becoming one heartily devoted to God thy hands have made me c. he would willingly return to his Creatours Service and glorify him with what was made by him I acknowledge that I am obliged as I am the work of thine hands to live in a faithfull obedience to thee Lord I give up my self to this work Mark this is a good Spirit he doth not beg his own Comfort but ability for Service that he might so know his Masters Will as to doe it Now this is Repentance towards God when we are heartily willing to return to our Duty more than to our Comfort Acts 2. 21. there is more hope of that Soul that rather seeketh Obedience than Comfort and where there is a resolved Will and Purpose to devote our selves to the Lord to please him and serve him This was God's end in his New Covenant Grace and Christ's end in Redemption to restore us to obedience as well as to favour and put us into a capacity of service again Heb. 9. 14. Purge our Consciences from dead works to serve the living God 1 Pet. 2. 24. Who his own self bare our sins in his body on the tree that we being dead to sin might live unto righteousness He died to weaken the love of Sin in our Hearts and to advance the life and power of Grace and Righteousness 3. There is implied in it a confession of Impotency that God cannot be glorified and served by him unless he be renewed and strengthened by Grace not by him as a Creature till he be made a new Creature or have renewed influences of Grace from him God permitted the lapse and fall of Mankind that they may come to him as needy Creatures and take all out of his hands Man's great errour which occasioned his fall was that he would live alone apart from God be sufficient to his own Happiness We greedily catched at that word Ye shall be as Gods Gen. 3. 5. the meaning was not in a blessed Conformity but a cursed Self-sufficiency Man would be his own God desired to have his Stock in his own hands and would be no more at God's finding Gen. 3. 22. The man is become as one of us to live as an Independent being Well then to cure this God would reduce him to an utter necessity that he might bring him to an entire dependance and might come as a beggerly indigent Creature expecting all from God putting no confidence in his own Righteousness for his Justification nor natural power and strength for Sanctification Gal. 2. 19. I through the Law am dead to the Law that I might live unto God The rigorous Exaction of perfect Obedience under the hazard of the Curse of the Law maketh them dead to the Law the Curse of the Law puts them so hard to it that they are forced to fly to Christ to be freed from Condemnation and the spiritual Nature of the Law as 't is a Rule of Obedidence driveth them to see there is nothing in themselves tending to Righteousness and Holiness to the glory of God without the power of his Spirit They that serve in the newness of the Spirit Rom. 7. 6. God bringeth us at last to this Matth. 19. 26. With men 't is impossible but with God all things are possible Well then when we are brought to see our Impotency we are at a good pass and lie obvious to his Grace 4. It implies an earnest desire after Grace and that is a good frame of heart when not satisfied with common Benefits David was not satisfied with his natural Being but seeketh after a spiritual Being What 's that he prayeth so earnestly for but an inlightened Mind and a renewed Heart and all that he might be obedient to God Thus we are more fitted to receive Grace A Conscience of our Duty is a great matter in faln Man who is turned Rebel against God and a Traytour to his Maker who is impatient and self-will'd and all for casting off the Yoke Psal. 2. 3. Well to have an Heart set upon Duty and Obedience that 's the next step the third was a sense of Impotency now this fourth a desire of Grace such the Lord hath promised to satisfy Matth. 5. 6. these open unto God and are ready to take in his Grace Come as Creatures earnestly desiring to doe your Creatours Will and in the best manner and will God refuse you Because I am thy Creature teach me to serve thee who art my Creatour 5. There is one thing more in this Plea a perswasion of God's Goodness to his Creatures This is the very ground and reason why this Plea is used Psal. 145. 9. The Lord is good to all and his tender mercies are over all his works There is a great deal of fatherly care and mercy to his Creatures till by their impenitency persisted in against the means of Grace they render themselves uncapable of it The first battery which Satan laid to Man's Heart tended to undermine the sense of God's Goodness to the Creature as if God were envious Gen. 3. 5. Doth not God know that in the day ye eat thereof as if God envied their Happiness this the Devil would instill To have good thoughts of God is a great means to reduce us and bring us back again to him We frighten our selves away from him by entertaining needless Jealousies of him as if he sought our Destruction or delighted in it Surely he will not destroy a poor Soul that lieth submissively at his Feet and is grieved he can no better please him and serve him the man that had hard thoughts of God neglected his Duty Matth. 25. 24 25. I know thou wast an austere Master therefore I hid my Talent in a Napkin that is the legalism and carnal Bondage that is in us which makes us full of Jealousies of God and doth mightily hinder and obstruct our Duty The Use is to press you to come to God as Creatures to beg relief and help for your Souls this will be of use to us in many Cases 1. To the Scrupulous who are upon regenerating that are not sure that the work of Grace is wrought in them you cannot call God Father by the Spirit of Adoption yet own him as a Creatour come to him as one that formed you your desire is to return to him 2. 'T is of use to Believers when under desertions and God appeareth against them in a way of Wrath and all God's Dispensations seem to speak nothing but Wrath yet come to him as the Creatour Lord we are the work of thy hands if you cannot plead the Covenant of Abraham which was made with Believers plead the Covenant of Noah which was made with Man and all Creatures Isa. 54. 9. For this is as the waters of Noah unto me for as I have sworn that the waters of Noah should no more goe over the Earth so have I sworn that I would not be wroth with thee nor rebuke thee there may be a great
mean you to break my heart I am ready to dye for Christ. Or as Christ said to his Mother Iohn 2. 4. Woman what have I to do with thee Must I not be about my Fathers business Seducers will be perswading and we must be ready to say as Act. 4. 19. Whether it be right in the sight of God to hearken unto you more than unto God judge ye Nay God himself will seem to discourage us and to be against us and you must even say to God as Iob 13. 15. Though thou stay me yet will I put my trust in thee To keep up this life in this vigour of Faith and this courage of obedience in the midst of all these interposings is a very difficult hard work What then Therefore go to God Lord uphold me that I may live 1. Ask it of God earnestly because of your necessities Secondly In Faith because of his Alsufficiency First Earnestly because of your necessities Without Gods upholding a man he hath within himself no power to withstand any the least temptation or occasion unto sin There is no evil so foul nor sin so grievous but there is a possibility that we may fall into it Psal. 19. 13. David saith Keep back thy servant from presumptuous sins Mark the expression keep back it implies that he felt an inclination and readiness in his heart and therefore desires God to hold the Bridle of Grace the more hard upon him Lord keep back thy servant When Satan disguiseth a gross sin with a plausible and tempting appearance and when he bribes the flesh with some pleasure or advantage O how soon is lust set agog and the heart over-born by the violence of its own affections And how soon do we faint and are discouraged when we are exercised variously with divers assaults on this hand and that Secondly In Faith because of Gods Alsufficiency 1 Pet. 5. 10. The God of all Grace make you perfect establish strengthen settle you Observe the title that he gives to God The God of all Grace it notes that he hath good store and hath a gracious inclination to give it And then he reckons up the several kinds of Graces what would you have Would you keep that which you have already attain'd to The Lord establish you Would you encrease what you have The Lord perfect you Would you act what you have with life and vigour and grow more resolute The Lord strengthen you Would you grow more resolute against difficulty The Lord settle you So the Apostle 2 Thess. 2. 17. The God of all Grace comfort your hearts and establish you in every good word and work There is an Alsufficiency in God to help you and carry you through all tryals and all your difficulties Therefore ask it of God 2. Do not forfeit this assisting Grace by presumptuous sins God withdraws his protection and defence when we provoke him Isai. 52. 2. Your sins have separated between you and your God and made him hide his face from you And Hos. 5. 15. Now I will go to my own place I 'll leave them to themselves till they acknowledge their iniquity David prays for this after he had fallen foully Psal. 51. 12. Lord uphold me with thy free spirit He had lost his strength in God his largeness of love he wanted the assistances of Gods Grace he had been tampering with forbidden Fruit Lord come again Lord uphold me with thy free spirit 3. Do not expose your selves to temptations for you are weak and cannot stand without confirming Grace which is not at your beck not given out according to your pleasure but he giveth us to will and to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his good pleasure Phil. 2. 12. Christians when we will try mysteries and run into the mouth of danger and be dealing with them that are apt to seduce us into evil God will no more shew the power of his Grace than Christ would shew a miracle to satisfie Herod's curiosity and wanton fancy O therefore let us not unnecessarily and unwarrantably throw our selves upon the enticements of sin For instance as if no evil Company could infect or no carnal sports corrupt or ambitious affectation of high places when God doth not call us up by the voice of his Providence this doth but encrease our temptation when we will be rushing into places of danger as Peter into the High Priests Hall we go thither without our defence A man that is sensible what will do his Body hurt is very cautious how he medleth with it The like caâ—…e should we have of our Souls The second thing in the Text is The ground and warrant of this request According to thy word or by thy word as some read it God hath promised support to those that wait upon him Isai. 40. 