Iam. 1. 2. So Christian courage and resolution that 's tried in deep affliction when we are slain all the day long Heb. 11. 35 36. Rom. 8. 37. In all these things we are more than Conquerors The strength of a man's back is not tried by a small weight but by a heavy burden how much he can bear so the sharper the affliction the greater the trial 3. That they may have the more experience of God for the sharper the affliction the sweeter their comfort and the more glorious their deliverance Psal. 71. 20. Thou which hast shewed me great and sore troubles thou shalt quicken me again and shalt bring me up again from the depths of the earth God's power in raising them up is more seen 2 Cor. 1. 10. Who delivered me from so great a death Use 1. If we be under sore troubles let us not faint remember 't is no more than we have deserved God will not afflict a man above his deserts he cannot complain of wrong Ezra 9. 13. It is never more it may be less when our afflictions are great our deserts are far greater Isa. 40. 1. Comfort ye comfort ye my people saith your God Why For she hath received of the Lord's hand double for all her sins God saith double he relents presently 2. Consider the degree of affliction it is not measured out by your selves but measured out by a wise God though afflicted very much and very sore the measure it is ordered by God as well as the kind of it If it were measured out by our selves it would be too light it would be too gentle The Patient must not be trusted in searching his own wounds and if it were left to our Enemies they would know no bounds Zech. 1. 15. I was but a little displeased and they helped forward the affliction But it is left to the wise just and gracious God and Father he tempers the Cup in his own hand and therefore when the affliction is grown sore and strong it comes not only from a wise God but a tender Father that best knows what is good for us Iob 34. 23. That 's a notable place For he will not lay upon man more than right that he should enter into judgment with God That is the party afflicted hath no just complaint against God can take no exception against God's proceedings for he perfectly understands our need and understands our strength God perfectly understands our need 1 Pet. 1. 6. If need be ye are in heaviness through manifold temptations And understands our strength 1 Cor. 10. 13. Faithful is he who will not suffer you to be tempted above that ye are able Many Parents do not correct their children in measure being ignorant of their nature and disposition Many Physicians mistake their Patient's constitution therefore the Physick may work too strongly and too violently for them but God understands our need and our strength and so suits all his remedies accordingly Use 2. To reprove those fond complaints that are extorted from us in deep and pressing afflictions as if 1. Sometimes there was never any so afflicted as I am God's people have been sore troubled Lam. 1. 12. Is it nothing to you all ye that pass by behold and see If there be any sorrow like unto my sorrow wherewith the Lord hath afflicted me Yes others have been afflicted in the same kind and degree if not worse 1 Pet. 5. 9. All these things are accomplished in your brethren that are in the world You think 't is such as the like hath never been known or heard of for every Man 's own pain seemeth most grievous Lam. 3. 1. I am the man that hath seen affliction by the rod of his wrath Other Prophets foretold them I see them executed The best of God's people have their measures of hardships you are not singular do not stand alone This is one of Satan's deceits Satan will suggest this to a Child of God that he may question his Fathers affection lose the comfort of his Adoption and put your selves out of the number of God's Children your lot is not harder than the rest of God's Children all that are in the world have the same trials troubles pressing evils upon their hearts now and then 2. Another you find complaining taxing God of unfaithfulness as if he would break trust and lay upon you more than you are able to bear and you deceive your selves for if you cannot bear your present burden you would bear none you do not improve Christ's strength Phil. 4 13. I can do all things through Christ which strengthneth me Christ doth not help us in such a degree or one trouble and no more but in all 3. Another we find complain I am cut off God will be merciful and gracious no more Psal. 77. 8 9 c. He hath forsaken me and forgotten me God's Children have been brought thus low yet have been raised as the Church Psal. 118. 18. Lord thou hast chastened me sore yet hast not given me over unto death Within a little while he will shew this was but our infirmity this would stop these idle complaints by which we give vent to our daily impatience We have seen David s case but what doth he do he goes to God about comfort and relief I am afflicted very sore O Lord quicken me according to thy Word There observe 1. That he prays and makes his addresses to God 2. For what he prays Doct. First That he prays Observe Affliction should put us upon Prayer and serious address to God Thus God's people are wont to do Isa. 2. 16. Lord in trouble have they visited thee they poured out a prayer when thy chastening was upon them They that have neglected God at other times will be dealing with him then and this God expects Hos. 5. 