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THE RIGHT

H 0*NJ)F<B < A c BLE > WILLIAM;

VISCOVNT SAY AtiO

SEALE, ENCREASE

OF 0 \A C E.

Right Honovrable:

O wakingandom-nipotenthathever beene the eye and hand of Cjod, that nothing by him-fdfc defigied to worth and ufe, could wholly be

A 5 deba-

The Epiflle

debafed or layd afide. t5\/fofes and Cyrus dtxoted in their infan-cie to fume and obfcurity, were by that eye and hand kept and advanced to higheft honours and imployments for his Church.

Some footfteps of which care and power, we have obferved,up-on lie birth and bringing forth to light of this Orphane : which, in relation to the painfull labour of him, who ("as the Mother) brought it forth, and dyed in tra-veil with it, wee thought might well be ftiled Bennoni, Sonne ofmyforrowes ; But, when wee faw the ftrength and holinefle imprinted on the child by God die father of it, wee doubted not to call it Beniamin, Sonne of the right

hand.

'Dedicatorie.

band. For, as dying Jacob laid his right hand upon the youngefl ion otfojepb: So (yWdid ftretch forth his on this, the laft ifliie of the dying (t/luthor-^ when out bfatoontbe ( as then) Jo dead and dryed, hee brought forth a z5\ / fan~child fo ftrong and vigorous : As alfo, when by the Parents immature departure, it feemed to be adjudged to death and darknefle, that yet by the fame hand it was pre-ferved, and at laft through many hazards delivered unto us, who by the dying "P^ratf, were appointed to the Mid-wives Office, in bringing it forth to the publike view.

And, if we may eftimate the writings of men, by the fame rule

A 4. where-

The EpiBle

whereby wee are to judge of the works of (^Whimfelfe; and thofe workes of (jod excell the reft, which doe moft cleeriy fhew forth him the Author of them: and ther-fore Grace, though but an accident in the foule, is of farre more price with (jod , than all mens foules devoid of it, becaufe it is the lively Image of his Holinefle, which is his beautie. V Ve could not imagin,how this work mould not bee valued when it came a-broad, that prefents to all mens underftandingsfocleare, evident I and immediat exprcfsions of (jod, hi s ZWame and Attributes, And indeed what vaft and boundlefs volumes ofheaven,earth &hel,hath (jod bin pleafedto publim to make

known

T>edicatorie.

known his wrath, eternal!power and (jod-head ? and how long hath he continued that expenfive worke I of governing the world, to {hew | forth the riches ofhtsgoodnejje^pati^ ence&forbearance? Yet when all were bound together^ little /^nen> v>e ofhim , that he fet forth his Son, the expreffe fmageofhisTerfon, as the Laft, and beft Edition, that could be hoped for.

And, it being much more true of (joi which is ufually fayd of! knowledge in the generall, J\(on habet inimicum nifi ignorantem, that being fbgood, he hath no e-nemies nor ftrangers to him, but thofe that know him not ; » furely then the knowledge of him is a moft neceflary and effecluall means to friendftiip with him. And

The Epittle

And mdecd,As,tbat (jod fyioiat' eth uf,is the firll Foundation of his Covenant of Mercie with us, z Jim. i . 19. So, our true and fa-voury knowledge of him, is made the firft entrance into covenant, continuing of acquaintance, and encreafing of communion with him, ferem .31.33,34. Yea further , as to make knowne himfelfe was the utmoft end of all his workes; ^R^m. 1.19. So rightly to know him, is the beil reward attainable by us for allourworkes. fob. ij. 3. This is eternal! Life to /{nowthee, theonelytrue God, and I e s v s Christ, whom thou hajlfent. Which great reward we doubt not, but thisjervant ofCjoct attained.

Dedicatorie.

ned. Who, after he had fpent the moft of his living, thoughts and breath in unfolding and ap-plying,the moil proper and pecu~ liar Characters of Grace, which is Qods fmage • whereby Belee-vers came to be allured, that God is their Cjod t and they in covenant with him • was in the end admitted to exercife his laft and dying thoughts, about the EfTence, Attributes and GreatneflTe of (jOT> Himfelfe, who is their portion and exceeding great reward.

In the very entrance almoft into which, hee was carried up fo nigh to Heaven, that he came not downe againe , but dyed in the zSXtfount into which (by Cjods appointment)!^ was afcended; and

before

The EpiHle

before many of (jodsglorious bacl^ parts werepaffedby bim, he was taken up to view the reft more fully Face to face. So that, as he was of ten in his ficknes wont to fay, f Jhall but change my place, and not my companies we may alfo truly fay, he did but change his ftudying place, not his thoughts nor itu-dies. (jod being the only immediate fubject. about which the ftudies of men and Angells are wholly taken up for all eternity.

Which change, though to him full of gaine, had been to us more grievous, had not this little peece, like to E l i a h s mantle falne from him,^ he was ajcending. Wherein wee have thofe lofty {peculations of the fchools(which

( Dedicatorie.

like emptie clouds flie often high, but drop no fatneue) digefted into ufefull applications, anddiftil-led into Spirit-full and quickning cordiaUs,to comfort and continue the inward Man.

Not onely {hewing ( as o-thers) what (fOTHs-, but alfo what wee therefore ought to bee. At once , emblazoning the Divine EJJence, and glorious <zAttri^ butes of (jod0 and withall delineating the moft noble difpofitions of the T)ivine Mature in us, which are the prints and imitations of thofe his Attributes, applying as a skilfull builder, the patterne to the peece he was to frame. So, as by thisunfinimt draught, it may be gathered, what inlargedand

working

The Epittle

working apprehenfions, and im-prefsions of the Deitie pofTeft his heart. He fpeakesof Cjod t not as one that had onely heard of him, by the hearing of the earei butrpbofe eye of faith hadfeene him.