29 30 31. He giveth power to the faint and to them that have no might he encreaseth strength They that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walk and not faint Before their full and final deliverance come they shall have present support and strength renewed to them every day This Note should quicken us 1. To pray to God for Grace to stand with the more confidence God hath promised to uphold those that cleave to him and run to him therefore say Lord thy word bids me to hope though I am an unstable Creature I will hope in thy word Psal. 31. 24. Be of good courage and he shall strengthen your heart all ye that hope in the Lord. Though nothing else be stable yet this is stable 2. Bless God and owne his Grace look upon it as a fulfilling of his promise if you have sustentation or any strength renewed upon you though your tryals and temptations are yet continued to you Psal. 138. 3. In the day when I cryed thou answeredst me and strengthenedst me with strength in my soul. It is an answer of prayer fulfilling of a promise when we have strength to persevere without fainting though we be not delivered to have support before the deliverance come I thank God saith St. Paul for the sustentation I have Great sustentation I have though spiritual suavities I taste not many It is matter of thanksgiving and comfort if we have but sustentation and keep up the life of Grace in the soul though we taste not Christs Banquets and dainties The third Circumstance is the end That I may live David speaks not this of bodily life not the life of Nature but the life of Grace And then the Note is this Doctr. The Children of God do not count themselves to live unless their spiritual life be kept in good plight David that enjoyed the pleasure and honour of the Regal State he doth not count that to live though he were King in Israel of an opulent and flourishing Kingdome and had mighty successes and victories over the people round about
Psal. 17. 14 15. From men which are thy hand O Lord from men of the world which have their portion in this life whose bellies thou fillest with thy hid treasures they are full of Children and leave the rest of their substance to their babes As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Christ gave his Purse to Iudas but his Spirit to the other Disciples But God deserteth them his people complain of it Isai. 49. 14. But Zion said The Lord hath forsaken me and my God hath forgotten me Yea Christ himself Matth. 27. 46. My God my God why hast thou forsaken me Answ. 1. There is a distinct consideration of Christ for he was to bear our sorrows Isai. 53. 4. Surely he hath born our griefs and carried our sorrows to be forsaken for a while that we might be received for ever 2. Gods people are mistaken the Saints complain without a cause Sense maketh lyes of God Psal. 31. 22. For I said in my hast I am cut off from before thine eyes nevertheless thou hearest the voice of my supplication when I cryed unto thee Psal. 77. 9 10. Hath God forgotten to be gracious hath he in anger shut up his tender mercies And I said This is my infirmity but I will remember the years of the right hand of the most high The Disciples had Christ near them when they knew it not Luke 24. 16. Their eyes were holden that they could not know him 3. Though they are forsaken for while yet not for ever Isai. 54. 7 8. For a small moment have I forsaken thee but with great mercy will I gather thee In a little wrath I have hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer Use. Do not say God is a hard master When the compute is rightly made and you trace his Providence through all the passages of your lives there is more good than evil Iacob giveth an account of his life Gen. 48. 15 16. God before whom my fathers Abraham and Isaac did walk the God which fed me all my life long unto this day the Angel which redeemed me from all evil bless the Lads So may others say Doctr. 2. Gods accustomed goodness and gracious dispensations to his people throughout all Ages should encourage us in waiting upon him and praying to him This emboldneth me that all thy servants in all Ages have found thee gracious and merciful unto them 1. From Gods unchangeableness He will not leave his old wont he is where he was at first Isai. 59. 1. Behold the Lords hand is not shortned that he cannot save neither his ear heavy that it cannot hear Mal. 3. 6. For I am the Lord I change not therefore ye sons of Iacob are not consumed He is the same that ever he was 2. All his people stand upon the same terms therefore what he will do for one he will do for another Gods love is the same he is alike affected to all his Children his Saints now are as dear to him as ever Psal. 149. 4. For the Lord taketh pleasure in his people he will beautifie the meek with salvation They have the same Covenant it is a common Charter Acts 2. 39. For the promise is unto you and to your Children and to all that are afar off even as many as the Lord our God shall call The same Redeemer 2 Cor. 1. 2. To them that are sanctified in Christ Iesus called to be Saints with all that in every place call upon the name of Iesus Christ our Lord both theirs and ours Rom. 3. 22. Even the righteousness of God which is by faith of Iesus Christ unto all and upon all them that believe for there is no difference One hath not a more worthy Christ than another Faith is as acceptable as ever 2 Pet. 1. 1. To them that have obtained like precious faith They are interested in the same priviledges promises gifts and rewards Use. 1. Examples and instances of Gods mercy should confirm us It is not agreeable to Gods nature and practice to forsake his people or to be deaf to their prayers Psal. 22. 4 5. Our father 's trusted in thee they trusted in thee and thou didst deliver them they cryed unto thee and were delivered they trusted in thee and were not confounded None of his people ever sought him in vain From the beginning of the world to this day God hath been gracious Psal. 9. 10. For they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee No Age can give an instance to the contrary therefore mark the usual dealings of God with his Children what was said to them was for the establishment of our comfort and hope Rom. 4. 23 24. Now it was not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed if we believe on him that raised up Iesus our Lord from the dead compared with Gen. 15. 6. And he believed in the Lord and he counted it to him for righteousness Gods Word is a Book of Precedents as a Painters Master-piece is hung out to invite custome 2 Let us be sure we be of this number If there be Conformity to them in affection there will be in consolation if in Grace then in priviledges Psal. 145. 18 19 20. The Lord is nigh unto all them that call upon him to all that call upon him in truth He shall fulfil the desire of them that fear him he also will hear their cry and will save them The Lord preserveth all them that love him Doctr. 3. We should beg the favour of Gods people Common things should not satisfie a Child of God He must have what is peculiar to the Saints Psal. 106. 4 5. Remember me O Lord with the favour thou bearest unto thy people O visit me with thy salvation that I may see the good of thy chosen that I may rejoyce in the gladness of thy nation that I may glory with thine inheritance Nothing will satisfie the people of God but his special love they have a new Nature that must be pleased a great noble and Divine end to be promoted which is to enjoy God the Creatures serve not for that Common men are put off with common mercies these they may have and perish Use. Let us be of this temper Men commonly think that God looketh upon those whom he blesseth with a large encrease of temporal things that he is merciful to those that never see evil nor feel pain or want David was not of this mind he would have God deal with him as with his Friends and Favourites he leaveth it to God how to express his mercy who only knoweth what is best for us only he beggeth the fruits of his special love The heart is earthly and worldly when spiritual things
Powers against the people of God it may be you may judg it unseasonable but how soon it may be seasonable you cannot tell considering the spirit of enmity against the power of godliness Blessed be God that it is not so seasonable now But what use shall we now make of it 1. To bless God when he giveth Religious Rulers and such as are well affected to Religion It is a fulfilling of his promise Isa. 49. 23. And Kings shall be thy nursing-fathers and Queens thy nursing-mothers Gods Interest in the world is usually weak and his people like little children had need to be nursed up by the countenance and defence of worldly Potentates Now when they discharge their duty and do afford patronage and protection it should be acknowledged to Gods glory in whose hands their hearts are and the rather by us because of the iron yoke that was upon us and those hard task-masters under which we formerly groaned We have our own discontents as well as former ages but because all things are not as we could wish them shall we be thankful for none The liberty of Religion is such a blessing as we cannot enough acknowledg and doth sufficiently countervail other inconveniences Oh therefore let us not sowr our spirits into an unthankful frame by dwelling too much upon our discontents and private dissatisfactions it is a mercy that the Sword of Authority is not drawn against Religion When God meaneth good or evil to a Nation he usually dispenseth it by their Magistrates if good then he puts wisdom and grace into the hearts of those that govern or Government into the hands of those that are wise and gracious When he meaneth evil he sendeth them evil Magistrates Isa. 19. 4. The Egyptians will I give over into the hands of a cruel lord and a fierce king shall rule over them But when good Governours it is a mercy and a presage of good 2. To pity those whose case it is that Princes sit and speak against them as it is of many of the people of God now in the world When we suffer not by immediate and direct passion we should suffer by way of fellow-feeling and compassion It is charged as a great crime that those that were at ease in Sion were not grieved for the afflictions of Ioseph Amos 6. 6. compared with the first verse It may be used proverbially As the Butler forgat Ioseph when he was well at Court and his brethren did eat bread and little regard the afflictions of his soul when cast into the pit But I suppose them litterally because the half Tribe of Manasseh was carried captive by Tiglath Pilesar that they did not sympathize with them propter confractionem Ioseph for the breach made upon Ioseph God layeth affliction upon some of his people to try the sympathy of others as on Protestants in Poland the Emperors Dominions Savoy some parts of France and elsewhere 3. To be the more strict and holy and improve this good day of the Churches peace They that are not holy in a time of peace will not be holy and constant in a time of trouble Acts 9. 