall be made good. Another difficulty was, That meeting with some Isle, it fell out in the night-time, they deemed they drew near to some Country, but yet feared they should be split upon the Rocks, ver. 30. the Shipmen were ready to flee out of the Ship, leave Paul and his Fellows in danger, upon pretence of casting out Anchors out of the Fore-stern, and so they were ready to miscarry in the Haven. When this difficulty was over, and it was day, they were not able to row to Land, because of their long fasting, having eaten little or nothing for fourteen days. Another difficulty was, When they would have thrust the Ship ashore, it was broken all in pieces, what with high Banks, and two Seas meeting. Another difficulty was, When they were to swim to Land, they think of killing the Prisoners, and the Captain willing to save Paul, kept them from their purpose; and so they escaped all to Land. Therefore do not distrust the Word; but especially bear up with the hope of eternal life, though remote, and in another World, which we never saw, Heb. 11. 13. These all died in faith, not having received the promises; but having seen them afar off, and were persuaded of them, and embraced them. Rom. 2. 7. To them who by patient continuance in well-doing, seek for life and glory and immortality, eternal life. You will meet with bitter conflicts, heavy troubles, sad desertions; yet remember God's Word is a faithful Word, and let this cheer and revive you.

Use 2. Express these Virtues of the Word. We must be righteous and true, if the Word of God be so; for the Impression must answer the Seal and Stamp, Rom. 6. 12. But God be thanked that ye were the servants of sin, but ye have obeyed from the heart that form of Doctrine, which was delivered you, 2 Cor. 3. 3. Ye are declared to be the Epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in Tables of Stone, but in fleshly Tables of the heart. Phil. 3. 16. Holding fast the word of life, that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain. A Christian is the Bible exemplified, such a conformity there must be there to the Law of God, the same light that shineth forth in Scripture should shine forth in the lives of the godly; so it was in Hezekiah, Isai. 38. 3. Remember, O Lord, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. And of David it is said, 1 Kings 3. 6. Thy servant David walked before thee in truth and righteousness and uprightness of heart.

First, For righteousness. A Christians business is to give to every man his due, to do what he is bound to do to God and man, Matth. 22. 21. to render to Caesar the things that are Caesar's, and to God the things that are God's. Whether by the Law of Nature, 1 Tim. 5. 8. If any provide not for his own, and especially for them of his own house, he hath denied the faith, and is worse than an Infidel. Or by relation, as Boaz did the part of a Kinsman to Ruth, Ruth 3. 13. Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a Kinsman, well, let him do the Kinsmans part; but if he will not do the part of a Kinsman, then will I do the part of a Kinsman to thee, as the Lord liveth. Or by place or station, Neh. 6. 11. And I said, Should such a man as I flee? and who is there, that being as I am, would go into the Temple to save his life? I will not go in. Or by paction or agreement, Col. 4. 1. Masters give to your Servants that which is just and equal. Or according to rules of prudence, equity, charity, Phil. 4. 5. Let your moderation, 〈 in non-Latin alphabet 〉 , be known unto all men, whether it be fear or honor that be due, Rom. 13. 7. Render therefore to all their dues, Tribute to whom Tribute is due, Custom to whom Custom, fear to whom fear, honor to whom honor. Or good will, ver. 8. Owe no man anything, but to love one another.

Secondly, For truth. You are to adhere to the truth, not to be carried about with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, ye may grow up unto him in all things, which is the head, even Christ, Ephes. 4. 14, 15. To speak nothing but truth in your ordinary communication, Ephes. 4. 25. Wherefore putting away lying, speak every man truth with his Neighbor. To perform what you promise, though to your loss, Psal. 15. 4. He sweareth to his own hurt, and changeth not. Thus should the whole course of our lives express the properties of the Word.

Use 3. To show the reason why men are so backward in obedience, so prone to what is evil, so uncomfortable in trouble. We do not believe that the testimony of God is righteous and true, very true, every tittle of it; but we are slow of heart to believe: therefore is the faithfulness and truth of the Word inculcated; Christ saith, Believest thou this, John 11. 25. Could we believe the word more, what advantage should we have in the spiritual life? what fear of God? what joy of faith? what readiness of obedience? But we cannot depend upon God's word, and therefore are easily shaken in mind. Our hearts are like a Sea, one Wave riseth up after another. We must be fed with sense, and God must do all immediately, or else we are apt to sink under our discouragements.

Doctrine, That Great and Pure Zeal becomes those that have any affection for the Word, and for the Ways of God.

Here is a great zeal; for David saith, my zeal hath consumed me, it prey'd upon his spirit. And here's a pure zeal, for he mentions not personal injuries, but disrespect to God's Word, when the same men are our Enemies, and God's Enemies, we should be more zealous for God's cause, then our own. Now both the greatness and purity of his zeal did arise from his love to the Word, as appears from the precedent, and subsequent verses; in the precedent verses he had told them, just and upright are thy testimonies, and very faithful, therefore zeal hath consumed me, because this Word should be slighted and contemned; And it appears also from the following verse, thy Word is very pure: therefore thy servant loveth it. He was troubled to see such a holy and pure Word to be trampled underfoot, and especially, that those seem to disown it, (he doth not say they deny it) who had generally professed to live under this rule, that they made light and disregarded the precepts, in which I found so much comfort and delight.

In the prosecution of this point, I shall

• 1. Shew what is true Zeal.
• 2. Why all that love the Word, they should have this Great and Pure Zeal.

I. What is true Zeal? There is a carnal zeal, and there's a spiritual zeal.

First, The carnal zeal (to begin with that) is Threefold.

1. That which comes from an ill cause, and produceth ill effects. An ill cause, as hatred of men's persons, or envy at their Gifts and Excellencies, or their success and happiness in the World, I am. 3. 14. If ye have bitter envying in your hearts, it is 〈 in non-Latin alphabet 〉 , if you have bitter zeal in your hearts. There is a kind of bitter zeal, and malignity at their excellency, whether Gifts, Graces, Rank, Dignity, in the World. And ver. 16. he tells us, this bitter zeal produceth confusion, and every evil work. To be consumed and eaten out with envy is little commendable. This is not the zeal of the Text: With this zeal were the chief Priests filled, when they saw that the Gospel came into some reputation, and that the people, do what they could, did haunt and frequent it, we read Acts 5. 17. 〈 in non-Latin alphabet 〉 , we render it, they were filled with indignation, it is in the Greek and in the Margin, they were filled with zeal, with this bitter zeal, malignity, envy, indignation, they would bestir themselves to suppress the growing Gospel by all the means that possibly they could.

2. There's another sort of carnal zeal, which hath an ill Object, though it may be a good Cause from whence it proceeds, such as an ignorant zeal, which proceeds from some love to that which men call Religion, but falsely; and so the Apostle saith, Rom. 10. 2. I bear them witness that they have a zeal of God, but not according to knowledge, and such a zeal had Paul when he was a Pharisee, he gives us an account of it, Gal. 1. 12, 14. How that beyond measure I persecuted the Church of God, being more exceedingly zealous of the Traditions of my Fathers. Paul was a man that never acted against his Conscience, no not when he was a Pharisee, he still acted according to his Light, but when he was blinded with Pharasaical prejudices, he wasted the Church of God, and was exceedingly zealous for a false Religion: This is such a zeal as possibly might have a tolerable Cause, but it had a bad Object, a zeal about the Dictates of a deluded Conscience, and this zeal, perniciosior est, quo flagrantior, is the more pernicious the more earnest it is; it hath often raised confusions in the Church, when men are led with a blind zeal they think for God; if they be under, then they make divisions; if they get a top, then they are persecuting and oppressing; this is the zeal of a deluded Conscience. In short, zeal must have a right object, otherwise it may be great but cannot be Good, Pure, and Holy.

3. An other false zeal, is when it hath no ill Object, but it exceeds in the measure and degree, and is far beyond the weight of the thing that it is laid out upon; this is a superstitious, a tristing zeal which runs out to Externals, and is altogether employed about lesser things of Religion, as the Pharisees, Math. 23. 23. That made a great business about a small matter, Titheing Mint, and Anise, and Cumin, but neglected weighty Duties, Faith, Judgment, Righteousness, and the great things of the Kingdom of God. The Apostle tells us. Rom. 14. 17. The Kingdom of God is not meat and drink, in being of this party, and that. Many all their care, and strength of their souls runs out in matters of less importance, and keeping up a Party and Faction in Religion; we should first make Conscience of principal matters. Superstitious scupulosity is always damagefull, like those that come into a shop to buy a penny-worth of a Commodity, and steal a poundsworth: O! they have a great zeal for lesser things, when it runs out mightily about outward things, either for that, or against that; and in the mean time they cherish the World, Pride, Envy, carnal evil Affections that are destructive to, and the bane of Godliness.

Secondly, There's a spiritual holy zeal, which we may describe, (1.) By it's Cause. (2.) By it's Object. (3.) By it's Effects. (4.) By it's Use, as to public Reformation. (5.) As to it's Use as to Christians private Exercises, to carry on the spiritual Life with fervor, warmth, and vigor.

(1.) I am to speak of the Cause of it. The true Cause of holy zeal is Love to God, and what belongs to God. Zeal is ferventis amoris gradus, a higher degree of Love, it is the fervor of Divine Charity. We should mark still what spirit enflames the zeal that we have. Every man is eaten up with one kind of zeal or another. The zeal of the World eats up many. Ps. 127. 2. They bereave their souls of good, and all for a little pelf; they work in the Fires, they load themselves with thick clay. The zeal of the Flesh inflames many, they are mad upon carnal delights, can let go all considerations so as they may fulfil their lusts; they are consumed with these kind of zeales. Another spirit should be working in us, a zeal for God: and that comes from an entire Love to God. When the soul doth heartily and earnestly love God above all, then there's a strong desire of promoting God's glory and interest; there should be that spirit which breathes in our zeal, and with this zeal should we be eaten up and spent. Now they that love God will love all them which belong to God. Friends have all things Common, so it is between us and God, the injuries done to him, will be as grievous to us as if they were done to ourselves. Psal. 69. 9. For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee, are fallen upon me, and the glory that comes to them is as acceptable, as if some great benefit had come to us, Act 15. 3. Declaring the Conversion of the Gentiles, and they caused great joy unto all the Brethren. O! this is great joy to a gracious soul when God's interest thrives in the world: O! this is that they would willingly hear spoken of, their hearts are upon it, when God's interest stands or falls, such an earnest desire of the glory of God, which is the highest degree and measure of Love to God!

(2.) Let us speak of the Object of zeal. In three things God's interest lies in the World. (viz.) His Truth, His Worship, and His Servants. Now it is not enough to have zeal that we do not oppose any of these, but they must be tenderly regarded and looked after, and we must be affected with these things, as we would with our own concernments, When wrongs are offered to any of these, either to God's Truth, his Worship, or his Servants, they must go more nearly to our hearts then any personal injuries done to ourselves: What we cannot remedy we must mourn for. All these three concur in Elijah's speech, Kings 1. 19. 10. I have been very jealous for the Lord God of Hosts, there's his zeal, why? for the Children of Israel have forsaken thy Covenant, there's his Truth perverted; they have thrown down thy Altars, there's his Worship overturned; they have slain thy Prophets with the Sword, there his Servants are wronged. So that zeal mainly is concerned when God suffers loss in any of these things, if his Truth be perverted, his Worship overturned, his Servants be despitefully used, vexed, and grieved; then zeal presently shows itself in opposing these things, or in grieving for them.

