practice when it is so easie to misjudge and do wrong Most of all when the matter wherein I presume to fit in judgment upon another is of so high a nature as the posture of his heart God-ward A matter peculiarly belonging to another Tribunal of divine cognizance and which we all confess to be only known to God himself And if I would take upon me to conclude a man insincere and an hypocrite only because he is not of my mind in these smaller things that are controverted among us how would I form my argument No one can with sincerity differ from that man whose understanding is so good and clear as to apprehend all things with absolute certainty just as they are And then go on to assume and a strange assuming it must be But my understanding is so good and clear as c. 'T is hard to say whether the uncharitableness of the one assertion or the arrogance of the other is greater and whether both be more immoral or absurd But the impiety is worst of all for how insolently doth such a man take upon him to make a new Gospel and other terms of salvation than God hath made when his sentiments and determinations of things which God hath never made necassary must be the measure and rule of life and death to men How is the throne and judicial power of the Redeemer usurp't which he hath founded in his blood Rom. 14.4 Who art thou that judgest another mans servant to his own master he standeth or falleth Yea he shall be holden up for God is able to make him stand verse 9. For to this end Christ both died and rose and revived that he might be Lord both of the dead and living verse 10. But why dost thou judge thy brother or why dost thou set at nought thy brother we shall all stand before the judgment seat of Christ verse 11. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God One would think they that lay no restraint upon themselves in this matter of judging their brethren upon every light occasion reckon this chapter came by chance into the Bible And that our Lord spake himself at random words that had no meaning when he said Mat. 7.1 Judge not that you be not judged c. What man that fears God would not dread to be the framer of a new Gospel and of new terms of salvation It is a great solace indeed to a sincere mind but implies a severe rebuke in the mean time to such a self-assuming censorious spirit that it may in such a case be so truly said It is a much easier thing to please God than man They that find this measure will have the better of it if they can abstain from retaliating when as the reason of it is the same on both sides For they may say You are to remember I differ no more from you in this matter than you do from me and if I judge not you about it what greater reason have you to judge me And they have little reason to value such a mans judgment concerning their duty in a doubtful matter who cannot see his own in so plain a case The matter for which they judge me may be very doubtful but nothing can be plainer than that they ought not so to judge 9. A due Christian love would oblige us after competent endeavours of mutual satisfaction about the matters wherein we differ to forbear further urging of one another concerning them Which urging may be two wayes Either by application to our Affections or to our Reason and Judgment Some perhaps find it more sutable to their own temper and measure of understanding and conscience to go the former way and only vehemently perswade to do the thing wherein the other shall comply with them and in some fort justifie the course which they have taken Without regard to the others conscience press them right or wrong to fall in with them Sometimes labouring to work upon their kindness by flattery sometimes upon their fear by threats and menaces Sincere love would certainly abhor to do thus Would it let me violate anothers conscience any way The love I bear to a fellow-Christian if it be true having for its measure that wherewith I love my self would no more let me do it than hurt the apple of mine own eye An inspirited waking conscience is as tender a thing and capable of a worse sort of hurt If some have more latitude than I and think what they may do in present circumstances so far as they may they must would it not be the dictate of love patiently to admit it especially when it comes to suffering For let me put my own soul in his souls stead and would I be willing to suffer upon another mans conscience and not upon my own and forfeit the consolations which in a suffering condition belong to them who for conscience towards God endure grief would I if I lov'd them be content they had the grief and did want the consolation There will be still found in a state of suffering somewhat that will prove a common cause to good men wherein they will most entirely agree whatsoever smaller things they may differ in As the pious Bishops Ridley and Hooper well agreed upon a Martyrdom at the Stake in the same important Cause who before had differed somewhat angrily about some Ceremonies Concerning which difference how pathetical is the Letter †Fox Martyr of the former of these to the other when both were Prisoners the one at Oxford the other at London on the same account But now my dear brother saith he forasmuch as we throughly agree and wholly consent together in those things which are the grounds and substantial points of our Religion against the which the World so furiously rageth in these our dayes howsoever in time past by certain by Matters and circumstances of Religion your wisdom and my simplicity I grant have a little jarred each of us following the abundance of his own sense and judgment Now I say be you assured that even with my whole heart God is my witness in the bowels of Christ I love you in the truth and for the truth's sake which abideth in us and as I am perswaded shall by the grace of God abide in us for evermore Again if others have less latitude It would be far from us to add to the affliction they are liable to upon that very account by a vexatious urging and importuning them Especially to do it with insulting threats and menaces and labour to overawe their brethren against their consciences into the embracing of their sentiments and way Is it possible a Christian should not understand how necessary it is to every ones duty and peace that he exactly follow that direction of the Apostles and esteem it most sacred Rom. 14.5 Let every man be fully perswaded in his own mind And that