But needeth hee, orthisrelicT: of his, EpiUles of commendation from m unto your Honour, who knew him fo well $ Or unto o-thers, befides this Infcription of, and Dedication to your Name ? which wee account our onely choice, and belt Epiitle to the Reader ,• You, are mr Spittle>&c; Seeing in your Honour^hok more Heroicall Graces, and Nobleft parts of Cpds fmage\ which in thefe Sermons the Authour endevoured to raife his hearers to.

are

'Dedicatorie.

are found already written, andim-Printed not with inke, but with the Sprit of the Living Cjod: yea, and not onely written , but alfo by reafon of the greatnefle of your birth, the noblenefle of your de-portment in your countrie, kgown and read of all men. Such.inge-nuous fimplicitie lodged in depth ofwiiedome : HoIinefTe of life fo fetin honour and efteeme, and immoveably fettled with even-nefle of walking in midft of all varieties: Such humility in height of parts: gratioufnefle of heart in greatnefle of minde. So rare, flxt and happy a conjunction, in an houfe fo eminent, doth not fall out, without agenerall obferva-tion.

To

The Epittle

To your 3\(ame and Honour, therefore, wee prefentit (moft Noble Lord) as the Iaft Le-gacie bequeathed by him to the Church, as a pledge of ourfer-vice, and a counterpane of your Lordjhips moll rayfed thoughts and refolutions.

And likewife unto others, as honoured with your Lordjhips name; that thofe vvho fludie, either men or bookes, may reade thefe Sermons together with your Lordjhips Vertves, each as the coppie of the other, to invite them to the imitation of the fame.

And that the World, which ( like that fndian o5\£onarch ) accounts fuch true Pictures of

the

T)cdicatorie.

ithe beauty of HolinefTe as this, to bee but counterfeit, becaufe not tawnie, like their owne • and Iooke upon fo high Principles of Godli-nefle, as emptie notions raifed up by art and fancie to make a fhew, may fee and know in you,the true, reall, uniform fubfiftence of them j and that Cjod hath indeede fome fuchliving, walking Patternes of his owne Great Holinefle > and moretranfcendent Graces.

Which Graces, Hee, who is the Cjfod of all (jrace, increafe and | perfect in your Lordjhip here, that hereafter you may bejilled mth all thefulnejfe of him • So pray

Tour Honours ever to be commanded^

Thomas Goodwin,

Thomas Ball. a

GODS NAME

AND

ATTRIBVTES. THE FIRSTSermon.

Hebrewes 11. 6. He that commeth to God, mutt beleeVe that God is, and that he is a rewarder of them

that feeke Mm.

• A v i n g undertaken to goc thorow the whole body of Theologie, Iwillfirftgiveyou a briefe definition of the thing it felfe, which wc call Divini-r/V, it is this •

It is that heavenly wifdome y orformeofwholefome words, revealed by the Holy j Chojly in the Scripture, touching the knowledge of I B God J

What Thco. logk-is.

Cor.z.x^. Tim.i.i^.

God, and of our[elves, whereby wee are taught the waytoeterna/lltfe.

1 call it {heavenly wifdome"] for, fo it is called, i Cor.2 .13. The wifdome, which we teach, is not in the words, which mans wifdome teacheth> but which the Holy Ghofl teacheth. So, likewifethe Apoftlc in another place calls it, The forme of wholefome words-fax. is,That fyfteme,or comprehenfion of wholefome Do&rine delivered in the Scripture.

Now it differs from other fyftemes, and bodies of Sciences.

1 Becaufe it is revealed from above- all other knowledge is gathered from things below.

2 Againe,all other fciences are taught by men, but this is taught by the Holy Ghofl.

3 All other knowledge is delivered in the writings of men, but this is revealed to us in the holy Word of God, which was written by God himfelfe, though men were the mediate pen men of it; therefore, I adde that,to diftinguim it from all other Sciences; that, It is not revealed by men, but by the Holy GhoH, not in boohs written by men, but in the holy Scriptures. m

In the next place I adde the obje&,about which this wifdome is converfant, it is, the knowledge of God, and of our felves. And fo it is likewife diftin-guifhed from all other knowledge, which hath lbme other obje&s. It is the knowledge of God, that is, of God, not limply confidered, or abfo-lutdy,inh is E(Tence,butas he is in refcrencc,and | relation to us.

And againe, it is not limply the knowledge of

our

our (elves, ( for many things in us belong to o" ther arts and fcienccs) but as wee ftand in reference to God 5 fo that thefe are the two parts of it 5 the knowledge of God, in reference to us • and of our ielves,in reference to him.

Laft of all, it is diftinguiflied by the end, to which it tends, which it aymes at, which is to teach us the way to etemail lift: And therein it differs from all other fciences whatfoe vcr • for they oftely helpe fome defers of underftanding here in this prefent life : for where there is fome failing or defeat, which common reafon doth not helpe, there arts are invented to fupply and redi-iie thofe defects; but this dothfomewhat more, it leads us the way to eternall life: for, as it hath ink a principle above all others, fo it hath an higher end than others: for as the well-head is higher, fo the ftreams afcend higher than others. And fo much for this defcription, what this fumme of the doctrine of Theologie is.

The parts of it are two:

1 Concerning God.

2 Concerning our felves.

Now concerning r God, two things are to be knowne:

1 That he is. 1 both thefe are fet downe in

2 What he is : jt he Text.

1 That God is, we fhallfinde that there are two wayes to prove it, or to make it good to us :

1 By the ftrength of naturall reafon.

2 By faith.That we doenotdeliver this with-out gr ound,looke into Rom. 1.20. Torthinvi-

B 2 ftbk

Parts of Theologie.

1 Concerning God.

Things

1 That Ced is. 1 Whatsis. Rontfi.ao.

A cr. 17.