33. When the Churches had rest they walked in the fear of God and in the comforts of the Holy Ghost When we are not called to passive obedience and suffering our active obedience should be the more cheerfully performed Now where is it so our father 's suffered more willingly for Christ than we speak of him Our inward peace and comfort will cost us more in getting and therefore we should be more in service Oh let us not abuse this rest we have to the neglect of God or to vain contentions as green Timber warpeth and breaketh in the sun-shine The contentions of the Pastors saith Eusebius did usher in the Truth which was Dioclesian's Persecution 4. Here is Caution and a word of Counsel to the Princes of the Nations or the Heads of the people that now are met together and sit in Council Oh do not sit and speak against such as are Gods people that is Do not decree any thing against them Some would have the Magistrate to do nothing in Religion but that would leave things at a strange loose and disorder certainly you should at least provide for the liberties of Gods people that they should lead a quiet life in godliness and honesty 1 Tim. 2. 2. that they may be secured and the peace kept not only as to their Civil Interests but whilst they worship God according to their conscience which can never be as long as those swarms of Libertines are publickly tolerated which every day encrease in Number Power and Malice And again the great security of Magistrates lieth in an Oath of Fealty which only receiveth value from Religion therefore the Magistrate is concerned in what Religion is professed in a Nation as well as in things Civil But now whilst you interpose in Religion be sure you do not contradict or undermine Gods Interest and be not courted by any prepossessions of your own or the crafty insinuations of others to oppress by your sentence and suffrage those that fear God in the Land and do make conscience of their ways The Magistrates interposing in Religion is to me an unquestionable duty and yet to be managed with great caution Psal. 2. 10. Be wise now therefore O ye Kings and be instructed ye Iudges of the earth What by natural prejudices against the strict and more severe ways of Godliness what by private whispers and subtil disguises men may be tempted to oppose Christs Kingdom Cause and People therefore they should be wary as they would be faithful in their places and love their own souls to go upon sure clear grounds You are to promote Christs service otherwise you will be answerable for your neglect and yet you are to take heed lest whilst you think you do God service you subvert not his Interest and so you be answerable for your mistake To deal more particularly would be a diversion I only intend it as a warning and to shew you the necessity of consulting with those who are best able to judg in the case where your duty lieth II. David's Remedy But thy servant did meditate in thy statutes Doct. The best way to ease the heart from trouble that doth arise from the opposition of men of Power and Place is by serious consulting with Gods word Because the time will not bear a large prosecution I shall open the force of this clause in three Propositions 1. An holy divertisement is the best way to ease the trouble of our thoughts Certainly it is not good altogether to pore upon our Sorrows a diversion is a prudent course David did not meerly sit down and bemoan the calamity of his condition and so sink under the burden but runneth to the word As Husbandmen when their ground is overflowed by waters make Ditches and Water-furrows to carry it away so when our minds and thoughts are overwhelmed with
will he would fain know what is Gods mind in every particular case Psal. 119. 161. My heart standeth in awe of thy word To offend God and to baulk the direction of God's word that 's the greatest terror to him greater than all other dangers Now such a man is less apt to misearry by the rashness and impetuous bent of carnal affections And he that fears God he aims at Gods glory rather than his own interest and so is rather sway'd by reasons of Conscience and Religion than of carnal concernments Many times the doubtfulness that is upon the spirit is because of conflicts between lust and knowledg our light is weakned by an inordinate affection to our own Interest otherwise we would soon come to the deciding our case by the word of God Now he that would fain know God's mind in every thing this is the man whom God will direct The 2. Qualification is the meek Psal. 25. 9. The meek he will guide in judgment and the meek he will teach his way By the meek is meant a man humble that will submit himself to God whatever condition he shall appoint This man God in his word will teach and direct The 3. Qualification mentioned in order to this is a constant dependance upon God Prov. 5. 6. Trust in the Lord with all thine heart and lean not unto thine own understanding In all thy ways acknowledg him and he shall direct thy paths O! when a man is brought off from this spiritual Idolatry of making his bosome to be his Oracle and his own heart to be his Councellor when he doth in the poverty of his spirit humbly and intirely cast himself upon the help of God and acknowledg him in all his ways then he shall see a clear direction what God would have him to do You have another place to this purpose Psal. 143. 8. Cause me to know the way wherein I should walk for I lift up my soul unto thee O! when a man goes every morning to God and desires the direction of his spirit and professeth to God in the poverty of his own spirit that he knows not how to guide his way for that day then God will teach him the way he shall walk So Psal. 25. 4 5. Shew me thy ways O Lord teach me thy paths what 's his argument on thee do I wait all the day When you live in a constant dependance upon God then will the Lord undertake to direct and guide you 4. Obedience or Christian practice that 's one of the qualifications that makes you capable for direction from the word of God Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God A man does not know whether this opinion or that be according to God's mind when there are plausible pretences on every side he that maketh conscience of known truth and walketh up to his light he that doth not search to satisfie curiosity but out of a through resolution to obey and submit his neck to the yoke of Christ whatever he shall find to be the way of Christ that man shall know what is the way in times of controversie and doubtful uncertainty he that will say as a famous German Divine If we had six hundred necks let us submit them all to the yoke of Christ he that is resolved to submit to the mind of Christ how contrary soever to his interest to the prejudices and prepossessions of his own heart he shall know the doctrine that is of God SERMON XXVI PSAL. CXIX 25. My soul cleaveth unto the dust quicken thou me according to thy word THE man of God in this Psalm had spoken before of the common and universal benefits of the word as it agreeth to all times and conditions of believers for it belongeth to all in what state soever they are to look upon it as a direction in the way to get true happiness and to stir up sutable affections in their hearts Now he sheweth what use the word hath in each special condition especially in the time of great afflictions David did often change states but his affection to the word never changeth Here is 1. a representation of David's Case 2. His supplication or petition thereupon Wherein 1. the Request it self 2. The Argument to inforce it 1. The representation of David's Case My soul cleaveth unto the dust The speech is Metaphorical expressing the depth of his misery or the greatness of his sorrow and humiliation 1. The depth of his misery with allusion to the case of a man overcome in battel or mortally wounded and tumbling in the dust or to a man dead and laid in the earth as Psal. 22. 15. Thou hast brought me to the dust of death Sure we are the expression importeth the extremity of distress and danger either as a man dead or near death 2. The greatness of his sorrow and humiliation and so the allusion is taken from a man prostrate and grovelling on the ground which was their posture of humbling themselves before the Lord or when any great calamity befell them Ioseph lib. 19. cap. 7. As when Herod Agrippa dyed they put on sackcloth and lay upon the earth weeping The same allusion is Psal. 44. 25. Our soul is bowed down unto the dust our belly cleaveth to the earth Suitably to which allusion the Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pavement And we read in Theodoret That Theodosius the Emperor when reproved by Ambrose for the slaughter at Thessalonica he lay upon the ground and humbly begged pardon using these words Adhaesit pavimento anima mea The meaning is then that in his dejected condition he would lye prostrate at Gods feet as a poor Supplicant and dye there The Point is That Gods children may have such great afflictions brought upon them that their souls may even cleave to the dust These afflictions may respect their inward or outward condition 1. Their inward condition and so through grief and terrors of conscience they are ready to drop into the grave That trouble of mind is an usual exercise of Gods people see Heman's complaint Psal. 88. from v. 3. to the end of v. 7. My soul is full of troubles and my life draweth nigh unto the grave I am counted with them that go down into the pit I am as a man that hath no strength free among the dead like the slain that lye in the grave whom thou remembrest no more and they are cut off from thy hand Thou hast layed me in the lowest pit in darkness in the deep Thy wrath lyeth hard upon me and thou hast afflicted me with all thy waves Selah 'T was in soul and it was in his soul by reason of the wrath of God and that in such a degree of vehemency that in his own judgment and the judgment of others he could not expect to be long a man of this world little differing from the dead yea the damned So