the Ministry of the Gospel promotes a mans own Salvation in so far as the work of Christianity is woven in with the right discharge of the Office of the Ministry Many Ministers can say that if they had not been Ministers they had in all appearance lost their Souls The Subject of the Ministers work is the same with that of a Christian's and above all men should he be careful of his Heart and Intentions that all be pure and spiritual No man in any work he is called to is under so strict a necessity of dependance on the influence and assistance of the Holy Ghost both for Gifts and Grace And are not all these great helps unto our own Salvation 2. The Second advantage is thou shalt save them that hear thee There is little hope of that mans being usefull to save others that minds not his own Salvation And therefore the Apostle puts them in this order thy self and then them that hear thee This description of the People them that hear thee saith that the principal work of a Minister is Preaching and the principal benefit People have by them is to hear the Lords Word from them though there be a seeing i. e. of their holy Conversation that is also useful Phil. 4.9 But the Apostle knew no such Ministers as were only to be seen in worldly Pomp and Grandeur and seldom or never heard Preaching Thou shalt save them The great End of both Preaching and Hearing is Salvation and if Salvation were more design'd by Preachers and Hearers it would be more frequently the effect of the action Thou shalt save them Thou shalt by the Lords blessing on thy Ministry be successeful in converting Sinners and in building up of Saints in Holiness and Faith unto Salvation Not that Ministers are of themselves able by all their Endeavours to carry on this great End they are only Gods Tools and Instruments 1 Cor. 3.6 7. Concerning this 1. We find that the Lord hath appointed this great Ordinance of the Gospel-Ministry for this end the Saving of men Eph. 4.11 12 13. It is through their Word that men believe Joh. 17.20 And Divine appointment of the Means declares both it to be usefull and the End to be hopefull 2. He hath also given many Promises of his presence blessing and success to follow and attend them whom he sends on this great Errand Christs first calling of the Apostles had this Promise in it I will make you Fishers of men which not only declared what that Imployment was he call'd them unto but it assur'd them of success in it At his leaving of them Matth. 28.20 he promised to be with them unto the End of the World and this Promise is as good to us as it was to them 3. He hath also revealed much of his Mind about Ministers Duty in order to this end of Saving men This also makes the End more hopefull 4. We find that the Lord doth qualifie and fit them whom he makes successeful He makes men able Ministers of the New Testament the Word of Life 2 Cor. 3.5 6. And still according to the success the Lord hath a mind to bless a man with gifts and qualifications and assistance are proportionably given The Apostles that had the greatest Harvest to gather in were made the strongest Labourers and though in a far inferiour degree the same method is observed by the Lord in dealing with and by ordinary Ministers It 's true that alwayes the most able and learned Ministers are not most successeful yet generally the most skilfull Labourers are most blessed Neither are the most Learned and able men for parts most fit and skilful in dealing with Souls at all times Now having opened the words we shall return to the Question to be resolved By what means may Ministers best win Souls In speaking to which I shall first shew What this Text saith unto this purpose 2ly And then give some further account thereof from other Scriptures 3ly And apply it both to Ministers and People 1. What this Text speaks about this matter It looks two wayes upon this Question 1. It gives a direct Answer unto it and points forth Duty 2. It gives an encouraging Promise of the good Effect and Fruit of the discharge of the Duty I shall carry on both together 1. Take heed unto thy self Wouldst thou be a saved and successeful Minister take heed unto thy self Such Warnings imply alwayes a Case of difficulty and danger wherein he is that gets them Take heed unto thy self in these things 1. Take heed that thou be a sound and sincere Believer The importance of sincere Godliness in a Minister is written in the deep wounds that the Church of Christ hath received by the hands of ungodly Ministers It hath been made a question Whether an ungodly Man can be a Minister but it is none That such men are in a most desperate condition Matth. 