15. I will go and return to my place till they acknowledge their offence and seek my face in their affliction they will seek me early 'T will be the first thing they will do the greatest thing they will take care off as that which we most care for most is thought of in the morning Nay it is that which God enjoins Psal. 50. 15. Call upon me in the time of trouble Some might hang off when God's Rod is upon their backs or be discouraged by the bitter sense of a trouble therefore God doth not only give us leave but commands us to call upon him This is the special season when this duty is performed with life and vigor Is any man afflicted let him pray Jam. 5. 13. Let him thus give vent to his trouble it doth mightily ease the heart An Oven stopt up is the hotter within the more we keep down grief and do not unburden our selves the more it presseth upon the heart Wind imprisoned in the bowels of the Earth makes a terrible shaking there till it gets vent so till our sorrow gets a vent it rends and tears the heart The Throne of Grace was appointed
by the Scriptures which apparently are acknowledged by them to be the Word without running to unwritten traditions and the authority of men Again all this is recommended with the special presence of God as to gifts and graces blessing these Churches continually more and more Therefore if ever a man will find rest for his soul and be soundly quiet within himself here he must fix and chuse and take up the way of truth Popery is but Heathenism disguised with a Christian name their penal satisfactions are like the gashing and launcing of Baal's Priests their Mediators of Intercession are like the doctrines of Demons among the Gentiles for they had their middle Powers glorified Heroes their Holy water suits with the Heathen Lustrations their costly offerings to their Images answer to the Sacrifices and Oblations to appease their gods which the Idolaters would give for the sin of their souls adoring their Reliques is like the respects the heathens had to their departed Heroes And as they had their Tutelar gods for every City so these their Saints for every City and Nation their S. Sebastian for the Pestilence their Apollonia for their Tooth-ach and the like It is easie to rake in this dirt It was not for the Devil's interest when the Ensign of the Gospel was lifted up to draw men to downright Heathenism therefore he did more secretly mingle the Customs and Superstitions of the Gentiles with the food of life like poyson conveyed in perfume that the souls of men might be more infected alienated and drawn from God Popery doth not only add to the true Religion but destroys it and is contrary to it Let any considering man that is not prejudiced compare the face of the Roman Synagogue with the beauty of the Reformed Churches and they will see where Christianity lyes there you will find another Sacrifice for expiation of sin than the death of Christ the Communion of the Cup so expresly commanded in the word of God taken away from the people reading the Scriptures forbidden to Laicks as if the word of God were a dangerous book Prayers in an unknown language Images set up and so they are guilty if not of primitive Idolatry which all the water in the Sea cannot wash them clear of yet certainly of secondary Idolatry which is the setting up an Idol in God's Worship contrary to the Second Commandment the Image of the Invisible God represented by stones and pictures Invocation of Saints and Angels allowed the doctrine of Transubstantiation contrary to the end of the Sacrament works of Supererogation Popes pardons Purgatory for faults already committed as if Christ had not already satisfied Papal Infallibility not only contrary to faith but sense and reason their ridiculous Mass and Ceremonies and many such human inventions besides the word and against it But the Protestants are contented with the simplicity of the Scriptures the word of God and the true Sacraments of Christ. Therefore you see what is the way of truth we should stick to Prop. 8. That in the private differences among the professors of the Reformed Protestant Religion a man is to chuse the best way but to hold charity towards Dissenters In the true Church in matters of lesser moment there may be sundry differences For until men have the same degree of light it cannot be expected they should be all of a mind Babes will think one thing grown persons will have other apprehensions sick persons will have their frenzies and doubtings which the sound cannot like The Apostle's rule is Phil. 3. 15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you c. There are two parts of that Rule the perfect must be thus minded they that are fully instructed in the mind of God they must practise as they believe strings in tune must not be brought down to those that are out of tune But if others tainted with error do not give a through assent to all divine truth yet let us walk together saith the Apostle so far as we are agreed God that hath begun to enlighten them in other things will in time discover their mistakes Thus far the true Christian Charity takes place This should be our Rule Here we are agreed in the Christian Reformed Religion and in all the points of it let us walk together so far and in lesser differences let us bear with and forbear one another in love I speak now of Christian toleration for the Magistrates toleration and forbearance how far he is to interpose that 's another case Eph. 4. 