the children of God 2. It is a perversion of the Order of Nature The tongue is the Interpreter of the mind and therefore if the Interpreter of another man speak contrary to what he pronounceth there were a manifest wrong and disorder so when the tongue speaks otherwise than the man thinks there 's a great disturbance and deordination 3. We resemble Satan in nothing so much as in Lying and we resemble God in nothing so much as in Truth Falshood is the Devil's character Joh. 8. 44. He was a lyar from the beginning that is the first inventor of lyes as Iubal was the father of them that played upon the Harp the first Inventor and herein we most resemble Satan On the contrary there is nothing wherein a man resembleth God so much as in Truth Truth is no small part of the Image of God for he is called the God of Truth and it is said of him Tit. 1. 2. That he cannot lye It is contrary to the perfection of his Nature Nor command us to lye God hath commanded many other things which otherwise were sinful as to kill another man as Abraham to slay his Son to take away the Goods of others as Lord of all as when the Israelites spoiled the Egyptians of their Jewels but God cannot lye 't is against his nature Eph. 4. 24 25. Put off the old man which is corrupt according to the deceitful lusts and put on the new man which after God is created in righteousness and true holiness Then presently Wherefore put away lying speak every man truth with his neighbour Wherefore that is from your regeneration when the Image of God is planted in you So the same Col. 3. 9. Lye not one to another seeing that ye have put off the old man with his deeds There may be sin in the children of God but there should be no guile in them habituated guile is the old man that is deceitful the new man is framed to truth and according to the will of God 4. This is a consideration that God never dispenced with this Precept He hath upon special occasion dispenced with other Commands but never with the ninth With the seventh Commandment in the Polygamy of the Patriarchs and with the second in Hezekiah's Passover but a man must not lye for God Job 13. 7 8 9. because this Commandment hath more in it of the Justice and Immutable Perfection of God than others 5. By the light of Nature nothing is more odious We love a just and true man one that is without guile we acknowledg it as a Moral perfection but a Lye is counted the greatest disgrace we revenge the charge of it It is counted a base thing to lye why because it comes from fear and it tends to deceit both which argue baseness of spirit and are contrary to the gallantry of a man therefore it is shameful in the eyes of Nature and those that are most guilty of it cannot endure to be charged with it When the Prophet Micajah told Zedekiah of his lying spirit he smote him on the cheek 1 King 22. 23. So men take it ill to be charged with a lye We count it a shameful sin among men The old Persians had such a great respect to Truth that he that was three times taken with a lye was never more to speak in publick upon penalty of death 6. It is a sin that is most hateful to God therefore it should be far from the children of God We hate that most which is contrary to our nature so it is contrary to God's nature There are six things God hates and a lying tongue is one of them twice it is mentioned Prov. 6. 17. 19. and Prov. 12. 22. Lying lips are an abomination to the Lord but they that deal truly are his delight Now certainly because God hates it therefore we should hate it To will and nill the same thing that 's true friendship God hates it therefore a righteous man hates it Prov. 13. 5. A righteous man hateth lying but a wicked man is loathsome and cometh to shame 7. It 's a sin which God hath expresly threatned to punish in this life and in the life to come In this life Psal. 5. 6. Thou shalt destroy them that speak leasing And Prov. 19. 5. He that speaketh lyes shall not escape God will cut them off as not being fit for human society The first remarkable instance we have in the New Testament of God's vengeance was for a lye Acts 5. 5. yea it is one of the sins that draws down publick and national Judgments and therefore it is said Hosea 4. 2. By swearing and lying therefore doth the Land mourn And when God gives advice to his people how they should prevent his Judgments Zech. 8. 16 17. These are the things that ye shall do speak ye every man the truth to his neighbour execute the judgment of truth love no false Oath for all these are the things that I hate saith the Lord. When men have no care of their speeches when a people bind themselves by Oaths to do that which they mind not to perform or wilfully do not perform they are ripe for a Judgment And so in the life to come Rev. 21. 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye And Rev. 21. 8. All lyars shall have their part in the lake which burneth with fire and brimstone and Rev. 22. 15. For without are dogs and sorcerers and whoremongers and Idolaters and whosoever loveth and maketh a lye USE O then let us beware of all lying and dissimulation with respect to God and men Let our words consent with our minds and our minds agree with the thing it self A lye is most odious to God a proud look and a lying tongue and therefore a Christian that loves God shall he do that which God so expresly hates will you rush upon the pikes kick against the pricks and run against the Judgments of God a lying tongue shall not escape Nay God reckons upon his Children Isa. 63. 8. Surely they are my people children that will not lye Disappointment that 's the worst vexation God reckons upon it surely you will make Conscience of truth not only in your Oaths certainly that 's a barbarous thing to break the most sacred engagements that are among mankind therefore you will be careful to perform what you have sworn to the Lord with your hands lift up to the most high God but also in your promises and ordinary speeches Good men have been foiled by it David begs Keep me from a way of lying and it is a sin more common than we imagine it 's very natural to us Isa. 58. 3. As soon as we are born we speak lies before we could go we went astray and before we were able to speak we spake lies the seed of it was in our nature It is a sin most natural for it was
necessity of divine grace but when this proud doctrine found little countenance he called Nature by the name of Grace and when that deceit was discovered he acknowledged no other grace but outward instruction or the benefit of external revelation that a man might by the word of God know and be put in mind of his duty Being yet driven further he acknowledged the grace of pardon and before a man could do any thing acceptably there was a necessity of the remission of sin and then he might obey God perfectly But that not sufficing he acknowledged another grace the Example of Christ which doth both secure our rule and encourage our practice and so made the grace of Christ to consist not in the secret efficacy of his Spirit but only in the example of Christ. But being driven further to acknowledg the same internal grace I mean his followers they made it to consist in some illumination of the understanding or some moral perswasion by probable argument to excite the will and this not absolutely necessary but only for facilitation as a horse to a journey which otherwise a man might go on foot I but the law was impossible through our flesh Rom. 8. 3. But all this is short of that divine grace that is necessary Now there are others grant the secret influences of God's grace but make the will of man to be a co-ordinate cause with God namely that God doth propound the object hold forth inducing considerations give some remote power and assistance but still there 's an indifferency in the will of man to accept and refuse as liketh him best Besides all this there is a prevailing efficacy or a real influence from the Spirit of God on the will whereby it is moved infallibly and certainly to close with those things which God propounds unto him God worketh efficaciously and determinately not leaving it to the liberty of man's will to chuse or refuse it but man is determined inclined and actually poised by the grace of God to that which is good USE 2. To press you to lay to heart these things 1. Be sensible of the strength and sway of thy affections to temporal objects there the work begins And till we have a sight of the disease we are not careful after a remedy David though regenerate took notice of some worldly tendencies in his heart and if we observe our hearts we shall find so Paul groaned under the reliques of the flesh and so should we under our bondage by sin And then 2. bewail it to the Lord I am as a bullock unaccustomed to the yoke Jer. 31. 14. to bewail this stiffness of heart and the treachery of sin whereby we are inchanted wholly bent to that which is evil And 3. observe the abating of this strength of affection and weaning of thy soul from such desires for then the work of grace goes on when we begin to savour other things and have inclinations of soul towards that which is heavenly and spiritual They that are after the flesh do mind the things of the flesh and they that are after the spirit the things of the spirit And then 4. to press you to perpetual watchfulness over your own hearts that you do not return to your old bent and biass again for certainly thus they will do if we do not keep a severe hand over them and be lifting up our affections to things that are above where God is and Christ at the right hand of God SERMON XLI PSAL. CXIX 36. And not unto covetousness DOCTRINE 2. THAT covetousness or an inordinate desire of worldly things is the great lett or hindrance of complying with Gods testimonies By way of proof I need to produce but that Scripture 1 John 5. 3 4. For this is the love of God that we keep his commandments and his commandments are not grievous For whatsoever is born of God overcometh the world The reason implies that if we had a greater conquest over worldly affections it would not be so grievous to us to keep Gods Commandments For the Apostles argument is built upon this supposition that God's commands are only burdensome to them that lye under the power of carnal affections All the difficulty in obedience cometh from our temptations to the contrary Now all or most temptations from Satan and our own flesh have their strength from the World and its suitableness to our affections Master your love to the World and temptations lose their strength To make this more clear let us see 1. What is covetousness 2. How it hindreth from complying with Gods testimonies First What is covetousness I shall give the nature the causes the discoveries of it First The nature of it It is an inordinate desire of having more wealth than the Lord alloweth in the fair course of his Providence and a delight in worldly things as our chiefest good 1. There is an unsatisfied desire of having more We may desire temporal good things for necessity and service We carry about earthly tabernacles that must be supported with earthly things and therefore God alloweth us to seek them in a moderate way But now when these desires grow vehement and impatient of check and by an immodest importunity are still craveing for more it is an evil disease and it must be looked unto in time or it will prove baneful to the soul. There is a vital heat necessary to our preservation and there are unnatural praedatorious heats which argue a distemper See how this desire is exprest in Scripture 1 Tim. 6. 10. He that will be rich falls into temptation and a snare c. He doth not say he that is rich but he that will be rich he that hath fixed that as his scope and makes that his business For the will is known by fixedness of intention and earnestness of prosecution he that makes it his work to grow great in the world So Prov. 15. 27. He that is greedy of gain troubles his own house Desires are the vigorous motions of the will when they are eager impatient and immoderate then they discover this evil inclination of soul. So Eccles. 5. 10. He that loveth silver shall not be satisfied with silver nor he that loveth abundance with encrease This is also vanity There is a spiritual Dropsie when our desires grow the more the more we receive and enjoy as fire by the addition of new fuel grows more fierce the more the flame increaseth The contrary to this is exprest by Agur and should be the temper of every gracious heart Prov. 30. 8. Give me neither poverty nor riches feed me with food convenient for me As to worldly things we should be indifferent and refer our selves to the fair allowance of God's Providence that he might carve out our portion and do by us according to his own pleasure 2. Not only this greedy thirst discovereth covetousness but a complacency delight and acquiescency of soul in worldly enjoyments So Christ Jesus in his Parable