7.22 23. Depart from me not because you ran unsent or preach'd Error instead of Truth or preached poorly and meanly all great sins in themselves but because you work iniquity the usual expression of intire ungodliness What use the Lord may make of the Gifts for great Gifts he gives to the worst of men of ungodly men even in the Ministry of the Gospel is one of his deep Paths But no man can reasonably imagine that a walker in the way to Hell can be a fit and usefull Guide to them that mind to go to Heaven If a man would have peace in his Conscience and success in his work of the Ministry let him take good heed to this that he be a sound Christian There is a special difficulty for a Minister to know his Grace Gifts and Grace have deceived many with their likeness although the difference be great both in it self and to an enlightened Eye 2. Take heed to thy self that thou be a called and sent Minister This is of great importance as to Success He that can say Lord thou hast sent me may boldly adde Lord go with me and bless me It is good when a man is serious in this Inquiry It is to be feared that many run and never ask this Question so is it seen in their speed and success Jer. 23. I sent them not therefore they shall not profit this people at all is a standing rule to this day These things if found may serve to satisfie a Ministers Conscience that Jesus Christ hath sent him 1. If the Heart be filled with a single desire after the great end of the Ministry the Glory of God in the Salvation of men Every work that God calls a man to he makes the End of it amiable This desire sometimes attends mens first Conversion Paul was called to be a Saint and an Apostle at once Acts 9. and so have many been called to be Saints and Ministers together If it be not so yet this is found with him that Christ calls that when he is most spiritual and serious
often yearne and his repentings are kindled together In the 11. Hosea 8.9 He seemed to stand with his hand stretched out as one resolved to give a consuming blow but he laid aside his Weapons of indignation and in the greatness of his compassion cryed out How shall I give thee up Ephraim how shall I deliver thee Judah how shall I make thee as Adâ—nah how shall I set thee as Zeboim my heart is turned within me I will not execute the fierceness of mine anger I will not return to destroy Ephraim for I am God and not man Thus we see God is accomplished for the Government â—f the world In the second place let us enquire concerning the extent of Gods Governing Providence how far and unto what it reaches And take this in general The whole world and whatsoever is contained within the compass of Heaven and Earth are ordered by him as his Family the Church is regarded and cared for by him as his endeared Spouse and all thâ— Saints as his children All men even the worst and vilest with all their actions and all Creatures even the meanest are ordered by God and directed to their appointed ends But we will descend to particulars First The governing Providence of God extends it self to all Creatures whatsoever have being both animate and inanimate the greatest and the least He rules the Stars the Influences of Pleiades and the Bands of Orion are from him He causeth the Sun to shine sets him daily and anual Journeys and when he pleaseth stops him in his course and turns him back when he comes out of his Chamber as a Bridegroom or a Giant refreshed with Wine He makes small the drops of Rain and causeth them to fall upon one City and not upon another he feeds the Fouls and musters Caterpillars Locusts Flies as his Armies Angels are his Servants absolutely at his beck ready to execute his Will and by him they are sent forth to minister unto his Children and to punish his Enemies He hath enraged Devils in a Chain and both confines them and imploys them as he himself thinks good He suffered one to be a lying Spirit in the mouth of Ahabs Prophets He permitted Satan to do much against Job yet kept him from touching his Life He cast Devils out of the possessed and gave them leave to enter into an Herd of swine He governs men too keeping Abimelech from violating Sarahs Chastity and Laban from touching Jacob's Liberty or Goods and Esau from offering violence to his Life the meanest Creatures are the Objects of his Cure and the noblest are overruled by his Power Secondly the Governing Providence of God extends it self to all motions and actions without him we can do nothing as a special assistance is necessary to gratious Acts so is a general concurse to natural ones unless he support we cannot stir a step nor strike a stroke nor speak a word nor form a thought God suspends the Creatures Actions when he pleaseth thus he kept the Fire from burning the three Children that were thrown into it when put into its greatest rage He stopt the mouths of Lions and kept them from preying upon Daniel when hunger was feeding upon them And it was he that taught and commanded the rapacious Raven to forget it self that it might carry food to a Prophet God orders and directes actions to ends never designed by the doer yea he makes the most vile and wicked actions subservient to most excellent and most noble ends Adams sin issued in the glorifying of Gods name in a mixt way of Justice and Mercy Pharoahs Cruelty made Israel multiply so that the more they were deprest the more they flourished Romes persecutions have been Sions Enlargements and the bloud of the Martyrs the Seed of the Church Josephs Brethrens selling him was a step to his preferment in the Court of Pharoah and a sending him before to preserve the use of his Father and of his Family The crucifying of our dear Jesus was the saving of Believers and by his most pretious bloud which the Jews and Romans most wickedly spilt were all the Elect of God redeemed from Hell and everlasting destruction The King of Assyria thought of nothing else but to destroy and câ—â—t off Nations not a few but God sent him as an Executioner of his Justice