according to the Analogy of Faith and there is not a more powerful incentive of Duty Psal. 130. 5. There is forgiveness with thee that thou maist be feared Jer. 2. 11 12. The Grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodliness and worldly Lusts we should live soberly righteously and godly in this present World Rom. 12. 1. I beseech you Brethren by the mercies of God that you present your bodies a living Sacrifice holy acceptable to God which is your reasonable Service This is true Divinity The flesh deviseth another Doctrine let us Sin that Grace may abound to make a carnal Pillow of Gods Mercy that they may sleep securely in sin yea a Dung-cart to carry away their filth God is Merciful but to those that count sin a burden and misery God is slow to Anger but yet angry when provoked abused Patience kindleth into Fury as water when the mouth of the Fountain or course of the River is stopped breaketh out with more violence God hath his Arrows of Displeasure to shoot at the wicked you must not fancy a God all Honey all sweetness He is the Father of Mercies but so that he is also a God of Vengeance Psal. 68. 19 20. Blessed be the Lord who daily leadeth us with Benefits even the God of our Salvation Selah He that is our God is the God of Salvation and unto God the Lord belong the issues from Death But God shall wound the hairy scalpe of his Enemies the mercy of God is large and free if men do not make themselves uncapable by their Impenitency 4. We must beg 1. The Application of these to me also We have heard that the Kings of Israel are merciful Kings 1 Kings 20. 31. Now we would feel it 1 Tim. 1. 15. This is a Faithful saying and worthy of all acceptation that Iesus Christ came into the World to save Sinners of whom I am chief Wind in our selves within the Covert of a Promise enter at the back door of a Promise there comes Virtue from Christ if but touched the Woman came behind him and touched the hem of his garment so we must seek the Application of this Vertue 2. Effectual Application Let it come unto me Mercy cometh unto us or we shall never come unto it 1 Pet. 1. 10. The Grace that cometh to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace which is brought to you at the Revelation of Jesus Christ Gods Grace is brought home to our doors we seek not after it but it seeketh after us Salvation is gone forth saith the Prophet to find out lost sinners Wisdom hath sent forth her Maidens she crieth upon the high places of the City whoso is simple let him turn in hither Prov. 9. 3 4. God sends the Gospel up and down the Worldto offer his Grace to men it worketh out its way Use. Here is Incouragement and Direction to poor Creatures how to obtain Gods Mercy for their Comfort 1. Incouragement Mercy doth all with God it is the first cause that setteth every thing awork 1. Mercy is natural to God 2 Cor. 1. 3. Father of Mercies God is not merciful by Accident but by Nature the Sun doth not more naturally shine nor Fire more naturally burn nor Water more naturally flow than God doth naturally shew Mercy 2. It is pleasing to him Micah 7. 18. Who is a God like unto thee that Pardoneth Iniquity and passeth by the Transgression of the remnant of his Heritage he retaineth not his Anger for ever because he delighteth in Mercy Judgment is called his Strange work Isa. 28. 21. That he may do his work his strange work and bring to pass his Act his strange Act. Primitive Acts he is forced to but he rejoyceth to do good as Life-Honey droppeth of its own accord 3. It is plentiful in God he is rich in Mercy abundant in Goodness and Truth thy sins are like a spark of Fire that falleth into the Ocean it is quenched presently so are all thy sins in the Ocean of Gods Mercy there is not more water in the Sea than there is Mercy in God 4. It is the great wonder of the Divine Nature Every thing in God is wonderful especially his pardoning Mercy It is no such great wonder in God that he stretcheth out the Heavens like a Curtain since he is Omnipotent that he formed the Earth or the Waters since he is strong that he distinguished Times adorned the Heavens with so many Stars decked the Earth with such variety of Plants and Herbs since he is Wise that he hath set Bounds to the Sea Governeth the Waters since he is Lord of all that he made Man a living Creature since he is the Fountain of Life but that he can be Merciful to Sinners infinitely Merciful when infinitely Just. There is a conflict in the Attributes about us but Mercy rejoyceth over Iudgment Iames 2. 13. That he is so Gracious and condescending when his first Covenant seemed to bind him to destroy us that he that hateth sin is so ready to forgive it pardoneth it so often and punisheth it so seldom 5. He is Communicative it is over all his Works Psal. 145. 9. Not a Creature but subsisteth by Gods Mercy he loveth Man and Beast Psal. 36. 6. and 1 Tim. 4. 10. He is the Saviour of all men especially of those that believe the whole Earth is full of his goodness Lord shew it to me also he heareth the cry of Ravens 2. To direct us how to sue for it in a broken hearted manner there are two Exreams Self-confidence and Desperation Self-confidence challengeth a Debt and Despair shutteth out hopes of Mercy a proud Pharisee pleads his Works Luke 18. 11. Kain saith Gen. 4. 13. My Punishment is greater then I can bear The middle between both is the penitent Publican Luke 18. 