SERMON XIV – Thomas Manton

REASONS.

I. The best Instruments fail out of their Ignorance. Oblivi∣on, and Inadvertency, from which Man cannot altogether free himself in this Life, not only in Matters Spiritual, but Secular: whether Occonomical; in the disposing of our selves and Relations, or Family-Interests and Concernments. Wise  Men have their Errors. Iam. 3:2. In many things we offend all of us. This Ignorance sheweth it self sometimes in a Mistake of Instruments whose Hearts we know not; or if we know them for the present, we are not sure of Futurity, how they may change, or be alienated and drawn off from us. Sometimes about Time and Opportunity, for the beginning, setting on foot, or carrying on any good Works. Man know∣eth not his Time. Sometimes in the manner of doing there is some Error; for some things we know speculatively, we do not know practically; and what we know in the general is to be done, we do not always know in particular Cases, but are blinded by our Affections; what we know habitually we do not know actually, we do not consider of it for the Time. In short, no Man knoweth all the Secrets and Cir∣cuits of Human Affairs. God only is Omnipotent and Om∣niscient, hath all Creatures in his Power, and can foresee all Events. But it is much for us to understand our Duty, we cannot know Events; for things are carried strangely beyond Mens expectation, and their likeliest Projects crossed.

II. Because if we have sufficient Knowledge, yet God can easily put some Impediment, from within, or without, to hin∣der the Use of our Wisdom, Power, and Knowledge.

1. Within. He can blast our Excellencies in an instant, or obstruct the Use of it for the time. As, though he did not destroy the property of the Fire, yet he suspended the burn∣ing, when the three Children were in the Furnace. So of a sudden can he blast our Strength. Psal. 26:5, 6. The Stout∣hearted are spoiled, they have slept their Sleep; none of the Men of Might have found their Hands; at thy Rebuke the Chariot and Horses are cast into a dead Sleep. Whatsoever Strength, Courage, Wit, or any other Point of Perfection, any Man hath; God, who gave it, can take it away when he pleaseth, or suspend the Use of it. All this God can do with a Rebuke,  with a Word of his Mouth. Now as the Strong cannot find their Hands, so the Wise cannot find their Hearts. job 5:14. They meet with Darkness in the Day-time, and grope in the Noon-day as in the Night. Who were these? The Wise, and the Crafty, whom he speaketh of in the foregoing Verses. In the clearest Cases they are to seek, and so their well con∣trived Plots come to nothing. There is a Blast and Plague upon their Judgments, so that they do involve and confound themselves; and what by self-conceit and froward self-will, they drive on their Designs so precipitantly and furiously, that they must needs miscarry. They do not seem to have the Judgment of ordinary Men. Thus though Men be endowed with good Gifts and Qualities, both of Wisdom and Strength, God can easily take away their Power and Will to use them.

2. From without. By casting in some casual Event, which we foresaw not, and could not think of. Man cannot fore∣see all the Wheels which move in a Business; if he did, he is not able to turn them: So that, besides taking away his Wis∣dom, Courage and Strength, when the Work is to be done, God puts some Impediment in his way which was unexpected. There are certain sudden Accidents which none can foresee and prevent, any of them able to turn the Enterprize another way. The most casual, fortuitous things are ordered by God, for the great Ends of his Providence. As for Instance, Ha∣man travailed with a Design to cut off all the People of the Iews, but his chief Spite was against Mordecai. Now by chance the King could not sleep that Night, and calleth for the Book of Memorials, Esth. 6:1. and found the Discovery of a Treason by Mordecai there recorded, which spoiled all the deep Plots of Haman against the Iews. Ahab intended to avenge himself upon Micaiah; and to escape in the Battel, changed his Robes and Royal Apparel, and counselled Ie∣hoshaphat to put on his. And a Man drew a Bow at a Venture, 1 Kin. 22:34. God directed the Arrow to the Heart   of the King of Israel. Iehoshaphat escapeth, and he is slain. So that notable Instance, the Sun-shine upon the Water, 2 Kin. 3:22, 23, 24. When the Moabites came to distress Iehoshaphat, when they cried, Moab to the Spoil, it was in∣deed, Moab to a sore Destruction.