A&SI4 x 7«

That God is.

fible things of him, that is, his ctemall power, and God-head, are feene by the creation of the world, being considered m his workes, fo that they are without ex cufe. Sohkewifc, .^#.17.27,28. you (hall; fee there what the Apoftle faith, that they fhould j fetke after the Lord, if happily they might grope of ter him, andfnde him : for he is notfarrefrom every one oj us : for in him wee live, move, and have our heing: That is, by the very things that wee handle and touch, we may know that there is a GW; and alfo,by our owne life,motion,and being, we may learne that there is a Dehie, from whence thefe proceed: For the Apoftlefpeaketh this to them,that had no Scripture to teach them. j Solikewife, ^#.14.17. Nevertheleffe r hee hathl not left himfelfe without witnejfe, in giving us fruit. \ fullfeafons: As if thofe did beare witncflcof him,, that is, thofe workes of his in the creatures. So that you fee, there are two wayes to come to the knowledge of this, that God is ; One, I fay, is by naturall reafon: Orelfe,tomakeit moreplaine, we /hall fee this in thefe two things:

1 There is enough in the very creation of the world, tadeclare him unto us.

2 There is a light of the undcrftanding, or reafon, put into us, whereby we are able to dif-cerne thofe chara&ers of God ftamped in the creatures, whereby we may difcerne the invifible things of God, his infinite power and wifdome 5 and when thefe are put together, that which is written in the creature, there are arguments enough in them, and in us there is reafon enough, to lee

the

the force of thofe arguments,and thence we may conclude, that there is a God, befides the arguments of Scripture, that wee have to revealc it. For, though I laid before, that Divinity was revealed by the Holy Ghost, yet there is this difference in the points of Theologie : Some truths are wholly revealed, and have no foot-fteps in the creaturcs,no printsin the creation,or in the works ofC^todifcernethcmby, andfuch are all the myfteries of the Gofpef/, and of the Trinitit: o-ther truths there are, that have fome vefttgia, fome chara&ere ftamped upon the creature, whereby we may difcernethem, and fuch is this which we now have in hand, that, There is a God. Therefore we will fhew you thefe two things : i How it is manifeft from the creation•

2 How this point is evident to you by faith.

3 A third thing 1 willadde, that this God whom we worflup, is the only true God.

Now for the fir ft, to explicate this, that, The

power & GodheadU feen in the creation of the world.

Befides thofe Demonftrations elfe-where

handled, drawne from theCreation in generall,

as from :

i The fweet confent and harmony the creatures have among themfelves.

i The fitnefle and proportion of one unto another.

3 From the reafonable a&ions of creature^ in themfelves unreafonable.

4 The great and o/derly provifion, that is made for all things.

| B$ 5 The

x That there is a Cod.

See thefirfbU Demon/tratton of tbc Dcitk in the btginnii'g

The consideration ot the ori-ginall of all things, proved

i By the making of man.

Thatrnanwas made*

5 The combination and dependance that is among them.

6 The impreflions of skill and workmanfhip that is upon the creatures. All which argue that there is a God.

There remaine three other principall arguments to demonftrate this :

The confideration of the Originalof^all things, which argues that they muft needs be made by God, the Maker of Heaven and Earth- which we will make good to you by thefe three particulars :

If man was made by him,for whom all things are made, then it iscertaine that they are made alfo. For the argument holds • If the beft things in the world muft have a beginning, then furely thofe things that are fubferving, and fubordinate to them, muft much more have a beginning.

Now that man was made by him, confider but this reafon.

The father that begets,knowes not the making of him 5 the mother that conceives,knowes it not neither doth the formative vertue, (as we call it) that is, that vigour, that is in the materials that fliapes, and fafhions, and articulates the body in the wombe, that knowes not what it doth. Now it iscertaine- that he that makes any thing, muft needs know it perfe&ly, and all the parts of; it, though the ftander by may be ignorant of it. As for example 5 he that makes a ftatue,knowes how every particle is made 5 he that makes a Watch, or any ordinary worke of art, he knowes all the

jundures,

y

jun<ftures,all the wheeles, and commiifures of it, or elfe it is impoflible that hefhould make it: now all thefe that have a hand in making of man, know not the making of him, not the father,nor the mother, nor that which we call the forma-tive vertue, that is, that vigour which is in the materials, which workes and fafhions the bodic, as the work-man doth a ftatue, and gives feverall limbes to it, all thefe know it not: therefore hee muft needs be made by God, and not by man: and therefore fee how the Wife-man reafons, Pfal. 9^*9. He that made the eye, jhall he not fee ? he that made the eare, [liallnot he heare ? &c. that is,he that is the maker of the engines,or organes, or fenfes, or limbes of the body, or hee that is maker of the foule, and faculties of it, it is cer-taine that he muft know, though others doe not, the making of the body and foule,the turnings of the will, and the windings of the underftanding . none of thofe three know it, neither the father nor mother, nor that formative vcrtuc: for they are but as penfils in the hand of him that doth all 5 the penfill knowes not what it doth, though it drawes all, it is guided by the hand of a skilfull Painter, elfe it could doe nothing; the Painter only knowcth what he doth; fo that formative vertue, that vigour that formes the bodie of a man, that knowes no more what it doth,than the penfill doth, but he in whofe hand it is, who fets it on worke, it is he that gives vigour, and vertue to that feed in the wombe, from whence the bodie is raifed;, it is he that knowes ir, for it is hee

B 4 that

pfai.94,

That Goo is.

i

BccaiTe clfe the creatures (hould bee Gods.

3

Elfc the creatures flvuld be without Catties.

that makes it. And this is the firft particular by which wee prove that things were made, and had not their originall from themfelves. The fe-cond is:

If thhgs were not made, then, it is certaine. that they muft have a being from themfelves Now to have a being from it felfcys nothing eh but to be God: for it is an infeparable poputif of God, to have his being from himfelfe. Now if you will acknowledge, that the creatures hac a being of themfelves, they muft needs be Cods ; for it belongs to him alone, to have a being of himfel£,and from himfelfe. The third followes, which I would have you chiefly to marke.