13. He stood afar off and would not lift up so much as his eyes to Heaven but smote on his Breast saying God be merciful to me a Sinner Go to him that which with men is the worst Plea with God is the best SERMON XLVIII PSALM CXIX Verse 42. So shall I have wherewith to answer him that Reproacheth me for I trust in thy Word IN the former Verse we saw the man of God begging for Deliverance or Temporal Salvation from the Mercies of God according to his Word Salvation belongeth to the Lord and his Mercy can pardon great sins and fetch us off from great extremities and that according to the Word of God he had boasted of this there is his Request here is his Argument from the use and fruit of his Deliverance he should have something to reply to the Scoffs and Mocks of wicked men who insulted over him in his Distress and Calamity he had spoken of great things or the Promise and now desireth the Promise to be made good that he might have an Answer ready against their Reproaches So shall I have wherewith to answer him that
in Affection and Estimation Alas the best of us are scarce dark shadows of his Goodness 4. God's Goodness is the Life of our Faith and Trust so long as the Goodness of God endureth for ever we have no cause to be discouraged If we want Direction in the Text 't is said Thou art good and dost good teach me thy Statutes If we want Support and Deliverance Nahum 1. 7. The Lord is good a strong hold in the day of trouble and he knoweth them that trust in him In every streight the People of God find him to be a good God When we feel the burthen of Sin and fear God's Wrath Psalm 86. 5. The Lord is good and ready to forgive and plenteous in Mercy to all them that call upon him David when his old Sins troubled him the Sins of his Youth Psalm 25. 7. Remember not the Sins of my youth nor my Transgressions according to thy Mercy remember thou me for thy goodness sake O Lord. When his Enemies consulted his Ruine Psalm 52. 1. Why boastest thou thy self in mischief O mighty Man the goodness of God endureth continually They cannot take away the Goodness of God from you whatever they plot or purpose against you Thus may Faith triumph in all Distresses upon the sense of the Goodness of God In the Agonies of Death the Goodness of God will be your Support Non sic vixi ut pudeat me inter vos vivere nec mori timeo quia bonum habeo Dominum We have a good Master who will not see his Servants unrewarded the Goodness of God and his readiness to be gracious to every one that cometh to him is the Fountain of the Saints Hope Strength and Consolation 5. The Goodness of God is the great Motive and Invitation to Repentance Rom. 2. 4. Despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to Repentance How so God is good but not to those that continue in their Sins Psalm 68. 19 20 21. Blessed be the Lord who daily loadeth us with Benefits even the God of our Salvation Selah He that is our God is the God of Salvation and unto God the Lord belong the issues from death But God shall wound the head of his Enemies and the hairy scalp of such an one as goeth on still in his Trespasses If Goodness be despised it will be turned into Fury How great soever the Riches of the Lords Bounty and Grace offered in Christ are yet an impenitent Sinner will not escape unpunished God is good oh come try and see how good he will be to you if you will turn and submit to him There is Hope offered and Goodness hath waited to save you so that now you may seek his Favour with hope to speed While he sits upon the Throne of Grace and alloweth the Plea of the New Covenant do not stand off against Mercies God hath laid out the Riches of his gracious Goodness upon a design to save lost sinners and will you turn back upon him and despise all his Goodness provided for you in Christ In point of gratitude the least kindness done men melteth them as coals of fire The Borrower is servant to the Lender God hath not only lent us but given us all that we have therefore it should break our Hearts with sorrow and remorse that we should offend a God so Good so Bountifull so Mercifull The odiousness of sin doth most appear in the unkindness of it that infinite Goodness hath been abused and infinite Goodness despised and that you are willing to lose your part in infinite Goodness rather than not satisfie some base lust or look after some trifling vanity Saul wept at the thoughts of David's kindness 1 Sam. 24. 16. Every man will condemn the wrongs done to one that hath done us no evil but much Good and will you sin against God who is so Good in himself so Good to all his Creatures and so Good to you and waiteth to be better and more gracious and return evil for all his good and requite his Love with nothing but unkindness and Provocation Oh be ashamed of all these things What heart is that that can offend and so willingly offend so good a God Rom. 12. 1. I beseech you by the Mercies of God there is Argument and Endearment enough in that that ye present your bodies a living Sacrifice holy acceptable unto God which is your reasonable Service that ye consecrate dedicate your selves to his glory address your selves chearfully to his Service Let the Soul be warmed into an earnest resolution to please him for the future lest you make Goodness your Enemy and Justice take up the quarrel of abused Grace 6. The Goodness of God is the great Argument to move us to Love God If he be Good he is worthy to be Loved and that with a superlative Love for God is both the Object and the Measure of Love a less Good should be loved less and a greater Good more All that is not God is but a finite and limited Good and must be loved accordingly God only is Infinite and Eternal and therefore he is to be loved of all and above all with our chiefest and most worthy Love by preferring his Glory above all things that are dear to us and being content for his sake to part with all that we have in the world But if any lower thing prevail with us we prefer it before God and so contemn his Goodness in comparison of it If the object of Love be Good none so properly deserveth our Love as God For 1. He is Originally Good the Fountain of all Good therefore if we leave God for the deceitfull vanities of this present life we leave The Fountain of Living waters for a broken Cistern Jer. 2. 