GOD'S DELIGHT IN THE PROGRESS OF THE UPRIGHT

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GOD'S DELIGHT IN THE PROGRESS OF THE UPRIGHT Feb 28, 2024 11:22:06 GMT -5

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Post by Admin on Feb 28, 2024 11:22:06 GMT -5

GOD'S DELIGHT IN THE PROGRESS OF THE UPRIGHT
Our heart is not turned back, neither have our steps declined
from thy ways.—Ps. 44:18.
CURIOSITY is the spiritual adultery of the soul. Curious divisions
do rather affect the ear than warm the heart: they do but rack and
disjoint the sense of Scripture. And therefore, as he speaks, 2 Sam.
18:23, 'We will run by the way of the plain.'
'Our heart is not turned back,' &c.
These words look to the front and to the rear; they look forward and
backward. They look forwards upon the tossed and afflicted estate
in which the church was, as you may read from ver. 9–17; and they
look backward to the broken and persecuted estate of the church,
expressed in ver. 19–24, 'Though thou hast sore broken us in the
place of dragons, and covered us with the shadow of death, and
though we be every day as sheep accounted for the slaughter; yet we
have not forsaken thee, neither have we dealt falsely in the
covenant. Our heart is not turned back, neither have our steps
declined from thy ways.'
'Our heart,' Libbenu. The Hebrew word, לבב, or Greek, καρδία, that
is rendered 'heart,' both in the Old and New Testament, doth signify
the understanding, mind, will, affections, conscience, the whole
soul. 'Our heart is not turned back.' Our understandings and minds
are the same as they were in a summer's day, though now we be in a
winter's storm—though now we be afflicted, tossed, broken, and
persecuted; yet notwithstanding, 'our heart is not turned back'—our
mind, will, affections, and conscience, our whole soul, is the same
now as before. 'Our heart is not turned backward, neither have our
steps declined from thy ways.'
'Our heart is not turned back.'
This notes their progress in the ways of well-doing; for the old
saying is, Non progredi est regredi, Not to go forward is to go
backward. 'Neither have our steps or our goings declined from thy
ways.' It notes their settled course of walking in the ways of God;
and, in short, the sum of all is, though we have been afflicted,
tossed, broken and persecuted, yet our hearts have held on in the
ways of the Lord, and we have not departed from our God. 'Our
heart is not turned back, neither have our steps declined from thy
ways.'
Right Honourable, there is but one observation that I shall speak to
this day, and that is this: that doctrine—
Upright hearts will hold on in the ways of God, and in the ways of
well-doing, notwithstanding all afflictions, troubles, and
discouragements they meet withal.
That is the sum and the scope of this verse here. The church was
afflicted, tossed, broken, and persecuted; and yet this is still the
burden of the song, 'Our heart is not turned back, neither have our
steps declined from thy ways.'
I judge it a point seasonable in every respect. I shall only eye the
scriptures that prove it, and then open it to you.
The scriptures that prove it are these: Ps. 119:23, 24; Josh. 24:15;
Neh. 4:13, 17 compared; Mal. 3:13–17; 2 Cor. 11:23–30. These
scriptures speak out this truth, that upright hearts will hold on in
the ways of God, and in the ways of well-doing, notwithstanding all
the afflictions, troubles, and discouragements they meet withal.
For the opening of the point, I shall premise these three things:—

First, I shall premise something concerning upright hearts.

Secondly, I shall premise something concerning the ways of God.
And,

Thirdly, The reasons why upright hearts will hold on in the ways of
God, in the ways of well-doing, notwithstanding all the afflictions,
troubles, and discouragements they meet withal.
Concerning upright hearts, I shall only premise these four things:—

1. First, An upright heart hates all sins, even those which he
cannot conquer; and he loves all divine truths, even those which
he cannot practise. An upright heart, he hates all sin. All sin strikes
at God, at his holiness, as well as at an upright man's happiness. It
strikes at God's glory, as well as at the soul's comfort; therefore the
soul strikes at all. All sins, in the eye of an upright heart, are traitors
to the crown and dignity of the Lord Jesus; therefore the soul riseth
in arms against all. An upright heart, he looks upon sin to be malum
catholicum—A catholic evil. An upright heart, he looks upon sin as
that which hath thrown down the most righteous man in the world,
as Noah; as that which hath thrown down the best believer in the
world, as Abraham; as that which hath thrown down the best king in
the world, as David; as that which hath thrown down the best
apostle in the world, as Paul. It looks upon sin as that which hath
thrown down the strongest, as Samson; and the wisest, as Solomon;
and the meekest, as Moses; and the patientest, as Job; and so his
soul riseth against it. In Ps. 119:104, 'Through thy precepts I get
understanding: therefore I hate every false way.' 'Therefore I hate
every false way:' sanethi, from sane. The original word, שנא,
signifies to hate with a deadly and irreconcilable hatred; to hate so
as that nothing will satisfy but the destruction of the thing hated. It
is the same Hebrew word that is used to express Absalom's hatred
of Amnon for defiling of his sister Thamar, 'My soul hates him.'
An unsound heart, a rotten heart, strikes at some sins, and yet falls
in with others; he cries down pride and ignorance, and yet falls in
with oppression and cruelty; he cries down tyranny and injustice in
others, and yet plays the tyrant and unjust one himself. There are
men who are blinded by Satan, and he hath them by the hand, and
the Lord knows whither he will lead them.
And as an upright heart hates all sins, even those he cannot
conquer, so an upright soul loves all truths, even those that he
cannot practise. Every word of the Lord is just and righteous in the
eye of an upright soul; he loves all truth strongly, though he can
practise no truth but very weakly. Every word of grace is glorious,
every line of grace is very glorious. Truth is homogeneal; where one
truth is sweet, there every truth is sweet to an upright soul. In Ps.
119:127, 128, saith David there, 'I have loved thy commandments
above gold; yea, above fine gold: I esteem all thy precepts
concerning all things to be right.' That is the first thing.

2. Secondly, Concerning upright hearts, I shall premise
this: Upright hearts, they serve God, and seek God more for
that internal worth and that eternal good that is in him,
than for any external good they receive from him. So it was
with upright Job. The devil, in Job 1, would fain charge Job that his
heart was not right with God, that God had made a hedge about
him, and therefore Job served him. The Lord therefore gives Satan
liberty to break down that hedge, that Job's uprightness might
appear, and that it might appear to all the world, that Job served
God for that internal and eternal worth that was in him—viz.,
holiness, wisdom, and goodness. Therefore, when that hedge was
down, and Job was stripped of all, yet in ver. 21, 'The Lord hath
given,' saith he, 'and the Lord hath taken away; blessed be the name
of the Lord.' Oh, upright Job served God for that internal and
eternal worth that is in him; and therefore, though all his outward
goods were lost, his soul could bless God.
But an unsound heart, a rotten heart, serves God and seeks good
merely for some external good it hath from him, or expects to
receive by him. That is a true saying, Pauci quærunt Deum propter
se, sed propter aliud, Few men seek God for himself, but for some
other thing. Like those in Hosea 7:14, 'When they howled,' saith
God, 'upon their beds, it was for corn, and wine, and oil, and they
rebelled against me.' It was not for any internal or eternal worth in
me, it was not for that holiness, wisdom, faithfulness, purity, and
glory that is in me; but they seek me for loaves, for corn, and wine,
and oil, and they rebelled against me.

3. A third thing I shall premise is this, Upright hearts are
most exercised and most busied and taken up about the
inward man, about the inside, observing that, reforming
that, examining that, watching that. An upright heart knows
that his soul is Christ's throne, his chamber of presence; and
therefore, above all, the upright heart is most diligent to observe
that none sit upon that throne but Christ, and that none come into
that chamber of presence but Christ, that no sceptre be advanced
there but the sceptre of Christ; he is most careful of the inside. In
Ps. 86:11, 'Incline my heart to fear thy name;' Ps. 119:36, 'Let my
heart be sound in thy statutes;' and so in ver. 80 and ver. 112 of the
same psalm.
Now an unsound heart, a rotten heart, is most taken up about the
outside,—informing that, and reforming that, and watching of that;
but as for the inside, there is no eye cast to see how all stands there.
The devil may bear rule; any may come into the soul and domineer
and oppose the sceptre of Christ. So an unsound soul is taken up
merely about the outside. That same exhortation of Solomon is
strong upon an upright heart: Prov. 4:23, 'Keep thy heart with all
diligence; for out of it are the issues of life.' The original hath it
more elegantly, 'Before all, or above all keeping, keep thy heart; for
out of it is the goings forth of lives.' This duty that Solomon
presseth, is a duty that an upright heart above all endeavours to
practise. Above all and before all, he guards his soul; he looks to his
inward parts, how he thrives and grows, how he stands God-ward,
Christ-ward, heaven-ward, and holiness-ward.