1. Zeal seeks to preserve the Truth of God inviolable. Truth is a precious depositum, Trust, and Charge which God hath committed to the keeping of his People, and without zeal to defend and propagate, and maintain it, though with the greatest hazard, it will never be kept, and you will never be faithful to God. We are a kind of •… offees for the present age, and Trustees for the future, and the charge of God's Truth is put into our hands, and we must see it be transmitted to the World, pure and undefiled; therefore, Jude ver. 3. 〈 in non-Latin alphabet 〉 , We must contend earnestly for the Faith, which was once delivered unto the Saints. When others would violate the Truth we must contend with them. Ier. 9. 3. They are not valiant for the Truth. A Christian needs not only the labor of an Ox, that he may be diligent, but the valor of a Lion, that he may appear for God in defense of his Truth when it is invaded and in •… roached upon: and especially doth this concern the Officers of the Church, this zeal they should have for the word, Titus 1. 9. 〈 in non-Latin alphabet 〉 , holding fast the faithful Word: The word signifies to be good at holding and drawing, that is, when others would wrest it out of our hands, we should hold it fast, as a staff that another would take out of our hands, we hold it faster and wrestle with him; so should we wrestle, contend, and hold fast the truth, when others would draw it from us. And Phil. 1. 27. Striving together for the Faith of the Gospel. O! we should not let one dust of truth perish. This is to be zealous for the Truth, standing to, and striving for the defense thereof, in our way and place. If God had not raised up zealous Instruments in every Age to plead for his Truth, what a sad case would the Church have been in? Truth would have been buried under a great heap of prejudices, and Christ's Kingdom have been crushed in the very Egg, and Religion strangled in the cradle. But there's a cloud of Witnesses gone before us; in every age God sets up some of all Sexes, Ages, Conditions, that have owned his despised and oppugned Truths, and have not counted their lives dear, so as they might give their testimony to the Truth of God, Rev. 12. 11. and have more greedily embraced Martyrdom then Others honors and dignities in the Church, as Sulpitius Severus observes, they have with greater desire affected the glory of Martyrdom and Suffering for the Truth, that they might be faithful to God and the Souls of Men in future Ages, and to preserve God's Truth inviolate, they have greedily sought this honor to suffer for God. And Ignatius, he could say, come, saith he, I desire the Beasts that are prepared should be let loose for me, it is better to die for Christ then to command the ends of the Earth. And Basil, (when the Arian Emperor threatened those that did oppose his Religion should die the Death,) the wild Beasts, let them be let out, would to God it were so, that I had the honor to die for the Truth of Christ! This was notably for the increase of Christ's Kingdom, and thus the Lord hath inspired his people with a Holy Love and Zeal.

2. For his Worship, that that may not be corrupted, but his Institutions kept Pure, Zeal is conversant about that too, Exod. 20. 5. Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God. In the first Commandment, God forbids a false God, in the second he forbids the false Means of Worship, as before the false Object. Now, because the Means of Worship are apt to be perverted, the Lord shows how jealous he was for his Worship, I am a jealous God, if the Institutions of God be perverted, then I will visit the iniquity of the Fathers upon the Children unto the Third and Fourth Generation of them that hate me. The Children are considered in that Commandment, because usually the interest of Families is our great snare, when an Idol is set up, or a false means of Worship, the chiefest false worship is an Idol, and the greatest sin is put for all the rest, before an Idol, the Imagination or Invention of men, when that is set up. The Lord speaks of the interest of Families, because men are apt to think they shall undo them and their Families if they contend in this matter. Now, be you zealous of my worship, for I will visit the iniquity of the Fathers upon the Children. That the interest of Families might not abate our zeal, the Lord takes the Family into the Curse for the violation, and likewise into the Blessing for zeal for his Institutions. And so Christ saith, John 2. 17. The zeal of thy house hath eaten me up. We should be zealous for God's Worship; Ministers they should Preach zealously, and Magistrates govern zealously to purge God's house, and Christians pray zealously, everyone of us, as far as the bounds of our calling will permit, should be zealous for God's Worship. Quis comeditur zelo Domus Dei? saith Austin; Who is he that is eaten out with the zeal of God's house? He that desires that no human invention may be blended and mixed with God's Worship, and would fain amend what's amiss. This zeal is the only right and acceptable Principle of Reformation, our great indignation against all false worship whatever. I remember the story of Valentinian (who was afterwards Emperor) when according to the duty of his place, (being Captain of the Guard to Julian the Apostate and Emperor) he was engaged to attend him into the Heathen Temple of Fortune, and the Priests were to sprinkle the lustrating and holy-water (for that Ceremony was common to the Heathens with the Papists) and a drop of it lighted upon Valentinian, he struck the Priest that did it, and said, thou hast defiled me, thou hast not purged me, (he thought his garments to be contaminated, and not his body sanctified) and he tore off his Belt, renounced his honor, rather then he would do anything that should be contrary to his Religion; and for this Julian sent him into banishment, and within a year and few Months, the story tells us, that he received the reward of his holy Confession, and owning of Christ, the Roman Empire. For the Soldiers, being weary of this Pagan Emperor, as soon as he died chose Iovinianus (that had been banished, and a fellow sufferer with him) who recalled him and other Christians from their exile, and after having reigned not full eight Months he died, and Valentinian was chosen Emperor in his stead.

3. The Third thing we should be zealous for is God's Servants; when they are oppressed we should own and cherish them, as good Obadiah did the Prophets, who hid them by fifty in a Cave, and fed them with Bread and Water, 1 Kings 18. 4. And Jonathan owned David though his Father was greatly displeased with him, and flung a Javelin at him, 1 Sam. 20. 32. And Hester pleads for the Jews when they were doomed to Destruction, Hester 7. 3. And Nicodemus pleads for Christ that he might not be condemned unheard, John 7. 50, 51. When the Council was ready to condemn him, Nicodemus saith to them (he that came to Jesus by night, being one of them) doth our Law judge any man before it hear him? And then they went their way. That stopped the persecution for that time. Certainly they have little zeal for God, that can see good men perish before their eyes, and have not a word to speak for them. This Nicodemus that was before infirm and weak, that sneaked unto Christ, that came to him by Night, gets courage in the time of need to speak for Christ.

(3.) What are the Acts of zeal with respect to these Objects?

1. It quickens us to our duty, and makes us publicly active for God, Gal. 4. 18. It is good to be zealously affected always in a good thing. O how remiss and sluggish would we be otherwise in matters of God's Kingdom and Glory, if we had not a strong degree of Love to stir us up to appear for God, in the worst times, and in the way and places that's proper for us! Paul when he saw the whole City given to Idolatry, it is said, his Spirit was stirred in him, Acts 17. 16. He could not contain, and again, Acts 18. 5. Paul was pressed in spirit, and testified to the Jews, that Jesus was Christ. That heroical act of Phineas when he saw the Laws of God broken, and nobody ready to vindicate the honor of God, he took a javelin in his hand and thrust the offenders through, Numb. 25. 7. And the Lord saith afterwards, ver. 11. Phineas the Son of Eleazar, the Son of Aaron, hath turned my wrath away from the Children of Israel (while he was zealous for my sake among them) that I consumed not the Children of Israel in my Jealousy.

He had an extraordinary call to do that, he was High Priest, but he went then upon jus zenorum. So Elijah, 1 Kings 18. 40. He took the Prophets of Baal and brought them down to the brook Kishon, and slew them there. There was an extraordinary call, but we are all to be active in spreading, and defending the Truth, and promoting the purity of God's worship, and welfare of his People, as far as our calling and places permit.

2. It maketh us spare no cost, yea it judgeth that best done for God, which costs us most, as David would not serve God with that which cost nothing, 2 Sam. 24. 25. That's worth nothing, that cost nothing, in Religion. Jezebel she was zealous for Baal, and maintained 400 of his Priests at her Table. In the Primitive times they sold all things that they had, and had all things common. And the Israelites they offered so plentifully to the Tabernacle, that Moses was fain to forbid them, to put a stop, because there was enough given for the Advancement of God's worship, Exod. 38. 8. And therefore certainly they are cold, and have little zeal for God that love, as the Corinthians did, 〈 in non-Latin alphabet 〉 , a Gospel without charges, would be at no cost for Christ. This was Paul's case, there the poor Saints of Macedonia which had but from hand to mouth, they ministered to him, and maintained him when he was at Corinth, a rich and opulent Town. Paul would depart from his right rather then prejudice the Gospel. Therefore they that will be at no cost for Christ, maintaining his Truth, upholding his worship, relieving his People, have no zeal.

3. It vents itself by holy Grief and Anger when any of these are violated. (1.) With holy Grief, we should be touched, and that to the quick with other men's sins, when they neglect their duty, pervert all that is right and honest, and seem not to be concerned with the glory of God, 1 Pet. 2. 7, 8. It is said of Lot his Righteous Soul was vexed at the wickedness of the Sodomites, and he vexed himself, not with Sodom's injuries, but with Sodom's impurities, he could not redress the evils, but he mourns for them. So the Prophet Jeremiah for the stubbornness of the People, Ier, 13. 17. But if ye will not hear it, my soul shall weep in secret places for your pride, and mine eye shall weep sore, &c. Though they would not hearken, amend, nor any way regard these things, yet it grieved him exceedingly. So you shall see the like of Ezra, Ezra 10. 6. He mourned because of the Transgression of them that had been carried away. The Transgression of God's People was very grievous to him. Thus we read of Eli, 1 Sam. 4. 13. Eli sat by the way side, watching: for his heart trembled for the Ark of God. The Glory of God was dear to him, and when Religion is in danger, God dishonored, it leaves a mighty impression upon the hearts of those that have a zeal and strong love to God. (2.) It vents itself by indignation and holy anger. As Christ whipped the buyers and sellers out of the Temple, and shown his divine power therein, John 2. 15. And remember them, O God, that defile the Priesthood, Nehem. 13. 29. And Exod. 32. 19. Meek Moses, yet his anger waxed hot, and he cast the Tables out of his hand. And Ezra 9. 3. When I heard this thing, I rent my Garment, and my Mantle, and plucked off the hair of my Head, and of my Beard, and sat down Astonied. Thus deeply are God's Children affected with God's public dishonor, though not occasioned by themselves, but occasioned by others, and this is to have a zeal for God.

(4.) The Qualifications and Concomitants of this holy zeal. I will name three.