13. The Creatures are but dry pits and broken Cisterns 2. He is Summum Bonum the Chiefest Good Other things what good they have they have it from him therefore it is infinitely better and greater in him than in them all the Good that is in the Creature is but a Spark of what is in God If we find any good there it is not to detain our Affections but to lead us to the greater Good not to hold us from him but to lead us to him as the Streams lead to the Fountain and the steps of a Ladder are not to stand still upon but that we may ascend higher There is Goodness in the creature but mixed with Imperfection the Good is to draw to him the Imperfection to drive us off from the Creature 3. He is Infinitely Good Other things may busie us and vex us but they cannot satisfie us this alone sufficeth for health wealth peace protection grace glory Necessities that are not satisfied in God are but Fancies and the desires that are hurried out after them apart from God are not to be satisfied but mortified If we have not enough in God it is not
of the spiritual Shepherd and this comforts us when we are in the shadow of death in our crosses in confusions and difficulties when we have nothing else left but the promises this is a reviving to the soul. 2. It is a comfort and refreshing to us in spiritual troubles that arise from the guilt of sin and want of the sense of God's love Isa. 50. 10. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light let him trust in the Name of the Lord and stay upon his God What shall he do Shall he compass himself about in his own sparks O how miserable are we then no but let him depend upon God according to his promise The Word of God is a great part of his Name let him stay his heart upon the Word of God when he walketh in darkness and seeth no light Now that the Word of God is such a light such a sure and clear direction I shall 1 give a direct proof of it from Scripture 2 Some Types of it 3 Prove it by experience 4 By Reason 1 For the proof from Scripture you have the Notions of the Text So Prov. 6. 23. The commandment is a lamp and the law is light It is that which keeps us from stumbling So 2 Pet. 1. 19. We have also a more sure word of prophecy whereunto ye do well that ye take heed as unto a light that shineth in a dark place The world is a dark place ay but now here 's a light that shines in a dark place and that 's the Holy Scripture the sure word of prophecy it sheweth us our way to Heaven and prevents us from stumbling into Hell 2 To prove it by Types Two Types I shall mention one is Israel being directed by the Pillar of a Cloud the other is the lamp of the Sanctuary 1. The Type of Israel's being directed by the Pillar of the Cloud by day the Pillar of Fire by night till they came into the Land of Canaan Exod. 13. 21. still they moved up and down hither and thither as the Pillar of Cloud and Pillar of Fire went before them thus our whole course is to be ordered by God's direction See how this Type is exprest Neh. 9. 19. The pillar of the cloud departed not from them by day to lead them in the way neither the pillar of fire by night to shew them light and the way wherein they should go Mark when they were in the wilderness the Pillar of Cloud and Fire shewed them the way where they were to go this is an Emblem of the safe conduct the Church may expect from Christ Jesus in all Ages God's Pillar departed not from them by night nor day so while we are travelling in the wilderness of this our Pilgrimage his Word and Spirit is continued to us When they entred into Canaan that was a Type of Heaven then this Pillar of Cloud was removed It is notable Iosh. 14. when Israel passed over Iordan we do not read the Pillar went before them but the Ark of God was carried before them so when the Church comes to Heaven the resting place then this conduct ceaseth the Word hath no more use Jesus Christ as the great Shepherd leads his Flock into their everlasting Fold 2. The other Type was the Lamp of the Sanctuary we read of that Exod. 27. 20 21. There was a great Lamp hung upon the Vail to distinguish the Holy of Holies from the other part of the Tabernacle and was fed with pure oil-olive and this lamp was prepared and trimmed up by the Priest daily Now what did this Lamp signifie mark the application this pure oil-olive signifi'd God's pure Word without the mixture of Humane Traditions this hung up in the Vail shin'd in the Church and every day it was prepared furnished set forth by them that are called thereunto for the use of the faithful 3 Let me prove it by experience that the Word is such a sure direction 1. Because natural men have a sense of it and upon that account fear it see Iohn 3. 20 21. Every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved Natural men will not come to the Word they fear it as discovering and therefore never feel it as refreshing Evil doers hate the light they are afraid of the Word lest it should convince them and discover them to themselves therefore they stand off and shun all means of closing with it there is such conviction in the oar a secret jealousie of the searching power that is in the Word of God 2. Godly men do find a great deal of comfort and satisfaction from this light as to all the doubts and fears of the soul. Psal. 19. 