little longer No it is demanded now he doth not give it up but it is taken away from him Reason with thy self as Isaac Gen. 27. 2. I allude to it Behold now I am old I know not the day of my death make me savoury meats that my Soul may bless thee before I die So reason I have spent so much time in the world and I know not the day of my dissolution when God will call me home Oh let me go to God that he may bless me before I die 2. You know not whether the means of Graâ—… shall be continued to you or no and such affectionate offers and melting entreaties Acts 13. 46. Since you put away the word of God from you you judge your selves unworthy of everlasting Life God will not always wait upon a lingring Sinner but will take the denial and be gone They judge themselves unworthy of that Grace they pass Sentence upon themselves 2 Cor. 6. 1 2. Now is the accepted time now is the day of Salvation we beseech you receive not the Grace of God in vain God hath his seasons and when these are past will not treat with us in such a mild affectionate manner The means of Grace are removed from a people by strange Providences when they have slighted the offers of Grace Luke 13. 7. These three years I came seeking fruit on this Fig-tree and finde none cut it down why cumbreth it the ground In that Text there 's first God 's righteous expectation These three years I came seeking Fruit. He was the dresser of the Vineyard they were the three years of his Ministry as by a serious harmonizing the Evangeliâ—…ts will appear that he was just now entring upon his last half year they had his Ministry among them 2 Their unthankfull frustration I find none nothing answerable to what means they enjoyed 3 God's terrible denunciation Cut it down why cumbreth it the ground God will root up a people or remove the means and therefore will ye leave it upon such uncertainties 3. There 's an uncertainty of Grace 2 Tim. 2. 25. If God peradventure will give them repentance to the acknowledging of the truth It is a meer hazard it may be he will it may be not It is uncertain whether the Spirit of God will ever put in your Heart a thought of turning to God again Gen. 6. 3. My Spirit shall not always strive with man The Spirit of God strives for a long while follows a Sinner casts in many an anxious Thought troubles and shakes him out of his carnal quiet and security but this will not always last Ah Christians there are certain Seasons if we had the skill to take hold of them there is an appointed fixed time when God is nearer to us then at another time and we shall never have our Hearts at such an advantage Isa. 55. 6. Call upon him while he is near and while he may be found There are certain Seasons which are times of finding Some are of opinion that there are certain Seasons when a Man may be rich if he will when God offereth him an opportunity for an Estate in the World if he knew the time and how to take hold of it Certainly to those that live under the means of Grace there 's a time of finding when God is nearer to them than at another time and therefore will you slip that and leave it upon such great uncertainties 4. There 's an uncertainty in this we are not certain of having the use of our natural Faculties we may lose our Understandings by a stupid Disease and God may bring a Judgment upon those that dally with him in the work of Repentance It is an usual Judgment upon them that while they were alive did forget God when they come to die to forget themselves and have not the free use of their Reason but invaded with some stupid Disease die in their Sins and so pass into another World Reason 4. The Fourth Reason is the great mischief of delay 1. The longer we delay the greater indisposition is there upon us to embrace the Ways of God Oh Christians when we press you to Holy things to turn your selves to the Lord you begin to make some Essay and then are discouraged and find it is hard and tedious to Flesh and Bloud and so you give over Now mark if it be hard to day it will be harder the next so the third onward for it is hardness of heart that makes the Work of God hard Now the more we provoke God the more we resist his Call the more hard the Heart is the impulsions of his Grace are not so strong as before and the Heart every day is more hardned As a Path weareth the harder by frequent treading so the Heart is more hard the Mind more blind the Will more obstinate the Affections more engaged and rooted in a course of Sin Ier. 13. 23. Can the Ethiopian change his Skin or the Leopard his Spots then may ye also doe good that are accustomed to doe evil O to break off an inveterate Custom is hard A Plant newly set is more easily taken up than a Plant that hath taken root When we grow old and rotten in the way of Sin it will be much harder for us than now it is the longer we lie soaking here in Sin the farther off from God 2. We provide the more discomfort for our selves Always the proportion of our Sorrow is according to the measure of our Sins Whether it be godly Sorrow the sorrow of Repentance or desparing Sorrow those Horrours which are imprest upon us as a Punishment of our Rebellion and Impenitency in both sences you still increase your Sorrow the more you sin For the sorrow of Repentance it is clear that Sorrow must carry proportion with our Offences She that had much forgiven wept much Certainly it will cost you the more Tears a greater humbling before God the longer you continue in a course of Sin against him And for the sorrow of Punishment you are treasuring up wrath against the day of wrath Rom. 2. 5. your Burthen will be greater and more increased upon you It is too heavy for your Shoulders already to bear why should we adde to the weight of it Either our sorrow of Repentance will be greater or the anxious sense of our Punishment for in both God observes and God requires a proportion 3. Consider how unfit we shall be for God's service if we delay a little longer when our strength is spent and vigour of youth exhausted when our Ears grow deaf Eyes dim Understanding dull Affections spent Memory lost is this a time to begin with God and to look after the business of our Souls Certainly he that made all that was our Creatour deserves the flowr of our strength Eccles. 12. 1. when the tackling is spoil'd and Ship rotten is that a time to put to Sea or rather when the Ship is new built Shall the Devil feast upon
fruit of his mercy it is to manifest his special love to us and engage our hearts to himself Isa. 38. 17. Thou hast in love to my soul delivered it from the pit of corruption or thou hast loved me from the grave otherwise God may give things in anger Consider the means by which he brought them about when unlikely unexpected in themselves weak insufficient The greatest matters of Providence hang many times upon small wires a lye brought Ioseph into prison and a dream fetched him out and he was advanced and Iacobs Family fed Consider the number of his mercies Psal. 139. 17. How precious also are thy thoughts unto me O God how great is the summ of them The many failings pardoned comforts received dangers prevented deliverances vouchsafed How he began with us before all time conducted us in time and hath been preparing for us an happiness which we shall injoy when time shall be no more 2. Satisfie your selves with no praise and thanksgiving but what leaveth the impression of real effects upon the Soul For God is not slattered with empty praises and a little verbal commendation There is a twofold praising of God by expressive declaration or by objective impression now neither expression nor impression must be excluded Some Platonical Divines explode and scoff at the verbal praise more than becometh their Reverence to the word of God Psal. 50. 23. He that offereth praise glorifieth me But then the impression must be looked after too that we be like that God whom we commend and extoll that we depend on him more love him more fervently serve him more chearfully 2 Doct. That God's Providence rightly considered we shall find in the worst times much more cause to give thanks than to complain I observe this because David was now under Affliction he had in the former Verse complained that the bands of the wicked had robbed him yet even then would he give thanks to God 1. Observe here the matter of his Thanksgiving was God's Providence according to his Word seen in executing Threatnings on the Wicked and performing his Promises to the Godly God's Word is one of the chiefest Benefits bestowed on Man and therefore should be a subject of our Praises Now when this is verified in his Providence and we see a faithfull performance of those things in Mercy to his Servants and in Justice to his Enemies and the benefits and advantages of his Law to them that are obedient and the just Punishment of the disobedient and can discern not onely a vein of Righteousness but of Truth in all God's dealings this is a double benefit which must be taken notice of and acknowledged to God's praise Oh Christians how sweet is it to reade his Works by the light of the Sanctuary and to learn the Interpretation of his Providence from his Spirit by his Word Psalm 73. 17. I went into the Sanctuary of God then understood I their end by consulting the Scriptures he saw the end and close of them that walk not according to God's Direction his Word and Works do mutually explain one another The Sanctuary is the place where God's People meet where his Word is taught where we may have satisfaction concerning all his dealings 2. That when any divine Dispensation goeth cross to our Affections yea our Prayers and Expectations yet even then can Faith bring meat out of the eater and find many occasions of Praise and Thanksgiving to God for nothing falleth out so cross but we may see the hand of God in it working for good 1. Though we have not the blessing we seek and pray for yet we give thanks because God hath been sometimes intreated he hath shewed himself a God hearing Prayer and is onely delaying now untill a more fit time wherein he may give us that which is sought Psalm 43. 