4. The last thing I shall premise is, Upright hearts in their
constant course are even-carriaged hearts. An upright heart
in his constant course is an even-carriaged heart. All the ways of an
upright soul are as commentaries one upon another; and look, 'as
face answereth face,' as Solomon speaketh, so the ways of an
upright heart do one answer another. Christ sits at the stern of the
soul, and guides the soul into those ways that are most like to
himself: 2 Chron. 34:2, 'Josiah, he walked in all the ways of the
Lord, as his father David did; he turned neither to the right hand
nor to the left.' In all his ways he carried himself evenly. But an
unsound heart, a rotten heart, is a very uneven-carriaged heart. You
shall have one way wherein he walks to speak him out an angel,
another to speak him a very sinful man, and a third to speak him a
devil. Now he is for God, anon against God; now for justice and
righteousness, anon for injustice and unrighteousness. But an
upright heart is an even-carriaged heart. Let heaven and earth meet,
let trials come, temptations and afflictions come, he keeps his
ground, he is an even-carriaged heart. So much concerning the first thing.
For the second, concerning the ways of God, I shall briefly
premise these five things:—

1. First, The ways of God are righteous ways, the ways of
God are blessed ways: Prov. 8:20, 'I lead in the way of
righteousness, and in the midst of the paths of judgment;' and in
the 33d verse of that same chapter, 'Hearken unto me now
therefore, O ye children, for blessed are they that keep thy ways.'
The ways of God are blessed ways; they bring in temporal, spiritual,
and eternal blessings upon all that walk in them. They are righteous
ways; they lead to righteousness, to the love of righteousness, to the
practice of righteousness, to a delight in righteousness. As for the
ways of profaneness, pride, hypocrisy, neutrality, formality, and
apostasy, these are none of the ways of God; they are unrighteous
ways, cursed ways, and they bring nothing but curses and crosses
upon all that walk in them. Those that walk in these ways are
nowhere secure, but are every moment liable to the thunderbolts of
divine displeasure.

2. And secondly, The ways of God are soul-refreshing ways.
Oh, they yield the soul abundance of refreshing and sweetness that
walks in them. In Jer. 6:16, 'Ask for the old way, the good old way,
and walk therein, and ye shall find rest,'—מרגוע, margoang, 'ye shall
find refreshing to your souls,' as the original hath it. If a man's soul
be tired and weary, the ways of the Lord will refresh it; if it be dead
and dull, the ways of the Lord will quicken it; if he be fainting, the
ways of the Lord will be as a cordial to him.

3. And then, thirdly, The ways of the Lord, as they are soul refreshing ways, so they are transcendent ways, ways that
transcend all other ways. What is darkness to light? What are
pebbles to pearls? What is dross to gold? No more are the choicest
ways of the creature to the ways of God: Isa. 55:8, 9, 'My ways are
not as your ways, nor my thoughts as your thoughts; but as high as
the heavens are above the earth, so are my thoughts above your
thoughts, and my ways above your ways.' What is said of wisdom,
Prov. 3:15, 'that she is more precious than rubies, and that all the
things we can desire are not to be compared to her,' the same may
be affirmed of the ways of God. Oh! they are more precious than
rubies, and all other ways are not to be compared to them.

4. And then, fourthly, The ways of God are soul strengthening ways,
ways that yield strength to the soul. In Prov.
10:29, 'The way of the Lord is strength to the upright,' ('magnos'):
from gnazaz, the way of the Lord maketh strong. The original word,
עוז signifies to confirm, to make strong. Oh, the ways of the Lord
confirm upright hearts, they make upright hearts strong, strong to
withstand temptations, strong to conquer corruptions, strong to
rejoice under afflictions, strong to perform the most heavenly
duties, strong to improve the most spiritual mercies. The ways of
the Lord make strong, they confirm such hearts as walk in them.

5. Then, fifthly and lastly, As the ways of the Lord are soul strengthening ways,
so they are afflicted, perplexed, and persecuted ways. Mat. 7:14, 'Strait is the gate,' &c. The original word,
τεθλιμμένη, signifies perplexed, afflicted, persecuted; and the way is
made strait by afflictions and troubles and persecutions. And so in
Acts 19:9, 'This way is everywhere evil spoken of;' and in Acts 24:14,
'In the way that you call heresy, so worship I the God of my fathers.'
The ways of God are afflicted, persecuted, and perplexed ways. And
so much for the second thing.
The third—to make haste to what I chiefly intend—for the reasons
why upright hearts will hold on in the ways of God, notwithstanding
all the afflictions, troubles, and discouragements that do befall
them, are these:—

1. The first is drawn from the nature of a Christian's life,
which is a race; and as he that runs a race, if he holds not out,
notwithstanding all discouragements, till he comes to the goal,
loseth the garland; and as he that faints in wrestling loseth the
crown, so do those that hold not out to the end; therefore upright
hearts will hold out to the end, notwithstanding all the
discouragements they meet with in the ways of God: 1 Cor. 9:24,
'Know ye not that they that run in a race run all, but one receiveth
the crown? So run, that ye may obtain.' So in Heb. 12:1, 'Let us with
patience run the race that is set before us.'

2. A second ground of their holding out, notwithstanding
all the afflictions and discouragements they meet with in
the ways of God, and in the ways of well-doing, is drawn
from the glorious promises of reward. For mark, as there is a
comforting virtue in the promises, so there is a quickening and an
encouraging virtue in all the glorious promises, as to warm the
heart, so to raise and encourage the heart to run the ways of God's
commandments, especially such promises as these:—Rev. 2:10,
'Satan shall cast some of you into prison: but fear not, but be
faithful unto the death, and I will give thee the crown of life.' That
crown is a sure crown, a matchless crown, a glorious crown, a
lasting crown: 'I will give you a crown of life;' I that am faithfulness
itself, I that am truth itself, I that am goodness itself, I that am
power itself, I that have all in heaven and earth at my disposing, I
will give thee a crown of life. And Paul, 2 Tim. 4:8, 'Henceforth is
laid up for me a crown of righteousness.' The word that is rendered
laid up [ἀπόκειται] signifies safely to lay up: it notes both a
designation and a reservation. There is a crown designed and safely
kept for me. And so such a promise as that, Rev. 3:5, 'He that
overcometh shall be arrayed in white: and I will not blot his name
out of the book of life, but I will confess him before my Father, and
before his angels.' And in ver. 21 of the same chapter, 'He that
overcometh shall sit down with me in my throne, as I overcame, and
sat down with my Father in his throne.' That is another reason from
the promises of reward. Promises of reward to the master and
mariners, oh, how do they raise up their spirits to go through any
storms, to go through many dangers! and so doth the glorious
promises of reward that God makes to his; they carry them bravely
through all storms.

3. A third reason is, Because of all ways the ways of God are
the most honorable ways; therefore upright hearts will hold on
in them, notwithstanding all the afflictions and discouragements
they meet with. The most renowned and honoured saints that ever
breathed on earth, and that are now triumphant in heaven, have
walked in those ways of God. The ways of sin are base, reproachful
ways; but the ways of God are honourable ways.
When a man doth but fancy that the way he walks in is an
honourable way, alas! how is his spirit carried on in that way against
all opposition that he meets with! Oh, how much more doth the
testimony that God gives of his ways, and the encouragements that
he gives to his people to hold on in his ways, raise up their spirits to
hold on against all discouragements.

4. But fourthly, The principal reason of upright hearts
holding on in the ways of well-doing against all
discouragements, is, because they are carried on in the
ways of well-doing, and in the ways of God, from spiritual
and internal causes, from spiritual principles, from a
principle of inward life and spiritual power. It is true, if
upright hearts were only carried on from fleshly, carnal, and
external causes, they would wheel about, and turn apostates, and be
base, and what not. But upright hearts are carried on in the ways of
God from inward principles, as in Jer. 32:40, 'I will put my fear in
their hearts, and they shall never depart from me;' and in Ezek.
36:26, 27, 'I will take away the heart of stone, and give them a heart
of flesh. I will put my Spirit in them, and cause them to observe my
statutes, and to walk in my ways.' Upright hearts are carried on by
an inward principle of fear, faith, and love, and this carries them
bravely on against all the discouragements they meet with. In Isa.
40:31, 'They that wait on the Lord shall renew their strength like the
eagle; they shall run and not be weary,' because they run upon
another's legs—viz., the Lord Christ's; 'and they shall walk and not
faint,' because they walk in the strength of Christ. That is another reason.