8. The statutes of the Lord are right rejoicing the heart the commandment of the Lord is pure enlightning the eyes All their scruples vanish here 's an apt and fit doctrine accommodated to the heart of man A man hath never true and rational delight till he is fully satisfi'd in point of Religion till he can have rest for his soul and commodious notions of God Now if you would have rest for your souls Ier. 6. 16. here it is the children of God find it There 's a fair compliance in this doctrine with all those natural principles and ingrafted notions within us concerning God and his Will they find satisfaction in it to Conscience though not to fond curiosity the one is necessary the other dangerous and unprofitable Christians there 's a great deal of difference between these two satisfying Conscience and satisfying Curiosity as much as between quenching the thirst of a sober man and satisfying the lust and appetite of a Drunkard Here 's enough to satisfie Conscience a fair accommodation of excellent truths to a reasonable nature truths becoming God truths suiting with the heart of man and therefore here they find it to be light that is a sure direction The wicked feel the discovery of it and the Saints feel the impression of it 3. We have this external and outward experience to assure us of our rule and light that shines in the Word of God because those that go against this light and direction do sensibly miscarry and are sure to split themselves upon some Rock or other Our first Parent Adam when he hearkned to the voice of the Serpent rather than the voice of the Lord destroyed himself and all his Posterity As long as he obeyed the Word of God he remained in a blessed estate in Paradice but when he gave heed to other counsels he was cast out of Paradice and rendred liable to many sorrows yea eternal death So all that walk in the imagination of their own hearts and have not light from the Word they presently run themselves into sundry mischiefs The young Prophet is an instance of this 1 Kings 13. 21. To go to particular instances would
and sinless Purity for so it is wholly unsuitable to them what should a carnal sensual heart do with heaven or how should they desire it that hate the Company of God the Communion of Saints the Image of God God maketh meet Col. 1. 12. Giving thanks to the Father who hath made us meet to be partakers of the inheritance of the saints in light There is jus haereditarium jus aptitudinale though they do not desire to be saved for it they would love holiness more Partly because those conceits that they have of the adjuncts of Salvation and that happiness and personal Contentment which results to them they do not practically esteem it as to value it above the delights of the flesh and the Vanities of the World and they do not think it worthy the pursuit but for the interests of the bodily Life cast off all care of it Heb. 12. 16. As Esau who for one morsel of meat sold his birthright Mar. 22. 5. They made light of it and went their wayes one to his Farm another to his Merchandise Use. I. It informeth us of two things 1. That wicked Men are the Authors of their own Ruine Salvation doth not fly from them but they fly from it they are far from the Law and therefore is Salvation far from them They will not take the course to be saved for they care not for God and his Statutes it is but just ut qui male vivit male pereat that they which despise Salvation should never see it 2. That the wicked buy the pleasures of sin at a dear rate since they defraud their own Souls of Salvation thereby Their loss you have in the Text Salvation is far from them and their gain is nothing but a little Temporal satisfaction and are these things worthy to be compared what is it maketh you wicked but the ease and sloth of the Flesh and the love of some carnal delight And are you contented to Perish for this Whoredom from God Use. II. Let it Exhort us to believe and improve this Truth for if men did surely believe it there would not be so many wicked men as there are neither would they dare to lye in sin as long as they do O! consider if the wicked have no part nor portion in the Salvation offered nor any jot of Gods Favour belonging to them the wicked should not flatter themselves with presumptuous hopes but break off their sins by Repentance 1. Gods Mercy will not help you though he be a God of Salvation yet he will not save the impenitent and such as go on still in their Trespasses Psal. 68. 19 20 21. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah He that is our God is the God of salvation and unto God the Lord belong the issues from death But God shall wound the head of his Enemies and the hairy scalp of such an one as goeth on still in his Trespasses You must not fancy a God all honey and sweetness and that his Mercy should be exercised to the wrong of his Justice the Lord will not spare the abusers of Grace whoever he spareth Deut. 29. 19 20. And it shall come to pass when he heareth the words of this curse that if he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst the Lord will not spare him but then the anger of the Lord and his Iealousie shall smoke against that man and all the curses that are written in this book shall lye upon him and the Lord shall blot out his name from under Heaven 2. No Doctrine preached in the Church will bear you out not Law for that discovereth both Sin and the Curse Convinceth of sin Rom. 3. 