to punish an hypocritical Nation and the people of his wrath Thus God doth not only uphold his Creatures in their Beings and assist and strengthen them in their Actions but he doth also direct order and overrule those actions so that their product and issue shall be admirable wicked men have base and sordid ends in the Commission of Sin but God hath holy ends in his permission thereof while they gratifie their Lusts he fulfills his pleasure and while they act like Devils He acts like God i. e. like himself Thirdly This Governing and overruling Providence of God extends it self to all issues and results of things both good and evil the lot is cast into the Lap but the Disposal thereof is of the Lord. He is the Fountain of all the good and comforts which we enjoy for which we are under everlasting Obligations to praise his Name and not to sacrifice to our own Net That the House is built we owe more to God than to the Workmen and in the preservation of the City God is more to be thanked and acknowledged than the Watchman It is unquestionably mens duty to follow their Callings and mind their business and study good Husbandry for the sluggard shall be cloathed with rags and the prodigal will be glad of husks but if after all endeavour and care an Estate comes in it is more of Gods sending than of Mans fetching The Blessing of God makes rich and not mans diligence without it when you are sick it is your wisdom and duty to send for the most able skilful and faithful Physitians and to follow the method and use the means which they prescribe but when your Distempers are removed and your Health is restored you are beholden more to God than to Men and means for notwithstanding them your Souls would dwell in silence if the Lord himself were not your help The Battle is not to the strong nor the race to the swift nor doth promotion come from the East or the West but the Lord pulleth down one and setteth up another So for evil things we are too prone to rest in second Causes and care not to look so high as God but whether we take notice of him or no there is no rod under which we smart but Gods hand lays it on Eliphaz tells us 5. Job 6. Affliction cometh not forth from the dust neither doth trouble spring out of the ground i. e. they do not come by chance though many things be contingences yet all things have a cause to us indeed they are casual but to God they are certain He himself foresaw and fore-appointed them There is nothing of Fortune
renders them comly in the sight of men yea and in the sight of God too As the Ornament of a meek and quiet spirit so the Ornament of an humble and lowly spirit is in his sight of great price Indeed all along this was the great Requisite in the People of God The main thing that he required of them was to do justly to love mercy and to walk humbly with and before him so the Prophet informs us Mic. 6.8 To do justly and to love Mercy that is the Sum of all Duty to man to walk humbly that is the Sum of all Duty to God 8. Set before your eyes the Examples of humble and lowly Persons Direct 8 Some are greatly influenc'd by Examples more than they are by Precepts 1. Look upon the most eminent Saints that ever were upon the earth and you will find they were most eminent for humility Jacob thinks himself less than the least of Gods Mercies David speaks of himself as a worm and no man Agur says that he was more brutish than any man The Apostle Paul says of himself 1 Tim. 5.15 Eph. 3.8 that he is the chiefest of sinners and less than the least of all Saints How does that great Saint and Apostle vilifie and nullifie himself Bradford that holy man and Martyr subscribes himself in one of his Epistles a very paintâ—d Hypocrite The Apostle Peter said unto our Saviour Depart from me Luke 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I am a sinful man O Lord a man that is a great sinner Thus the heaviest ears of Corn do always hang downwards and so do those Boughs of Trees that are most laden with fruit 2. Look upon the Angels of God the elect Angels they excel in strength and so they do in humility likewise they readily condescend to minister unto the Children of men that are abundantly inferior to themselves they take charge of them and bear them up as it were in their arms Are they not all ministring Spirits says the Apostle to the Hebrews The Interrogation is an Affirmation The greatest Angels do not disdain to minister to the least Saints When they have appeared to men they have utterly rejected the reverence they would have shewn them and have openly declared themselves our fellow-servants that we and they have but one common Lord. 3. Look upon the Lord Jesus Christ himself he is the great instance of humility though he was in the form of God and thought it not robbery to be equal with God yet he was made in the likeness of men and took upon him the form of a Servant and made himself of no reputation or as the word signifies he emptied himself of all his Glory he sought his Fathers glory and not his own yea he humbled himself so as to become obedient unto Death even the death of the Cross The very Incarnation of Christ is condescention enough to pole both men and Angels what then was his Crucifixion When you feel any Self-exaltation then remember and reflect upon Christ's Humiliation and think how unsutable a humble Master and a proud Servant is a humble Christ and a proud Christian This alone through the Spirit 's assistance is sufficient to bring down the swelling of the Spirits Direct 9 9. Use all Gods dealings with you and dispensations towards you as so many Antidotes against this Sin You hear they are design'd by God I pray you let them all be improv'd by you