If things have a being from themfelves, it is certaine then that they are without caufes s as for example - That which hath no efficient caufe, (that is) no maker,that hath no end. Looke upon all the workes made by man(that we may ex-preffe it to you •) take an houfc,or any worke,or inftrument that man makes; therefore it hath an end, becaufe he that made it,propounded fuch ar end to himfelfe • but if it have no maker, it can have no end : for the end of any thing is that which the maker aymes at 5 now if things have noeud,they could have no forme : for the forme and fafhion of every thing arifeth only from the end, which the maker propounds to himfelfe- as for example, the reafon, why a knife hath fuch a fafhion 3 is 5 becaufe it was the end of the maker,to have it an inftrument to cut with: the reafon why an axe or hatchet hath another fa(hion,is,bccaufi

it might be an inftrument to chop with j and the rcafon, why a key hath another fafliion different fiom theie,is 5 becaufe the maker propounded to himfelfe another end, in making uf it, namely,to open lockes with; thefe are all made of the fame matter, that is, of iron, but thejrhave divers fa-fhions, becaufe they have feverall ends, which the maker.propounds to himfelfe. So that,if there be no ends of things, there is no forme, nor fa-fhion of them, becaufe the ground of all their fail ions, is their feverall ends. So then, we will put them all together • if there be no efficient, no maker of them,' then there is no end, and if then i be no end,then there is no forme nor fafhion,and if there be no forme ^ then there is no matter, and fo confequcntly, they have no caufe j and that which is without any caufe, muft needs be Cody which I am fure none dares to affirme ; and therefore they have not their being of themfelves. But befides that negative argument, by bringing it to an impoffibilitie,that the creatures fhould be Gods, we will make it plame by an affirmative argument, that all the creatures have an end.

For looke upon all the creatures, and we fhall fee that they have an end • the end of the Sunne, Moone andStarres is,to ferve the Earth; and the end of the Earth is,to bring forch Plants,and the end of Plants is, to feed the beafts: and fo 1 you looke to all particular things elfc, you lbal fee that they have an end,and if they have an end, it is ccrtaine, there is one did ay me at it, and die give thofe creatures,thofe feveral rafhions,whic!

thofe i

Ail rrcatures have a»i cod.

That God is.

thofe fcverall ends did require: As,for example, Whatisthereafon 5 why ahorfe hath one fafhi-on, a dog another, iheepe another, and oxen another i The realon is plaine, a horfe was made to runne 5 and to carry men- the oxen to plow ^ a dog to hunt> and fo of the reft. Now this cannot be without an author, without a maker,from whom they have their beginning. So likewife this is plaine by the eff; £is: for this is a fure rule: Whatsoever it is, that hath no other end, but it felfe, thatfeekes to provide for ifs ownehappi-nefTe, in looking no further than it felfe • and this is only in God, blefled for ever • he hath no end but himfelfe, no caufe above himfelfe, therefore he lookes only to himfelfe, and therein doth his happineffc confift. Take any thing that will not goe out of its owne fphere, but dwels within its ownecompafle, ftands upon its owne bottome to feek its happineffe D that thing deftroyes it felfe$ looke to any of the creatures, and let them not ftirreout of their owne Ihell, they perifh there. So,take a man that hath no further end than him felfe 3 let him feeke himfelfe, make himfelfe his end in all things he doth, looke only to his owne profit and commodity, fuch a man deftroyes himfelfe: for he is made to ferve God, and men, and therein doth his happinefle confift, becaufe that he is made for fuch an end: take thofe that have becne ferviceable to God,znd men,that have fpentthemfelvesinferving God, with a perfect heart, we fee that fuch men are happie men; and doe we not finde it by experience, that thofe

that

That God *V.

that have gone a contrary way, have deftroyed themfelvcs i And this is the third particular.

If things had no beginning, if the world was frometernitie; what is the reafon there are no monuments of more ancient times, than there are? For, if weconfider what eternity is, and what the vaftneffe of it is, that when you have thought of millions of millions ofyeares, yet (till there is more beyond:if the world hath been of fo long continuance, what is the reafon, that things are but, as it were, newly ripened * what is the reafon, that things are of no greater antiquity than they are? Take all the Writers that ever wrote, (befidesthe Scripture) and they all exceed not above foure thoufand yeares-for they almoftall agree in this, that thefirft man, that had ever any hiftory written of him, was Nwus, who lived about Abrahams time, or a little before ; Trogus PomfeiuSy and Diodorus Sicukts a-greeinthis. Plutarch faith, that The feus was the firft, before him there was no hiftory of truth, nothing credible h and this is his expreiTion:Take the Hiftories of times before Thefeus, and you (hall finde them to be but like skirts, in the maps, wherein you (hall finde nothing but vaft Seas. Varroy one of the moft learned of their Writers, profeffeth, that before thg I£ingdome of the Si. cyonians, which begun after Ntnus time, that be-fore that time nothing was certaine, and the beginning of that was doubtfull,and uncertain. And their ufuall divifion of all hiftory, into fabulous, and certaine, by Hiftorians, is well knowne, to

tnofel

u

r 4

Elfc,where be any monuments of times before thofe ruentioned in theScriptine?

n

That God is.

thofe that are converfant in them 5 and yet the "Hi-ftorians, that are of any truth, began long aftei the Captivitiein J&4^/0#; for Herodotus, that lived after Etfhers time, is counted the firft that ever wrote in Profe,and he was above eight hun dred yeares after Mofes \ ime. For conclufion oi this, we will only fay, that which one of the an-cienteft of the Roman Poets, drawing this con clufion from the argument we have h hand,faith, If things were fiomecernuie, and had not a beginning 3

Curfuprabellum Theranurn ejrfancra Trojx Non alias alu quoquert- cecinere Poet a ?