20. By the Law is the knowledge of sin what is sin and who is the sinner that bindeth you over to the curse Gal. 3. 10. For as many as are of the law are under the curse for it is written Cursed is every one that continneth not in all things which are written in the book of the law to do them The Gospel that sheweth a Remedy against sin but upon Gods Terms that first with broken hearts we sue out our Pardon 1 Ioh. 1. 9. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrightcousness Sin must be condemned confessed before pardoned And then that in the way of Holiness we should seek Salvation and Eternal Life The Way and End must not be separated Rom. 6. 22. We must have our fruit unto holiness if we would have our end to be eternal life The pure and undefiled have only part in this salvation but it is far from the wicked Christ disclaims the unholy and unsanctified Mar. 7. 23. Depart from me ye that work iniquity You may as well expect the way to the West should bring you Eastward as to walk in the wayes of sin and hope to come to Heaven at last to think God will save us and suffer us to walk in our own ways or that this undefiled Inheritance shall be bestowed on dirty sinners this had been pleasing to flesh and blood but it is the Devils Covenant not Gods that Article you shall be saved and yet live in your sins is foisted in by Satan that false Deceiver to flatter men with vain Conceits 3. Do you hope of Repentance hereafter But in the mean time ye run a desperate hazard to leave the Soul at pawn in Satans hands it is not easie work to get it out again who would Poison himself upon a presumption that before it cometh to his heart he shall meet with an Antidote Judicial hardness is layed on them that withstand seasons of Grace Isa. 55. 6. Seek ye the Lord while he may be found call ye upon him while he is near Prov. 1. 24 25 26. Because I have called and ye refused I have stretched out my hand and no man regarded but ye have set at nought all my counsels and would none of my reproofs I also will laugh at your calamity I will mock when your fear cometh None of those men that were bidden shall taste of my supper Luk. 14. 24. 4. The Heart is more hardened the longer you continue in this Course Heb. 3. 13. But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulness of sin Inveterate Diseases are seldom cured a tree that hath long stood and begun to wither is unfit to be Transplanted Ier. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil 5. There is a stint and measure as to Nations Gen. 15. 16. The iniquity of the Ammorites is not yet full Persons Vessels of Mercy Vessels of Dishonour Rom. 9. 22 23. What if God willing to shew his
One hundred and Ninety SERMONS ON THE Hundred and Nineteenth PSALM PREACHED by the Late REVEREND and LEARNED Thomas Manton D. D. With a Perfect ALPHABETICAL TABLE Directing to the PRINCIPAL MATTERS Contained therein LUK. XXIV 44. All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me Hic Psalmus est tanto praestantior quanto prolixior Muis. LONDON Printed for T. P. c. and are to be Sold by Michael Hide Bookseller in Exon 1681. Thomas Manton D. D. R White sculpsit To the READER 'T IS the Honour of the Evangelical Ministry that it was principally instituted for the service of God not as he is the Governour of the Earth but the Lord of Heaven and to prepare men by holiness for his eternal Kingdom And 't is an excellent favour of God to his Ministers when their labours are eminently useful for this blessed end This singular grace and priviledge God was pleased to confer upon his faithful Servant Dr. Manton whose life was spent in the most precious work of converting souls to Christ and preparing them for the Coelestial Paradise and since his retiring from the world by death his soul now enjoying the blessed rest above yet he remains with us in what was most valuable of him his excellent Sermons the productions of his holy mind and heart and the Pen having a larger extent than the Tongue in communicating them may be more beneficial to the Church than before The following Sermons were preacht by him in his usual course of three times a week which I do not mention to lessen their worth but to shew how diligent and exact he was in the performance of his duty Indeed his ordinary Sermons considering the substantial matter clear order and vigorous full expressions may well pass for extraordinary I cannot but admire the foecundity and variety of his thoughts that the same things so often occurring in the verses of this Psalm yet by a judicious observing the different arguments and motives whereby the Psalmist enforces the same requests or some other circumstances every Sermon contains new conceptions and proper to the Text. Some few Verses were not handled by him I earnestly pray that those who shall read these Sermons may taste the sweetness of the Divine Truths open'd in them and may be transform'd into the spirit of David by an inward feeling of the affections and verifying in their own breasts the words of the Holy Prophet W. BATES Christian Reader IT is somewhat difficult not to applaud that excellency which has first approved it self to our judgment Hence is it that though this work needs it not I will so far gratifie my own affections and comply with obtaining custom as to acquaint thee that if thou hadst my eyes and taste thou must admire its beauty and confess its sweetness much more when thou shalt use thy own more discerning eye and judicious palate The Matter of these Sermons is