for this very end and purpose Hath God shined into your hearts and given you the knowledge of his Glory in the face of his Son Jesus Christ says Judas not Iscariot How is it Lord that thou dost manifest thy self unto us and not unto the World Hath he quickned and saved you from Sin and Death Say then By Grace we are saved not by works of righteousness which we have done but according to his Mercy he hath saved us by the washing of regeneration and renewing of the Holy Ghost Is Grace and Life preserved and increased which was at first infused into your Souls give God the Glory Say Not unto us O Lord not unto us but to thy Name be the praise Yea let all Gods outward Dispensations have this operation upon you Let Mercies humble you if God gives you worldly wealth and honour and lifts you up above others in Estate or Esteem say as David Who are we Lord and as Jacob We are less than the least of thy Mercies Let Afflictions humble you if God lays his hand upon you then lay your mouths in the dust if he smites you upon your backs do you smite upon your own Thighs We are call'd upon in Scripture to humble our selves under the hand of God 2 Chro. 33.32 You read of Manasseh how when he was in affliction he humbled himself greatly before the God of his Fathers May your Afflictions have the like effect Direct 10 10. Be much in the Duty of Prayer Give thy self to it If Pride doth not hinder Prayer Prayer will subdue Pride and whilst thou art in this Duty make this one of thy chief Petitions that God would cure thee of this evil disease Some are ready to wonder why Prayer in all cases is one of our chief Directions and Prescriptions they may as well wonder why Bread in all Meals is one chief part of our Food Why Prayer is the principal thing that calls in God to our Assistance without whose help we shall never be able to master the Pride of our hearts This was the course the Apostle took when he was like to be exalted above measure he besought the Lord thrice that is often a definite Number for an indefinite he did not only pray that God would take the Thorn out of his Flesh but that he would also cure the Pride that was in his heart he knew if the Cause were taken away the Effect would cease Oh for this do you beseech the Lord again and again pray and that earnestly that God by his Spirit would help thee to mortifie the Pride of thy Spirit be humbled as Hezekiah was for the Pride of thy heart in times past and pray as Paul prayed that God would prevent and cure the Pride of thy heart for time to come Desire God to use what Preservatives and Medecines he pleaseth so that the Cure be effected Beg of God that he would help thee on with this Ornament and cloath thee with Humility he hath promised to give Grace to the humble do you pray that he would give you the Grace of Humility Quest Wherein is a middle worldly condition most eligible SERMON XVII PROV XXX VIII IX Remove far from me Vanity and Lies give me neither Poverty nor Riches feed me with food convenient for me Lest I be full and deny thee and say who is the Lord or lest I be poor and steal and take the Name of my God in vain MY Text presents you with a short yet very pithy Prayer of Agur concerning whom
in purple and fared deliciously every day It would be answered That he was a riotous Glutton a Swine out of Epicurus his stie and he bespeaks our indignation not our imitation And yet I might rejoin that his sin lay in pampering his Carcase in the Dining-Room when poor Lazarus could not get the scraps and crumbs that fell from his Table The truth is 't is a Parable which always speaks a truth and is founded in a truth though the manner of teaching be artificial and feigned nor do I doubt but our Saviour Modelled his Parable by and Calculated it for the innocent and allowed Customs of his own Countrey Nor shall I make further use of that man that came into the assembly with his gold ring Jam. 2.2 and goodly apparel than to observe that the sin lay neither in the one nor the other but in the partial Idolizing a Grandee meerly on the account of his External Habiliments when the poor good man was thrust down to the footstool if not trampled under foot 3. Proposition No ability of the rich will warrant him in wearing any Apparel inconsistent with the ends of Gods appointment The purse is not the adequate measure of the Lawfulness of Apparel Conscience may be straitned when the purse is enlarged I note this for the sake of those who always defend themselves with a Proverb as wicked as 't is dull If my mind stand to it and my purse pay for it what has any to do with it I will tell them who has Nature whom thou hast enfeebled those Souls that thou hast tempted thy own which thou hast defiled and God himself whose ends in giving Apparel thou hast neglected and transgressed each of these have cause of Action against thee A man then may be civilly able who is not morally able to follow the fashions The purse may bear the charge when Conscience cannot give thee a discharge for thy vanity 4. Proposition No measure of Wealth can justify those Garbs which speak pride vain-glory in the wearer I grant that Argument may indicate no pride in one man who out of his abundance can spare the charge of which it would speak in another whose incompetent Estate cannot reach the expence and yet his ambitious mind affects the Gallantry yet stll pride and vain-glory are abominable to God in the Rich as in the Poor in the King as in the Beggar difference then of Apparel may be allowed but pride and vain-glory have no toleration 5. Proposition It is sinful to aspire after those costly Garbs which are above our Estates to maintain A poor man may be as covetous as the rich