5. The fifth and last reason of their holding on in the ways
of God, notwithstanding all the discouragements that
befall them, is drawn from the former profit and sweetness
that they have found in the ways of God. Oh! upright souls
have found by experience the ways of God to be profitable ways
indeed, to be the most gainful way that ever souls walked in.
Upright hearts can say, We went to prayer at such a time, and we
met with Christ answering us. Oh! what a mercy was that! And
another time, We went to the word, and we met with Jesus Christ
embracing us. Oh! what a favour was that! And another time, We
went to the communion of saints, and we met with Christ warming
and inflaming our hearts; and oh, what a heaven was that! as they in
Luke 24:32, 'Did not our hearts burn within us while he talked to
us?' Oh! the remembrance of that former sweetness they have
found carries them aloft against all discouragements! The kiss that
the king gave one, as the story speaks, was more than the golden
cup he gave to the other. Oh, the spiritual kisses that the King of
kings gives upright souls when he meets them in his ways, carries
their souls an-end against all afflictions and oppositions that they
meet withal. David saith, in Ps. 116:2, 'Because thou hast inclined
thine ear to me, therefore will I call on thee as long as I live.'
Therefore—wherefore? 'Because thou hast inclined thine ear to me,
I will call on thee as long as I live.' In summer season and in winter
season, let men smile or frown, I will call upon thee as long as I live.
The sweet gain and profit that usurers and mariners have found in
such and such ways, doth exceedingly carry their spirits on in those
ways, notwithstanding all discouragements, reproaches, and scorns;
and so doth the sweetness that upright souls have found in the ways
of God. And thus much for the reasons of the point, and for the
doctrinal part.

Last Edit: Feb 28, 2024 11:29:47 GMT -5 by Admin

Admin
Administrator

Welcome new Members, we are not fully set up, but starting up now

Posts: 4,139

GOD'S DELIGHT IN THE PROGRESS OF THE UPRIGHT Feb 28, 2024 11:32:56 GMT -5

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Post by Admin on Feb 28, 2024 11:32:56 GMT -5

We come now to the use, which is the main thing I have my
eye upon at this time.

1. And first, Is it so, that upright hearts will hold on in the
ways of God and the ways of well-doing, notwithstanding
all afflictions, troubles, and discouragements that may
befall them? Then this, in the first place, serves to shew us that
the number of upright hearts are very few; for ah! how few be there
that keep close to the ways of God, and hold on in the ways of well doing,
when storms begin to rise! Right Honorable, it is nothing
for a man when he hath wind and tide on his side, when there is
concurrence of all secondary causes to lift a man up and carry him
bravely on; it is nothing to hold on now in the ways of God and the
ways of well-doing. Oh, but when a man is tossed and afflicted,
broken and persecuted, now to hold on in the ways of well-doing,
this is the glory of a Christian; but how few are there that hold out
in these seasons! Oh! witness the treachery, witness the apostasy,
witness the neutrality of men in our days, that, when storms begins,
for fleshly ends wheel about. It shews that the number of upright
hearts are very few: but I will not stand on this.

2. Secondly, Is it so, that upright hearts will hold on in the
ways of well-doing, notwithstanding all discouragements
that befall them? Right Honourable, let me then exhort you first
more particularly, and then more generally, to hold on in the ways
of well-doing, notwithstanding all the afflictions, troubles, and
discouragements you may meet with. You have begun to fall upon
the execution of justice, which is a way wherein God delights to
walk, and wherein he delights to see those that are in authority to
walk impartially. I shall press this particularly, and then press the
point more generally, both upon yourselves and all that hear me.
Now, Right Honourable, in this labour to hold on, you have begun
in the Spirit—as to that point—do not end in the flesh, but hold on
in the way of well-doing. Justice is called by Aristotle, Hesperus, the
glorious star: by another, the sun of the world. Oh let this glorious
sun so shine forth, that the best of men may rejoice, and the worst
of men may tremble. Take to yourselves, Right Honourable, the
glorious resolution of Jerome, who once expressed himself thus: 'If
my father should stand before me, and my brethren press about me,
and my mother hang upon me, I would throw down my father, and
break through my brethren, and trample upon my mother, to cleave
to Jesus Christ.' O Right Honourable, take glorious resolutions to
yourselves. Though your fathers may stand before you, and your
brethren and friends press about you, though your mothers should
hang on you, I mean the nearest relations, throw down the one, and
break through the other, and trample upon the third, that your souls
may cleave to the way of God, to the ways of justice and
righteousness. You know the rule is, Fiat justitia et ruat mundus,
Let justice be done, though the world be ruined. And that is a true
saying, Odia qui nimium timet regnare nescit. Oh that upon every
worthy member's heart and forehead that which once Chrysostom
spake of himself might be written, Nil nisi peccatum timeo, I fear
nothing but sin. Oh that this were every member's motto, I fear
nothing but sin. I fear not the threats, the rage, the fury, nor the
designs and plots of men that are turned into devils: I fear nothing
but sin.
Right Honourable, that this may stick, give me leave to
propound to your serious thoughts these few
considerations:—

1. First, Consider this, when men do execute their just
judgment, then God will divert and turn away his judgment
from a nation. In Ps. 106:30, 31, 'Then Phinehas stood up and
executed judgment, and the plague was stayed,' that not a man died
after. When men stand up to execute their just judgment, the Lord
will divert and turn away his. There are a company of ignorant
sottish people that think that the doing of justice will undo a land,
and bring all calamities upon it; whereas there is nothing of more
power to divert the judgment of God from a nation than the
execution of justice and judgment: Jer. 5:1, 'Go,' saith God, 'run to
and fro through the streets of Jerusalem, and see and know and
seek in the broad places thereof if you can find a man'—ay, but it is
not every man that will do it, but such a man—'that will execute
judgment and seek truth,' and I will pardon you. 'If there be but a
man that executes judgment and seeks truth, I will pardon you,'
saith God, 'I will turn away my wrath.' So in Ezek. 22:29–31, 'The
people of the land have used oppression, and exercised robbery, and
vexed the poor and needy; they oppress the stranger wrongfully.
And I sought for a man among you' [mark!] 'that might make up the
hedge,' alluding to Moses that magistrate—'I sought for a man
among you that might make up the hedge, and stand in the gap
before me for the land, that I might not destroy it; but he could not
be found.' And what follows? 'Therefore I poured out my
indignation on them, and consumed them with the fire of my wrath;
their own way have I recompensed upon their heads,' saith the Lord.

2. Secondly, Your neglect of justice will provoke God to
throw all your religious services as dung in your faces: Isa.
1:11, 'To what purpose is the multitude of your sacrifices? I am
weary of your new moons and your burnt-offerings and your
sabbaths; my soul loathes them, they are an abomination to me.'
What is the reason? 'Your hands are full of blood,' ver. 15—or rather,
as the Hebrew hath it, מלאו דמים,' your hands are full of bloods.' The
Hebrew word is taken from a ship under full sail: your hands are
full of bloods, as the sails of a ship is full of wind. There is the
father's blood and the children's blood, and there is the master's
blood and the servant's blood, and there is the bond-man's blood
and the free-man's blood, and the wife's blood and the widow's
blood; your hands are full of blood. Therefore to what purpose is the
multitude of your sacrifices? God throws them as dung in their
faces, because they neglected justice. You have a parallel text, Amos
5:21–24, 'I hate, I despise your feast-days, I will not smell in your
solemn assemblies,' &c. What was the reason? 'Let judgment run
down as water, and righteousness as a mighty stream.' Judgment
did not run down, and therefore, saith God, 'I hate, I despise your
fasting and prayer, and your feast-days.' Ah, Right Honourable, as
you would not have your services thrown as dung in your faces, look
that justice and judgment run down as a mighty stream.

3. Thirdly, Consider this, that your execution of justice and
judgment will free you from the guilt of other men's sins,
and the neglect of justice and judgment will wrap you up in
the guilt of other men's sins. When those that are guilty shall be
by you sinfully or wilfully acquitted, that shall be charged on your
score. When justice is not executed, a land is defiled: Num. 35:33,
34, 'So ye shall not pollute the land wherein ye are; for blood
defileth the land, and the land cannot be cleansed of the blood that
is shed therein, but by the blood of him that shed it. Defile not,
therefore, the land that ye shall inhabit, wherein I dwell; for I the
Lord dwell among the children of Israel.' Oh! Right Honourable,
have you not sins enough of your own to awaken you, to startle you,
to trouble you, to amaze you, to afflict you, and to humble you?
Have you not sins enough of your own to provoke God against you
to strike you, to chide you, to wound you, and to lay you low; but
will you wrap yourselves up in the guilt of other men's sins? Will
you wrap yourselves up in the treachery, and murder, and blood,
and cruelty, and tyranny of others? The Lord forbid!
It was an ingenuous acknowledgment of an emperor, who, when
one had committed murder, and he was importuned to spare his
life, and he did it; suddenly after the same person committed wilful
murder again; then there was complaint made to the emperor that
he had committed murder twice,—No, saith the emperor, he is
guilty of the former only; I am guilty of the latter.
Right Honourable, guilty persons that be by you sinfully acquitted,
their sin God will charge upon your account. And therefore as you
would not have the guilt of other men's sins upon you, hold on in
the way of well-doing: let justice and judgment run down as mighty streams.