2. With all lowliness and meekness with long-suffering forbearing one another in love What is bearing with one another not conniving at their sin or neglecting ways to reclaim them or forbear our profession when God calls us to it they are great cases how far profession may be suspended and how far it may be carried on but to restore them with meekness to own them in those things wherein they are owned by God not to practise that Antichristian humor which is now gotten into Protestantism of unchurching unministring unchristianing one another but to own one another in all those things wherein we are agreed without imposing or censuring not rending into factions not endeavouring to destroy all that we may promote the particular interest of one party to the prejudice of the whole but walking under one common Rule and if others shall prove peevish and if angry brethren shall call us bastards and disclaim us as not belonging to the same Father we ought not to reject them but still call them brethren if they will not joyn with us we cannot help it yet they are brethren notwithstanding that disclaim and how pettishly and frowardly soever they carry themselves in their differences a good Christian should take up this resolution their tongue is not Christs fan to purge his floor though they may condemn things which Christ will own to bear their reproofs and love them still for the iniquity of their carriage doth not take away our obligation to them As in the relation of Inferiors we are bound to be obedient to the froward as well as to the gentle Parents and Masters so in the duties that are to pass between equals we are to bear with the froward and to overcome their inclinations For though we have corruptions that are apt to alienate us and will put us upon furious passions uncomely heats and divisions yet God forbid we should omit any part of our duty to them for uncharitable brethren are brethren still SERMON XXXII PSALM CXIX 30. I have chosen the way of Truth thy judgments have I laid before me I Come now to answer an Objection which may be made Obj. But if you be so earnest to maintain unity among your own Sects why do you separate from the Papists who are Christians as well as you and own many things of Christianity wherein
you may agree with them I answer In the general certainly the separation of one Christian from another is a great evil which should be carefully avoided and if walls of separation be set up by others yet we must do what in us lies to demolish them They do no service to Christ that make separations needlesly when as much as is possible there should be a union and coalition between Christians Now what shall we say to this Separation from Rome who were in the possession of a Christianity I tell you this Bug-bear needs not fright us out of the good way if we can but clear three things to you 1. That as to the rise it was neither unjust nor unnecessary 2. As to the manner of it it was not made rashly and lightly but as became them that had a serious sense of the Interest of Christ and of his Church in the world 3. As to the continuance of this Separation that if it were made upon good grounds and the same grounds still continue certainly we have no cause to revert and return back the Roman Synagogue not being grown better but much worse since the first breach If all these can be proved there is no reason to complain of our Separation First That this Separation was neither unjust nor unnecessary It is unjust if it be made without a cause it is unnecessary if it be made without a sufficient cause or such a cause as may warrant so great a breach in the Christian world Certain it is that the Schism lyeth not in the Separation but the Cause and so is not chargeable on those that make the Separation but on those that give the cause So that if we would examine whether the Separation be good I think we must examine the causes of it therefore let us a little consider this very thing Certainly the cause was not unjust there was a cause I shall shew that by and by And that it was not unnecessary without a sufficient cause and so no way culpable The business is Whether the Controversies be of such moment as that there should be such a breach among Christians that we and they should keep such a distance I speak only to the sufficiency of the cause the justness we shall see by and by Of what moment soever the Controversies were if the things that are taken to be errors be imposed as a condition of Communion a Christian cannot joyn himself with them Certainly it is no sin to abstain from the communion of any Church upon earth where the conditions of its communion are apparently unlawful and against conscience though it may be the matters in debate be not of great moment I only speak provisionally be they or be they not of moment yet if these be propounded as conditions of its communion for no man is necessitated to sin In some cases it is lawful to withdraw out of a place for fear of danger and infection as if a house or town be infected with the Pestilence it is but a necessary caution to look to our selves be-times and withdraw out of that house or town But now when no men are permitted to tarry but those that are infected with the disease the case is out of dispute the sound must be gone and withdraw from them by all the means they can Now such are the corruptions of Popery and the danger of seducement so manifest that little children are by all means to keep themselves from idols 1 Joh. 5. 