Now these, and many such like Instances, teach us, That the most casual and fortuitous things do certainly and infalli∣bly fall out by God’s Providence, and Heavenly Government. And again, That there is some Occurrence, which Providence casteth in by the way, to disappoint the most likely Means; and whatever Gifts and Qualities Men are endowed withal, yet Events are not in their Power, but depend on the free Concurrence of God. I speak nothing now of the Influence of Angels upon Human Affairs, whom God maketh use of in the Government of the World.

III. The most able Instruments do often provoke God to disappoint them, whilst their Abilities of Counsel and Strength are a Means of hardening their Hearts in carnal Confidence, and often engage in Business that proves mischievous to them; I say, In the most lawful Businesses they provoke God to dis∣appoint them, because they undertake them without God; but too too often being unrenewed and unsanctified, their Wit and Power is used against God.

1. It is a great Crime to go about any Business without God. Prov. 3:5, 6. Trust in the Lord with all thy Heart, and lean not to thine own Understanding. In all thy Ways ac∣knowledge Him, and He shall direct thy Paths. When our Wisdom and Strength is set up as an Idol or Image of Jealou∣sy, God is obliged to blast it. Therefore they that make their Bosom their Oracle, their Wit their Counsellor, they seldom carve out to themselves a good Portion. In all se∣rious Business we must ask his Leave, Counsel, Blessing.

2. But many times Men of great Abilities, being unsancti∣fied,  employ them against God. They are ordinarily the Devils greatest Agents and Factors for his Kingdom. In sedu∣cing our first Parents he made use of the Serpent, which was more subtil than any Beast of the Field, Gen. 3:1. Now these make God their opposite Party, that engage in any such En∣terprize upon the Confidence of their Wisdom and Strength, and then they are snared by the work of their own Hands, Psal. 9:16. God delighteth to be seen to put Rubs and Stumbling-blocks in their Way, that they may fall by some miserable Disappointment, and their Craft and Power may turn to their own Ruin.

IV. To say and do, or to make a thing to be, is the Act and Name of Jehovah, which Glory he will not communi∣cate to any other. Lam. 3:37. Who is he that saith, and it cometh to pass, when the Lord commandeth it not? that is, Who is able to bring about what he speaketh and purposetn, un∣less God permit and give way thereunto? Therefore what∣ever Preparation of Means or Likelihoods there are, we must not be too confident of future Events. We cannot bring them to pass by our own Power, and God doth not always work by likely means; he hides Events from Men, Isa. 48:7. Lest thou shouldst say, I know them. Now the Event could not be hidden, if the Lord went on in a constant Course, giving the Race to the Swift, &c. God carrieth on his Pro∣vidence so as to leave no Footsteps behind him. He goeth not one Way so often as to make a Path of it, that Men may see the plain Tendency thereof.

The USES follow.

It teaches us.

I. The Nothingness of the Creature, and the All-sufficien∣cy of God. That is a great Lesson indeed, and mightily  useful to us throughout the whole Spiritual Life.

First, It is a Notion which the Scripture much delighteth in, to represent God as all, and the Creature as Nothing. At first, when Moses enquired God’s distinctive Name, God giveth him no other but, I AM, Exod. 3:14. And God said unto Moses, I AM THAT I AM; And, I AM hath sent me unto you. What thing is there under the Cope of Heaven, that cannot say, I am that I am? The least Worm hath its own Being. But this, as God’s distinctive Name, implieth, that he encloseth all Being within Himself. Secondly, The Creature is nothing. Isa. 40:17. All Nations before him are nothing, they are accounted less than nothing, and Vanity. Dan. 4:35. The Inhabitants of the World are reputed before Him as nothing. All created Beings must vanish out of our Sight, when we think of God.