1. It must be accompanied with knowledge and discretion, that is to say, there must be a distinct knowledge of the Cause that we take up; else we may be Factors for the Devils Kingdom, when we think we are acting for God, and be persecuting the Saints, when we think we are destroying his Enemies. It must be out of the knowledge of the Cause of the evil to be renounced, and the good to be established. There is a blind zeal, John 16. 2. Whosoever killeth you, will think that he doth God good service. The Pseudo-Christians, the Literal Christians have a blind zeal against the serious Christians, and if they can excommunicate them, and throw them out of the Church and kill them, they think this is acceptable service to God. All this is blind zeal, Rom. 10. 2. The Apostle saith, they have a zeal of God, but not according to knowledge: therefore there must be light as well as heat in this fire, else it is not the fire of the Altar, but of a common-hearth; nay, we must not only know the truth but also the worth of the Cause. The Truth of the Cause, that must be guided still by wisdom, and we must observe all the seasonable circumstances in discovering ourselves for God, else it will produce strange, evil, and malignant effects, which tends much to the dishonor of God, and prejudice of the Gospel: Look as a blind horse that is full of mettle, but is always stumbling, so they never act commendably and seasonably. The Church of God hath had bitter experience in all ages of the sad effects of misguided zeal, when it hath not been seasoned with knowledge and discretion, to time things; it hath tended much to the hindrance of Christ's Kingdom, and the promotion of Satan's interest in the World. Christ in one place bids us to be wise as Serpents, Math. 10. 16. And in another place, not to give that which is holy to Dogs, nor cast Pearls before Swine, Matth. 7. 6. Otherwise we unprofitably sacrifice ourselves, and hinder the good which we would promote. It was a grievous thing to Paul, and pressed upon his spirit, to see all Ephesus given to Idolatry, and mightily affected with Diana's Worship, yet we read Acts 19. 10. He was two years at Ephesus before he spake against Diana, he observed his season before he took the liberty and thought himself bound to speak against that false worship. The Historian tells us of Andes a Persian Bishop that was under Varrans, that having an unguided zeal got some Christians together to destroy the Temple of Fire, which the Persians worshipped; saith Theodoret, not as he ought to do; and what's the issue? Varrans the Emperor that was formerly favorable to the Christians, when he saw they affected Power, and would destroy the worship of the Country, what then? He was filled with cruel persecution, he skinned the backs of some of the Christians, and the faces of others, drew splinters through their flesh, used horrible torments; which the Historian takes notice of, and it conduced to the total suppression of the Christian Religion. Therefore this wild-fire when it runs abroad without discretion, and not being seasoned with Prudence, it doth a world of harm to the Church of God. We must observe the time, circumstances, and when it is most behoovful for the Glory of God, the good of the Church, and Cause we would promote. See Videlius lib. 1. cap. 1.

2. This zeal also must be mingled with Compassion, that as we mind the glory of God, so we may pity deluded Souls. When we are zealous against the sin we must have Commiseration of the sinner, as knowing the weaknesses, and prejudices of Education that are incident to human nature: This is to be sure most agreeable to Christ's pattern, he wept over Jerusalem that stood in a state of enmity to him, Luke 19. 41. And when he was angry with the unbelief of his Country-men, at the same time he was grieved at the hardness of their hearts, Mark 3. 5. In Christ's anger there was more of Compassion then of Passion. And Samuel he mourned for Saul, when he saw him no more, 1 Sam. 15. 35. And the Apostle, when he had zealously declaimed against the false Teachers, he falls a weeping; Phil. 3. 18. When we show Love to God, there should not be a hatred and ill will to the Persons of men, but bewail their obstinacy and blindness. Those that are all for Destruction, and ready to call for Fire from Heaven, they know not of what spirit they are of, they have a fiery zelotick spirit, but that which doth not become the temper of the Gospel.

3. Zeal must be Constant, Gal. 4. 18. The fire on the Altar must never go out, we cannot be without it for a moment. There are some that have a zeal for a fit, but soon grow weary of it, they are zealous in prosperity, then they are forward and active for God, but when it comes to trouble, they give up all to oppositions. On the contrary, others in their Affliction and Low estate, they have a warm sense of Religion, but when they are well at ease, they are lost in the delights of the Flesh, and drowned in the cares of the World, and their zeal for God is checked. And we see that some in their youth have a good savor and towardliness, and seem to have a very tender Conscience, but after their first heats are spent, they are very careless, and grow inordinate, and all their zeal for God is gone, Gal. 5. 7. Ye did run well, who did hinder you, that ye should not obey the Truth? David was as zealous when the Crown was upon his head, as when God humbled him and kept him low. Many think zeal a cumber as they increase in worldly wisdom, and so cast it off. Nay, in gross hypocrites you shall find this, they will be zealous in good Company, and as vain and loose in bad: Let any grave servant of God be there, they seem to kindle a great fire, but as soon as they are gone they put it out again. I, but true zeal should always continue and be of a lasting and of an increasing flame.

(5.) To speak of the Private and Personal use of zeal, what need we have to keep up a warm frame of heart towards God, and heavenly things; (hitherto we have considered it as it respects God's public Interest) it's also of private use both in resisting of sin, and perfecting holiness in the Fear of God.

1. In resisting of Sin. A man never doth anything to purpose in purging out sin until he hath a zeal for God. Rev. 3. 19. Be zealous therefore and repent. Repentance is set on and quickened by zeal. Doth zeal, think you, serve only to rectify the disorders of other Men and not our own? No certainly, we should begin at home, we should take care that God be exalted in our own hearts, as well as his interest be not infringed in the world. First our Savior adviseth us to pluck out the beam out of our own Eyes, Matth. 7. 5. Unless we be blameless ourselves we can have no confidence or hope to do much good to others. The first stone should be cast at ourselves, we should repent of our own sin, our own lusts, the plague of our own Heart, if anything we are apt to allow that is contrary to God, this should be a great grief to us. Unless we cleanse our own unclean sinks at home, how can we hope for Reformation abroad. Men cry out against public vices, as the Lapwing will croak abroad to draw off the Person from her own nest, it is all but the deceit of the heart; and usually we find it to be so in the world. Most men are better acquainted with other men's duties rather then their own; with the Magistrates duties more than their own; and so other men's sins more then their own: But it is not so, where zeal is unfeigned, there it begins at home, they will allow nothing in their own hearts, that may be contraryto God's interest, and to the sovereignty of his spirit.

2. Also in perfecting Holiness. The whole business of the spiritual Life must be carried on in warmth and vigor, Rom. 12. 11. Fervent in Spirit, serving the Lord. It is 〈 in non-Latin alphabet 〉 , seething hot in spirit. Nothing done for God should be done negligently, but affectionately. To be luke-warm, and key-cold, that makes no work in Religion. But when a man hath a great zeal for God, O! then he profits, and gets ground, then sin decays, grace is strengthened, love is more rooted in his Heart every day, and he doth more for God. Paul profited in the Jewish Religion, Gal. 1. 14. Why? Because he was more zealous then others. This is the man that will be the honor of God's Ordinances, that man that will show forth the virtue and power of Religion, when his heart grows warm for God, and zealous for God.

II. Why we ought to look after a great and pure zeal, if we have any Love to God, and the Law of God, and his Ways.

(1.) Why a great zeal?

1. Because it is not zeal else, if it be not in some good degree, for zeal is a great fire, and a vehement flame; not only Love, but vehement Love; it must needs be great, Cant. 8. 6, 7. For Love is as strong as death, jealousy is cruel as the Grave. Zeal is cruel as the grave, read it so; many waters cannot quench Love, &c. Mark, our love to the ways of God should be of such a nature, such a warm and zealous working of heart towards God, that many floods cannot quench it, that nothing can bribe it. Surely the best things deserve the best affections, therefore what ever we do in Religion and for God we should do it with all our might. Eccl. 9. 10.

2. Otherwise it will not do the work. Such as increaseth with opposition, as fire, when you put on more fuel, it grows more vehement; so unless it be a zeal that grows earnest with discouragement, alas! it will soon be quenched. We shall meet with many discouragements from within and without, but when we can resolve with David, the more they scoffed and opposed him, he would be yet more vile, 2 Sam. 6. 22. So the more trouble they meet with in the ways of God, the more they will cleave to him, and will please God though with the displeasure of men. True zeal is enflamed with difficulties: As Lime, the more water they pour on, the more it burns; as Nehemiah 's Courage it sparkled the more, the more it was opposed, should such a man as I flee? Should I betray the Cause of God? This is the true zeal, when it sparkles by opposition. As Paul the more they persuaded him, the more he seemed to be bound in spirit to go to Jerusalem, Acts 21. 13. Though they did even break his heart, they could not break his purpose. Such a zeal as is quenched with every drop of water, and goes out with every flout and scorn, will never do it; therefore we had need have a great zeal that we may harden ourselves against all oppositions we meet with in the way.

(2.) It needs to be pure too, such a fervent affection had need be right, for since it makes men so active and resolute, certainly it should go upon clear grounds. I shown before nothing hath done more mischief in the world than wild zeal, it is like fire out of its place that sets all the House in a flame, it doth not comfort and refresh those that have it, but it destroys and consumes all. But why must we have pure zeal?

1. Because there is a false zeal, and a self-seeking zeal, which men have, while they pretend much Love to God and good of souls, but are really hunting after their own interest, Gal. 4. 17. They zealously affect you, but not well: yea, they would exclude you, that ye might affect them, (that is) they sought to rend their affections from Paul, and from their faithful Pastors, that they might affect them, so he tells us, Phil. 1. 15. Some indeed preach Christ even of Envy and Strife. There may be a zeal that comes merely out of Envy and Strife, Jehu could say, come, see my zeal for the Lord, 2 Kings 10. 16.

2. This false zeal doth a great deal of mischief. It's a dishonor to God to pretend to him, and to put the varnish of our Cause upon God, God himself is involved in the deceit, Ier. 4. 10. It's a strange expression to be used to God, Ah Lord God, surely thou hast greatly deceived this People: the false Prophets did it in his name. And it divides the Church, as well as dishonors God. Gal. 4. 17. They would exclude you, that ye might affect them. The meaning is, they would rend you from the Body of the Christian Church, and alienate the minds of God's People, so as to devote them to a Faction, Phil. 1. 16. They preach Christ of Contention, not sincerely, supposing to add affliction to my bonds. And it hardens the Persons themselves, as Jehu boasted of his zeal, and it was only self-seeking, and the Lord counts it Murder, Hosea 1. 4.

Use. Have we this Pure zeal, such a zeal as David speaks of? There are many Notes by which it may be discerned, as,

1. When injuries done to God and Religion affect us more then injuries done personally to ourselves, when we carry ourselves in an indifferency in our own Cause, but not in God's; compare Numb. 12. 13. with Exod. 32. 19. Moses could with a Meek Spirit bear all the injuries done to himself, but could not contain himself, when he saw injury done to God, but breaks the Tables.

2. When the same Enemies are God's Enemies, and ours. David was sensible not of the inhumanity of his Enemies, but that which most troubled him was, because they were God's Enemies, and forsook his words. David was not so much troubled at Absalom's Rebellion, as dying in his sins.

3. When there's a Compassion mingled with our Zeal. Fleshly Anger is all for destruction: holy Anger is for Conversion, when they grieve, and seek to redress the matter.