and ordinarily are more because covetousness lies not merely in the having but in the immoderate and inordinate desiring to have what he does not want And a mean man may be vain-glorious and proud in his Rags and sometimes of his Rags because this humour lies not so much in the wearing as in the lusting to wear glorious trappings beyond what his Estate is able to support And this I note for the sakes of those aspiring persons who when they cannot for their lives reach the chargeable matter yet shew their good will to bravery in imitating the cheap vanity of the form and shape 6. Proposition Every man in the account of God Cloathes above his ability who withdraws from works of necessity justice and mercy to maintain his pride No man is suppos'd able to do a thing till he be able to do it when God and man have their own The rich mans conveniences must be retrencht by the duties of Justice his superfluities by the acts of Mercy and when these are substracted out of the total sum of thy income the remainder is clearly thy own only in the Lord. There is a certain order of things which we must strictly observe If food and raiment come in competition the belly must carry it food was before sin raiment brought in by it If Justice and Mercy come in competition Justice must carry it we must pay what we owe and then give what we can spare If the necessities of another are competitors with mine mine own must take place because I am bound to Love my Neighbour as but not before my self but if the necessity of a Christian stands in competition with my own superfluities his exigence is to take place of my abundance for no man is really able to be fine till he has paid all he owes to God and Man to Creditors and Petitioners § 2. The age of the Person will allow some diversity of Apparel One thing may become little Children playing in the Market-place with their fellows which would be ridiculous in the grave Senator when he sits in the Gate of his City when we are Children we think we understand we speak as children 1 Cor. 13.15 when we become men 't is hoped we may put away childish things but what was the reproach of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may more justly be thrown in our dish the English in the matter of Apparel have always been Children Is it not nauseous to see a Lady of Eighty smug and spruce up as if she was in the flower of Eighteen to trick and trim as if they were new come in when they are just going out of the World to harness out as if for a Wedding when they should be preparing for the Winding-Sheet When the Coffin is making and the Grave a digging and the Worms ready for them but they ready for neither And hence I infer 1. Inference That for aged persons by any habits or dresses to represent themselves as young and youthful is sinful Their Glass tells them they are old but they believe it not Time has snow'd gray hairs on their heads and they acknowledge it not Would they have others believe they are what they would seem Then they would have 'em believe a lye A lye may be told by visible as well as audible signs Or are they asham'd of the hoary head Then are they asham'd of what God has made their glory Or hope they to catch some young Birds with that Chaff Silly Birds are they that will be so caught But in the mean time how abominable is the cheater 2. Infer All youthful Periwigs and Paintings which are sinful in youth are doubly sinful in the aged Time has plow'd deep furrows in the face and they will fill 'em up with Cerass and Vermilion The Clock of time has given warning for their last Hour and they will set it back to Noon The Sun is almost setting in the West and they will outvie Joshuah not content it should stand still there a while but would force it back ten degrees as on the Dyal of Ahaz § 3. The Sex may be allow'd a share in the decision of this point for the Female has a greater Latitude than the Male it was so with Israel of old when the Bride was allow'd her Jewels but the Bridegroom must
How long wilt thou forget me Lord for ever How long wilt thou hide thy Face from me How long shall I take counsel in my Soul having Sorrow in my Heart Daily How long shall mine Enemy be Exalted over me Psal 13.1 2. Thus is God said to hide his Face from the House of Jacob Isa 8.17 And thus when Providence treats and uses us in this World and most or all our outwards Comforts and Concerns are so perplext embittered and removed as if our God would hereby tell us That he regards and minds us not and will not be concerned for our outward peace and welfare Then is it that God may be said to hide his Face yet neither is this the thing that is principally intended in my Case 3. By Gods denying and with-holding all probabilities and presages of relief from either Men or Things and all sensible intimations of his own purpose to befriend us Psal 74.9 11. I will shew them the Back and not the Face in the Day of their Calamity Jer. 18.17 And I hid my Face from them and gave them into the hand of their Enemies so fell they all by the Sword Ezek. 39.23 Thus when God withers every helpful Arm defeats all Enterprises towards deliverance and supports and shuts up every Door of Hope and by the whole visible Frame and Posture of second Causes looks towards us and upon us as an angry frowning God Then is he said to hide his Face but this is not what the Case principally respects And therefore 4. God mainly hides his Face when he with-holds those inward sensible tokens of Respects which his Spirit usually affords to Holy Souls Psal 88.14 when he deals with us as if our Souls were utterly or very much despised and neglected by him Thus God tells us that he will no more hide