But how are the Creatures nothing, which Faith teaches us? and how something, which Sense teacheth us? Some∣thing they are unquestionably, in respect of that derived and dependent Being which they have from God. We must not establish the Pyrrhonian Conceit, That the whole World is but a Phantastry, indeed nothing, and our Life but a Dream. Or Sceptically, to look upon the Being and Modes of all things as uncertain. No, Nor to imagine that Sense is so far fallible, that a Man of sound Sense and Understanding may not be sure of the Objects conveniently presented to his Sense. Certainly the Scepticks need to be scourged as Fools, till they feel themselves something. But vet it is of high Im∣portance in the Work of Godliness, to see the Creature no∣thing. It is so,

• 1. By way of Comparison with God.
• 2. By way of Exclusion of God.
• 3. By way of Opposition to God.

1. By way of Comparison with God. So God’s Name only is, I AM, and then there is none besides him. If the  Creatures be compared among themselves, some are good, strong, wise, others not; but they are all nothing in com∣parison of God. Though there be a Difference between the Stars in the Night, some are brighter, and some are darker; some of the first Magnitude, second, third, &c. Yet in the Day-time they are all alike inconspicuous, all are darkned by the Sun’s Glory. When we compare the Creatures one with another, we shall find different Degrees of Perfection and Excellency; but by the glorious Brightness of the Father of Lights all these inferior Lights are obscured, and their Differences unobserved. God saith somewhere, I am, and there is none else, I am alone. I lift my Hand to Heaven, and swear, I live for ever. It is counted an Usurpation of Divine Honour for the Creature to say, I am. Isa. 47:8. Babylon said in her Heart, I am. So Nineveh, Zeph. 2:15. This is the rejoycing City, that dwelt carelesly, that said in her Heart, [I am,] and there is none besides me. Isa. 47:10. Thy Wisdom and Understanding hath perverted thee, and thou hast said in thy Heart, [I am,] and there is none besides me. For us to reckon upon our Wisdom, Strength, or Goodness, is a Derogation from God. God in Scripture is represented as only Wise, only Strong, and only Good, job 9:19. ;1 Tim. 1:17. ; Mat. 19:17. The Creature hath but the Shadow of these things. As it is but a borrowed Kind of Speech to call a Picture or a Statue, a Man; this is Caesar, this is Alexander, because of the Likeness and Representation. So the Creatures are but a Resemblance, when we call them Wise, Strong, Good. To this Head may be referred those Expressions, the true Light, Joh. 1:9. The true Vine, Joh. 15:1. These Terms originally agree to God, and but in a borrowed Sense to the Creature.

2. By way of Exclusion of God. As the Sun-Beam is no∣thing when the Sun withdraweth; or the Sound is nothing, when the Musician taketh away his Mouth and Breath from Page  261 the Pipe and Instrument. Psal. 104. 29, 30. Thou sendest forth thy Spirit, and they are created; thou takest away thy Breath, and they die. The Creature in comparison with God, is in Reckoning nothing; but in Exclusion of God, it is in Reality nothing. Because all their Life, Wisdom, Strength, and the Acting of it is but borrowed and derived from God, and held only at God’s pleasure. Naturally and spiritually it is true. If any of us say, I am, we must add with Paul, By the Grace of God I am that I am, 1 Cor. 15:10. And again, I live, yet not I, but Christ, Gal. 2:20. If God withdraw his Providential Influence and Supportation, we vanish into no∣thing. job 7:8. Thine Eyes are upon me, and I am not. Mean∣ing, That God fastening his Eye upon him in Anger would look him into nothing.

3. In way of Opposition to God. Either to his Cause and Interest in the World. Isa. 41:11. Behold all that are in∣censed against thee, shall be as nothing. The Creature beareth a big Bulk in the Eye of Sense, seemeth not only as something, but as all things; and as long as a Man looketh to what is visible, we have no Hope and Comfort to fasten upon. But what are the Swift, the Wise, the Strong to God, or against his Providence, when God is angry for Sin, and we use ordinary Means to avoid the Danger, and do not recon∣cile our selves to Him, and take up the Controversy between Him and us? Alas! Human Endeavours can avail nothing against his Wrath. Those probable Means, which have pre∣vailed at other times, will prove a meer nothing. Be we ne∣ver so strong and wise, and use never so many politick Means to avert the Judgment. Amos 6:13. Ye rejoyce in a thing of nought, which say, Have we not taken to our selves Horns by our own Strength? They gloried in this, that their Strength was renewed and encreased, and so hoped to elude the threatned Judgment, and to drive away any Enemy that might invade them. They glory in a thing of nought, saith the  Prophet. Alas! What are Armies, Troops, Confederacies, Councils? Things of nought when God will blow upon them. All things on this side God are of nought, and vain to be gloried in, when our Sins are come to an height, and Judgments are threatned and near.