4. True zeal is Universal, it is most against their own sins, and the sins of those that are nearest, and runs out upon weighty things. But those that Tithe Mint, and Cumin, and neglect weighty things they have not true zeal. There are many instances of this false disproportionate zeal of a Conscience taken up for a turn, when there's a partial Conscience, in some things men are mighty scrupulous, and strain at a Gnat and swallow a Camel, it discovers the hypocrisy that lights upon the Professors of Religion, full of heinous out-cries upon small things, yet dash upon things that are against the fundamentals of the Covenant.

Doctrine, That God's Children see such purity in his Word, that therefore they value it and love it exceedingly.

The point will be made good by four Considerations.

• 1. That the Word of God is pure.
• 2. That this pure Word must be loved, and esteemed by us.
• 3. That we must not only love God's Word, but see why we love it.
• 4. Among all the grounds and reasons of our love to the Word of God, this is the most noble and excellent, to love it for its purity.

For the first of these, That the Word of God is pure, yea, as 'tis superlatively expressed in the text, 'tis very pure, that will appear in two respects, 'tis pure in itself, and it maketh us pure.

1. 'It is pure in itself, because 'tis an holy rule, fit for God to give, and us to receive, exactly comprizing the whole duty of man. We need not seek elsewhere for direction in order to true happiness, Psal. 19. 8. The Commandment of the Lord is pure, enlightening the Eyes: as Mettal refined from all dross: So here is not the least mixture of error, folly, or falsehood, not the least Corruption or flaw to be found in it, as in all other Books of human Composure. All other Writings come as short of the Scripture, as a Coal doth of the Sun. The whole Art and Design of this Holy Book, is to advance the Spiritural and Heavenly Life; and not to fashion our outward carriage a little for converse with men, but to bring us into Fellowship and Communion with God, and to direct us to do all things from holy principles, in a holy manner, to holy ends. There is no dead fly in this box of Ointment, no blemish of Weakness and Imperfection: it hath the manifest Impress of the Author left upon it, and is the Copy of that exact holiness which is in God himself.

2. The Word is very pure, as it maketh us pure if we diligently attend unto it, Ps. 119. 9. By what means may a young man cleanse his way? By taking heed thereunto according to thy Word. 'It is not said, by what means may a young man guide his way, as if he were yet to choose, or were as white paper, indifferent to any impression? But by what means shall a young man cleanse his way? Mans heart naturally is a sink of sin, and he delighteth to wallow in this puddle, as Swine do in the Mire; he hath gotten a tang and smatch of the old Adam. Now, is there no way to make his Heart and his Way clean? Yes, if he will take God's Counsel, and direct his Life according to the Word: A young man that is in the heat and strength of his lusts, he may be cured and cleansed. Christ prayeth, John 17. 17. Sanctify them by thy Truth, thy Word is Truth. The work is God's, but he doth it by the Truth or his Will revealed in the Word. He hath reserved the power of his spirit, for this dispensation, and way of Institution of Mankind. A moral Lecture may make a man change his Life: but 'tis the Word of God that changeth his Heart; his spirit goeth along with his word. So John 15. 3. Now you are clean, through the Word, that I have spoken unto you. The Word is the Instrument of purifying sinners, and to get rid of their sins. But how doth the word make us pure? As 'tis an appointed Instrument of the spirit, and as 'tis an accommodate instrument to such an end and purpose.

1. 'It is an appointed instrument by which the spirit will work; 1 Pet. 1. 22. Ye have purified your Souls, in obeying the Truth, through the Spirit. 'It is the spirit of Christ that powerfully worketh it, but yet in and by the Truth; he worketh by his own means, he will not join his assistance with other things. The sum of what I would say, is this, 'twas meet that God should give a rule to his Creatures, or else how should they know his will; and then 'twas meet he should honor his Rule, by owning it above all other Doctrines, by the concomitant operation of his spirit, that this might be a Constant, Authentic proof of its divine Authority: The efficacy of the word is a pledge of the truth of it.

2. 'It is a Commodious Instrument for this End and Purpose, for there is a Wisdom in all God's Institutions. He that looketh upon an Axe, will say this is an instrument made to cut: So he that looketh upon the Scriptures must needs say, this is a means to purify. The Word is more Morally accommodated to work upon the heart of man, then any other Instrument, Means, or Doctrine in the World. Now the Word doth so commodiously serve for this purpose, because there are. 1. Such pure Precepts. 2. Such pure Examples. 3. Such great helps to Purity. 4. Great encouragements to Purity. 5. Such great Terrors to dissuade men from sin.

1. There are pure Precepts, setting forth the Nature of that Purity that is pleasing to God; and so on the one hand they serve to humble us, for our natural filthiness; for verum est Index sui et obliqui, Truth showeth itself, and discovereth error also. I am. 1. 23. 'It is such a pure Doctrine that it showeth a man his natural face, and discovers soul spots. And on the other side by these Precepts, and Doctrines, we are urged and enjoined, to seek after true Purity, and Holiness of the right Constitution, 1 Tim. 1. 5. The end of the Commandment is Charity, out of a pure heart, and a good Conscience, and Faith unfeigned. The Word telleth us God will be served, and that he will be served with a pure heart; the right End and Scope of the whole Law, as 'tis a Gospel Rule, is love to God and Man, flowing from a sincere and renewed heart, and a good Conscience, rightly informed of God's Will; and Faith unfeigned, apprehending the Grace of God, towards us in Christ our Redeemer. So that you see there is required of us not only good Actions, but good Principles, and Ends.

The Apostle telleth us 〈 in non-Latin alphabet 〉 , the work of the Law was written upon Mans heart, Rom. 2. 14. Natural Conscience will take notice of some gross Acts, urge to some external Conformity and show of Duty. But the Word of God taketh notice not only of acts, but the frame of the heart; not only of sins but also of lusts. If ever there were an instrument fitted to do a thing, the Word is fitted to make men pure, and holy: Briefly then the Word requireth purity of Heart and Life; that we should be pure in heart, Matth. 5. 8. Blessed are the pure in heart, for they shall see God; and pure in Life, Blessed are the undefiled in the way; Ps. 119. 1. you have both in one place, I am. 4. 8. Cleanse your hands ye sinners, and purify your Hearts, ye double minded, both must be cleansed, both heart and hands. But we must first begin with the Heart? The Heart is that polluted Fountain, from whence floweth all the pollution of Life, Matth. 15. 19. Out of the Heart, proceed evil thoughts, Murthers, Adulteries, Blasphemies, &c. 'It is in vain to cleanse the outside, unless the Heart be cleansed: and therefore the Scripture presseth us to wash our hearts from wickedness, Ier. 4. 14. There is the difficulty. 'It is more easy to heal an outward wound, than to stanch an inward bleeding, and the cause is within. The purity of the outside is loathsome to God, unless the heart be cleansed; 'tis more easy to prevent disorders in our Conversations, than to cleanse our hearts; and therefore the Scripture mainly calleth upon you, to purge out sin out of the heart, Matth. 23. 26, 27. Therefore the great design of the Word of God, with which it travaileth, is to get the heart clean, as Elisha when he would cure the brackishness of the Waters, cast fault into the Fountain; so doth the Word of God seek to cleanse the hearts of men, and all its wooings, and pleadings, and entreaties tend to this.

2. There are pure Examples and Patterns, we miscarry by low Examples, and grow loose and careless seeing others to be so, therefore the Word is still to keep us humble under our defects, unsatisfied with our present measure, always contending, and striving towards the mark: it propoundeth all manner of examples to us. It propoundeth the example of God, 1 Pet. 1. 15. Be ye holy, as he that hath called you is Holy, in all manner of Conversation. God is holy in all his ways, and Righteous in all his works; and so should we be. And the Scripture presseth us to be holy as Christ is holy, 1 John 3. 3. He that hath this hope in him, purifieth himself, as Christ is pure. 'It is impossible there should be an exact equality, yet some answerable Conformity there should be. God is essentially, immutably, infinitely holy: He loveth himself so much as he can be loved. His Essence, and his Being, is the same with his Holiness. Our Holiness is a superadded Quality. God's Holiness is like a vessel of pure Gold, where the substance is the same with the luster; but our holiness is like a vessel of Earth gilded with Gold, the substance is one thing, the varnish another. But yet this God and Christ must ever be before our Eyes, we must be holy as he is holy; we must always be increasing in holiness. We must come into an abiding state of holiness. There must be some kind of Conformity between God, and us; and Christ, and us; and head and members must be all of a piece. He will shoot farther that aimeth at a Star, than he that aimeth at a shrub: So he will be more holy, that doth as God doth, than he that doth as sinful Creatures do, like himself. Nay, the Scripture propoundeth the example of the Saints, Heb. 6. 12. We need all kind of examples. As we need high and glorious examples, that we may not rest in any low degrees and beginnings of purity: So lower examples, that we may not be discouraged, and think it impossible. And therefore the Saints of God are propounded to us, Men and Women of like affections with us, the same natural interests, and we the same grace with them; the way to heaven is a trodden path all along, you may see the foot-steps of the Saints before you.

3. The Scripture offereth great Helps to purity: Christ died to purchase it for us, Ephes. 5. 27. He gave himself for us that he might Sanctify and Cleanse us, by the washing of water through the Word. And God hath promised to give this clean heart to them that seek after it, and undertaketh to give what he requireth, Ezek. 36. 25, 26, 27. I will sprinkle clean water upon you and you shall be clean: from all your filthiness, and from all your Idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgments, and do them. God hath promised this to somebody, and why not to you? You are as fair for this promise, as any, and if God hath not excluded you, why will you shut out yourselves from the grace offered?