5. Hope thou in God for I shall yet praise him who is the health of my countenance and my God Now we are mourning but he is our God and we are not left without hope of a blessed issue God that hath been gracious will be gracious again He is our gracious Father when we are under his sharpest Corrections a Father when he striketh or frowneth therefore we are not without hope that he will give us opportunities again of glorifying his Name 2. We bless God for continuing so long the Mercies which he hath taken from us Former experiences must not be forgotten Eben-ezer Hitherto the Lord hath helped us if he shall afflict us afterward yet hitherto he hath helped us 1 Sam. 7. 12. If he take away Life it is a mercy that he spared it so long for his own service and glory if Liberty that we had such a time of rest and intermission 3. God is yet worthy of Praise and Thanksgiving for choicer Mercies yet continued notwithstanding all the afflictions laid upon us That we have his Spirit supporting us under our Tryals and inabling us to bear them 1 Pet. 4. 13 14. Rejoyce in as much as ye are partakers of Christ's Sufferings that when his glory shall be revealed ye may be glad also with exceeding joy For if ye be reproached for the name of Christ happy are ye for the Spirit of Glory and of God resteth on you And that we have any Peace of Conscience Rom. 5. 1. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ. That the hope of eternal Life is not diminished but increased by our Afflictions Rom. 5. 4 5. We glory in Tribulation knowing that Tribulation worketh Patience and Patience Experience and Experience Hope and Hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us That many of our natural Comforts are yet left and God will supply us by ways best known to himself 4. That Evils and Afflictions which light upon us for the Gospels sake or Righteousness sake and Christ's Name sake are to be reckoned among our Priviledges and deserve Praise rather then Complaint Phil. 1. 29. To you it is given in the behalf of Christ not onely to believe on him but also to suffer for his sake if it be a gift it is matter of Praise 5. Take these Evils in the worst notion they are less then we have deserved Ezra 9. 13. And after all that is come upon us for our evil deeds and for our great trespass seeing that thou our God hast punished us less then our Inquities deserve Babylon is not Hell and still that should be acknowledged 6. That no Evil hath befallen us but such as God can bring good out of them Rom. 8. 28. All things shall work together for good to them that love God All things that befall a Christian are either good or shall turn to good either to good natural Gen. 50. 20. Ye thought evil but God meant it for good or good spiritual Psal. 119. 75. I know O Lord that thy Iudgments are
hardened by their own prejudices But to have a spiritual understanding of them so as to profit and encrease in sanctification that is from the Lord. These things may be drawn into a Systeme wherein there will be nothing that exceedeth the understanding of a man But to understand it so as to be affected with and changed by it that is from the spirit 1 Iohn 5. 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true And Ephes. 5. 8. Ye were darkness but now are ye light in the Lord. He is the Purchaser and Authour of that light Use 3. Is reproof to those that presume on their own wit to understand Divine Mysteries Many think they have eyes in their head and can see into a matter as far as other men and conceive and judge of a thing as soon and as well as others can do and so will not acknowledge their dullness and blindness in heavenly things take it ill to be told of it Iohn 9 40. Are we blind also In a rage scoff at those that talk of the enlightening of the spirit and being taught of God Alas you must be blind and be fools before you be wise 1 Cor. 3. 18. in your own conviction and feeling SERMON CXXXVIII PSAL. CXIX VER 126. It is time for thee Lord to work for they have made void thy Law IN the Words we have First A prayerful suggestion It is time for thee Lord to work Secondly The reason of it For they have made void thy Law In the First Branch take notice of 1. The person to whom the address is made For thee Lord. 2. The suggestion it self What and when what they would have the Lord to do To work and when Even now 'T is time to work To open these I begin with 1. The person to whom the address is made The Lord. Some read the Words It is time to work for thee O Lord because they have made void thy Law 'T is time indeed to work for God when so many work against him in an evil Generation lest the Law should perish and fall to the ground some should keep up the authority of it and they that fear God are to encourage one another Mal. 3. 16. The Chaldee Paraphrase reads it 'T is time to do the will of the Lord. But the Hebrew Original carries it as we do 'T is time for Jehovah to do The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Latin Tempus faciendi Domine 2. Here is the suggestion it self and that First what they would have God to do 't is expressed by a general word Work as also Ier. 14. 7. Do for thy names sake what should he do Tempus mittendi Filium Dei saith Augustine to set about the work of redemption to send the Son of God But that is a work rather to exercise and shew forth his Justice Power and Truth both in punishing his enemies and delivering his people to work his own proper work of Justice as becometh the Judg of all the World to do namely to punish the wicked and help his servants out of their hands Secondly When it is time Then it seemeth to be a time when mans wickedness is grown to the height Gen. 15. 16. In the fourth Generation they shall come again for the sins of the Amorites are not yet full Good men are put to the uttermost of their patience and Gods Glory abused beyond measure Isai. 52. 5. Lord 't is time to work they are as bad as bad may be thy people have quite spent all their faith and patience when thine Ordinances and Word are despised and affronted and thy people trodden under foot 't is time for thee to work Secondly Let us explain the reason For they have made void thy Law The Law is made void two ways formaliter interpretative First Formally when any deny the authority of God as Pharaoh Exod. 5. 2. Who is the Lord that I should obey his voice Or those Rebels Psal. 12. 4. Our lips are our own who is Lord over us Or we make void the Law when we deny it to be given of God as Martian and his Followers That the Law was given by an evil God Many now question the Scriptures themselves or deny the obligation of the Moral Law to Believers as the Antinomians and Libertines as the Apostle telleth us Rom. 3. 31. that we do not make void the Law by Faith yea we establish the Law 'T was the greatest ratification to it that could be Or finally Those that take upon them to enact things contrary to the Law of God or besides the Law as necessary to salvation and enforce their own traditions beyond and before the Law of God These make void the Law as Christ telleth the Pharisees that they made the Commandments of God of no effect by their Traditions Matth. 15. 6. Especially when they obtrude these things upon the Consciences of others under the highest penalties Secondly Interpretatively when men by consequence take away the honour and authority that is due to the Law by their wickedness and rebellion against God though in words they acknowledge the authority of God and the obligation of his Law yet they have no respect to it in their carriage and practice doing whatever pleaseth themselves stand in no awe of God and his Word reject it as a thing of nought Obedience to the Law is a ratifying and confirming the Law by our consent Deut. 27. 26. Cursed be he that confirmeth not all the words of this Law to do them Our words do not confirm the Law so much as our works So on the contrary they repeal or make void the Law that observe it not in their practice Finis operis is made finis operantis as if they intended to abolish whilst they make no reckoning of the Law Where observe that this is a Notion to make sin odious to us 't is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law 1 Iohn 3. 4. but a despising the Law 2 Sam. 12. 9. a judging or censuring the Law Iam. 4. 11. yea a repealing and disannulling the Law which is the Notion of the Text. Doctr. That when a flood of wickedness is broken out we may put God in mind of doing his work of punishing the wicked and delivering his people I shall give you the summ of this Doctrine in these four Considerations I. That God doth for a while hold his hand and bear with the wickedness of his enemies II. Though he doth for a while bear with them yet he hath his times to punish and proceed to execution III. This time is usually when the impiety and insolency of wicked men is come to an height IV. When 't is come to an height we may and must mind God of doing his work or arising to judgment The first Consideration is implied in the Doctrine and the Text the other three
their power or change their hearts or determine their interests because the Omnisciency of God is a great Deep 't is a great relief to the soul to consider the several ways that God hath to right us either by changing the hearts of the Persecutors and Oppressors Acts 9. 31. Then had the Churches rest throughout all Iudea Galilee and Samaria and were edified and walking in the fear of the Lord and the comforts of the Holy Ghost were multiplied They had nothing to do but to build up one another When was that when Paul was converted he was an active instrument against the Church and God turned his heart then had the Churches rest Or else the Lord may do it by determining their interests that they shall shew favour to his people though their hearts be not changed Prov. 16. 7. When a mans ways please the Lord he maketh his enemies to be at peace with him Enemies while enemies may be at peace with us please men and you cannot say God is your friend but please God and he maketh your enemies at peace with you There is much in the secret Chain of Providence Dan. 1. 9. Now the Lord brought Daniel into favour and tender love with the Prince of the Eunuchs What was that favour To wink at him for doing that which was contrary to the Law of their Religion Or else he can break the yoke by some apparent ruining Judgments by which he will defeat all their advantages either by power or law rescuing his people out of their hands Isai. 49. 24 25. Shall the prey be taken from the mighty or the lawful Captive delivered But thus saith the Lord The Captains of the mighty shall be taken away and the prey of the terrible shall be delivered He will contend with him that contendeth with thee and will save thy Children Whether they plead might or right when God goeth that way to work nothing shall lett no power shall be able to detain what God will have delivered and restored Or it may be by some secret ways God will bring on some Judgment Iob 20. 