4. Fourthly, Right Honourable, consider this, those
persons that have neglected the execution of justice upon
their implacable enemies, when God has given them into
their hands, those God hath left to perish basely and
miserably. See it in Ahab, 1 Kings 21 compared with 22:23–37. God
gives Benhadad into Ahab's hand, in ver. 40, 41, 'Because thou hast
let a man go that I had appointed to destruction'—which was not
signified to him by any extraordinary revelation, but by that
ordinary dispensation,—'Therefore,' saith God, 'thy life shall go for
his:' 22:31, 'Fight neither against small nor great, but against the
king of Israel.' In which fight he lost his life at that time, and so
perished miserably.
So concerning Saul in 1 Sam. 15:19, compared with the last of [first]
Samuel 31:3, 4. Saul, he spares Agag, and he would shift off the
command of the Lord; but for that God shifted him out of his
kingdom. When he neglected to do justice upon an implacable
enemy, when God had given him into his hands, God left him to
perish and fall basely: ver. 26, 'Because thou hast rejected the word
of the Lord, the Lord hath rejected thee from being king.' The
Hebrew word, מאסת מאס, signifies to reject, to disdain, to cast off.
The Lord rejected Saul, and he rejected the Lord; Saul disdained the
Lord, and the Lord disdained Saul; he cast off the Lord, and the Lord
cast off him. Saul did not do justice, therefore he shall die basely,
and perish miserably upon his own sword: as he did, in 1 Sam. 31:4.

5. Fifthly and lastly, Right Honourable, consider this, that
your neglect of justice will exceedingly encourage wicked
persons in ways of impiety, Eccles. 8:11; and discourage the
godly of the nation from doing their duty. Your neglect of justice
will encourage wicked persons in the ways of impiety, and hinder
the saints from a cheerful and sweet discharge of their duty.
Right Honourable, if you would sit down and study which way you
might most encourage the worst of men, and discourage the best,
you could not fall upon such another way, as to neglect what God
and the nation calls for at your hands. Right Honourable, it is
cruelty to the good to spare the bad: it is cruelty to the sheep and
lambs to spare the wolves and lions. You were better a thousand
times to set some of those grand malefactors a-mourning, that have
caused the kingdom to mourn so many years in garments rolled in
blood, by the execution of justice, than by the neglect of justice to
keep a kingdom still mourning in garments of blood. I shall say no
more as to that particular.
But now I shall endeavour to apply the point more generally, both to
your Honours and all that hears me at this time, knowing that it is a
useful point for us all, especially in these times and seasons
wherein God doth exercise us with afflictions and discouragements,
while we are in his own ways. The exhortation that I shall press
upon you all is, that you will hold on in the ways of well-doing,
notwithstanding all the afflictions, troubles, and discouragements
that may befall you.
Now that you may, I shall endeavour to do these two things:—
First, To lay down some motives to encourage you.
Secondly, To premise some directions to further you.

1. For the first, by way of motive to move you to hold on
against all discouragements that possibly may befall you,
consider, Right Honourable, these few things, and all you that hear
me this day:—

(1.) First of all, Consider this, that all the afflictions and
troubles that you meet withal shall never hurt nor harm
you, but be very advantageous to you. All the arrows that
wicked men shoot at your heads shall stick fast in their own hearts:
1 Peter 3:13, 'And who shall harm you, if ye be followers of that
which is good?' Interrogations are strong affirmations. It is a strong
affirmation, 'none shall harm you:' devils nor men, let them roar
and rage, none shall harm you. For as one speaks truly, Nemo
proprie Iæditur, nisi a seipso, No man is properly hurt but by
himself and his own fault. All the afflictions and troubles that you
shall meet with in the ways of well-doing, they shall be
advantageous to you; they shall be a means by which God will
convey more of his grace and mercy, more of himself and his glory
into your souls: Hosea 2:14, 'I will allure her into the wilderness,
and then I will speak friendly to her'—or as the Hebrew has it, ודברתי
לבה-על, uedibbarti gnal-libbah, I will earnestly speak to her heart.
God will make all afflictions, even a wilderness, to be an inlet to
more of his own self. All the discouragements that you meet with in
the ways of well-doing shall but rub off your dross, and empty out
that filth that is in you, and so make more room for more of himself
and of his glory to be communicated to you. In Heb. 12:10, 'But he
afflicts us for our profit, that we may be partakers of his holiness.'
They were before partakers of his holiness. Oh, but God will make
afflictions conduit-pipes, through which he will convey more of
himself and of his holiness to his children's souls. That is the first
thing. All the afflictions that befall you shall not harm you, but be
very advantageous to you. Who would not then hold on in the ways
of well-doing, notwithstanding any trouble or affliction that may
befall them?

2. Secondly, Right Honourable and beloved, let all gracious
and upright hearts consider this, that Jesus Christ hath
held on in a way of mercy and sweetness towards you,
notwithstanding all the discouragements and all the lets
that have been in his way; and will not you hold on in ways of
duty to Christ, who hath held on, notwithstanding all
discouragements, in a way of mercy towards you? Oh consider,
consider what difficulties the Lord Jesus Christ hath gone over to
come to your souls. In Cant. 2:8, it is said there, 'It is my beloved
that comes leaping over the mountains and skipping over the hills.'
Oh, the Lord Jesus Christ is come over mountains of wrath, and
mountains of sin, and mountains of sorrow, and all that he might
come to your souls. In Isa. 63:3, 'I have trod the wine-press alone;
and of the people there was none with me'—or as the Hebrew has it,
Umegnamium en ish itti, אתי איש אין ומעמים,' and of the nations, or of
the peoples, there was not a man with me.' He trod the wine-press
of the wrath of his Father alone. And so in Isa. 1:5, 6, 'The Lord God
hath opened mine ear, and I was not rebellious, neither turned my
back. I gave my back to the smiters, and my cheek to them that
pluck off the hair: I hid not my face from shame and spitting.' Oh,
the Lord, in a way of mercy towards you, hath come over all
difficulties. Jesus Christ never pleaded, Oh this mountain of wrath,
of sin, and sorrow is too high for me to go over: and these valleys of
darkness are too long and too terrible for me to walk through. Oh
no! but the Lord came skipping over all mountains, and all for the
good of your souls. And will not you, upright hearts, hold on in ways
of duty to him that hath thus carried himself in ways of mercy to
you? And as he hath, so he doth still hold on in ways of mercy to
you, notwithstanding all your provocations and unworthy walking
of former mercies. Yet still he holds on in ways of mercy and
kindness to you. Witness all those mercies that now you enjoy, the
clothes that thou wearest, and the bread that thou eatest, and the
house that thou lodgest in, and the bed that thou liest on, when
thousands lie down in everlasting sorrow. He hath held on in ways
of mercy, and he doth. Oh, this should bespeak you to hold on in his
ways, notwithstanding any difficulties that you may meet withal.

3. But then, in the third place, Let all upright hearts
seriously consider this, that wicked and ungodly men do
hold on in ways of impiety, notwithstanding all the
discouragements that they meet with from God; and will not
you that are upright, hold on in ways of piety, notwithstanding all
the discouragements and afflictions that you may meet with from
men? Wicked and ungodly men, they hold on in ways of
wickedness, notwithstanding all the afflictions, and troubles, and
discouragements that God exerciseth them with. God lasheth their
consciences, and passes the sentence of death upon all their
comforts. Afflictions comes upon them as Job's messengers, one
upon the neck of another; and yet they remain proud still, and
formal still, and treacherous still, and apostates still, and profane
still. O upright hearts, will not you hold on in the ways of piety,
notwithstanding the discouragements that you meet with from
men? Shall wicked men hold on in the ways of wickedness,
notwithstanding all discouragements, though God chide them and
set his angel in the way to draw a sword upon them, and crushes
their bones against the wall, as he dealt with Balaam, Num. 22:25;
shall wicked men, Balaam-like, ride on though the angel of the Lord
draw his sword; and will not you, when men draw their swords, hold
on in the ways of well-doing?

4. Fourthly, Consider solemnly of that agreement that you
made with Jesus Christ, when you first took Jesus Christ
upon the day of your marriage with Christ. Oh, there is
enough in that to engage you to hold on against all the
discouragements you shall meet with! Oh remember, upright souls,
in the day of your marriage with Jesus Christ, you indented with the
Lord Jesus Christ to keep close to him, to hold on in his ways. Then
you did say in effect to Christ what Ruth said to Naomi, Ruth 1:14–
16, 'Where thou goest, I will go; where thou lodgest, I will lodge; thy
God shall be my God; and nothing but death shall part between thee
and me.' When you first gave your names to Jesus Christ, in that
day your souls were really married to Christ, then you indented with
the Lord Jesus Christ, and in effect said thus, 'O blessed Lord! I will
follow thee wheresoever thou goest; where thou goest I will go; and
where thou lodgest I will lodge; and thy God shall be my God; and
nothing shall part between thee and my soul, between thy ways and
my heart;' therefore let that bespeak you to hold on in ways of welldoing,
notwithstanding all afflictions and discouragements you
meet withal.