4. There are in the Scripture excellent Encouragements and Motives from the reward promised to the pure. Lactantius saith of the Heathen, virtutis vim non sentiunt quia cjus premium ignorant, that they were Ignorant of the force of Virtue, because they were not acquainted with the reward of it. There is a great force in Scripture arguments in this kind. See, how the Scripture speaks of these promises, they are so great, so pure, and so expressly binding in their Condition and Qualification annexed. They are so great, 2 Cor. 7. 1. that having such great and precious Promises, let us cleanse ourselves from all filthiness of flesh and spirit, and perfect holiness in the Fear of God. And then so pure, 1 John 3. 3. He that hath this hope in him, purifieth himself as Christ is pure. 'It is not barely said, he that hath hope in him, but he that hath this hope. 'It is not a Turkish paradise but a sinless estate, not an estate wherein we shall be ingulfed in all sensualities, but satisfied with the Vision of God, and made like him. Heaven is not only to be looked upon as a place of happiness, but a state of likeness to God. Once more, so many and so expressly binding to purity, in their Condition, and qualification annexed. See what the Word of God speaks to purity, if we would enjoy the favor of God, and have him good to us, Psal. 73. 1. Truly God is good to Israel, even to such as are of a clean heart. Who are they that God will be good to? To Israel, all are not Israel, that are of Israel; but those whose Consciences are cleansed by the Blood of Christ, and study to be clean, and holy in heart, and life: Those are God's Israel. How ever things fall out here; how blustering and boisterous soever the times are, yet God will be good to them that are his Israel: If we would have his favor actually exhibited, if we would have God to shine upon us, we must look after purity, Psal. 18. 26. With the pure, thou wilt show thyself pure, and with the froward, thou wilt show thyself froward. God will be to man, as man is to God. No degree of purity shall go unrewarded; the holy use of the Creatures is their privilege, Titus. 1. 15. To the pure all things are pure. To the wicked all things are defiled, and they have a curse with their blessings; but to the pure these blessings are lawfully enjoyed, and are sanctified to them, and they receive every temporal mercy, as a blessing of the Covenant. Would we be accepted in our service? Prov. 15. 26. The thoughts of the wicked are an abomination to the Lord, but the Words of the pure are pleasant Words. The thoughts and words of wicked men are an abomination to the Lord, but the thoughts and words of the Saints are his delight. God hath respect to the person and then to their services: so that we must be pure in heart, if we would have our services accepted of the Lord. Once more, the pure are those that shall be employed with Honor for God, 2 Tim. 2. 21. If a man purge himself from these, he shall be a vessel of Honor, Sanctified, and Meet for the Masters use, and prepared unto every good work. Again, the purified and cleansed are meet to receive, and retain the Word, 1 Tim. 3. 9. Hold fast the Mysteries of faith in a pure Conscience. None receive the word with such profit and retain it with such warmth as the pure in heart. Precious liquors, are not put into musty, filthy vessels; if it be, 'tis corrupted and spoiled presently. Let a man be addicted to any worldly lust, and he will soon lose all the sense of good he hath received. Once more, none pray a •… ight but the pure, Zeph. 3. 9. For then will I turn to the People a pure Language, that they may call upon the Name of the Lord; and 1 Tim. 2. 8. Lifting up holy hands, without wrath and doubting; and Heb. 10. 22. Let us draw near with a true heart, in full assurance of Faith, having our hearts sprinkled from an evil Conscience. Then we draw near to God with Comfort, being sure of audience. Once more, if we would be happy forever more; Who are they that shall see God? Matth. 5. 8. Blessed are the pure in heart, for they shall see God. You shall see the question propounded in the, Psalm 24. 3, 4. Who shall ascend into the Hill of the Lord? Who shall stand in his holy place? And the question is answered in the third verse, He that hath clean hands and a pure heart. It standeth us upon to examine how it is with us, since all the visible Church are not saved, the Pure and Holy are they that shall see and enjoy God. Filthy Dogs, and Impure and Unclean Swine, are not suffered to enter into the New Jerusalem.

5. Here are terrible threatenings, the Word is impatient of being denied: It would have holiness and purity upon any terms; there is something propounded to our fear, as well as to our hope. Sometimes the Word of God threatens with the loss of happiness, Heb. 12. 14. Without holiness no man shall see the Lord. If there were no more but this, this were enough to terrify us (to be shut out from the presence of the Lord) if it were rightly considered. But, O! How miserable will the poor Creature be, that The Word threatens with the loss of the vision of God, supposing the soul subsists? this is enough to overwhelm us, that we shall never enter into the place where God is! Revel. 21. 17. There shall in no wise enter into it anything that defileth, or worketh abomination. But we hear of a Worm that shall never die, a Pit without a bottom, a Fire that shall never be quenched, and Torments that are without end, and without ease. God shall say, I would have purged you, but you would not be purged. Whose heart doth not tremble at the mention of these things? Oh! Then you see the Word is very pure.

The second Consideration that this pure Word must me valued and esteemed, and loved by us. Here I shall show you what 'tis to love the Word; and then why?

I. What 'tis to love the Word.

First, Negatively, 1. 'It is not an outward receiving, or a loose owning of the Scripture as the Word of God; many carnal men may so receive it, or rather not contradict it: They receive the Word of God, not upon any divine Testimony and Evidence of the Spirit of God, but upon the Authority and Credit of Men; the Practice and Profession of the Nation where they Live, and the injunctions of the Civil state; or the Tradition of the Church: This is the just account of most men's Faith and Love to the Word, and therefore they never feel the power of it. It cometh with power when it's the Evidence of the Spirit, 1 Cor. 2. 4. human credulity breedeth no true love to the Word of God.

2. This love 'tis not a bare approbation of Purity, and Holiness, many approve that, which they never choose, and follow. None in the face of the Church, can be such a wretch, as not to think that 'tis a good thing to be holy, that strictness is commendable, Mark 6. 26. Herod reverenced John; There is an excellency in Holiness, and it winneth esteem, even there, where 'tis not embraced. Purity 'tis a stricture of God's Majesty, and so 'tis feared. Where 'tis not loved, it breedeth an awful respect in wicked men. Natural Conscience so far doth homage to the Image of God, and doth incline men to think well of holiness, and to show some respect to it.

3. 'It is not a pang or passionate delight, as some when the Word falls upon them, they may be stirred a little; 'tis not a love that is controulable, or easily overcome by other loves, John 5. 45. How can ye believe, that seek honor one of another? As Herod rejoiced in John's light for a Season, and Mark 6. 20. he loved John 's preaching, but he loved his Herodias better: and therefore off goes John's head. The love that he had 'twas controulable by a higher Love. Unless we be so addicted to the Word, that it prevaileth over all contrary inclinations, we do not love the Word. Whether it be sensuality, or pride, or convetousness, it will be casting off the dominion of the Word, John 8. 37. My Word hath no place in you, it doth not sink down into their hearts that it may bring forth fruit in their lives.

Secondly, Positively what is it then? 1. 'It is such a love, as causeth us to wait at Wisdoms gates, to consult with the word upon all occasions, to read it, hear it, meditate on it as the great Instrument of Sanctification. You will take it for your Counsel, Psalm 119. 4. That we love, we will be thinking on often, and exercising our minds in it, Ps. 1. 2. But his delight is in the Law of the Lord, and in his Law doth he meditate day and night. Oh how few love the word thus? Few read, and delight in the Scriptures, because of the Purity and Holiness that is in them. They read them for disputes sake, or to know the mystery, or to be able to hold up an Argument; but as they serve to make us pure, and heavenly who loves them so? As they forewarn us of sin, and quicken to grace and love to God? Psalm 19. 10, 11. Thy word is sweeter then Honey, or the Honey-comb, because by them thy Servant is forewarned; then we love the word, when we love it for this reason.

2. We love the Word when we are chary of Transgressing it; or doing anything contrary to to the tenor of it: We are bidden to keep the Commandment as the Apple of the Eye, Prov. 7. 2. The Eye is a tender thing, offended with the least dust. Oh! take heed of offending the word of God. Fear of offending is a sure note, and effect of love. So he that loves God, he fears the Commandment, Prov. 13. 13. Whoso despiseth the word, shall be destroyed; but whoso feareth the Commandment, shall be rewarded. A wicked man maketh no bones of a Commandment, regardeth not what the word saith, but doth according to the bent of his own Will: Those that will turn their back upon a Commandment, for the least Temptation, they have no true love to the word of God. But now a godly man is one that feareth a Commandment; he is afraid to do anything against the express will of God: If a Commandment stands in his way, tis as much as if an Angel with a drawn Sword stood in his way, as the Angel stood with a drawn Sword in Balaam's way; they had rather have all the world against them, then the word against them, Isaiah 66. 25. This awful regard of the word of God 'tis a good evidence of our love to it.

3. Then we are said to love the word, when we cheerfully and readily delight to do, what it requireth in order to the glory of God, and our own Salvation: That's love. For true love is not only notional, but practical, 1 John 2. 4. He that saith I know him, and keepeth not his Commandments, is a liar, and the Truth is not in him. Our love to God is known by our obedience to him: So our love to the word is known by our obedience to it. And therefore we love the word in good earnest, when we observe it readily and diligently, what ever it costs us, Rom. 6. 17. Ye have obeyed from the heart, the form of Doctrine, that was delivered to you. Look as there is a cold love, to a man's Brother, when we say be clothed, be warmed: So there is a pretended love, to the word, that endeth in talk, and not in action. Which is as if a man should hope to pay his debts by the noise of money, and instead of opening his purse to shut it; as ridiculous it is to think to put off our duty with good words.

4. 'It is a rooted affection; a carnal man may have his affections moved, and be a little stirred with this pure Doctrine, but he is soon put out of humor, he is not changed by it, he hath not a constant Affection to God and Holy things, Gal. 4. 18. It is good to be zealously affected always in a good thing. To hold out to the end, and still to keep up a warm respect to the word of God. This is to love it, to have the word engrafted into the stock of corrupt nature, I am. 1. 21. 'It is not something tied on, but engrafted into the soul, it hath place in the heart.

II. Let me show you why?

1. The necessity of this love to the word, appears, Because without this love we cannot be accepted of God; unwilling and constrained service is of little acceptation with him, 1 Cor. 13. 1, 2, 3. If I should give my Goods to the Poor, and my Body to be burnt, and have not Charity, it profiteth me nothing. If a man hath never so many excellencies, if he spend his Goods, and Life, and all for God, without this sincere love to God and his ways, all is nothing. God doth not value men by the Pomp of their services, but by the affection of their hearts in them; he needeth not the service, and he seeth the heart. A man is pleased, so his work be done, willingly or unwillingly; for he needeth the labor of the Slave; but he seeth not into his heart: But God hath no need of us, and he seeth whether we give him the heart or no: So that if we have not Charity, all that we do is nothing.

2. Without this love your work will be very difficult, grievous, and irksome to you. 'It is love maketh all things pleasant, and easy, and to go on roundly, 1 John 5. 3. For this is the love of God, that we keep his Commandments, and his Commandments are not grievous. A love to the Commands of God will make us do them with cheerfulness. When a man loves God, it will be no grievous thing to serve him. 'It is said in the 4th. of Nehemiah and the 6. That the Building went on, because the People had a mind to the work. The building of the Temple was a difficult task, to remove the rubbish, and carry on such a vast piece of work: But they had a mind to the work and then it went on. Love to anything makes it go on sweetly, and cheerfully, as we use to say; so in God's service, if we love the work, we cannot count it difficult.

3. You will never be constant with God without this love. An unwilling servant is ever running from his work; and he that hath not an heart fixed and set, will find discouragement enough in heavens way. They fell off that received not the Truth in the love of it, 2 Thess. 2. 10. Fear hath Compulsion in it, but it will not hold when the fear is worn of; but love is a lasting affection, when your hearts love holiness, and and you love the work for the works sake.

Third Consideration, 'It is not enough to love the word, but we must look after the grounds and reasons, of this love.

1. Because a true love to the word is not blind but rational, and may be justified, Matth. 11. 19. Wisdom is justified of her Children. All that love God and his Truth are able to plead for it. If you are not able to show your grounds and reasons for your love to the word, your love is but customary, Phil. 1. 9. I pray that your love may abound, in all knowledge and judgment. Such a love, and zeal, is commendable; as hath a proportionable measure of knowledge going along with it. When the Spouse had spoken so much of her beloved, the question is propounded, Cant. 5. 9. What is thy beloved more then another beloved, that thou dost thus charge us? Christians should be able to say what is their Christ, and what is the Religion they do profess, that there's more in their Religion, then in all Religions in the World.