Secondly, I will prove to you, That the true Apprehen∣sion of this is mightily useful to us throughout the whole spiritual Life. For no one thing keepeth the Creature upright, so much as to see All in God, and Nothing in the Creature. This establisheth our Dependence on God’s Promises in the most difficult Cases. As, Rom. 4:17, 18. What made Abra∣ham to believe in Hope against Hope, and give God so much Credit and Glory as he did? By his Faith he believed in him that quickneth the Dead, and calleth those things that are not, as though they were. Again, there is nothing that doth so en∣courage us in the difficult Services which God calleth us un∣to, as to remember God is All, and the Creature is Nothing. As when the Apostles went to preach the Gospel first at Ie∣rusalem, in the very Face of Opposition, whose Interest led them to oppose it. When among the Gentiles, possessed of a Religion entailed upon them by the Tradition of many Ages, and for which they were zealous, the Devil stirring up the Hatred of many furious Spirits against them. The Doctrine was novel, and did not court the Senses, but perswaded Men to row against the Stream of Flesh and Blood, slighted by the People, disputed against by their wise Men, persecuted by the Powers that then were, had no temporal Interest to back it; and this to be promoted in the Face of the learned World by a few poor Fishermen, when all Civil Disciplines were then in their 〈 in non-Latin alphabet 〉, and height. What encouraged them to this? The Apostle telleth you, 1 Cor 1:26, 27, 28. That though they had not many Mighty, not many Noble to own them; Yet God had chosen the Foolish things of the World to confound the Wise, and the weak Things of the World to confound the Things which are mighty; and the Things that are not, to bring to nought the Things that are. In short, that though Ma∣gistracy and Populacy were against them, the Creature is as nothing, God All in All. Again, to depend on God’s Pro∣vidence in the midst of Losses, Wants, Straits, 2 Cor. 6:10. As having nothing, yet possessing all things. Again, if we have a due Sense of God’s Being, the tempting Baits of the World would scarce be seen; the Riches, Honours, and Pleasures of the World would be forgotten, as if they were not. Prov. 23:5. Wilt thou set thine Heart upon that which is not? It is as if it were not, if God will blast them, if God will not work by them. Again, to look for a Blessing up∣on all the Means, 1 Cor. 3:7. For neither is he that planteth any thing, nor he that watereth; but God that giveth the Increase. The best and wisest Ministers can do nothing, either to plant or water, to convert or build up, unless God give the Bles∣sing, and set in with their Labours. Again, to keep us humble in the highest Enjoyments; 2 Cor. 11:5. In nothing I come behind the chiefest Apostles, though I am nothing. All is but a borrowed Excellency. Thus you see it hath an Influ∣ence upon our Uprightness and sincere Dealing, from first to last, to look off from the Creature to God alone.

3dly. I shall shew you that this is the intent of this Lesson which is given us in this Place. For wherefore is the Race denied to the Swift, and the Battel to the Strong, and Riches to Men of Understanding? but to shew us that the Creature doth not do all, yea that it is nothing if you exclude God. Why doth the Holy Ghost direct us to this Meditation, but to carry up our thoughts to the overruling power of the highest Cause and Agent, disposing of Time and Chance, that second causes may be seen to depend upon him both in Being and Operation, and that we should not abuse our Talents by confiding in them without God, or turning and using them against God, either to oppose his Interest, or defeat his  Judgments? So that I might rest here: but the meanest Ca∣pacities will require more explicit Application.