if things were fir em etern t?c, what is the reafon,that it fire the iheban and Tro] an warte, all the ancien> Poets, and ancient Writers dd not make mention of any thing ? Doe you thinke, if things had beetle from-eternitie, there would be no monuments of them, if you confider the vaftnefie of eternitic, what it is t So likewifefor the beginning of A. ts and Sciences ^ what is the reafon that the original! of them is knowne < why were they nofoo ner found out t why are they not fooner perfe-1 ded f Printing, you know, is a late invention • I and fo is the invention of Letters: take all Scien-ces^the ancienteft, as Afirolcgie and Philofophy, as well as iheMathematicks • why are their Authors yet knowne, and we fee them in the blade, and in the fruit •? So for the Genealogies of men (for that I touch, becaufe it is an argument insinuated by ?4»/,whenhee difputed with the Heathens,

I *& *

—,— ^ — ——....,. -*-. - —

A Els 17. z6. That Codhath made ofone bloudall mankinde)you fee evidently how one man begets another, and hee another, &c. and lb goe and take all the Genealogies in the Scripture, and in all other hiftoriographers, we fhall fee, that they all come to one Well-head. Now, I aske, if thej world was from cternitic,whatis the reafon,thatj there is but one fountaine, one bloud whereofj we are all made < Why fhould they not be made | all together < Why was not the earth peopled together, and in every Land a multitude of inhabitants together, if they had beene from eter-nitie, and had no beginning i

The fecond principalfHcad, by which wee will make this good to yon, that there is a Cod, that made Heaven and Earth, is, the teftimony of CWhimfelfe. There is a double teftimony. one is the written teftimony, which we have in the Scripture -the other is,that teftimony, which is written in the hearts of men.

Now,you know that all Nations do acknowledge a God, (this we take for granted) yea, even thole that have beene lately difcovered, that live, as it were, disjoyned from the reft of the world, yettheyallhave,and-worfhipa<7<?^; thofe Nations difcovered lately by the Spantards, in the Weft Indies, and thofe that have beene difcovered fince • all of them, without exception, have it written in their hearts, that there is a God. Now the ftrength of the argument lies in thefetwo things:

1 Iobfervethatphrafeufed 3 Jto;#.2.i5. Itis

called

Thauhere is a God, proved by the Law written in mens hearts.

Rom.1.15

That God is.

caWcda law written in their hearts. Every mans fouleisbut, as it were, the table or paper, upon which the writing is • the thing written is this principle that we are now upon, xhdX there is a God ? that made Heaven and Earth: but now who is the Writer < furely it is God, which is evident by this • becaufe it is a generall effed in the heart of every man living, and therefore it muft come from a generall caufe: from whence elie fhall h proceed < no particular caufe can produce it • if it were, or had beene taught by fome particular man, by fome fc&,in fome one Nation or King-dome, in one age, then, knowing the caufe, wee (hould fee that the effed would not exceed it, but when you finde it in the hearts of all men, in all Nations and ages • then you muft conclude, it was an univerfall effeft, written by the generall Author of all things, which is GWalone ; and fo confequently, the argument hath this ftrength in it, that it is the teftimony of God.

2 Befides, when you fee every man looking

after a God, and feekhg him, it is an argument

that there is one,though they doe not finde him ;

it is true, they pitch upon a falfe God y and goe the

wrong way to feeke him, yet it fliewes that there

is fuch a Deity. For as in other things 5 when we

fee one affeft that thing which another doth not;

as to the eye of one,that is beautifull which is not

to another, yet all affecting fome beauty 5 it is an

I argument that beautie is the general objeft of all,

1 and fo in tafte & other fenfes .So when we fee men

going different wayes, one worfliipping one God,

one

one another, yet all confpiring in this, to wor-fhip a God, it muft needs argue that there is one : for this law ingraven in every mans heart, you will grant that it is a work of Nature at leaft,and the workes of Nature are not in vaine j even as, when you fee the fire to afcend above the aire, it argues that there is a place where it would reft, though you never law it $ and as, in winter,when you fee the Swallowes flying to a place, though you never faw the place, yet you muft needs gather that there is one which Nature hath appointed them, and hath given them an inftinft to flye unto, and there to be at reft ; fo when you fee in every mans foule fuch an inftigation to feeke Cod, though men never faw him,and the moft goe the wrong way to feeke him, and take that for God which is not, yet this argues there is a Deitie whichthey intend. And this is the third.

The laft argument is taken from the foule of man, the fajhwnofit, and the immortality of it.

Fiift, Cod isfaidto have made man after his owne Image • hee doth not meane his bodie, for that is not made after the Image of God 5 neither is it only that holinefle which was created in us, and now loft: for then he would not have faid, Gen.9 •&• Hcthat'Jheds mans blond, by man fhall his bloudbe/hed, for in the Image of G o d made hee man. The principal! intent of that place, is (for ought I can fee or judge) of that Scripture (fpea-king of thenaturall faihion of things, and not of the fupernatu-rall-graces) it is, to expreffethat God hath given a foule toman, that carries the

Image

*5

The fame truth is proved dv the foule ot man.

Gen.p .6.

\6

Tlmt God is.

Image of God, a likenefTe to the Effence of God, immateriall, immortall, invifible^ for there is a double Image of God in the foule, one in the fub-ftance of it,which is never loft • another is the fu-pernaturall grace, which is an Image of the knowledge, holineflc, and righteoufneffe of God : and this is utterly loft .But the foule is the Image of the Effence of God, (as I may fo fpeake) that is, it is a fpirit immaterially immortall, invifible, as he is, hath underftanding and will, as he hath; he underftands all things,and wils whatfoever he •pleafeth. And you fee an expreflion of him in your owne foule, which is an argument of the Deitie.