Spiritual and speaks the Author one intimately acquainted with the secrets of wisdom He writes like one that knew the Psalmists heart and felt in his own the sanctifying power of what he wrote Their design is practice beginning with the understanding dealing with the affections but still driving on the advancement of Practical Holiness They come home and close to the Conscience first presenting us a glass wherein we may view the spots of our souls and then directing us to that fountain wherein we may wash them away They are of an Evangelical complexion abasing proud corrupt nature and advancing free and efficacious grace in the conversion of Sinners The Exhortations are powerful admirably suited to treat with Reasonable Creatures yet still supposing them to be the vehicle of the holy Spirit through which he communicates life and power to obey them The manner of handling is not inferiour to the dignity of the Matter so plain as to accommodate the most sublime Truths to the meanest spiritual capacity and yet so elevated as to approve it self to the most refined understanding He knew how to be succinct without obscurity and where the weight of the Argument required it to enlarge without nauseous prolixity He studied more to profit than please and yet an honest heart will then be best pleased when most profited He chose rather to speak appositely than elegantly and yet the judicious do account propriety the choicest elegancy He laboured more industriously to conceal his learning than some others to ostentate theirs and yet when he would most veil it the discernnig Reader cannot but discover it and rejoice to find such a mass such a treasure of useful learning couched under a well-studied and artificial plainness But let the Reader take a taste of let him concoct and digest these spiritual Discourses and he shall say with the Sabaean Queen It was a true report I heard in my own land but behold the one half was not told me Or with the men of Sychar Now we believe not because of thy saying but because we our selves have proved and experienced their delicacies As one taste of honey will more effectually commend its sweetness than the most elaborate Oratory Those Ancients that had seen the first Temple wept bitterly when they saw the foundation of the second laid And perhaps some pious souls who have sate with great delight under the Authors Ministerial shadow and have found his fruit sweet to their taste may secretly shed a tear that though they here meet with the same Divine Truths the same spiritual matter yet they want the living voice the grateful elocution the natural eloquence in which that heavenly matter dropt or rather flowed from his gracious lips but let the same consideration which quieted the spirits of those Jews of old satisfie theirs God can fill this house also with his Glory And though the second Edition of the Temple fall short of the former in the beauty and symmetry of the structure yet can the Spirit flow from the Press as well as the Pulpit with this advantage that they may here in safety read what with great danger they formerly heard I have admired and must recommend to the observation of the Reader the fruitfulness of the Authors holy invention accompanied with solid judgment in that whereas the coincidence of the matter in this Psalm might have superseded his labours in very many Verses yet without force or offering violence to the Sacred Text he has either from the connexion of one Verse with its predecessor or the harmony between the parts of the same Verse found out new matter to entertain his own meditation and his Readers expectation nor do I observe more than twelve Verses in this large Psalm wholly omitted if at least they may be said to be omitted whose subject matter is elsewhere copiously handled Had the Reverend Author design'd these Papers for publick view he could not have flattered himself in a cavilling age that he should escape
being hard to come by unless Desires be strongly fixed men are soon put out of the Humour and so nothing would be done to any purpose in the World Surely Holiness that is so difficult and distasteful to Flesh and Blood would be but little looked after if there were not strength of Desires to keep it up Therefore is this affection that we may encounter Difficulties and Oppositions As Nehe. 4. 6. When there were Difficulties and Straits it is said They built the Wall for the People had a mind to work that is their Hearts were set upon it So if we had a mind to any Excellent thing it is this mind that keeps us up in the midst of all Difficulties and Labours All excellent Things are hard to come by it is so in Earthly matters much more in Spiritual The Lord will have it so to make us Prize them more for things soon got are little esteemed As riotous Heirs which know not how to get an Estate lavishly spend it A man is chary of what is hardly gotten Iacob prized Rachel the more because he was forced to serve for her so long So we shall prize Heavenly things the more when they cost us a great deal of Diligence and Labour to get them Now sluggish Desires soon fail but Vehement longings keep the Heart a work 5. Consider the issue of these Desires As they come from a good Cause which is the new Nature and a new Life for Appetite follows Life so they tend to a good Effect are sure of a good Accomplishment and Satisfaction God is wont to give Spiritual things to those that desire them there the Rule is Ask and have It is not so in carnal Things many that seek and hunt after them with all the Strength and Labour of their Souls at length