2. Because many love it, upon wrong reasons; there may be a natural, and carnal love to spiritual things: Look as a religious man in outward things rejoiceth spiritually, so a carnal man in spiritual things rejoiceth carnally. So Herod rejoiced in John's preaching, with a human passion, Mark 6. 20. As he was a plausible preacher, and a rare and pregnant interpreter of the Law: This was but a carnal affection; that is, thus: They may be pleased with notions, and elevated strains of wisdom. I remember a Moralist gives this similitude: A Gallant going into a Garden prizeth Flowers altogether for the beauty of them; but a Physician he looks after their use, and virtue in Medicine, but they both go to look after Flowers: So a Godly man delights in the word of God, 'tis that he may be brought under the power of it, and made more holy, and heavenly minded: But others go to hear an Argument rationally traversed, or to hear Cadences of speech, and pleasant language; 'It is not enough to take a liking to things, but we must know why. Nay, let me tell you that mere foreign and external reasons may sway us to delight in the word; when Religion is in request, and groweth in fashion, and becometh matter of reputation, 'tis no great matter to be an honourer and admirer of it. Simon Magus will be a disciple and turn Christian too, when the whole City of Samaria listened to the Apostles, and embraced their Doctrine, Acts. 8. When there was so great an outward affluence.

3. The more we view the grounds, and reasons, the more our love is increased. 'It is clear the Will and Affections are moved by the understanding, and that Ignorance is the cause of the Contempt of the Lord's grace. If thou knewest the Gift, John 4. 10. We Love, and Fear, and Hate, and Joy, according to the apprehensions that we have of things: And therefore the more knowledge we have, the more love: Phil. 1. 9. I pray that your love may abound, in all Knowledge: if thou dost not increase in knowledge thou wilt never increase in affection: 2 Pet. 1. 2. Grace and Peace be multiplied unto you by the knowledge of God, and Jesus Christ our Lord. Now, The more these grounds and reasons are drawn forth, in the view of Conscience, the more thy love is stirred; as the more we beat the steel upon the flint, the more the sparks fly out.

Fourth Consideration, Of all the grounds and reasons of our love to the word of God, the most noble and excellent, is to love the Word for its purity.

1. Because this showeth indeed that we are made partakers of the divine Nature, 2 Pet. 1. 4. For I pray you mark, when we hate evil, as evil; and love good, as good; we have the same love, and hatred, that God hath. It showeth that the soul is changed into the likeness of God, when we love a thing for its purity. God hath no interest to be advanced by the Creature, he loves them more or less as they are near or further off from his glorious being. When once we come to love things because they are pure, 'tis a sign that we have the same love that God hath.

2. This argueth a suitableness of heart to what God requireth, for things affect us, as they suit with us: They that are after the flesh, savor the things of the flesh: Rom. 8. 5. The pure will only delight in pure things; but Swine, delight in puddles; they that have the Spirit of the World, they must have worldly pleasure and honor, but the pure will delight in the word of God. 1 Cor. 2. 14. The natural man receiveth not the things of God, and because they are not suitable to him. First, We love things, as suitable to our necessity, and then we love them, upon interest, and afterwards as suitable to our disposition. Now it argueth a good frame of heart, and a deep sense of God's interest, when we love the word, because 'tis so pure. A man first loves the word customarily, because he is born there, where that Religion is in fashion; and then when he beginneth to have a Conscience, he loveth it, for pardon and peace, as it offers a Savior; his own happiness, self love puts him upon seeking after God, then afterwards his heart is suited to God's Will, and there is something of kin in his heart to the Will of God revealed without, and he loveth it for its suitableness of Nature unto the Will of God.

3. To be sure this love is no way questionable, but is an undoubted Evidence of right, and sound love to the word of God: many pretend to have an high estimation, and respect to the Doctrine of God, when they cannot digest the directions of it, because 'tis contrary to their desires and carnal affections, they reserve something in their hearts, that makes their love questionable; they that have not a real love to the word of God, are but lightly tinctured with Religion, not deeply died: The stony ground received the word with joy. Men may have strong affections and strange stirrings in their souls, and yet not be right with God. But here's an undoubted Evidence, to love the Word for it's purity. A man's love may be questionable, because he may love the word upon foreign motives: either because of Novelty, or fineness of expression, or public countenance, and credit, or external advantage, John 6. 26. Vix diligitur Jesus propter Iesum. Or they may love it for internal reasons; as 'tis a good word, as they that tasted of the power of the world to come; they may look upon it, for pleasure and profit, but not as good and holy: many look upon the Gospel as good and profitable, as offering peace, and pardon, and comfort, and eternal life: nature that hath naturally a sense of Religion, hath also an hunger after immortality, and blessedness, and therefore the promises of the Gospel may be greedily catched after, as offering everlasting Life and Blessedness; but now a love to that which is pure, and holy, leaveth a more durable impression upon the soul. And further many have a liking to the purity of the word, and a general approbation of it, as 'tis a fit rule for Creatures to live by; yet unless there be a strong prevailing affection, all comes to nothing; and therefore nothing but this love to the word, because of its purity, is unquestionable.

4. Unless we love the word as pure, we shall fail in many other parts of Religion, we shall not love God as we ought; for God is lovely, not only as the Fountain of blessedness, but as he is the most pure and perfect Being: He was diligibilis naturae before any emanation of goodness passed from him. We are to love him in desertions, when we feel no good from him, and he seemeth to write bitter things against us, Isa. 26. 8. So that we cannot discharge this duty, to love God as he is a pure and perfect Being, if we do not love the word because 'tis pure. And we shall not love the Saints, as we ought without this. Psalm 16. 3. We are to love them for the Image of God in them. If you love them that love you, what thanks have you? Matth. 5. 46. We are to love the Saints as Saints, and for that reason. Once more, we are to hate sin, as filthy, as 'tis a gross absurdity, and deordination of the human nature, Psal. 96. 10. Ye that love the Lord, hate evil. Now, till we have this frame of heart, to love the Law as 'tis pure, we can do none of these things: For there is the same reason for the one, as for the other: and therefore 'tis not a nicity, but a necessary frame of heart.

Use. 1. Is to inform us that they can never love God, and his ways, that hate purity, till their hearts be changed: There are a sort of men in the world, whose hearts rise against purity; for if they see any make Conscience of sin, they brand them with the name of Puritans, so those that seek to keep themselves from sin, and the more holy they are, they are an eye-sore to them. Now, can they say, I love thy Law because 'tis pure, and cannot endure to see it copied out in others? Oh! What a vile disposition is this in you, to be despisers of that which is good: 2 Tim. 3. 3. None live up to the purity of their profession, but you scorn them; and let me tell you, you scorn that which is most glorious in God himself: Would a Father take it well, that a slave should mock his child, because 'tis like him? So will God take it well, that you should scorn those that are good, because they are like their heavenly Father? These are of the seed of the Serpent, who are full of Enmity, they have the old Antipathy, Gen. 3. 15. Prov. 29. 27. 'It is a vile scorn of the God of heaven, to hate a man for his holiness. And they can never love the Law whatever they pretend, that do not love the Law for it's purity; a carnal distempered appetite hath no taste for the Word of God, as 'tis a direction to holiness, 2 Cor, 2. 14.

2. Use, is Information to Inform us in what rank to place Principles: There are several sorts of Principles, there are some that are false and rotten, and some more tolerable, and some good and sound, and some rare and excellent.

1. There are some false and rotten principles, as carnal Example, and Custom: Men will do as they have done, or as others do, they will own the Religion that their Fathers have done, be it what it will; by the same reason you may serve Mahomet as well as Christ. A man that standeth upon the Vantage ground, is not taller than another; such are of no better Constitution than the Turks, only they stand upon the Vantage ground. Another rotten principle is Vain-glory, to be seen of Men; Mat. 6. they pray and give alms to be seen of Men. Come see my Zeal for the Lord of Hosts, saith Jehu: Vain-glory many times filleth the sails, and carries us on in the Service of God. So secular and worldly Interests and Ends; as, the Pharisees made long prayers, that they might devour Widows houses, Mat. 23. that is, they made long Prayers and show of Devotion, to be trusted with the management of Widows Estates, to make a prey of them. All that I shall say to this principle, is this, that 'tis better for the World, that men would serve God any how, that Christ should be served out of Vain-glory, then not served at all: as the Apostle saith some preach Christ out of envy, and others out of good will, but I am glad so Christ be preached, Phil. 1. 18. though they themselves be rotten hearted Hypocrites, yet the World fares the better for it.

2. There are some more tolerable Principles, the hope of Temporal Mercies. When we come and Pray, and do not seek the Favor of God, but seek Temporal Mercies; Hosea 7. 14. They howled upon their beds for Corn and Wine. Or the fear of Temporal Judgments, Isa. 58. 5. Ier. 2. 16. when all that they do, is to remove some Temporal Judgment; in their Afflictions they will seek me right early. And I think I may add one thing more here, the fear of Eternal Death, when 'tis alone, (otherwise 'tis a Grace) they shall be Damned else; and so 'tis a sleepy sop to appease an accusing Conscience, and so 'tis but a sin-offering. Though it requireth some Faith to fear what is to come, yet fear of punish meant alone showeth you are slaves, and only love yourselves; the Devils fear and tremble, but do not love: You may fear a thing though you hate it. So far as the heart is affected with the fear of Hell, 'tis good.

3. There are very good and sound Principles, yet do not always argue Grace, as when duties are done out of the urgings of an enlightened Conscience, this may be without the bent of a renewed heart, but yet the principle is sound: for the first thing that influenceth a man, is to consider himself a Creature; and so to look upon himself as bound to obey his Creator. I shall illustrate it by the Apostles words in another case. I must preach the Gospel, and woe unto me if I preach not the Gospel, 1 Cor. 9. 16. 17. Whether I do it willingly or unwillingly, yet a Dispensation is committed to me: So saith the Soul, whether I be fitted to do God service or no, God must be obeyed; but because God's precept is invested with a Sanction of Threatenings and Rewards, here comes in the fear of Hell, and the hopes of heaven. The Lord hath commanded me to fly from Hell, this is a good principle: So the hope of Heaven, Heb. 11. 26. 'tis a sound principle, a man may be gracious, or he may not. Many have a liking to Heaven and Eternal Life, as 'tis a state of happiness, not of likness to God; where 'tis not alone 'tis a very sound principle, but as 'tis it may sometimes be the sign of a renewed man, and sometimes not.

4. There are rare and excellent Principles; when we Act out of thankfulness to God, when we consider the Lord's goodness, that might have required Duty out of mere Sovereignty, he hath laid the Foundation of it in the blood of his own Son; 1 John. 4. 29. When we love him out of the sense of his love to us in Christ; And when the grace of God that hath appeared teacheth us to deny ungodliness, Tit. 2. 11. when the Mercies of God melt us, Rom. 12. 1. when there are no entreaties so powerful as that of Love. Again another principle that is rare and excellent is, when the Glory of God doth season us in our whole Course, that it may be to the praise of his glorious grace; 1 Cor. 10. 31. Another is Complacency in the Work for the Works sake. When we love the Law because it is pure, when I see it will ennoble me and make me like God, when I love God and his ways, when nothing but so noble employment doth engage me to his service, and service to God is the sweetest life in the World.