Secondly, befides, the immortalitie of the foule, which argues it came not from any thing here below, but that it hath its originalf from Godi it came from G o D^andto God itmutt returned that is, it had not any beginning here, it had it from him, and to him againe it muft returns For what is this body, wherein the foule is? it is but the cafe of the foule, the (hell, and fheath of it; therefore the foule ufeth it but for a time, and dwels in it,asa man dwels in a houfe, while it is habitable, but when it is growne ruinous, he departeth: the foule ufeth the body, as a man doth a veflell, when it is broken he layes it afide; or as a man doth an inftrument, whileft it will be fer vkeable to him • but when it is no longer fit to play upon, he cafts it afide • fo doth the foule, as it were, lay afide the body: for it is but as a garment that a man ufeth 3 when it is worne

*7

our, and threed-barc, hce cafts it off: fo doth the' foule with the body. And for the further proofe of this, and that it depends not on the body, nor hath its originall of it, or by it- confider the; great a&s of the foule, which are iuch, as cannot j arifc from the temper ofthe matter, bee it never, fo curious: As the difcourfe of the foule from j one generall to another; the apprehenfion of; fo high things, as God y and Angells ; the devifing of fuchthings,as never came into thefenfes^For, though it be true,that founds and colours be carried into the underftanding by the fenfes 3 yet to | make pictures of thefe colours, and mufike of thefe founds 3 this is from the underftanding within:) So the remembrance of things part; obfer-ving the condition of things 5 by comparing one with another. Now, looke upon bruit beafts,we j fee no actions but may arife from the temper of, the matter 3 according to which their fancie and appetite are fafhioned; though fome adions are ftronger than others, yet they arife not above the Well-head offenfc: all thofe extraordinary things, which they aretaught to doe, it is but for their food; as Hawkes,andlbme Pigeons, it is reported, in Affyria. that they carry Letters from one place to another, where they ufe to have food- fo other beafts that aft dancing, and fuch like motions, it is done by working on their fenfes : but come to man, there are other aftions of his underftanding and will in the foule: It is true indeed,in a man there are fancie and appetite, and thefe arife from the temper of the body • there-

C m fore\

Tliat God is,

fore as the body hath a different temper, fo there are feverall appetites,difpofitions and affe&ions 5 j fome man longs after one thing, foine after ano-! ther, but thefe are but the feverall turnings of the j fenfuall appetite, (which is alio fcene in beafts) but come to the higher part of the foule, the j a&ions of the will, and underftanding of man, and they are of an higher nature 5 the ads which they doe, have no dependence upon the body at all. Befides, come to the motions of the body; the foule guides and moves the body, as a Pilot doth a lliip, (now the Pilot may be fafe, though the fhip bee fplit upon the rockc.) Looke on bcafts,they are led wholly as their appetite carries them, and they muft goe that way • therefore they are not ruled, as a Pilot governes a (hip: but in men, their appetites would cany them hither, or thither, but the will faith no, and chat hath the underftanding for its counfellcr. So that the motions of the body arife not froip the diverfity of the lenfuall appetites, as in all other creatures, but of the will arid underftanding -for the foule depends not upon the body,but the ads of the body depend upon it: therefore, when the | body perifheth, the loule dies not; but, as a man that dwells in a houfe- if the houfe fall, he hath no dependence on it, but may goe away to another houfe 5 fo the foule hath no dependence upon the body at all; therefore yeta muft not think that it doth die when the body perifheth.

Befidcs,the foule is not worne,it is not weary,

as other things are ; the body is weary, and the

* . . ^rits

*9

fpirits are weary: the body weares, as doth a garment, till it be wholly worne out: now, any thing that is not weary, it cannot perifh; and, in the very adions of the foule itfelfethereisno wearineffe, but whatfoever comes into the foule perfcds it,with a perfection naturall to it, and it is the ftrongerforit. therefore it cannot be fubjed to decay,tt cannot weare out,as other things doe, but the more notions it hath, the more per fed it is; the body, indeed, is weary with labour, and the fpirits are weary, but the foule is not weary, but in the immediate ads of it,the foule it workes ftill, even when the body fleepeth: Looke upon the adions of the foule, and they are independent, and as their independencie growes 5 fo the foule growes younger and younger, and ftronger and ftronger, finefiewjuvcnefat, and is not fubjed to decay, or mortality: as you fee in a Chicken, it growes ftill, andfothefhellbreakes, and Jails oft': fo is it with the foule, the body hangs on it, but as a fhell,and when the foule is growne to perfedlon, it falls away,and the foule returncs to the Maker.

The next thing that I fhould come to, is to fliew you how this is made evident by foith. When a man hath fomc rude thoughts of a thing, and hath fomc reafon for it, he then begins to have fome perfwafion of it • but when, belides, a man wife and true, fhall comc,and tell him it is fo,this addes much ftrength to his confidence: for «\vhen 1 you come to difcerne this God-head } znd to know it by reafons from the creatures, this may give

C 2 you

Thcfecond way to prove, that God is/is by faith.

=T=^

That God is.

you fomc perfwafion • but when one fball come, I and tell you out of the Scripture, made by a wife and true God, that it is fo indeed 3 this makes you confirmed in it. Therefore the ftrength of the argument by faith, you may gather after this manner: Yee beleeve the Scriptures to be true, and that they arethe Wordof God s now this is contained in the Scripturcs,that Godmadc Heaven I and Earth - therefor c,beleeving the Scriptures to be the Word of God, and whatfoevcr is contained in them 5 hence faith layes hold upon it alfo, and fo our confent growes ftrong and firme^that there is a God: After this manner you come to conclude it by faith. For what is faith? Faith is but whena thing is propounded to you, even as an objedt fet before the eye, there is an habit j of faith within, that fees it what it is • for faith is nothing elfe, but a feeing of that which is: for though a thing is not true, becaufe I beleeve it is fo, yet things fir ft are, and then I beleeve them. Faith doth not beleeve things imaginary > and fuch as have no ground^but whatfoevcr faith be-leeves, it hath a being, and the things we beleeve, doe lye before thceyeofreafon, fan&ifiedand elevated by the eye of faith. therefore CMofes y when he goes about to fet downe the Scripture, hee doth not prove things by reafon, but propounds them, as, In the beginning Go 9 made the Heavtn and Earth ^ he propounds the objeft, and leaves it to the eye of faith to looke upon. For the nature of faith is this: cWhath given to man anunderftandingfacultie, (which we call, Reafon)

ti

Con) the objed of this is all the truths that are delivered in the world, & whatsoever hath a being. Now take all things that we are faid to beleeve, and they alfo arc things that are y and which are the true objects of the underftanding and rcafon. But the underftanding hath obje&s of two forts :

i Such as we may eafily perceive,as the eye of man doth the obje<5l that is before him.