21. We should be very cautious and wary of that communion wherein there is so much hazard of salvation if possibly we should keep our selves untainted but when we are bound to the belief practice profession of those errors there needs no more debate a Christian must be gone else he will sin against conscience Now this is the case clearly between them and us Suppose the corruptions were not great nor the errors damnable yet when the profession of them is required and the belief of them as certain truths is imposed we are to endure all manner of extremity rather than yield to them Therefore much more when it is easie to be proved that they are manifest and momentous corruptions Therefore certainly to leave the communion of the Popish Faction is but to return to our union and communion with Christ it can be no fault to leave them that left Christ and the ancient faith and Church The innocent husband that leaves the Adulterous wife is not to be blamed for she had first broken the bonds and violated the rights of the Conjugal relation Or a good Citizen and Soldier are not to be blamed in forsaking their Governour and Captain who first revolted from his allegiance to his Prince I and when he would engage them in the same Rebellion too Secondly As to the management of it or the manner how it was carried on It was not made rashly and lightly without trying all good means and offering to have their complaints debated in a free Council In the mean time continuing in their station and managing the cause of Christ with meek but yet zealous defences until they were driven thence by Antichristian fury for blowing the Trumpet and warning the Church of her danger from that corrupt party until persecuted by censures not only Ecclesiastical but Civil cast out of the Church put to death some for witnessing against others meerly for not owning and practising these corruptions and hunted out from their corners where they were willing to hide and worship God in secret with all rigor and tyranny driven first out of the Church then out of the world by fire and sword unless they would communicate with them in their sin thus were they used So that the Romanist cannot charge the Protestants for Schism for leaving their communion any more than a man that thrusteth another out of dores can be offended at his departure Yea when the Reformed did set up other Churches it was after all hopes of Reformation were lost and defeated And the Princes Magistrates Pastors and people were grown into a multitude and did in great numbers run to the banner which God had display'd because of his Truth and so could not in conscience and spiritual safety live without the means of grace and the benefit of Ordinances and Church-Societies lest they should be scattered as sheep without a shepherd and become a ready prey to Satan And then this Separation which was so necessary was carried on with love and pity and with great distinction between the corruptions from which they separated and the persons from whom they separated and they had the same affection to them and carried it all along just as those that are freed from Turkish slavery and have broke prison and invited the other Christian captives to second them it may be they have not the heart and courage to venture with them though they leave them fast in their enemies chains and will not return to their company they
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
multitude though they have Power yet they have no Authority But when the Rulers were set against them and persecuted them with Edicts and Punishments then the greatest Havock was made of them To see Gods Ordinance abused maketh the Trial the more grievous The Godly should be defended by their Governours for therefore they are called the shields of the Earth Psal. 49. 9. But now when they persecute them for Righteousness sake 't is a sore but no strange Temptation They may do so partly out of Ignorance 1 Cor. 2. 8. Which none of the Princes of this world knew for had they known it they would not have crucified the Lord of glory And partly out of Prejudice and blind Zeal so the Corner-stone is refused by the Builders Psalm 118. 22. applyed to Christs Persecutors Acts 4. 11. The stone that was set at nought by you builders is become the head of the Corner And partly by the instigation of Evil Men. Wicked men labour to ingage those who are in power against the People of God and make them odious to them Prov. 29. 10. The bloud-thirsty hate the upright Flattery giveth the first onset to the work of Impiety Acts 24. 1 2 3. And partly because Riches and Power efferate men swell them with pride fill them with enmity against the ways of God Psal. 123. 4. Our soul is exceedingly filled with the scorning of those that are at ease and the contempt of the proud Well then let us not be dismayed though great men be prejudiced against us and we have powerful Enemies in Church and State Matth. 10. 17 18. But beware of men for they will deliver you up to the Counsels and they will scourge you in their Synagogues and ye shall be brought before Governours and Kings for my sake for a Testimony against them and the Gentiles Though we be persecuted with Censures Civil and Ecclesiastical and both Judicatures thunder against us Iohn 16. 