II. To teach us in this Lottery of Human Affairs, to look after surer Comforts. This is the whole Drift of this Book. For Solomon in his Critical Search and Observation of all things done under the Sun, aimeth at this, to direct our Hearts to Blessings which are more stable and sure. God would leave these things at uncertainty, that our Hearts might not too much be set upon them, that we might not pursue after Fa∣vour, Riches, and Credit, as the best things. If all things here did run in one certain Tenor, Men that are mightily wrought upon by Sense, would look no higher; but there is a nobler Pursuit, a better Happiness to be found elsewhere. The Race is not always to the Swift; but in the Spiritual Race we run not as uncertain, 1 Cor. 9:26. There the Crown is sure, if we keep running, and faint not. Here the Battel is not always to the Strong, and, He that putteth on his Harness, must not boast as he that putteth it off: But, If you fight the good Fight of Faith, the God of Peace will tread Satan under your Feet shortly, Rom. 16:20. Here Bread is not to the Wise. Many Persons of Understanding labour and toil all their Days for the Meat that perishes, and at length can hardly get it: But if you labour for the Meat that perisheth not, the Son of Man will give it you, Joh. 6:29. In Spiritual and Hea∣venly Things chuse and have, seek and have, labour and have: But it is not so in worldly Things, there many times we have but our Pains for our Travail. Again, Nor Riches to Men of Understanding. Fools go away with the World, and we need not envy them if we be wise to Salvation. Thou Fool, this Night shall thy Soul be required of thee; So is he that heapeth up Riches to himself, and is not rich towards God, Luk. 12:20, 21. Earthly things cannot make a Man truly rich. The true Riches are the Heavenly Treasure, the Graces of  the Spirit; to be rich in Faith, James 2:5. Fruitful in good Works, 1 Tim. 6:18, 19. He that valueth an Estate, more by the Possession than by the Use, is a Spiritual Fool, and will at length be thrown into Hell for his perverse Choice. No matter if you want the Riches of this World, so you be rich towards God. Christ gave his Spirit to the best Disci∣ples, but his Purse to Iudas, who was a Thief and a Robber. Once more, Nor Favour to Men of Skill. The Favour of Men, Princes, or People, is a very uncertain thing, and the best experienced in Affairs do not always light on it; but if we have the Favour of God, this breedeth solid Joy, Psal. 4:7. Gladness is sent into the Heart when God smileth, though the World frowneth. These Spiritual and Eternal Blessings are dispensed by a sure Covenant, the others are promiscuously given by an uncertain Providence.

III. What need there is God should be seen and sought unto in all our Designs, and Resolutions about the disposal of our selves and ours.

1. What will the Use of Means and second Causes do with∣out God? When we have prepared best, and consulted best, the Intentions we travail with may miscarry, for the Event is wholly in God’s hands. Prov. 16:1. The Preparati∣ons of the Heart are from Man, but the Answer of the Tongue is from the Lord. Man propoundeth, intendeth, purposeth; but the Success cometh from God.

2. When we have done our Duty, and used such good Means as God affordeth; then we may quietly refer the Success to God, in whose Hands are all the Ways of the Children of Men, and upon whose good Pleasure the Issues of all things depend, Prov. 16:13.