Doctrine, They that love God may be reduced to a Mean, Low and Afflicted Condition, (I am small, saith David.) The Lord seeth it meet for divers reasons.

1. That they may know their happiness is not in this World, and so the more long for Heaven, and delight in Heavenly things, Psal. 17. 14, 15. From men of the World, which have their portion in this life: As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake with thy likeness. Christ gave his Spirit to the rest of the Disciples, and the Purse to Judas; he had the keeping of the bag that was the worst. God's dearest Children usually have the least in this World, that they may look higher; as Levi had no portion among his Brethren, because God would be his portion. Others have more plentiful Accomodations for Back and Belly, they are better Clad, their Tables more plentifully furnished and supplied, larger portions for their Children: they that look to save anything or get anything by Religion, but the saving of their Souls, are foully mistaken: if we have more than others, Religion calleth for more disbursements; Charity and liberal distributions exposeth to Troubles; Religion moderateth our desires, and forbids all unjust ways of acquiring Wealth, calleth upon us to forsake all for a good Conscience. Therefore they that follow Christ, out of a design to be rich in this World, lose their aim: not but that Hypocrites sometimes make a Market of Religion, but then God is Angry, and they and the Church too payeth for it at last: not but that Religion bringeth in Temporal supplies, Mat. 6. 33. First seek the Kingdom of God, and his righteousness, and these things shall be added unto you; 〈 in non-Latin alphabet 〉 , food and raiment it bringeth in. God may give some a more plentyful allowance, especially if they be Faithful Stewards, then they are entrusted with more; but generally they are mean and small, or if they have more of this Worlds goods, they have their Afflictions in other kinds.

2. 'It is necessary to cut off the provisions of the Flesh and the fuel of their Lusts: a rank soil breedeth Weeds, and when we sail with a full stream we are apt to be carried away with it; We either glut ourselves with the Pleasures of the Flesh, or grow proud, and hanker and linger after the Pomp and Vanities of the World, and neglect God. And therefore God is fain to diet us, and to keep us bare and low; as he is said to cut Israel short, 2 Kings 10. 32. When he straightened their Coasts and Borders: so, for our cure we need not only internal Grace, to abate the Lust; but external Providence, to catch away the Prey and Bait, by which it is fed. The wise Man saith not only, give me grace, but give me neither Poverty nor Riches, Prov. 30. 8, 9. and Gal. 6. 14. by whom the World is Crucified to me, and I unto the World. Both parts are necessary, riches are a great Temptation, we would root here, and grow Sensual, Worldly, and Proud, if God did not snatch our Comforts from us, when we are apt to Surfet of them, a plentiful portion of Temporal things is Spiritually Dangerous.

3. That they may be more sensible of his displeasure against their sins, and scandalous Carriage, by which they have dishonored him, and provoked the pure eyes of his glory. Never have scandals fallen out but some great Woe followed, Matth. 18. 7. Woe to the World, because of offenses. Therefore God hath brought his People low, that he may vindicate his Name, which through their means is Blasphemed, Rom. 2. 24. and make his People sensible of their sin, the World shall know that he doth allow sin no more in them than others: and therefore though they were as the signet upon his finger, he will pluck them off, and make them feel the smart of their wanderings, Amos 3. 2. You only have I known, of all the Families of the Earth, therefore I will punish you for all your iniquities. They that have been so near and dear to him, the World might think he did approve their sins, if he did not manifest his displeasure at them. Usually their sins go nearest his heart, and meet with the sorest vengeance, Deut. 32. 19. When the Lord saw it, he abhorred them, because of the provokings of his Sons and of his Daughters. Their relation to God, their privileges, and the consequences of their actions, aggravate their sins: And therefore God is most quick, and severe, in punishing their sins. We complain we were brought low, but were not our Provocations first very high? The most Religious cannot wipe their mouths, and excuse themselves, as faultless. Oh what a sad part hath been lately acted upon the Public Stage! What a trade have many driven for themselves under a mask of Religion! What breaches in the body of Christ, uncharitable divisions, making a profession of the Name of Christ for Carnal ends!

4. That we may learn to live upon the Promises, and learn to exercise suffering Graces; especially dependence upon God, who can support us without a temporal visible Interest. Compare Rev. 12. 11. And they overcame him by the blood of the Lamb, and by the word of their Testimony; and they loved not their lives to the death. Rev. 13. 7. And it was given unto him to make War with the Saints, and to overcome them; and power was given him over all Kindreds and Tongues and Nations. You shall see how the Enemies overcome, and the Saints overcome; The seed of the Woman and the seed of the Serpent. The Beast raiseth the World against the Saints, and prevaileth over their Bodies: he overcomes them by spoiling them of Liberty, Lives, and Temporal Estate; but they overcome by adhering to Truth, and resisting his Temptations and their own Corruptions even in the lowest Estate by Suffering. So for other Graces, Patience, Meekness, Self-denial, Spiritual Comforts, as the Stars in their order fought against Sisera; so all graces are exercised in their turn; Rev. 13. 10. Here is the Faith and Patience of the Saints! that is, a time to act these Graces; a full Third of the Scriptures would be lost which containeth Comfort for Afflicted ones, if God did not exercise them with Temporal Afflictions.

5. That God may convince the Enemies that there is a people that do sincerely serve him, and not for carnal selfish Ends. Job 1. The Carnal World suspect private selfish, worldly aims and designs, in all that we do, and attribute all our Duties to Interest: being themselves led by Interest, they cannot think others are led by Conscience. Men are apt to suspect, and malign what they will not imitate. There is sometimes too much advantage given; many are Mercenaries, only esteem the ways of God when beneficial to them, John. 6. 26. Ye seek me not because ye saw the Miricles, but because ye did eat of the Loaves and were filled. Therefore it is needful to heighten the price of Religion, when it is too cheap a thing to be a Christian. This God doth by bringing his People low, that the World may see, some will cleave to him in all conditions; not only when his ways are befriended, but when frowned upon. God will glorify himself and his Truth by their Constancy.

6. That his glory may be more seen in their deliverance, and therefore before God doth appear for his Children, he bringeth them very low. Thus Paul, 2 Cor. 1 9. We had the sentence of Death in ourselves, that we should not trust in ourselves, but in God, which raised the dead; and Psal. 136. 23. He remembered us in our low estate, for his mercy endureth forever. His Mercy and Power is the more glorious in our rescue.

All that I shall say by way of Use on this point is this, 1. That when we are a small people, and persons of no Interest, we have a liberty to use it to God, you may make use of your weak and low Condition as an Argument of Pity: so doth the Prophet Amos, Jacob is small; so doth David here, and elsewhere, Psal. 109. 22. But I am poor and needy, deliver me for thy Names sake: and Psal. 69. 29. But I am poor and sorrowful, let thy salvation, O God, set me on high. It is some ease to acquaint a friend with our griefs that can only pity us, much more when we have liberty to go to God, who can and will help us, and will allow us to complain to him, though not of him.

2. When God's ends are accomplished, there is hope: Isa. 10. 12. When the Lord hath performed his whole work upon Mount Zion; when he hath chastised his People, and brought them to his purpose, then he will reckon with his Enemies: When Heaven is minded more, and Earth less. We naturally mind earthly things, and please ourselves with the dreaming of an happy estate in the World; The Appetite of Temporal dominion, and Wealth, and Honor, and Peace is natural to us, and very hardly subdued, and therefore we would fain flourish here, and do not comfort ourselves in our Crosses with the Meditation of the Glory of the World to come, but are always feeding ourselves with desires and hopes of earthly happiness, and of turning the Tide and Current of Affairs, that things may again smile upon us, and when frustrated and disappointed of this hope, our Soul fainteth. Your Worldly Happiness will be a snare to you while you are thus affected, Matth. 6. 33. Prepare for Heaven, and God will give you so much Happiness by the way, as will be needful and fit for you. Again, when we are Mortified and the Cross hath purged out sin, Isa. 27. 9. the Cross hath done its work. So when we are humble, Lev. 26. 41. If then their Uncircumcised hearts be humble, and they accept of the punishment of their iniquity: to be meek in Spirit, and to trust in the Lord, is a fore-runner of Mercy; Zeph. 3. 12. I will also leave in the midst of thee, an afflicted and poor People, and they shall trust in the Name of Lord. When you bring honor to God by your Sufferings, I am. 1. 4. but let patience have its perfect work, that ye may be perfect, and entire, wanting nothing. When 'tis most for God's Glory to 〈◊〉 Deut. 32. 36. For the Lord shall Judge his People, and repent himself for his Servants when he seeth that their Power is gone, and there is none shut up or left.

2. Doctrine. God's people when they are brought low are usually a very despised people, the most despised people under Heaven.

Here I shall show,

• 1. That this is the usual Lot of an Afflicted people.
• 2. But especially of the people of God.
• 3. The Trial is very grievous to them.

1. An Afflicted People are usually a despised People, Psal. 123. 4. Our Soul is exceedingly filled with the scorning of those that are at ease, and with the Contempt of the Proud. They that are proud and have all things flow in upon them, according to their own will, contemn and slight others, and take no notice of their burdens, unless it be to increase them: they pour vinegar on the wound. The Heathens had a reverence for places stricken with thunder, because the hand of God had touched them: but here 'tis not so, Job 12. 5. he that is ready to slip with his feet, is as a lamp despised in the thoughts of him that is at ease. While we are burning lamps, shining in Riches and greatness, we shall have enough to look after us: but a poor, broken, dying lamp, a snuff, that is ready to go out, everybody holdeth their nose at it. Whilst the enemies are Honorable, Great, tumble in Wealth and the excess of Carnal delights, they despise those that are mean and low, and fallen under God's hand.

2. The People of God, much more common sufferers, may meet with some pity in their Calamity, but the godly are subject to reproaches and mockings in their troubles, and this many times proveth the heaviest part of the Cross, and maketh it most grievous to be borne: 'It is so, partly, because fallen from their great hopes, carried on in a way of Religion: Where is their God? Their fasting, prayer? As if all were now delusions, and phantastical Impressions. And partly because the presence of God, is sensibly gone from them: The presence of God among his people, maketh them Wise, Couragious, Prosperous: How should one chase an hundred, and a hundred put a thousand to flight? But when God leaveth them, they grow despicable, and ridiculous above all others, Hosea 14. 2. Return to the Lord thy God, for thou hast fallen by this iniquity. All that honored her, shall despise her, because her nakedness is seen. Lam. 1. 8. A dispirited, Judgment-blasted people shall be contemned; And partly because the cause for which they suffer, may be strangely disguised and ill-represented to the World. Satan was first a Liar, and then a Murderer. John. 8. 44. Elijah was thought the troubler of Israel; They may not only persecute, but say all manner of evil against us falsely for Christ's sake. Matth. 11. 19. Christ is called a Glutton, a Wine-bibber; and Stephen a Blasphemer. And partly by Satan's instigation, by this means he maketh the despisers increase their sin, and hasten their Judgment, and so he dissuades and discourages many weak Christians from owning the despised ways of Christ, yea, it taketh off much of the cheerfulness and Courage of the strong, in the profession of Godliness.