are miserably disappointed But all the Promises run for Satisfaction to a Hungry Thirsty Earnest and Longing Soul 5. Math. 6. Those that are hungry and have a strong Desire upon them he will fill 1. Luke 51. And open thy Mouthwide and I will fill it 81. Psal. 10. They that open unto him as the thirsty Land for the Rain God that gives Velle to Will will give Posse to Do First the Desire and then the Satisfaction and therefore where there is this strength of Desire though there may be some failing in other things in our Endeavours and Performances yet the Lord will accept it 6. It argues some nearness to compleat Fruition or to full Satisfaction in Heaven when we begin to be more earnest after Holiness than we were before and after more of God and his Grace and Image to be set up in our Souls The more we desire Holiness the more ripe for Heaven This is a Rule The nearer we are to any good thing our Hearts are set upon the more impatient in the want of it as natural Motions are swifter in the end than in the beginning though violent Motions are swifter in the beginning while the impression of the stone lasts it is swift but afterwards it abates So when the Soul beats so strongly after God and Holiness and larger measures of Grace 't is a sign we are Ripening apace for Heaven Paul when he was grown aged in Christianity then he saith Rom. 7. 24. Who shall deliver me from this Body of Death As what we translate in the Psalms O that Salvation were come out of Sion It is in the Hebrew Who shall give Salvation So here it is an Hebreisme Who shall that is O that I were delivered He had many afflictions he was in Perills often Scourged Whipped Persecuted but he doth not say O that I could get rid of this troublesome Life of affliction but it was the Body of Death the remainders of Corruption was most burdensome to him The Children of God their Pulses beat strongly when they are upon the Confines of Eternity and their full and final Consummation These men begin to Ripen for their Heavenly State into which God will translate them Use 1. For Conviction of several sorts of Persons that are sar from this Temper and frame of Heart To begin with the most Notorious 1. Some desire Sin with a passionate Earnestness Iob 15. 16. He drinketh iniquity like Water As a thirsty Beast in those hot Countries would drink in water so did they drink in Sin Most wicked men are mad when their Lusts are set a working and there are some whose constant frame of Heart it is who make hast who march furiously as if they were afraid of coming to Hell too late bear down Conscience Word and all before them that set themselves to do Evil with both hands earnestly that have a strong desire after Sin and are carried out with as impatient longing after Sin as the Children of God such Eminent ones of God after Holiness 2. Some have no desire to the ways of God at all Iob 21. 14. They say unto God depart from us For we desire not the knowledge of thy ways the Hearts of many say so though their Tongues do not They are those which shut out the Light that cannot endure a searching Ministry lest it should trouble their Lusts disturb the Devils Kingdom that banish the thoughts of God out of their Hearts lest it revive the Sense of their Obligation to duty that set Conscience a challenging Gods right in their Souls that keep off from the Light 3. There are some that are insatiable in worldly things but have no Savour of these Heavenly and Holy things they are Thirsty for the Earth But God is not in all their thoughts Psal. 10. 4. a little Grace will serve their turn and think there is more ado than needs about Heaven and Heavenly things Alass the very contrary is true a little of the World will serve their turn here below If men had not a mind to increase their Temptations and Snares about a frail and temporal Life why do they make so much ado When many times they are taken away before they have Roasted what they have got in Hunting God takes them away but their Eternal estate is little looked after Riches qualifie us not but Holiness doth qualifie us for Heaven and it is our Ornament before God and his holy Angels And woe be to us if our poor Souls be thrust out Naked and Uncloathed in the other World Can we hunger and hanker after these lying Vanities and have no Hungering and Thirsting after Grace a little time will wear out the distinction of Rich and Poor High and Low but the distinction of Holy and Good will continue to Eternity Think of that time when not only the World but the Lust will pass away The lust of the World may be gone before we are out of the World as in Sickness and Pains but he that doth the will of God abideth for ever When we are Sick and Dying we have some kind of Notions and Apprehensions of these things then we can long and wish