IV. The wisest and best of Men must not expect always to be happy, but must prepare themselves for sinister Chances;  for the Words are brought in upon this occasion, of rejoy∣cing in our Comforts. In an uncertain World we must al∣ways reserve a Liberty of full and free Submission to God’s Providence, if the Event should not answer Expectation. For the Race is not always to the Swift, nor the Battel to the Strong. We must not be too confident of future worldly Events; for in these things, God, by whose Providence all things are governed, would leave us to uncertainty. Alas! many times we mistake and miss of fit Opportunities, and then the best Preparations and Sufficiencies will be lost. My Times are in thy Hand, saith David. Psal. 31:15. And sometimes God interposeth, and will be glorified by us in an afflicted Condition. Therefore you must reserve a Liberty to God, to order and govern you according to his own plea∣sure, as to Success in your Callings, Comfort in your Rela∣tions, Favour with Men in your Employments. God may make every Relation a Door to let in Affliction. You should often consider the Soveraignty of God, the Uncertainty of your own Lives, the Mutability of all worldly things. You speak arrogantly when you presume of Success, and take more upon you than you are able to perform. 1 Sam. 2:3. Talk no more exceeding proudly, let not Arrogancy come out of your Mouth, that is, presumptuous Conceits of absolute Success. And the Apostle Iames, Jam. 4:13, 14, &c. Go to now, ye that say, To day, or to morrow, we will go into such a City, and continue there a Year, and buy and sell, and get Gain.—Your Life is a Vapor, and ye ought to say, If the Lord will, we shall live, and do this, or that. Now ye rejoyce in your Boastings; all such Rejoycing is evil. There are certain times when God is resolved to pro∣ceed with his People in a Judiciary Way, and then all Means we can use will not keep off the Stroke. Amos 2:14, 15, 16. Therefore the Flight shall perish from the Swift, and the Strong shall not strengthen his Force, nor the Mighty deliver himself; neither shall he stand that handleth the Bow, nor he that is swift of foot deliver himself, nor he that rideth the Horse: he that is couragious among the Mighty, shall flee away in that day, saith the Lord. No Means, though never so probable, will avail us in a time of Judgments, neither Speed of Horse or Foot, neither Strength of Body, nor Courage of Mind, nor Provi∣sion of Armour, nor Skill to use it; but the Judgments shall reach all they aim at. Then it is plainly fulfilled, that the Race is not to the Swift, nor the Battel to the Strong, &c.

V. Take heed of carnal confidence, or depending upon the sufficiency of any means, though never so likely to produce their Effect: partly because God delighteth to cross Men in their carnal confidences, he blasteth those sufficiencies which we depend upon, and rejoyce in apart from Himself, to main∣tain his own right. Success is his, the Battel is the Lords, 1 Sam. 17:47. He blasts Men in the things they boast of: Asa∣hel‘s Swiftness was his ruine; so was Ahitophel‘s Policy, and Absolom‘s Hair. God saith to Babylon, Thy Understanding hath undone thee. Men often by their Wit bring themselves into mischief, yea into Hell.

VI. To keep humble Men of the best Abilities and Suffici∣encies for any Work.

1. Before the Event: for many times they meet with more disappointments than those that want them; and their best designs miscarry, when meaner Persons are carried through their difficulties with less ado.

After the Event, we must look above second Causes; not at∣tribute any thing to our own Strength, or Gifts, but to God’s Assistance and Blessing on our Labours. Let not the wise Man glory in his Wisdom, nor the strong Man glory in his Might, &c. Jer. 9:23. So Deut. 8:17, 18. Say not in thy Heart, My Power, and the Might of my Hand hath gotten me this Wealth. Thou shalt remember the Lord thy God, for he it is that giveth thee Power to get Wealth. Let us not sacrifice to our own Net. The Battel is not to the Strong; nor Bread to the Wise. It is God’s, and he will not be robb’d of his Glory. And as we should carry it humbly towards God, so also to Men, not despising them of mean Gifts. Many times God giveth them more Success in the Ministry, in ordinary Callings, in Favour and Preferments in the World; or esteem in the Eyes of the People. It is God only makes the difference, and what thou hast above others, thou hast it from God, and for God; not to lift up thy self, but to exalt God: Therefore give thanks, and do not contemn others.

VII. To prevent the discouragement of those that want Gifts, or Parts, or Means: suppose their Adversaries be Mighty, it is nothing with God to help with many, or them that have no Power, 2 Chron. 14:11. The less in the Creature, the more in God. 2 Cor. 12:9. His Power is perfected in our weakness. God many times passeth over the Strong, Wise and Under∣standing, and gets himself most Glory in protecting the Weak, and providing for them.

The issue of all is this. Let us bear all things befalling us from the wise Hand and Providence of the Lord, and en∣courage our selves in his All-Sufficiency in all Straits and Difficulties.