his Face from his People because he had poured out his Spirit upon the House of Israel Ezek. 39.29 This is the Face of God indeed when his Spirit fills our Souls with all its Joys and Graces and his Face is hid indeed when we have no sensible Refreshments and Recruits from that Comforter the Holy Ghost by whom all Correspondencies must be maintained betwixt our God and us and thus our Case mainly intends We find a Man recorded for his Patience crying out wherefore hidest thou thy Face and holdest me for thy Enemy Job 13.24 and when looks God more like an Enemy then when he denies all sensible illapses and recruits of inward Light and Life and Joys Is it not dreadful to have our Sanctuary clusters to relish of no Blessing in them The Dews of Heaven are oft in Holy Services and Doctrines distilled upon us and our Addresses thither have been oft repeated and renewed but where is the Blessing and Success we look for Our Souls we find in our own Apprehensions to be contracted degraded and benummed Corruptions rage and make their rude resistances to all our Sentiments and Convictions Conscience oft quarrels with us and when Gods Rods are on us we sensibly discern great discomposures in our thoughts strange Mutinies and Tumults in our Passions uneasiness in our Spirits and damp upon our Hopes sadness on our Hearts and a strange readiness to resist all that God speaks and doth and how can we imagine that Gods Heart and Face stand toward us Fourthly Trusting in the Lord as his God in such a Case as this takes in abundance and amounts to much and these things it offers to the first observant and considerate glance 1. That the Object be trusty and no otherwise can he be who is God the Lord. 2. That the Act be answerable to the Object for trust is to run paralel with trustiness and 3. That this trusty Object gives us allowance to put trust in him for every one that is able and that would be faithful upon his Promise and Engagement will not Engage to be Responsible for what might otherwise be committed to him and hence this passage is inserted here the Lord his God 4. That he be a Person qualified and acceptable who here attempts to place his trust in the Lord as his God and therefore here he is styled in the Case a Gracious Person Trust then seems to be a compound of Faith and Hope and it is that Repose and Rest which both afford until desire and expectation be accomplished by that God on whom this trust is terminated so that in trust there are 1. A belief and sence of Gods existance and of his gracious Nature Heb. 11.6 Jer. 9.24 Mich. 7.18 for I must believe that there is a God and that he is kind and gracious e're I can trust in him 2. Credit given unto his Word and Promises as things clear sure and great Heb. 4.2 6 17 18. for these are both the ground and test of steady and succesful trust in God 2 Sam. 23.5 Remember thy Word unto thy Servant whereon thou hast caused me to Hope Psal 119.49 what is Gods Ability and Faithfulness to me unless he countenance my trusting in him and encourage me thereto 3. A consequent expectation of those things from him which he engages to perform and give things suitable to exigences and concernment as far as they agree with Gods Promises and Designs Psal 119.76 Ro. 4.18 21. 1 John 5.14 15. For all that God promises and would have us to expect is still with Reference to our wellfare in its subordination to His Glory and the Publick Good and all other Hopes are but extravagant and presumptuous if not reduced and conformed to this Test and Standard 4. An Acquiescence and Repose of Spirit in the thus fixing of this expectation Isa 26.3 4. for confident trust breeds satisfaction and makes Souls Patient and Serene till the thing hoped for and desired be brought to pass Ro. 8.24 25. for all these inward tumults which arise within from pressing Jealousies Griefs Cares and Fears are hereby stilled and all vain Shifts and Props rejected and all committed to and left with God Phil. 1.20 1 Pet. 4.19 2 Tim. 11.12 for here no reservations must be made nor any jealousies bad surmises or suspitions be any way Cherished or Indulged The Case explained and summed up is plainly this How may a Gracious Person one Sanctifyed and Inprincipled by Grace from whom God hides his Face gives him but little or no inward sence nor outward sensible notices of his wonted acceptance and regards trust in the Lord quiet and satisfie himself with expectations of Gods Gracious acceptance of him complacence in him and regards towards him as his God that God to whom he hath committed all and is devoted to and who will certainly regard and bless him as his true Favourite and as one by Grace in Covenant with him And how may he do it so as to abandon all disturbing Shifts and Cares elsewhere Direct I. Let him retire into himself and there Compose his Thoughts for close and serious Work Psal 4.4 77 6.