2 Such as we fee with more difficulty ,and cannot doe it, without fomething above the eye to elevate it: As the candle and the bignefle of it, the eye canfce- but to know the bignefle of the Sunne, in the latitude of it, you muft have inftru-ments of art to lee it, and you muft meafure it by degrees, and fo fee it: So is it here, fome things wee may fully fee by reafon alone, and thofe are fuch as lye before us, and them wee may eafily fee: but other things there are, that though they are true, yet they are more remote, and further off; therefore they are harder to bee feene ; and therefore wee muft have fomething to helpe our underftanding to fee them. So that indeed, Faith, it is but the lifting up of the underftanding, by adding a new light to them and it • and therefore they are faid to be revealed, not becaufe they were not before, as if the revealing of them gave a being unto them; but, even as a new light in the night difcovers to us that which we did not fee before, and as a profpedlive glafle reveales to the eye, that which we could not fee before, and by its owne power, the eye could not reach unto. So that the way to ftrengthen our

C 3 felves

Tlmt God is,

Vfe. i

To ftren«then this principle* that therc/isa God, more in ourjicarcs.

Hcber.11.a7.

Ier.13.14.

felves by this argument, is to belceve the Scriptures, and the things contained in them.

Now you fhall fee, why we are tobeleevc the Scriptures; but this wee muft leave till the nexttime. We will now come to fome ufe of the point, for wee are not to difmiffe you without fome application, but wee muft infert fome ufes here and there.

When you heare thefe arguments, proving this conclufion that there is a God, the ufe you fhouldmakeofthem,is,to labour daily to ftreng-| then our faith in this principle,and to have an eye I at cWin all our a&ions,for this is the reafon given in the Text, why one man comes to God, becauie he bdeeves that he is, and another doth not, be-caufe he beleeves it but by halves s if they did belceve this fully, they would ferve God with a perfeft heart/ What is the reafon, that CMofes breakesthorow all impediments.^ had temptations on both fides ^ Profperitieand preferment on the one fide, and adverfitie and affli&ions on the other, yet he paffeth thorow wealth and pover-tie, honour and difhonour, and goes ftraight on in the way to heaven, and the reafon is adaed in the Text, becaukhec faxv him that was invisible • even fo, if you did fee him that was invifible,the God wee now fpeake of, as you fee a man that (lands before you, your wayes would bee more even, and wee fhouldwalke with him more uprightly than we doe, if we did but beleeve, that it is he that//// the heaven and earthy as he faith of himfelfc,/<r.23.24.

Some

Anfoi

Godinihe world,as the fbuJc in the body.

Some may here fay ; How can we fee him that) Otjeff is invifible i here is oppofitum in adjecio^o fee him ( thatisinvifible.

Come to the body of a man, you can fee nothing but theoutfide,the outward bulke and hide of the creature, yetthereisanimmateriall, invifible fubftance within,that fills the body ; fo come to the body of the world, there is a God that fills Heaven and Earth, as the foule doth the body. Now to draw this a little nearer, that invifible, immateriall fubftance, the foule of man which ftands at the doores of the body, and lookes out at the windowes of the eyes,and of the eares,both to fee andhearc, which yet we fee not • yet it is this foule that doth all thefe ; for if the foule be once gone outofthehoufeofthebody, the eye fees no more, the eare hcares no more, than an houfe or chamber can fee, when there is no body in it j and as it is the fpirituall fubftance within the body that fees, and heares, and und-erftands all- fo apply this to God that dwells in Heauen and Earth; that as, though you fee not the foule, yet every part of the body is full ofit • foif we looke into the world, we fee that it is filled, and yet God (like as the foule) is in every place, and fills it with his prefence •, he is prefent with every creature, he is in the aire, and in your felves, and feeth all your a<3ions,andhearethall your words ; and if we could bringourfelvestoafetledper-fwafion of this, it would caufe us to walke more evenly with Godthan we do,and to converfc with him after another manner; when a man is pre-

C 4 lent.

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xherbe-: : r_-

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: 7

i •. ' :._: A.:r^-: .5 ±is r v: = : sir: ::

- . :--.:

That God is.

lob 2 2.

What is the reafon that men arefofenfible of outward fhame, more than of fecret finnes. and care fo much what men thinke of them, and fpeakeof them,and not what Godkcs or knows * Doth not this declare that men thinke as thofe A-thiefts of whom lob fpcakes, lob 2 2. and doe they not conceive in fome degree, as thofe doe, as if God did not defcend beneath the circle of the heavens to the earth, and his eyes were barred by the curtaines of the nighty that he did not take notice of the wayes of men ; and looke how men doe' this in a greater meafure, fo much greater A-theifme they have.

Againe, if you doebeleeve that there is fuch a Gody what is the reafon when you have any thin^ to doe, that you runne to creatures, and feek help from them, and bufie your felves wholly about outward meanes, and fceke not to God by prayer and renewing of your repentance? if you did fully beleeve that there is a Gody you would rather doe this,

Againe, W hat is the reafon that men are car. ried away with the prefent, as Arijlotle cals it ™ »<&, this fame very (nunc) doth tranfport a man from the wayes of vertue to vice, that they are to bufie about the body, and are carelefle of the immortall foule,that they fuffer that to lye,like a forlorne prifoner, and to fterve within them ? Would you doe fo, if you did beleeve that there is fuch a God, that made thefoule, to whom it muft returne and give an account, and live with him forever?