26. A fire not blown shall consume him that is the Oppressor a curse not invented by those he hath wronged or any man else but sent immediately by God It shall come no body knoweth how Therefore we should not be discouraged with unlikelihoods when we go to God who hath many ways which poor short-sighted Creatures cannot foresee Secondly He is ready The love which the Lord hath for his afflicted people will not suffer his Justice to be long at quiet That God is ready to help and deliver three things will evidence First 'T is his Nature to pity and shew mercy to the Oppressed and to revenge the Oppressor He pitieth the afflictions of them that suffer most justly and far beneath their desert from his own hand Iudg. 10. 16. And they put away the strange Gods from among them and served the Lord and his soul was grieved for the misery of Israel And 2 Kings 14. 26. For the Lord saw the exceeding bitter affliction of Israel how much more will he pity them that are unworthily oppressed Isai. 63. 9. In all their afflictions he was afflicted Acts 7. 34. I have seen the affliction of my people which is in Egypt and have heard their groaning c. And the Lords pitiful Nature doth incline him to deliver his people And when the oppressed cry I will hear them for I am gracious Exod. 22. 21 22 23 24 25 26 27. Secondly 'T is his usual practice and custome Psal. 103. 6. The Lord executeth judgment and righteousness for all that are oppressed If for all surely for his people He sits in Heaven on purpose to rectifie the disorders of men So Psal. 34. 19. Many are the troubles of the righteous but the Lord delivereth them out of them all God hath a Plaister for every wound Gods people plunge themselves into trouble and his mercy delivereth them out of it Thirdly 'T is his Office as Judge of the world Psal. 94. 2. Lift up thy self thou Iudg of the Earth render a reward to the proud Shall not the Iudg of the Earth do right Look upon him only in that Notion according to our natural Conceptions as the supreme Cause and Judg of all things Again his Office as Protector of his people he is in Covenant with them he is their Sun and Shield he is the refuge of the oppressed his peoples refuge in time of trouble Psal. 9. 9. When they have none else to fly to he will be their refuge Thirdly He will do it when 't is good and necessary For God hath made promises and repeated promises of deliverance and surely these are not in vain If God had spoken but once we had no reason to doubt but he telleth us over and over again we should cast our care upon him and referr all things to him without despondency and distraction of mind Psal. 9. 18. For the needy shall not always be forgotten the expectation of the poor shall not perish for ever Use. Is instruction to teach us what to do when we are oppressed 1. Patience 'T is the lot of Gods Children to be often troubled by the world and hardly used Satan is the Ruler of the darkness of this World the blind carnal malicious superstitious part of the World and they cannot away with those that would overturn Satans Kingdome The good are fewest and therefore we must look to be opprest if there be any breathing time 't is a mercy 2 Tim. 3. 12. Yea and all that will live godly in Christ Iesus shall suffer persecution Gal. 4. 29. For as he that was born after the flesh persecuted him that was born after the spirit even so it is now and will be so we should want our way-mark without it 2. Let us be prepared to commend our Cause to God Psal. 10. 17 18. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear to judge the fatherless and the oppressed that the man of the earth may no more oppress God prepares the hearts of the humble How so The trouble continueth till we are sensible of the misery of the sin of the Cause Hos. 5. 15. I will go and return to my place till they acknowledge their offences and seek my face in their affliction they will seek me early 'T is a long time before men can be sensible of the hand of God upon them slight spirits are not grieved but Iull themselves asleep Ier. 5. 3. If they have a natural sense of the Judgment they have no sense of sin as the cause then they fly to humane help to be eased of the trouble Ier. 4. 14. Wash thy heart from wickedness that thou mayest be saved how long shall vain thoughts lodge within thee When past humane help then seek the favour of God to take up the Controversie 2 Chron. 7. 14. When driven
God yea the very Deed of praising him 5. Partly Because temporal favours may be given in Anger but the graces of the Spirit are never given in Anger God may give an Estate in Judgment and indulge large pastures to Beasts fitted for destruction but he giveth not an inlightened Mind and a renewed Heart in Anger 't is a token of his special love To you 't is given to know the misteries of the Kingdom of God Mat. 13. 11. Well then for all these things should we praise God We have a quick sense in bodily Mercies but in Soul concernments we are not alike affected IV. That among spiritual Blessings Divine Illumination is a very great gift and accordingly should be acknowledged by us To make this evident I shall 1. Open the nature of this Divine Illumination 2. Shew you the worth of it and how much it should be valued by us 1. For the Nature of it There is a twofold Wisdom and Knowledge of Divine Misteries 1. One which is only a gift 1 Cor. 8. 1. We know that we all have knowledge knowledge puffeth up but charity edifieth This is an excellent gift but yet it floweth from the common influence of the Spirit and puffeth up the party because 't is apprehended only such an excellency as conduceth to the Interests of the flesh and to attain esteem in the World and because he hath not thereby a deep and piercing knowledge of his Misery but is cold and weak and doth not warm the heart with love to the thing known therefore we should see to it what kind of knowledge we have whether it be a gift or a grace whether we use it to exalt God or our selves the bare gift puffeth us up with a lofty Conceit of our selves and a disclain of others but grace keepeth us humble for the more we know that way the more we see our defects and what little reason we have to glory in our knowledge or any other grace and besides by it we are suitably affected to what we know 2. There is a special knowledge of Divine Mysteries wrought in us by the special and sanctifying work of the Holy-Ghost this is the wisdom which cometh from above which is first pure and then peaceable Iam. 3. 17. which humbleth the man that hath it for the more he knoweth of God the more his own opinion and estimation of himself is lessened Iob 42. 5 6. I have heard of thee by the hearing of the ear but now mine eye seeth thee therefore I abhor my self and repent in dust and ashes I have spoken unadvisedly of God This knowledge also maketh him serious and is operative upon the heart and worketh love to the thing known Ioh. 4. 10. If thou knewest the gift c. and maketh us to know God in Christ so as to acknowledge him and give him due Honour Respect and Reverence 'T is a knowledge joined with oblectation and affection This knowledge is considerable as to its beginning and increase 1 Its beginning the first removing of the natural blindness and darkness of our understandings so that we have a clear discerning of the things of God when the Scales fall from our eyes Naturally we were ignorant of God and the way to heaven but now brought to the saving knowledge of God in Christ we are acquainted with both The first Creature which God made was light so in the new Creation the new Creature is illuminated with an heavenly light and cured of its former blindness that we see things in another manner than ever we saw them before 1 Pet. 2. 9. Called out of darkness into his marvellous light as a man brought out of a dark Dungeon into an open Light And Acts 26. 18. To open their eyes and turn them from darkness to light and from the power of Satan to God So Eph. 5. 8. Ye were sometimes darkness but now light in the Lord. To be seeing is better than to be blind to be in light than to be in darkness This is Gods first work and it is marvellous in our eves 't is double when we first begin to have a clear knowledge of our own misery Rev. 3. 18. Whereas before we lived in gross ignorance of our own condition So when we begin to see the remedy as well as our Misery 2 Cor. 4. 6. God who commanded the light to shine out of darkness hath shined in our hearts to give us the light of the knowledge of the glory of God in the face of Iesus Christ The first thing that God convinceth us off is our own Sin Guilt and Misery So that those things that either we knew not or did swim loose in the Brain we begin now to be affected with them We talked before of sin as a thing of course and were wont to marvel why men-kept such a deal ado about sin but now the case is altered God hath opened his eyes and therefore he complaineth of it as the greatest burden and fain would be rid of it at any rate He beginneth to seek after Christ as his only remedy and nothing will satisfie him but Christ and all things are but dung and dross in comparison of the excellency of Christ and that he may be found in him He lamenteth his case and can trust himself no where but in Christs hands a natural man slippeth into an heedless credulity and either doth not look upon the Gospel as a real truth or else is not affected with it so as to venture his Salvation in that bottom 2 As to the increase and progress and so those that are taught of God need to be taught of God again and to seek a further increase of spiritual Wisdom or a further degree of the saving knowledge of Divine Misteries As the Apostle prayeth for the Ephesians towards whom he acknowledgeth God had abounded in all Wisdom and Prudence yet prayeth that God would give them the Spirit of Wisdom and Revelation that the eyes of their Understandings might be opened Eph. 1. 17 18. with the 8th verse we are yet ignorant in many things for we know but in part not fully rooted in the knowledge of these things which we know they need to be refreshed with new illumination from God that our knowledge may be active and lively and stand out against new and daily Temptations And that oblivion and forgetfulness which is a kind of ignorance and is apt ever and anon to creep upon us may be prevented and Truths may be ready at hand for our use Iam. 1. 5. And this is that which David beggeth an increase of knowledge for he being an holy man and a Prophet needed not the first illumination and every degree is a great favour to be acknowledged with praise Secondly Let me speak of the worth of this Divine Illumination in its self the worth of it appeareth in four things I. Its Author God by his efficacious teaching doth cure the blindness of our minds and doth open and incline our
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.