5. And then again, in the next place, Let upright hearts
consider this, that God knows how to deliver from troubles
by troubles; he knows how to deliver from afflictions by
afflictions; and God will by lesser afflictions that befall his people
deliver them from greater afflictions; and by those troubles that
befall them, he will deliver them from greater troubles. That saying
shall be found true, Periissem nisi periissem, I had perished, if I had
not perished; I had been undone, if I had not been undone; I had.
been ruined, if I had not been ruined; I had been broken in pieces, if
I had not been broken in pieces. I remember a saying of a
philosopher, [Anaxagoras,] who seeing great possessions which he
had lost, speaks thus, Non essem ego salvus nisi istœ periissent,
Had not those things perished, saith he, I could not have been safe.
God will so order all the afflictions and troubles that befall you in
the ways of the Lord, that your soul shall say, Oh, had I not met
with this affliction, I had been afflicted with a witness indeed; had I
not been undone, I had been undone; had not these troubles and
sorrows and discouragements befallen me, it had been worse with
me. God will deliver his people, mark it, from spiritual afflictions
and spiritual judgments, by the temporal afflictions and troubles
that befall them. By those afflictions that you meet with in the ways
of well-doing, God will deliver you from that security, pride,
formality, dead-heartedness, lukewarmness, and censoriousness
that otherwise might fall upon you.
I remember a story of a godly man, that as he was going to take
shipping for France, he broke his leg; and it pleased providence so to
order it, that the ship that he should have gone in at that very time
was cast away, and not a man saved; so by breaking a bone his life
was saved. Thus is the dealing of the Lord with his; sometimes he
exerciseth them with afflictions—it may be he breaks their bones;
ay, but it is in order to the saving of their lives.

6. And then again consider, that all the afflictions,
troubles, and discouragements that befall you shall never
rob you of your treasure, of your jewels. They may rob you of
some slight, light things; as the sword that is by your side, the stick
that is in your hand, and the flower that is in your hats; but they
cannot rob you, they cannot strip you of your choice jewels and
treasures. The jewels and treasures of an upright heart is the
spiritual presence of God, union with Christ, communion with
Christ, joy that is unspeakable and glorious, peace that passeth
understanding, spiritual comfort, the least drop of which is more
worth than a world. Now all the afflictions and troubles that befalls
you can never rob you of your jewels; your treasure is safe. They
may rob you of your sword, of your stick, of your flower; but your
jewel is safe. Some slight, poor, outward comforts they may rob you
of. Oh, but your jewels is safe, your treasure is still safe. What an
encouragement it is to a poor traveller to hold on his way,
notwithstanding there be thieves and enemies, when he
remembereth that all the thieves and enemies that he meets with
cannot rob him of his treasures, of his jewels, that is about him!
they may take away his sword, or his stick, or his hat; but his jewel
is safe. O upright hearts! your jewel is safe, your treasure is safe,
and all the powers of darkness can never rob you of your God, of
your Christ, of your comfort, of your inward peace; therefore hold
on against all discouragements and afflictions that you shall meet with.

7. Then again, in the next place, consider that your holding
on in the ways of well-doing, notwithstanding all
discouragements and afflictions that may befall you, is very
acceptable to God; and [it] tends much to the glory and honour of
God, for his people to hold on in the ways of well-doing against all
discouragements that may befall them. The church of Pergamos did,
and the Lord was taken with it: Rev. 2:13, 'I know thy works, and
where thou dwellest, even where Satan's seat is: and thou hast held
fast my name, and hast not denied my faith, even in those days
wherein Antipas was my faithful martyr, who was slain among them
where Satan dwelleth.'
The Lord here was much affected and taken with the constancy of
the church, that it held on in his worship and ways, notwithstanding
the discouragements and troubles that she met with. It is very
honourable to God. Oh! it is an honour to the power of God, to the
wisdom of God, to the goodness of God, by holding on in his ways
against all oppositions; you declare to the world that there is no God
like your God, and no ways like his ways; nor no encouragements
like those that he gives; therefore hold on in the ways of well-doing
against all discouragements.

8. But in the eighth and last place, do but consider the
dangerous nature of apostasy; and if there were no other
argument to move men to hold on in the ways of God, in the ways of
well-doing, against all discouragements and troubles that may befall
them, yet this alone may carry their hearts bravely on against all
troubles and afflictions. Consider the dangerous nature of apostasy.
If you would judge of the dangerous nature of apostasy aright, you
may do it by these few things:—

[1.] First, Consider what you fall from by apostatising from
God, from his truth, and from his ways. Oh! consider that of
all falls, the falls of such apostates are the most dangerous falls.
Thou that playest the apostate, and turnest from the ways of God,
and from the ways of well-doing, thou fallest from God, who is the
greatest good; thou fallest from his ways, that are the crown and the
glory of the soul; and from his truth, the least tittle of which is more
worth than heaven and earth. Alas! what are the falls of others to
your falls! Alexander the Third, he fell from a pope to be a gardener
in Venice; and Valerian fell from a golden chair to an iron cage; and
Dionysius fell from a king to be a schoolmaster; and
Nebuchadnezzar fell from a mighty prince to be a beast; but what
are these falls to thy falls, O apostate! who fallest from heaven to
hell—from the greatest good to the greatest evil!
We live in an apostatising age; men wheel and turn about as second
causes work, and are not steadfast with their God. These are days
wherein grapes are turned into thorns, and figs into thistles;
wherein men that were persecuted by others, turn persecutors of
others; and men that were smitten by others, now by their pens and
tongues bitterly smite others, even their fellow-brethren. These are
days wherein lambs are turned into lions, and doves are turned into
serpents; and men that have acted like angels for God and his
people, are turned to act like devils in respect of their rage and
malice against God and his children, and against those ways
wherein his people do walk. They are like the taxus of India, which
the first year bears fruit, the second year leaves, and the third year
poison. Thus it is with apostates of our time. For a time they bear
fruit, a little after leaves, and now at last poison, the worst of all. Oh,
consider the danger of apostasy! By apostasy you fall from the
greatest good, and from the present hope of mercy, and from the
future hope of glory; for there is no sin that doth so strip a man of
the present hope of mercy, and the future hope of glory, as the sin
of apostasy: witness Spira, Judas, &c.

[2.] Then again, in the second place, judge of the
dangerous nature of apostasy by the judgments of God that
have fallen upon apostates, as upon Julian, Judas, Spira,
&c. I remember Mr Foxe makes mention of a smith in King Edward
the Sixth's days, who was instrumental to convert a young man; the
young man being clapped in prison for the gospel's sake, sent for the
smith, and asked him whether he would encourage him to stand for
the truth, and to burn for religion; he answered, his cause was good,
and he should do well to suffer for his religion; but for his part he
could not bring his heart over to burn for religion. But a little time
after his shop was set on fire, and he was burned in the midst of it.
Oh! it would take up more time than is now allotted to me to set out
the judgments of God that have befallen apostates that have been
treacherous and base to God, to his ways, to his saints, and to the
trust reposed in them.

[3.] Again, you may judge of the danger of apostasy by its
near bordering upon the sin against the Holy Ghost, and by
the exceeding difficulty of a man's recovering his ground,
when he hath once played the apostate, and turned his
back upon God and his ways. Of all sins, the sin of apostasy
comes nearest the unpardonable sin against the Holy Ghost. That
soul that hath turned his back upon God and his truth, and the ways
of well-doing, because of discouragements, is now upon the borders
of that sin, that if God leave him but a little, he may fall into, and
then he shall never rise again; which speaks out the dangerous
nature of it.

[4.] And to shut up all, judge of the dangerous nature and
evil of apostasy by this, that it renders all a man's former
righteousness, doings, and sufferings invalid and lost: Ezek.
18:24, 'If a man forsake his righteousness, shall he live?' 'No,' saith
God, 'he shall die'—ay, die with a witness: 'in his iniquity which he
hath committed he shall die, and his righteousness shall be
mentioned no more.' There shall be no more talk—This was a
gallant man for God, and this man stood bravely up for his people
and his ways, and for the liberty of the nation, suitable to the trust
reposed in him. There shall be no mention of this if a man play the
apostate. There shall be no pleading—This was once a worthy man,
and stood gloriously to it. But now he is turned an apostate: he is
turned away from God and his ways. All his righteousness, all his
former actings and doings and sufferings shall be lost, and they
shall never go to the grave with him, nor follow him to the
judgment-seat of Christ: his apostasy shall follow him indeed, but
for his former works of piety, they are all lost. As a soldier when he
forsakes his colours and runs to the enemy, all his former good
service is lost and buried in oblivion; so men that profess love to
God and his people, and at last meet with difficulties and play the
apostate, this their apostasy renders all their former service lost.
Thus much by way of motive to move you, Right Honourable, and
all you that hear me this day, to hold on in the ways of well-doing,
notwithstanding all the afflictions and discouragements that you
may meet with in the ways of well-doing.
I shall now lay down a few directions. I shall be brief in
them, and so draw towards a close.