will not flee to Sinful Shifts and Refuges neither is any thing Chidden Cited or Arraigned but the disquieted and disturbed Spirit and yet even here it is not so much Clamourous and Impatient as it is Inquisitive after and resolved upon its Regular Self-redress If any thing ail it or afflict it it minds the Grounds the Measures and the Effects thereof upon it self Stupid indeed it is not for it feels Gods Hand upon it Immoderate or Careless in its Griefs it will not be for it will call its Sorrows and it Self unto the Test and Bar and there impartially examine all its Pressures its Sence of them and its Behaviour under them nor will it sullenly be neglectful of it self in Troubles for it will urge it self to all Just Observations and Improvements of its best Helps and Remedies and when it finds that only hope in God must bear it up and succour it Oh then how copiously and closely is the Name of God considered by it I shall yet Praise him the Health of my Countenance and my God If it be forced abroad as Holy David now was to Sorrowful Wandrings Solitudes and Retirements its very Privacies shall be spent in pertinent Soliloquies and so be improved to its own best advantage and consequently be made to turn to very good account at last It is and will be provident for Soul-good where e're it is and what ever it is called to undergo And when upon impartial search it finds as it will quickly do that no Relief can be expected but from and by Hope in God how prevalent are its Gracious Principles and Instincts in carrying it to look much higher than it self for Help Nor will it ever look upon its Case as desperate and lost remedilesly whilst there is room and ground for Hope in God to help it yet is it orderly and calm in its Procedures for it first talks with it self and then looks up to God and though it be difficult to disperse and quell its Griefs and Sorrows when they are gathered to an head yet Duty is Duty Hot or Cold and 't is not difficulty that can divorce the Gracious Soul therefrom It can find work in Storms and Tryals for all its Faculties Principles and Graces and they must vigorously perform their Functions to serve those weighty Turns and Purposes which so much concern the exercised Soul And it well knows and doth consider it as wisely that Storms and Tumults of this Nature are never truly laid nor the afflicted Soul refresh'd either by transient and hasty or by hard Thoughts of God and it is its happiness and support that it hath a God to flee to an Heart to Hope in him and to Praise him and an Interest in God and a Covenant of Promises from God to encourage Hope in God Infer IV. O what Refreshments do a due sence and lovely Thoughts of God afford to Gracious Souls under their Troubles and Disquietments 2 Tim. 4.18 O let those passages be Read considerately in Lam. 3.21 36. It is in Gods Gracious Name so solemnly proclaimed in Exod. 34 6 7. that Gracious Souls may Act themselves when all things shake and fail about them and their Hearts tremble in them Joel 3.16 Here is that Anchor which must stay the Soul and hold its Hope when all the Seas of its Concerns and Thoughts are most sevearly prest and broken by Storms and Tempests in it and about it Good Thoughts of God will make us chearfully to endure Afflictions and to Improve the worst Condition Psal 42.7 8. 43.1 2. David here found Relief when all things else proved Miserable Comforters to him The Sorrows of Death compassed me about the Pains of Hell got hold upon me I found Trouble and Sorrow then called I upon the Name of the Lord O Lord deliver my Soul And what was his Encouragement Gracious is the Lord and Righteous also our God is Merciful Psal 116.3 7. And they that would cherish Hope in God should not so much resort to Sinai as to Zion and rather go to Gerizzim than to Ebal if they would have such Thoughts of God as shall and will Encourage Hope in him God here was represented by David to himself as His God as the Health of his Countenance and as that God whom he should surely Praise whatever other Face and Aspect were at present upon things and by these things did he resolve upon awaken and refresh his Hope in God If God be only set before our Eyes as Clothed with Vengeance as an Inexorable and Severe Judge and as upon the Throne of Judgment our Hopes will quickly turn to Desperation and who can possibly Hope in him that takes him for his Enemy But he that remembers and minds God as Love it self as ready to Commiserate the Cases of his Afflicted Servants and as One waiting to be Gracious and ready to Forgive Hear Heal and Save this Man gets presently upon the Wing and freely throws himself as at the Feet of Mercy and can more easily part with his Life than with his Hope in God Job 13.15 And now to give no Check to your Patience by my Prolixity let me close all and drive the matter home if possibly I may and Exhort you to these things Exhort I. Keep up all Amiable and Attracting Thoughts of God in all your Troubles and Disquietments Mic. 7.18 20. Thus did this Gracious Person in my Text. Have Mercy upon me O God according to thy loving kindness according to the multitude of thy tender Mercies blot out my Transgressions Psal 51.1 119.75 76. Nothing can stint or bound Gods Mercies nor check the Efforts and sensible Explications and Productions of Gods most Gracious Name but the culpable unfitness of your Souls to be receptive of his Royal Favours Psal 85.8 Rejoyce the Soul of thy Servant for unto thee O Lord do I lift up my Soul for thou Lord art Good and ready to Forgive and plenteous in Mercy to all them that call upon thee O God the Proud are risen against me But thou Lord art a God full of Compassion and Gracious Long-suffering and Plenteous in Mercy and Truth O turn to me and have Mercy upon me Psal 86.4 5 14 16. The Gracious Soul can never Justifie its own Despondencies for take it under its severest Pressures from Evil Men and Things let it but Act still like it self and it hath more causes for Consolation than for Dejectedness 2 Cor. 6.10 Think not that God forgets or hates thee because thy bitter Cups are not to be dispensed with We are Troubled on every side yet not Distressed Perplexed but not in Despair Persecuted but not Forsaken Cast down but not Destroyed 2 Cor. 4.8 9. Sing therefore O ye Saints of his unto the Lord give Thanks to the Memorial of his Holiness For his Anger is but for a Moment in his Favour is Life and Weeping may endure for a Night but Joy comes in the Morning Psal 30.4 5. And He that is