the Flesh p. 899 Grounds of love to the Word the most noble is the words purity p. 863 Grounds of Faith and Obedience p. 939-940 Guidance of God to be submitted to if we will have him to be ours p. 10 Guilty Creatures cannot immediately enjoy God p. 14 Guilt makes us jealous of God p. 473 H. HAbitual and actual reign of Sin p. 919 Hand of God notes the power of God p. 1070 Our Mercies are in the hand of God p. 513 Happiness of the Saints not in this World p. 867 Happiness as well as Honour to be Gods Servants p. 850 Happiness mistakes about it 1. Some mistake wherein it lies 2. Others mistake the way that leads to it 3. Some are indifferent in the use of means leading to it p. 2 29 30. Mistakes herein very dangerous ibid. Many would be happy that would not be holy ibid. Happiness of Saints that God is near them on all occasions p. 948 Vid. Blessedness Hardness of heart from delaying Repentance p. 405 by converse with wicked men p. 775 prevented by acknowledging Mercies p. 445 from neglecting answers of prayer p. 906 Wicked men harden themselves 1. From Divine Patience 2. Divine Mercy p. 938 Harmony between the Spirit Scripture and Grace p. 66 Harmony between Gods work and our Duty p. 66 Harmony between the Word and Spirit in teaching us p. 74 Hasty we are apt to be hasty with God p. 836 Hatred of God under the Notion of a Iudge not as a Preserver p. 756 Hatred of sin when it is right p. 100S it is twofold ibid. Hatred of the World against Christians because God loves them p. 882 883 Hatred of sin 1. The Kinds 2. Causes 3. Effects of it p. 877 878 879 1006 1007 1008 Hating of sin as it is sin p. 659 660 679 680 683 It is a Character of those that are good-p 680 681 877 None hate sin but they that hate all sin p. 683 Hearing the Word without practice not sufficient p. 318 Hearing Prayer God may hear when he does not answer p. 901 Heart Tender heart soon affected with Gods judgments p. 810 Means to get a tender heart p. 933 Heart purity of heart the internal principle of good Actions p. 8 The Word of God to be laid up in the heart p. 9 What a Mans heart is that the Condition is p. 486 Heart what it implies 1. The Mind 2. The affections p. 9 God will be sought with the whole heart p. 15 236 393 Half-heart what it is p. 393 239 Whole Heart what it is it implies 1. Extension of parts 2. Intention of degrees p. 15 16 Examine whether we give God the whole Heart p. 239 Why God will be sought with the whole heart p. 15 16 58 59 902 236 237 238. Motives p. 239 God enclines the heart and man inclines his own heart how p. 46 751 251 Vid. Inclination Heart enclined to keep Gods Statutes what it is the necessity of it p. 752 753 God requires the Heart in his service p. 236 237 Heart its bent towards the Word how expressed p. 122 Heart must 1. Be drawn off from the Creature Self and Sin 2. Drawn unto God p 373 374 Vid. enlarged heart Heaven the belief of it a great support under the Terrors of this World p. 310 Heavenly things Motives to press after them p. 1089 1090 Heavens an Emblem of the stability of Gods VVord p. 575 Help and Hope when delayed we may complain to God p. 551 Help to be sought of God in heavy troubles p. 158 To be sought of God to encline our hearts to Gods statutes p. 46 Height when is iniquity come to its height p. 858 859 Hell a worm that never dies a pit that hath no bottom a fire that shall never be quenched p. 861 Help in straits may be expected by them that make a Conscience of Gods Commandments p. 1079 Heritage denotes 1. The substance of our portion 2. Our right to it 3. The tenure by which we hold it 4. Our actual possession of it p. 741 742 743 Gods testimonies are 1. a full 2. a sure 3. a lasting Heritage p. 741 742 743 Marks of one that hath Gods testimonies for his Heritage p. 746 747 Consideration to move us to take Gods testimonies for our Heritage p. 748 749 Heirs of the promise rejoice in each others company and in each others mercies p. 501 502 Reasons of it p. 502 503 Hiding Gods word in the heart what p. 63 64 Why Gods word must be hid in our heart p. 64 65 Great advantages of hiding Gods word in our heart in seven particulars p. 65 How we may hide it in our hearts 1. By meditation upon it 2. Receiving it in the love of it p. 67 Hide Gods word not as a Talent in a Napkin but as Gold in a Treasury p. 76 Gods hiding his commandments from us is his not opening our eyes to see into them p. 119 Hieroglyphick of the Egyptians p. 432 Hiding place God is a hiding place to his own It implies many things for their comfort 1. Secresie 2. Capacity 3. Safety 4. Consolation p. 765 766 Hinderers of preaching the word great judgments threatned against them p. 336 Holiness in God is his essence in us a quality p. 859 It 's a means of maintaining communion with God p 389 Holiness negative and positive p. 17 18 22 Not enough to avoid evil but we must do good p 22 Reasons and Uses thereof ibid. Holiness of life is oft made a scorn by carnal men p. 337 It 's better than wisdom wisdom better than strength p 928 Honesty in our dealings with others directions about it p. 817 Honest heart one sign of it is when a man fears to offend and cares to please God p. 478 Honour great honour to be Gods servant p. 101 849 850 To be dishonour'd for Christ's sake p. 311 Horrour at mens forsaking Gods Law argues 1. A due sense of sin 2. Of Gods wrath 3. Of the truth of the threatnings 4. The effects of sin p. 351 It proceedeth from a good cause p. 351 352 Hope teaches us to purifie our selves p. 18 And to obey Gods Commandments p. 1035 1040 Hope and help when delay'd we may complain to God p. 551 Hope and obedience much praised little practised p. 1035 Hope in Christ consider what we have of that hope p. 399 Hope keeps the soul alive under faintings how p. 542 543. What Hope is p. 1036 Hope keeps us from being utterly overcome p. 337 Hope and faith their difference p. 543 Hope its excellency and certainty it causeth earnestness to be delivered out of the trouble and yet patience under the trouble p. 543 827 Hope nourished by the word of God p. 544 927 Hope from worldly things causeth shame p. 786 Hope true and false distinguished p. 786 1036 1. False hope is not built on God 2. It is slight and superficial 3. Dead and cold 4. Weak and inconstant 5. Lazy and Ioitering p. 787 True hope