1. First, Right Honourable, if you would hold on in the
ways of well-doing, notwithstanding all discouragements
and afflictions, in which you must expect to have your share as
well as others, and haply the greatest, therefore it stands you the
more upon to consider of those things that may be of use to bear up
your spirits bravely, to carry you through all the trials and troubles
you may meet with. To that purpose,
(1.) There are some things that you must carefully decline.

(2.) There are other things that you must carefully practise.
If you will hold on in the ways of well-doing against all oppositions,
and notwithstanding all the afflictions and troubles that you may
meet with, then,

[1.] First, Take heed of unbelief. There is nothing in the world
that doth more damp the heart, that ties the tongue, that binds the
hands, that puts fetters on the feet, that puts out the eyes, than
unbelief. Unbelief, it blinds the eyes, it ties a man's hands, and
causeth a sad and fearful damp to fall upon his heart. It renders the
man utterly unfit to walk in the ways of God, especially when there
is a lion in the way, and when the storm begins to rise: Heb. 3:13,
'Take heed lest there be found in any one of you an evil heart of
unbelief, to depart from the living God.' Unbelief will carry a man to
apostasy. It hath been the great reason of many men's apostasy and
backsliding from God and his ways, and that trust the nation hath
put in them, that they could not hang on God and trust in God by
faith; but unbelief was prevalent, and hath carried them from God
and all just ways. Therefore take heed of unbelief.

[2.] Secondly, If you would hold on in the ways of well doing, notwithstanding all the discouragements you may meet
with, take heed of an inordinate love to the things of this life. This
made Judas play and Demas play the apostate, and Spira play the
apostate. 'Demas hath forsaken us' to embrace this present world.
He looked upon the world in its pomp, beauty, and glory; and his
heart falls off from God and his ways. I remember it is storied of
Henry the Fourth of France asking the Duke of Alva whether he had
seen the eclipses; he answered, he had so much business to do on
earth, that he had no time to look up to heaven. A man whose heart
is engaged to the love of the world, will find so much to do in the
world, that, with that wicked duke, he will have no time to look up
to heaven for strength, to walk in heavenly and holy ways against
opposition. It was a good saying of Augustine, Certe non amant illi
Christum qui aliquid plusquam Christum amant, Surely they do not
love Christ who love anything more than Christ. If your hearts are
pitched more upon the world, and are engaged more to it than to
Christ, you will never be able to hold on in the ways of well-doing.

[3.] Thirdly, If you would hold on in the ways of well-doing,
take heed of consulting with flesh and blood: take heed of
listening and hearkening to carnal reason and carnal counsel; that is
that that hath turned many a man out of the ways of God. When
Paul was brought in to Christ—Gal. 1:14–16, 'When it pleased God,
that separated me from my mother's womb, to call me by his grace,'
as to send me to preach the gospel among the heathen, 'immediately
I consulted not with flesh and blood.' If he had consulted with flesh
and blood, he might have made several objections to have kept him
off; 'but I consulted not with flesh and blood:' flesh would have told
him that the work was too high, too hard, too dangerous for him.
'Oh but,' saith he, 'I consulted not with flesh and blood.'

[4.] Lastly, If you would hold on, notwithstanding all
discouragements that may befall you, then take heed of
judging of the ways of God, and of the ways of well-doing,
by the opinion that wicked men have of them. Alas! wicked
men are blind, and see not the beauty and loveliness that is in the
ways of God. Wicked men are malicious against the ways of God,
and ill-will will never suffer them to speak well of them.
But again, If you would walk in the ways of well-doing against all
discouragements, then as you must labour carefully to decline all
those things, so you must labour to put in practice these things:—

[1.] Frequently and solemnly cast up what you have gained
by walking in the ways of God. Frequently and solemnly cast up
your accounts, and see what you have gained by walking in the ways
of God. Look over that power against corruptions, that strength to
withstand temptations, that power to rejoice in afflictions, that you
have gained in the ways of God. Look often over that 'peace that
passeth understanding,' and that heavenly joy and those blessed
consolations that you have gained in the ways of God and in the
ways of well-doing. When the mariner and the shopkeeper cast their
eye upon their former gains, it encourageth and enableth their
spirits to hold on against all the discouragements and troubles they
may meet with in their way; and so it will do with you.

[2.] In the second place, Look that you act and walk in the
ways of God, and in the ways of well-doing, from internal
and spiritual principles. Oh, I beseech you, Right Honourable,
and all that hear me this day, as you would hold on in the ways of
well-doing, look to your principles, that you move from spiritual and
internal principles, from the power of the Spirit and the breathings
of the Spirit, from love to God and a holy fear of God; and this will
carry you bravely on against all discouragements you shall meet
with. If you act from carnal and fleshly principles, and for carnal
ends, as for honour or favour or profit, &c., you will never be
constant in the ways of God; but when these ends cannot be
answered, you will turn apostates, and turn back from God.
Therefore, as you would hold on, look to your principles that they
may be sound.

[3.] Then, in the third place, If you would hold on in the
ways of well-doing and in the ways of God, notwithstanding
all the afflictions and troubles that may befall you, labour
to exercise faith. Faith is a singular means to enable us to walk in
the ways of God against all the discouragements that may befall us.
I shall open it in those two things, that are worthy of your
consideration. Faith will carry the soul through all discouragements
and difficulties that the soul can meet with in the ways of God.
Thus:—
First, By being conversant about soul-greatening objects. Mark, this
is one way by which faith enables the soul to hold on against all
discouragements, by raising the soul to converse with soul greatening objects,
as God and Christ, and those treasures,
pleasures, and sweetnesses that are in the Lord Jesus Christ. So in 2
Cor. 4 the last three verses, 'Our outward man decays, but our
inward man is renewed day by day.' How comes this? 'While we look
not at things that are seen, but at things which are not seen.' 'While
faith is conversant about things which are not seen:' the word
[σκοπούντων] signifies to look as a man looks at a mark. While we
keep a fixed eye upon future glory—while our faith is conversant
upon that crown that fades not, upon those robes that wither not,
upon that kingdom that shakes not, 'the inward man is renewed day
by day,' and heavy afflictions are made light, and long afflictions are
made short. Thus faith enables the soul, and carries it bravely on
against all discouragements, by conversing with soul-greatening
objects. There is nothing so enables the soul, and so divinely
greatens the soul and makes it too large, too wide, and too big for
troubles and afflictions to bring under, than faith's conversing with
those high and glorious objects.

Second, Then faith doth this, in the second place, by appropriating
all to itself that it lays hands upon. Faith looks on God, and saith
with the psalmist, 'This God is my God for ever and ever; and he
shall be my guide unto death.' Faith looks on Christ, and saith with
Thomas, 'My Lord and my God.' Faith looks on the promises, and
saith, 'These precious promises are mine.' It casts an eye upon the
crown of righteousness, and saith with Paul, 'Henceforth is laid up
for me a crown of righteousness.' It looks upon all treasures,
pleasures, and sweetness that is in Christ, and that are by Christ
prepared for the soul, and saith faith, 'Those treasures are mine,
those pleasures are mine, and all that sweetness that is in him is
mine.' Thus faith carries on the soul against all discouragements
that the soul can meet with.

Third, Then again, in the next place, If you would hold on in the
ways of well-doing, labour to increase and abound in love. Oh let
your love to God and love to his ways be augmented and increased!
Oh look that love do its part, and then the soul will hold on! Cant.
8:6, 7, 'Love is stronger than death: many waters cannot quench it,
nor the floods drown it.' If a man would give all the substance of his
house for love it would be contemned. יבוזו בוז, boz jabuzu,
contemning it would be contemned, loathing it would be loathed, as
the original hath it.
Now I shall shew you how love will enable the soul to hold out in
the ways of God, and in the ways of well-doing, against all
discouragements: and that it will do thus,

[1.] First, By egging all other graces on to act and operate.
Love is a very active grace. It is the great wheel in the soul that sets
all other graces on work. Love is like to the virtuous woman, Prov.
9:3, that sets all her maidens at work. Where love is strong in the
soul, there no grace shall be idle in the soul. There love will call
upon faith, Faith, do you lay hold on that God and on that crown
that is set before you; and, Patience, do you wait on God, &c. It calls
on all, and sets all on work. And now the more grace is acted, the
more its strength is increased; and the more its strength is
increased, the more the soul is enabled to walk in the ways of God,
against all discouragements that doth or can befall the soul. And,

[2.] Secondly, Love will enable you to hold on in the ways
of God against all discouragements, by rendering all the
ways of God sweet and pleasant to the soul. Love renders
those ways sweet, that men that have no love to Christ look on as
bitter ways. Every way is sweet and pleasant, saith love: his yoke is
easy and his way is pleasant. As it is in Prov. 3:17, 'Her ways are
ways of pleasantness, and all her paths are peace:' in the abstract
Love saith, This way is a precious way, and the other way of God,
oh! it is a heavenly way: I find much sweetness in it, saith Love; and
thus it encourageth the soul to hold on in the ways of well-doing.
For the more sweet and lovely the ways of God are presented to the
soul, the more the soul is raised and encouraged to hold on in those
ways of God, notwithstanding any affliction and trouble that the
soul meets withal. I remember I have read a story of a Dutch
schoolmaster, who, when he was asked whether he loved not his
wife and children, thus answered: Were all the world a lump of gold,
and in my hand to dispose of, I would lay it down at my enemy's
feet, that with freedom and liberty I might live and walk in the ways
of God, they are so lovely to my soul.