1 2. These things have I told you that you should not be offended they shall put you out of the Synagogue Yea the time cometh when they that kill you think they do God good service 'T is a stumbling block to see Power which is of God bent against God and his Interest the Beast in the Revelations pushed with the Horns of the Lamb but Christ hath told us of these things before-hand that we should be fore-armed against them Christs Followers must not only look for injuries from wicked men in a tumultuous way but ordinarily carried by fixed Judicatures thrown out of the Church by Excommunication and out of the World by Death Let us Bless God that our Rulers deal more Christianly by us and let us not irritate them but shew all Love and Meekness and Obedience and let the mild Government of our Gracious Soveraign move us to pray to God for the Continuance of his Life and the Prosperity of his Affairs 't is but a necessary Gratitude that we should pay him for the Rest and Peace we enjoy under him 3. The Malice and Groundlesness of this Persecution without cause David did not suffer for his Deserts as an Evil doer he had done nothing disobediently against Sauls Authority when he had spared him in the Cave he giveth him an Ample Testimony 1 Sam. 24. 17. Thou art more righteous then I for thou hast rewarded me good but I have rewarded thee evil Again he had another Testimony when he surprized his Camp sleeping 1 Sam. 26. 21. Return my son David I will no more do thee harm because my soul was precious in thine eyes behold I have played the fool and have erred exceedingly Theodoret expoundeth this of the next Verse with application to these passages When David found Saul asleep he would not kill him and this was more Comfort to him than if he had slain and obtained all their Spoiles Observe we may the better represent our Case to God when we suffer without a Cause then our Sufferings are clean Sufferings more Comfortable to us and Honourable to God 'T was Daniels glory that they could find no occasion or fault against him but only in the matter of his God Dan. 6. 4 5. Blamless Carriage disappoints the Malice of wicked men or shameth them Cajus Sejus vir bonus nisi quod Christianus Now a pretended Crime doth not take away the glory from us Saul pretended that David was an Enemy to his Life and Crown but David declared the Contrary by Word and Deed he might have slain him twice Put to silence the ignorance of foolish men 1 Pet. 2. 15. There may be in Mans Court a Cause which before God is no just Cause as when we are punished for the breach of Law which is contrary to our Duty to God Psalm 94. 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law Well then whatever we suffer let it be without a Cause there is cause enough on Gods part to afflict and strike us for our sins but on Mans part let us not procure Sufferings to ourselves by our Provocations We shall hereby have more peace in Sufferings and bring more honour to Religion 1 Peter 3. 17. For it is better if the will of God be so that ye suffer for well-doing then for evil-doing 1 Peter 4. 15 16. But let none of you suffer as a murtherer or a theif or as an evil-doer yet if any suffer as a Christian let him not be ashamed but let him glorifie God in that behalf Surely Christs Cross is more comfortable than the Cross of Barabbas Secondly Let us come to his gracious frame of heart to stand in Awe of the Word but my heart standeth in awe of thy Word Doctrine 'T is a gracious frame of Heart to stand in Awe of the Word of God Gods People are often described by it Iob 13. 13. Whoso despiseth the word shall be destroyed but whoso feareth a commandment shall be rewarded There are many fear a Judgment when to visible appearance it is like to tread upon the heels of sin yea and some fear a Threatning at least when it is like to be accomplished but who fears a Commandment but a Gracious Heart this is reason enough to draw back if a Commandment stand in the way 't is more than if there was a Lion in the way or a band of Armed Enemies or an Angel with a drawn Sword such as stood in the way to stop Balaam they have a deep Reverence of Gods Authority and dare not break through when God by his Law hath fenced up their way So Isaiah 66. 2. To him will I look that is of a poor and contrite spirit and trembleth at my word A man that is affected according to his doom and sentence passed in the Word if the Word speaketh bitter things or the Word speaketh Peace accordingly the man is affected this is the Man that God will look at Ezra 9. 4. Then were assembled unto me every one that
sometimes wander out of the path in which we should perish if God did not reclaim us from our wandering Now it is his work to restore our souls that is to keep us from going on still in our By-paths therefore we may come and press it He is inclined to shew favour to those who confess their Errors and for the glory of his Grace and constant Love and sworn Covenant he will not be unmindful of us 3. He delights to guide us in our wanderings Luk. 15. 4 5. The good shepherd leaves the Ninety nine and seeks out the stray'd sheep upon the Hills and Mountains and brings it home upon his own shoulders rejoycing It 's a pleasing thing to Christ to be reducing strayed souls Ezek. 34. 