3. 'It is very grievous: Contempt maketh our other trials more sharp. Every man thinketh himself worthy of some respect, and would be somebody in the World, and therefore when we are laid aside as if dead and useless, the temptation is the greater: Saul could better bear death than contempt, 1 Sam. 31. 4. Draw thy sword and thrust me thorough, lest the Uncircumcised come and abuse me. Zedekiah was afraid of mocking, Ier. 38. 19. Lest they deliver me into the hands of the Chaldeans, and they Mock me: but not only as we are men it is grievous to us, but also as Christians; because this contempt reflecteth upon our hopes, and the Worship of God, it hindereth our service; while we were esteemed, we did more good, and had greater advantages. It may revive the sense of guilt, God saith, 1 Sam. 2. 30. Them that honor me I will honor, and they that despise me shall be lightly esteemed. We have made God's Name to be reproached, and Religion to be lightly esteemed, we may own the Justice of God in all this.

Use. Oh then let us be fore-armed against this Temptation! that when we lose esteem with wicked men, because we will not comply with their Lusts, we may bear it patiently: Surely we stand too much upon honor and respect, and have too tender a sense and feeling of Contempt, when it discourageth us in the ways of God: a Christian should seek the honor that cometh from God only, and be content with his approbation. I know 'tis a blessing, to have respect with men; 'tis said of our Lord Christ, that he grew in favor with God and with men, Luk. 2. 52. the same also is spoken of Samuel, 1 Sam. 2. 26. and the Child grew, and was in favor with God and with Men. It's a blessing where it may be had without any violation of Duty: When God blameth us not, and Men have no just Complaint against us, our care must be to provide things honest in the sight of God and Men, Rom. 12. 17. to take away all cause of offense both from Jew and Gentile, and from the Church of God, 1 Cor. 10. 32. but if men will not be pleased but with the offense of God, we should count it a privilege to be worthy of the Worlds hatred, gratias ago Deo meo, quod dignus sum, quem mundus oderit, saith Jerome; be not discouraged if they slight you, that slight God, and Christ, and their own Salvation: Our self-love is too great when so tender to suffer a little disgrace and contempt for Christ, who hath suffered so many and so great indignities for us: Therefore though we be small and despised, let our affection be as great to the Word as ever; say, 2 Sam. 6. 22. I will be yet more vile then this, and base in mine own sight: Alas, many cannot bear Contempt, coguntur esse mali ne viles habeantur, as Salvian complains in his days. As we should not forsake the despised ways of God, so not be dejected and troubled at it; better we be Despised, than God Dis-honored, therefore let us purchase the Glory of God with our Disgrace. To animate you,

1. Consider 'tis the usual Lot and Portion of God's Children: When God meaneth thoroughly to humble his Children, he suffereth them to be odious in the eyes of the people where they live; we need so sharp a means to do us good, therefore the Church complaineth of Contempt; Lam. 3. 45. Thou hast made us as the off-scouring and refuse, in the midst of the People. You will say this was a sinning Nation. Nay, the Apostle saith the same thing of himself and other Apostles, 1 Cor. 4. 13. We are made the filth of the World and the off-scouring of all things; Cast out, as the sweeping of the City: yea, Christ himself complaineth, Psal. 22. 6. I am a Worm, and no man; a reproach of men, and despised of the People; as if he were but as a Worm to be trode upon, in respect of the World. Thou canst not be more despised than Christ was. So Isa, 53. He is despised, and rejected of men, a Man of Sorrows, and acquainted with Grief; we hid our faces as it were from him; he was despised, and we esteemed him not. Well, if this be a common Lot, and Portion of God's People, 'tis more usual to persecute with Contempt, than with Violence; men are kept off by the restraint of Laws.

2. Shall we not suffer a little for Christ, who suffered so much for us? He hath endured greater reproaches for our sakes, and what are we to him? If he endured shame, was made a Curse for us; What a softness, and tenderness have we for our Interests? Matth. 10. 24, 25, 26. The Disciple is not above his Master, nor the Servant above his Lord, &c.

3. We must be dead to Esteem, Credit, and Reputation, as well as other things, or else we are uncapable of the Kingdom of Heaven. John. 5. 44. How can ye believe, that seek honor one of another, and seek not the honor that cometh of God only? John. 12. 41, 42. T •… se things said Isaiah, when he saw his glory, and spake of him. Nevertheless among the Chief rulers also, Many believed on him: but because of the Pharisees they did not Confess him, lest they should be put out of the Synagogue. 'It is not enough to deny Brutish Pleasures, to escape sordid Covetousness, but all prizing of our own credit, content to be nothing, that Christ may be all in all, or else there is some affection not yet subdued to Christ's Interest, any Interest of ours that cometh into competition with Christ, must be denied.

4. This is the true Fortitude: We all affect to be counted men of Spirit and Courage; there is not a greater Evidence of it, than when we can endure contempt for Christ. Military Valour depends upon bodily Spirits, 'tis a more Brutish thing; Peter that ventured upon a Band of Men, was overcome by the weak-blast of a Damsels question. He that can in a generous contempt, count man's day nothing, 1 Cor. 4. 3. But with me, it is a very small thing, that I should be judged of you, or of man's Judgment, &c.

5. The more despised in the World for Righteousness sake, the more honorable with God: If they could hinder your esteem with him, it was something; 2 Cor. 10. 18. he is approved whom the Lord Commendeth; they will ever be of great account in heaven that have washed their garments in the blood of the Lamb and kept themselves unspotted from the world, and are clothed with the Sun and have the Moon under their feet. Revel. 12. 1. the true and afflicted despised Church is in the eyes of God fair as the Sun, pure as the Moon, Cant. 6. 10. You are an Elect seed, a Royal priesthood, 1 Pet. 2. 9.

6. If we cannot endure a little Disgrace for God, what shall we do when called to resist unto Blood? Ier. 12. 5. If thou hast run with the Footmen, and they have wearied thee, how const thou contend with Horses? Scommata nostra ferre non potes, &c.

7. God hath his times of bringing you into request again. Psal. 37. 6. He shall bring forth thy Righteousness as the light, and thy Judgment as the Noon day. Zeph. 3. 19. Behold, at that time I will undo all that Afflict thee, and will save her that halteth, and gather her that was driven out, and I will get them Praise, and Fame in every Land, where they have been put to shame. All God's Children were Despised in their time, and yet afterwards were honored; there is a Resurrection of Names as well as Persons: Abraham gave Isaac his Son to God in Sacrifice, and received him again: So we receive our Names from Reproach and Contempt: He that draweth Light out of Darkness, is able to revive our Credit and Esteem, if not in this World, yet in the World to come we shall be glorious, though our condition be never so contemptible here: Our reward is not in this Life. When we die, the Beggar is carried into Abraham's bosom; would you be in Dives his condition, or Lazarus? To wallow in Ease and Plenty, and go to Hell, and be cast out with the Devil and Damned Spirits; or to be poor and despised here to be carried by Angels into the presence of God hereafter? So at the day of Judgment, Matth. 10, 32. Whosoever therefore shall confess me before men, him will I confess also before my Father in Heaven; we shall be publicly owned.

8. Great contempt shall be poured upon those that now contemn you. When H •… non offered injury to David's Servants, he took severe Revenge of it, God will require an account of all the Wrongs and Affronts are put upon his Servants. The wicked shall be made the Scorn of Good Men and Angels; Psal. 52. 6, 7. The Righteous also shall see and fear, and laugh at him. Lo, This is the Man, that made not God his strength, but trusted in the abundance of his Riches, and strengthened himself in his wickedness; But I am like a green Olive Tree, &c.

3. Doctrine. That though our Condition be small and despicable, yet we should be still faithful, in our respects to God and his Word.

1. The Temptation will not excuse us: esse bonum facile est, ubi quod vetat esse re •… tum est, our Trial is expressly mentioned in the promise, as necessary for our Crowning; I am. 1. 12. When he is tried; when the Temptation is over, the Trial is past: 'tis no praise for a woman to be chaste that hath no Suitors. Adam was tempted by Eve, and Eve by Satan, yet both bore their burden. Si taceret Deus & •… queretur Satan, &c. why should we hearken to Satan's Suggestions rather than God's Admonitions?

2. God observeth what we do in our Trouble: Psal. 44. 20, 21. If we have forgotten the Name of our God, or stretched out our hands to a strange God, shall not God search out this, for he knoweth the secrets of our hearts? If we slacken our service to God or fall off to any degree of Apostasy the Judge of hearts knoweth all, God knoweth whether we have or would deprave and corrupt Doctrine, Worship or Ordinances, or whether we will Faithfully adhere to him, to his Word, and Worship, and Ordinances, whatever it cost us.

3. God and his Law are the same; and therefore though our condition be altered, our Affections should not: If we love the Word of God upon intrinsic Reasons, there is the same reason we should adhere to it with Love still, as to embrace it out of Love. Ver. 142. Thy Righteousness is an everlasting Righteousness, and thy Law is the Truth. Among men, that may be just today, which is not so tomorrow, because they and their Laws alter: but God's Law is the Eternal rule of Righteousness, that never alters.

4. In our poor and despicable condition, we see more cause to love the Word than we did before: because we experiment supports, and comforts, which we have thereby, Rom. 5. 3. Knowing that Tribulation worketh Patience, &c. 2 Cor. 1. 5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. God hath special consolations for his afflicted and despised people: And makes their consolation by Christ to run parallel with, and to keep pace with, their sufferings for Christ.

1. Use. Carry your Duty still in Remembrance. The first step of defection, is to forget what God hath commanded: There is an oblivion, and a darkness for the present on the Mind, so that a man knoweth not what he knoweth; as Hagar saw not the Well that was before her, till God opened her eyes: therefore revive the grounds of your Adherance, if you would constantly adhere to God: The Temptation cometh afresh upon you every day, with all the enticing Blandishments; so should the reasons of your Duty. It helpeth our perseverance, to consider how strong and cogent they are, and what wrong we should do to God and Religion, to consent: At first a man beholds Temptations with Horrour, but being familiarized, our thoughts are more reconciled to them, therefore recollect yourselves and remember the Reasons you first had to put you upon your Duty; and if you duly consider them, they will be strong and cogent to repel the Temptation, that would take you off from it.

2. Use. It showeth who are Lovers of the Word, and who not: On the one hand some love the precepts of God, when they are in Honor and Esteem, have many to join with them, and they see peace and plenty follow the Profession of it: But rather than they will endure trouble and contempt, forsake it. The Samaritans would be Jews when the Jews were favored; but in the time of Antiochus Epiphanes, when the Jews were in trouble, they would be called Sidonians, 〈 in non-Latin alphabet 〉 , Dedicating their Temple not to Jehovah but Jupiter. (Josephus.) These never received the Love of the Truth: On the other side, when a Man loveth it alike in all times, and in all conditions, when Rich, when Poor, in Liberty, and in Bonds: when the ways of God are countenanced, or when despised, 'tis all one to him, they love it not for outward Respects, but internal Reasons.