[3.] And then, thirdly, Love, it will enable the soul to hold
on in the ways of well-doing against all discouragements,
by making a blessed interpretation and a heavenly
construction of the afflictions, sorrows, and
discouragements that an upright heart can meet with in the
ways of God. All the afflictions and discouragements that upright
hearts meets with, love will thus interpret and expound: Oh! saith
the upright heart, all those afflictions are but means that God will
use to rub off my dross and filth, to convey more of himself: they
are all my friends, and shall work for my good, saith Love. All those
cursings God will turn to blessings, saith Love. All these afflictions
that befall me are but out of some noble design that God hath to
reveal more of himself and of his glory to me. It is but that he may
empty me more of myself and of the creature, that so he may
communicate more of his own sweetness and fulness to my soul,
saith Love. I know, though for the present it be bitter, yet, saith
Love, it will be sweet in the end; I know the way to the crown by the
cross, saith Love, and I know all those afflictions shall lead me to
more heavenly enjoyments of God. This construction David made
concerning Shimei's cursing of him, 2 Sam. 16:12: when Shimei
cursed him, David expounds it sweetly: ver. 12: 'The Lord,' saith he,
'will look on mine affliction, and requite good for his cursing this
day.' This interpretation carries David along on his way,
notwithstanding Shunei's cursing of him. Oh! the Lord will turn the
curse into a blessing, saith Love; and this carries him on bravely. So
in that standing Shimei's 'Love thinketh no evil.' It will make a
sweet interpretation a blessing, the afflictions that befalls the soul;
and the more sweet and 1 Cor. 13:5, interpretation Love makes of
afflictions that befall the soul on of all ways of God, the more the
soul is raised and encouraged. Wevenly saith the soul, if it be so, I
will go on though the lions roar, &c. That is another means; if you
will hold on in the ways of well-do ell! then look that Love do its
part: let Love be operative and working &c. your souls.

[4.] Lastly, I have but one thing more that I will press as to
thins, and so draw towards a close, and that is this, Look
frequently and solemnly upon that 'cloud of witnesses' that
have gone before you. It is the apostle's own argument, Heb.
12:1, 2,—he brings down all those instances in the 11th chapter, and
sets them before their eyes, and encourageth them from that very
consideration—'To run the all race that was set before them with
patience, looking to Jesus, the author and finisher of our faith; who,
for the joy that was set be fix he him, endured the cross, and
despised the shame, and is set down at the right hand of God.' Oh,
look upon those glorious worthies go fore held on in the ways of
well-doing. Look upon Nehemiah, that held on bravely, and David,
who though princes scorned him and persecuted him, yet he held on
in the ways of well-doing. So Paul and Jeremiah, &c.,
notwithstanding all their tossings, afflictions, are is sufferings, yet
held on in the ways of well-doing. Oh, why shoul and you
degenerate basely from those examples that are your crown and
glory to follow? So much by way of direction, as to enable you to
hold on in the ways of well-doing against all discouragements that
may befall you.
Now, Right Honourable, give me only leave to premise a few things
to your considerations, desiring that those considerations may be
your daily meditations; and so I shall close at this time.

[1.] The first thing I desire to present to your Honourable
considerations is this, The doing of great things is most
worthy of great men. Great men should do great things, and
account themselves little. Oh, Right Honourable, that by your
means 'the angel with the everlasting gospel in his hand might fly
through our heavens,' Rev. 14:6; especially that he might fly through
those dark corners of the kingdom where you will have thousands
that sit in darkness, and in the region and shadow of death, that
scarce know whether there be a Holy Ghost or no! O Right
Honourable, God is now about a glorious design to exalt his Son,
and the children unborn shall rise and call you blessed if you will be
instrumental to further this design; and it were better that you had
never been born, than that you should be instrumental to hinder
those poor souls from enjoying the means of grace, that cry out,
'Bread, bread for our souls,' that say, 'Look upon us, and see if there
be any sorrow like our souls' sorrow; if any darkness be like that
darkness that is upon us; if any grievance be like that that is in us.'
O Right Honourable, the doing of great things is most worthy of
great men. The Lord stir up your hearts that you may further that
glorious work; and the Lord direct you that you may pitch on some
way or other whereby those that sit in darkness, and in the shadow
of death, may be enlightened, and Christ revealed, and his kingdom
exalted in this kingdom! Oh, if you do not labour to keep by the
word that you have war by the sword, how long will it be before the
sword be sheathed!

[2.] A second consideration that I premise for your
honours' meditation is this, That the saints are very dear
and precious to the Lord Jesus Christ, and they that shelter
them he will shelter. They are his jewels, Mal. 3:17. The word
there rendered jewels, סגלה, segulla, signifies such particular
treasures that he loves and lays up for himself, and for special use.
They are 'the apple of his eye,' Zech. 2:8; their service is precious to
him, Prov. 15:8; their voice is precious, Cant. 2:14, 'Let me hear thy
voice, for thy voice is sweet, and thy countenance is lovely;' their
tears are precious, Ps. 56:8, 'He puts them in his bottle;' and their
names are precious, for he 'writes them in his book,' Luke 10:20;
their very thoughts are precious, Mal. 3:16; and their blood is
precious, Ps. 116:15, 'Right dear and precious in the sight of the Lord
is the death of his saints,' and they that shelter them God will
shelter. Ebed-melech sheltered Jeremiah in the day of the king's
wrath, and God sheltered him in the day of God's wrath; Rahab
sheltered the spies, and the Lord sheltered Rahab; Obadiah
sheltered the prophets, and the Lord sheltered him. Right
Honourable, God hath made you in some blessed measure
instrumental to shelter his people; and certainly that hath been one
great reason that God hath sheltered you, notwithstanding all the
designs, plots, and treacheries of men to destroy you. You have
sheltered the saints, and God hath sheltered you. They are always
precious to him, and they should be always precious to you.
[3.] A third consideration for every day's meditation is,
That it is very destructive and dangerous for the powers of
this world to engage against the saints of God. Right
Honourable, I abhor pleading for any particular interests; I plead for
all saints which Jesus Christ hath stamped his image upon, that he
hath taken into union and communion with himself; I plead for
them all; for your Honours, and thousands more do know, that
those men that go under different names, yet for abilities and
holiness they are as precious as any that breathes: for those I plead.
And I say it hath been an old design of the devil to dash the powers
of this world in pieces, by engaging them against the saints and
servants of Christ. Little did Pharaoh know that the devil was in that
design when he pursued Israel, 'I will rise and pursue and overtake,
my lust shall be satisfied;' but this was Pharaoh's destruction. His
engaging against Israel was his overthrow. Haman engaged against
the Jews, but this engagement against them was Haman's
destruction, as you know.
Those princes (Dan. 6) that engaged against Daniel, and found
nothing against him but in the matter of his God, you know their
very engagement against him was their destruction. It is dangerous
and destructive to the powers of this world for them to engage
against the saints of God. I will only point at two or three scriptures:
Isa. 8:8–10, 'Associate yourselves together, O ye people, and ye shall
be broken in pieces.' Rognu, רעו, from roang, it signifies 'to be
broken in pieces, as an army is shattered and broken in pieces with
fear.'
The word 'broken' in your English Books is twice more repeated,
'You shall be broken in pieces, you shall be broken in pieces;' but in
the Hebrew it is three times more repeated, Vahottu, vahottu,
vahottu, 'Ye shall be thrown down, ye shall be thrown down, ye shall
be thrown down;' or 'Ye shall be confounded, ye shall be
confounded, ye shall be confounded,'—Why? 'For God is with us,'
ver. 10. So in Zech. 12:2, 3, 'Jerusalem shall be a cup of trembling;'
or 'a cup of poison to all the nations round about; and though all the
people of the earth should gather together against her, they shall be
dashed in pieces:' Isa. 54:17, 'No weapon that is formed against thee
shall prosper; and every tongue that riseth in judgment against thee
shalt thou condemn. This is the heritage of the servants of the Lord;
and their righteousness is of me, saith the Lord

Last Edit: Feb 28, 2024 11:40:09 GMT -5 by Admin

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GOD'S DELIGHT IN THE PROGRESS OF THE UPRIGHT Feb 28, 2024 11:41:15 GMT -5

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Post by Admin on Feb 28, 2024 11:41:15 GMT -5