4. He was angry with the under-shepherds and rebukes them because they discharged not their Duty the diseased have you not strengthned c. and he promiseth his own care ver 6. I will seek that which was lost 4. He will bear with our infirmities and if humbly sought to will take care of us We straggle sometimes out of weakness and out of Vanity of spirit and loose our selves through our own folly therefore Christ saith I will seek that which was lost Sometimes we are driven away by Wolves Christ will fetch us back again that we may not be meat for their mouth If sin be as a breach upon Conscience he will heal that wound and bind up the broken If we be weak ready to straggle he will confirm us and strengthen us more and more Having such a shepherd this should encourage us more to go to him V. Here 's Caution take heed not to run into infirmities as if it were matter of nothing why they must be Repented and it is part of wilfulness voluntarily and allowedly to do that which he must undo again and necessarily be repented of as David confesseth his Error Little sins allowed and customarily committed on the presumption of a Pardon they are not infirmities but are of a dangerous nature If you indulge iniquity you loose your Claim as those that are devoted to God you will hazard this if you indulge your straying humour and consider even infirmities may cost us dear for though they do not make void the Eternal Reward yet usually God reduceth us not by internal Grace but by some smart Providence as David Psal. 119. 67. Before I was afflicted I went astray God will teach you your Duty by Briars and Thorns by sharp Affliction And where the distemper is more rooted in us if it be not an Act only but a kind of rooted Distemper then the dispensation of Gods Providence may be very sharp As Pauls Thorn in the Flesh when he was apt to be lifted up in Pride he prays thrice the Lord was Terrible to him possibly it was the Stone or Gout some wracking Pain 2 Cor. 12. Though he prays God would not release him but still keeps the pain and trouble upon him so our strayings will cost us dear To be sure they must cost us Repentance but they may cost us a great deal of sorrow in the World We should not incur the hazard of Gods Temporal Displeasure Again you have no Assurance and Command of the Time and Measure of the Spirits Assistance and therefore if you give way to little failings they may become grievous Enormities in the end and when you grieve the Spirit you do what lies in you to drive him from you and provoke him to suspend his Assistance the longer And therefore grieve not the holy spirit of God whereby ye are sealed to the day of Redemption Eph. 4. 30. FINIS Advertisement THere is lately Published Twenty select Sermons Preached by the late Reverend and Learned Divine Dr. Thomas Manton and since his Death Published by Dr. William Bates in Quarto Also Eighteen Sermons on the second Chapter of the second Epistle to the Thessalonians Containing the Description Rise Growth and Fall of Antichrist with Cautions and Arguments to establish Christians against the Apostacy of the Church of Rome By Dr. Tho. Manton Published likewise by Dr. Will. Bates Sold by I. Robinson and B. Aylmer in Octavo A. Funeral Sermon Preached upon the Death of the Reverend and Excellent Divine Dr. Tho. Manton who Deceased October 18 1677. By William Bates D. D. To which is now added the last Publick Sermon Dr. Manton Preached In Octavo All three Printed for Brabazon Aylmer at the three Pigeons against the Royal Exchange in Cornhil AN Alphabetical TABLE Directing the READER to the Principal Matters contained in the foregoing SERMONS A. ABle God able to perform his promise p. 548. Abhorrence of sin more then hatred p. 1008 Absolution of God dischargeth the Law Conscience and Satan p. 39 Abundance of Mercies in God p. 316 Acceptance of prayer before its answer p. 166 Acceptation of our services must be sought after p. 725 God Accepts no bodily service without that of the soul p. 1045 God Accepts the Heart when it is 1. Broken 2. Renewed 3. Purified by Faith 4. Acted by Love p. 1046 Account must be given to God shortly p. 572. 39. 457 Accomplishment of promises to be diligently observed p. 447 Acknowledgement of God in Afflictions p. 138 Acknowledgment of Mercy a great Duty Reasons Uses of it p. 445 446 They that acknowledg justice may expect Mercy p. 511 Acknowledge the benefit of all Afflictions due to Gods Spirit p. 465 Justice and Faithfulness of God in afflicting must be acknowledged p. 509 Acquittance from Sin and acquittance from Hypocrisie p. 61 Acted They that are acted by God act under him p. 223 Actions a better discovery of our Thoughts then Words p. 10 Action is the perfection of the habits of Grace p. 32 Action not only required but good principles p. 859 Acting in spiritual duties sits us for duty p. 160 Activity in duty a sign of the quickening Spirit p. 935 Actual consent to the Covenant required p. 707 Actual Grace necessary as well as habitual p. 313 Uses of actual grace 1. To Direct us in the exercise of Grace received 2. To excite the habits of Grace 3. To strengthen us in the operation 4. To fortifie against Temptations p. 779. Necessity of actual Grace on three Accounts p. 779. 242 Actual thinking of God an eminent duty at certain Seasons p. 1055 Adam Vide Man Admonition Impatience under it a sign of pride p. 521 Advantages that Spiritual Enemies have over us p. 76 Advantages by Gods first work of Grace upon us 1. Inclination towards what is good 2. Preparation of Heart to Holy Actions 3. Power to do good p. 241. 242. Taking up Religion upon the Account of Temporal Advantages reproued p. 342 Affections Twofold 1. Affections of aversation 2. Affections of choice and pursuit p. 2. 680. 1006 Affection to the Word necessary in order to our keeping it p. 10. 34. God delights in them p. 246 Affections easily bribed p. 450 Affections without knowledge not Good p.