Saints and the blessed means to pluck up their Spirits Whilst there is a God in Heaven we are not at an utter loss So Verse 9. I will say unto God my Rock Why hast thou forgotten me Why go I mourning because of the Oppressor David first reasoned with himself yet the Distemper continued but when he comes to reason the Case with God in prayer then he gets ease Thirdly The violent passions of anger envy and revenge against Oppressours these are all naught and do a world of mischief Anger discomposeth us and transports the soul into uncomely motions against God and men makes us fret and male-content it tempts us to Atheism Psal. 73. maketh us weary of well-doing Psal. 37. tempts us to imitation of their wicked Course The Devil worketh much upon spleen and stomach and discontent and we are apt to run into these Disorders Now how shall we do to get rid of these Distempers By prayer in which we get a sight and prospect of the other world and then these things will seem nothing to us acquaint our selves with God and the process of his Providence and so we shall see an end of things Psal. 73. 17. then all is quiet And as for revenge too that is an effect of the former when we plead before God we see the justice of what is unjust and hard dealing from men to be justly inflicted by God and so the heart is calmed The Lord bid him curse 2 Sam. 16. 11. There is reason enough for this dispensation in the upper Tribunal whereunto when we appeal we should render no man evil for evil Rom. 12. 17. We ought not we need not 't is Gods work Deut. 32. 35. Vengeance and recompence are mine Nay our very praying is a committing our selves to him that judgeth righteously 1 Pet. 2. 23. In prayer we vent our zeal and that hindreth us from venting our carnal passions 'T is a resignation of our Person and Cause to him under unjust sufferings not out of malice desiring judgment and vengeance on Persecutors that is to make God the Executioner of our lusts to establish that which we would prevent in prayer But Saints in prayer labour only to shew their faith and meekness and to leave things to the righteous Judge to do what is for his own Glory and their good Fourthly For the other evil impatience and despair 't is a very great evil and contrary to faith and hope and dependance which the Christian Religion doth mainly establish and maketh way for the worst evils either total Apostasie from God or Atheism or self-destuction Now this is very incident to us when oppressions lye long upon us 2 King 6. 33. This evil is from the Lord why should I wait on the Lord any longer So Ier. 2. 25. But thou saidst There is no hope Desperately No for I have loved Strangers and after them will I go I will take my own course there is no hope 't is in vain to wait upon the Lord any longer And if things do not grow to that height yet the Children of God grow weary and faint in their minds Heb. 12. 3. Now we keep afoot some hope while we have an heart to call upon God The Suit is still depending in the Court of Heaven when it seems to be over on Earth and we see there is cause to wait for Gods answer He that shall come will come Hab. 2. 3. God may tarry long but will never come too late Thus why 2. But how is this to be asked First This is not to be asked in the first place as our main blessing Matth. 6. 33. First seek the Kingdom of God If we seek our ease and temporal felicity only that prayer is like a brutish Cry Hos. 7. 14. They howled upon their beds for Corn and Wine A Dog will howl when he feels any thing inconvenient You will never be freed from murmuring and quarrelling at Gods dispensations and questioning his love if this be the first thing that you seek and so your prayers will become your Snare Besides the great dishonour to God it argues the great disorder of your affections that you can be content to have any thing apart from God Psal. 105. 4. Seek ye the Lord and his strength seek his face evermore In all Conditions that must be our great request that we may have the favour of God Secondly It must be asked with submission 'T is not absolutely promised nor intrinsecally and indispensably necessary to our happiness but if the Lord see it fit for his own Glory and our good We cannot take it ill if a friend deny us to lend a Summ of Money which he knoweth we will lay out to our loss and detriment God seeth it fit sometimes for his own Glory and our good to continue us under oppression rather than to take us out of it There are two Acts of Providence relieving and comforting the oppressed and punishing the Oppressors Sometimes God doth the one without the other sometimes both together sometimes God will only comfort the oppressed we cry to him in our afflictions and God will not break the yoke but give us a supply of strength to bear it Psal. 138. 3. In the day when I cryed thou answeredst me and hast strengthened me with strength in my soul. He giveth you strength to bear the burthen if you continue in your integrity Sometimes God doth punish the Oppressor yet that 's no relief and reparation to you you must bear it for you are to stand to Gods will and to wait his leisure to free you from it Thirdly Your end must be that God may be glorified and that you may serve him more cheerfully So 't is in the Text Deliver me from the oppression of man then shall I keep thy precepts Psal. 9. 13 14. Have mercy upon me O Lord consider my trouble which I suffer of them that hate me thou that liftest me up from the gates of death that I may shew forth all thy praise in the gates of the daughter of Sion and I will rejoyce in thy salvation So David beggeth salvation in order to praise Temporal mercy should not be loved for it self nor sought for it self but as we may glorifie God by it that 's to be our end Lord I seek not my own interest but thine If you have a carnal end you miss Iames 4. 3. Because you ask to consume it upon your lusts that we may please the Flesh as sweetly and quietly as we did before live in the height of pomp and splendor gratifie our lusts without disturbance or see our revenge or if a meer natural end the meer conveniency of the outward man we bespeak our own denial Fourthy We must pray in faith that God can and is ready to deliver from the oppression of man and will do so in due time when 't is good for us First God can deliver us Though our Oppressors be never so mighty and strong God can break