[4.] Again, Right Honourable, a fourth consideration for
your daily meditation is this, That the power of godliness
infinitely transcends and excels all forms of godliness. Alas!
what is the shadow to the substance? what is the shell to the
kernel? what is the box to the jewel that is in it? No more are forms
of godliness to the power of godliness. What is darkness to light?
what are counters to gold? what is earth to heaven? No more are
forms of godliness to the power of godliness; which doth bespeak
you to cherish, nourish, and countenance the power of godliness,
and not so to advance forms of godliness as to throw down the
power and the glory of holiness.
Right Honourable, it is the power of godliness that is the honour of
a nation, it is the power of godliness that is the beauty of a nation, it
is the power of godliness that is the safety of a nation. Right
Honourable, as you would have joy in life, and peace in death, and
boldness before Christ's judgment-seat, oh look to this, that you
advance the power of godliness, that you countenance the power of
godliness, that you cherish and nourish the power of godliness.
Take heed, Right Honourable, of stamping jus divinum on anything
that Christ hath not in capital letters stamped jus divinum upon. Oh
take heed of giving a two-edged sword into the hands of any that are
hot for forms of godliness, and that love to lord it over the faith and
consciences of the saints, lest they, like the giant, cut off all that are
higher than themselves in spiritual enjoyments of God, and stretch
out all that are shorter than themselves in forms of godliness. I am
apt to think that if such men were more careful and skilful in using
the sword of the Spirit, they would not be so hot for a temporal
sword, neither would they be so angry for the want of it, as they are.
A spiritual sword is most suitable to spiritual men, and most
suitable to all that spiritual work that God requires of them.
Right Honourable, God is most exalted, Christ is most honoured,
the Spirit is most rejoiced, the mouths of the wicked are most
stopped, and the saints are most gladded by the power of godliness,
by countenancing, advancing, and cherishing of that. Therefore, as
you would have the Lord exalted and lifted up, and made famous
and glorious, oh let the power of godliness be countenanced and
cherished throughout the kingdom!
The way of instructing the people of the nation, I leave it with you
whom it most concerns, desiring the Lord to direct you into such
ways as may be most for the honour of his name, and for the
happiness and comfort of the land we live in. That is another
consideration.

[5.] One thing more, beloved, and so I shall draw to a close.
In the next place, consider this, God hath, and God will
save his people and ruin their enemies, by very weak,
unlikely, and contemptible means, and by very hidden and
mysterious ways. He hath done it: witness his leading of Israel by
the hand through the Red Sea, and overthrowing their enemies in a
mysterious way. Witness his destroying of that mighty army of the
Midianites—which were as grasshoppers, and for multitude without
number—by Gideon's three hundred that lapped water like a dog.
The story you have in Judges 6 and 7, compared. Witness his
delivering his people and ruining their grand enemy, Haman, by
Esther's attempting that which was directly against the law of the
land, Esth. 4:10, 16. Haman had plotted the ruin of the Jews; all was
agreed on; the writings were signed; there was but a step between
death and the Jews. Esther adventures and throws herself upon
God's providence, and comes to the court, directly cross to the law
of the land, to the letter of the law; and by this untrodden way,
which one would have thought might have enraged the king to have
cut her and her people off, yet, by this untrodden way, God delivered
his poor people. And whether he hath not done the same for his
people who were sold to slavery, by poor, despised instruments, in
our own land, I leave your Honours to judge. I will give you but only
two or three texts: Isa. 41:14–16, 'Fear not, thou worm Jacob, and ye
men of Israel.' 'Fear not, thou worm Jacob.' The original, tolagnath,
signifies a little worm that springs out of a grave or kernel. 'And ye
men of Israel:' methe, 'ye dead men of Israel.' What follows?
'Behold, I will make thee a new sharp threshing instrument having
teeth: thou shalt thresh the mountains, and beat them small, and
shalt make the hills as chaff. Thou shalt fan them, and the wind
shall carry them away, and the whirlwind shall scatter them: and
thou shalt rejoice in the Lord, and shalt glory in the Holy One of
Israel.'
Mountains are high, you know, and mountains are mighty, and
mountains are strong; and so are the powers of the world; and yet
little worms and dead men shall thresh these mountains, they shall
overthrow and bring under even the powers that are high and strong
and mighty against Jesus Christ and his ways, as we see this day. He
will save his people, and destroy his enemies, though they be
mighty and powerful, and in very untrodden and mysterious ways,
by little worms, by dead men. So likewise Dan. 2:33, 34, compared
with vers. 44, 45, 'Thou sawest till that a stone was cut out without
hands, which smote the image upon his feet, which were of iron and
clay, and brake them to pieces. Then was the iron, the clay, the
brass, the silver, and the gold, broken to pieces together, and
became like the chaff of the summer threshing-floors; and the wind
carried them away, that no place was found for them: and the stone
that smote the image became a great mountain, and filled the whole
earth.' Compare those verses with the 44th and 45th verses, 'And in
the days of those kings shall the God of heaven set up a kingdom,
which shall never be destroyed: and that kingdom shall not be left
to other people, but it shall break in pieces and consume all these
kingdoms, and it shall stand for ever.' All the kingdoms that are
against the kingdom of Christ shall be broken in pieces by this little
kingdom. And so likewise in Micah 4, the three last verses, 'Now
also many nations are gathered against thee, that say, Let her be
defiled, and let our eye look upon Zion. But they know not the
thoughts of the Lord, neither understand they his counsel: for he
shall gather them as the sheaves into the floor. Arise and thresh, O
daughter of Zion; for I will make thine horn iron, and I will make
thy hoofs brass; and thou shalt beat in pieces many people'—or
rather, as the Hebrew hath it, 'thou shalt stamp to powder
multitudes of peoples or nations,'—'and I will consecrate their gain
unto the Lord, and their substance unto the Lord of the whole
earth.' Many nations are gathered together against thee, that say,
Let her be defiled, let her be polluted and profaned, and let our eyes
look upon Zion. Oh, but they know not the thoughts of the Lord,
what a design God is about, and what a project he hath in hand to
advance his name, and to deliver his people and ruin their enemies,
and that by the most unlikely and contemptible means that can be!
Therefore, let not men wonder at such and such strange providences
as sometimes fall out, but rather consider that God hath, and he will
save his people, and ruin their enemies, by very dark and
mysterious ways, and by contemptible and unlikely means; and this
he will do that no flesh may boast, and that his people may live a life
of faith, and that their enemies may be the more dreadfully
ashamed and confounded; and mainly that his own name may be
alone exalted and magnified.

[6.] Lastly, Right Honourable, it is the earnest desires of
the people of God generally, that your hands may further
be strengthened, and that your souls may be lifted up in the
ways of the Lord, that justice and righteousness may run down
now at the last among us as mighty streams. Now, as to this, give
me only leave to premise these two cautions, and so I shall have
done:—

First, Right Honourable, do justice, but do it with much pity and
mercy. Oh! weep over those wounds that the sword of justice
makes; mourn over those bones that the sword of justice breaks;
lament over those members that the sword of justice cuts off. Look,
as justice and mercy meet in God, and kiss in God, and act
harmoniously in God; so let justice and mercy meet, and kiss, and
act harmoniously in you.

Secondly, Right Honourable, look to this, that you do justice from
principles of uprightness, and from the love of justice and
righteousness. Otherwise, remember this, that God may revenge
that blood that may be shed upon you, if you do not justice out of a
love of righteousness, and from principles of uprightness. It is very
considerable in Hosea 1:4, 5, 'And the Lord said unto him, Call his
name Jezreel; for yet a little while and I will avenge the blood of
Jezreel upon the house of Jehu, and will cause to cease the kingdom
of the house of Israel.' Right Honourable, consider this, that which
Jehu did, God himself bears witness to it: 2 Kings 10:30, 'And the
Lord said unto Jehu, Because thou hast done well in executing that
which is right in mine eyes, and hast done to the house of Ahab
according to all that was in my heart, thy children to the fourth
generation shall sit on the throne of Israel.' Observe, Right
Honourable, Jehu, for the matter of justice, did that which was right
in the sight of the Lord. God here approves of it; but Jehu did not do
justice from a love of justice, and a principle of uprightness. The
matter was good, but his principles were bad. Therefore God tells
him that he will avenge the blood of Jezreel upon the house of Jehu.
The Lord make your Honours wise to consider of these things!
What I have here delivered, Right Honourable, hath been in the
discharge of my conscience, that I may give up my account at last
with joy, and not with grief; and so I shall conclude with that saying
of Augustine, 'Not every one that spareth us is a friend, nor every
one that striketh us is an enemy.'

Last Edit: Feb 28, 2024 11:42:54 GMT -5 by Admin

GOD'S DELIGHT IN THE PROGRESS OF THE UPRIGHT

Post by Admin on Feb 28, 2024 11:22:06 GMT -5

Post by Admin on Feb 28, 2024 11:32:56 GMT -5

Post by Admin on Feb 28, 2024 11:41:15 GMT -5

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