Again,

■'ifi' w

'J**

^

*7

Againe, what is the reafon that men doe feeke fo for the things of this life, are fo carefullin building houfes, gathering eftates, and preparing for themfelves here iuch goodly manfions for their bodies, and fpend no time toadornethe foule i (when yet thefe doe but grace us amongft men, and are only for prefent ufe) andlookenot for thofe things which commend the foule to God, and regard not eternity in which the foule muft live:* I fay, what is the reafon of this, if there be not fome grounds of fecrct Atheifmein men?

What is the reafon that there is fuch ftupidity in men, that the threatnings will not move them 3 they will be moved with nothing, like beads, but prefent ftrokes, that they doe not fore-fee the plague to prevent it,but goe on,and are punifhed i And fo for Gods promifes and rewards 5 Why will you not forbcare finne^that you may receive the promifes, and the rewards ? Whence is this ftupiditie both wayesf Why are we as beafts, led with fenfnality, that we will not bee drawnc to that which belongs to God, and hiskingdome? Is not this an argument of fecret Athcifme, and impiety in the heart of every maa> more or lefTec

Againe, what is the reafon that when men come into the prefence of God, they carry themfelves fo negligently, not caring how their foules are clad,and what the behaviour of their fpirits is before him * If you fhould come before men, you would looke that your cloaths be neat and

decent

%

z8

Tint God is.

rfti.

Drawfuch confluences as may atifc fiomfuch a conclufion.

decent, and you will carry your felves with iixh reverence, as becomes him, in whofe prefence you ftand • this proceeds from Acheifme, in the heans of men 3 not beleeving the Lord to be hee j that filh the Heaven, and the Earth: Therefore, j as you findethefe things in you, more or lefle,(o | labour to confirme this principle more and more j to your felves • and you fhould fay, when you j heare thefe arguments, certainly I will beleeve it more firmely, furely I will hover no more about i it. To what end are more lights brought, but that you fhould fee things moreclearely, which yon did not before ? So that this double ufe you {hall make oF it:

One is , to fix this conclufion in your hearts, and to faften it daily upon your foules.

The fecond is, if there be fuch a mightie God, then labour to draw fuch confequences as may a-rife from fuch a conclufion.

As, if there be fuch a one that fils Heaven and Earth; then looke upon him, as one that fees all youdoe,andheareswhatfoeveryoufpeake : As when you fee a (hip pafle thorow the fea, and fee the failes applied to the wind, and taken do wne, and hoy fed up againe, as the wind requires, and fhall fee it keepefuch a conftant courfe, to fuch a haven, avoiding the rockes and fands, you will fay, furely there is one within that guides it; for it could not do this of it felfe; or as when y6u look upon the body of man, and fee it live and move, and doe the aftions of a living man j you muft needs fay, the bodie could not doe this of it felfe p

but

but there muft bee fomething within that quic-kens it, and caufeth all the anions 5 even fo when you looke upon the creatures, and fee them to doQ inch things, which of themielves they are no more able to doe, than the body can doe the anions that it doth, without the foule : therefore hence you may gather that there is a God> that fils Heaven and Earth, anddothwhatfoeverhe pleafcth •, and if this be fo, then draw nigh to him, converfe with him, and walke with him from day to day; obferve him in all his dealings with us, and our dealings with him,and one with another • be thankfull to him for all the blcflings we enjoy, and flye to him for fuccour in all dangers, and

upon all occafions. * *•

(v;

THE

*9

|o

•. P'r

THE

SECOND

SERMON.

Heuewzs ik 6.

He that commeth to God, mujl MeeVc God is ore

fj Efore wee come to the fece n d I fort of argumete to prove ^ ^nociple, that Go: by&i:h s werhinkekr. c ne to anfwer fome objections of Atheiime, which mav arife 1 J and trouble the.

•ie -mH/S - the Sunne rife,

----- K, and fee the r:vers runne ic a circle

into the fea, the day followes the night, &c. the winds runne in their compares, and they have done fo continually, and their is no alteration• therefore they doubt whether there be fuch a God, that hath given a beginning to thefe things, and ihall give an end *

For anfwer to this, confider that thefe bodies of ours, which wee carry about with us, which wc know had a beginning, and fhall have an end, thai there is fomething in them, that is as constant as any of the former ^ as the beating of the pulfe, the breathing of the lungs, and themotion of the heart, and yet the body had a beginning, a flail have an end: Nov; what is thediffe-^etwecne thefe two ^ Itisbutfmall,this continueth only for fome tithes of yeares, but - world for'thoufands; the difference is no: \ great 5 and therefore why fhould you not thinke it bad a beginning, as well as your body,and like-wife iliall have an ending.

Vc what the Apoftie faith in this place,thc all things continue alike- yet there are two rea-Ions, whereby hee proves that God made the world, and that the world frail have an end:

i The firft is laid downe in verfe 5. lor this they are willingly ignorant of, that by the Word of G o n the heavens were of old, and the earth fan-ding out of the waters, and in the waters. That is, naturally the waters would cover the earth, as it did at the beginning. for the naturall place of the waters is above the earth, even as of the aire a-bovc the waters: Now who is it that hath drawn

thefe

Anftv, 1

Verfc. f

Tlmt God is,

Vcrf.£

Artfhu

thcfe waters out of the earth, and caufed ittoj (land out of the waters, and made it habitable for! men and beafts,faith he, was it not ALord^ !

2 And was not this proved by the FlouJJ verf. 6. whereby the World, that then was, being 1 overflowed with watfrs, perified; that is, the wa-! ters , when C7^tooke away his hand,returned to' their place , and covered the face of the earth. Now, who was it that did drie the earth againe, and now referveth it to the day of Iudgement to be deftroyed by fire i And this hee proveth by the famous ftory of the Floud; You have heard of it(faith he) but of this you are willingly ignorant , that is, they are fuch things as may bee knowne; but by reafon of your lufts, which ob-fcure your knowledge, and hide thofe parts of nature and reafon, which Godhx&i planted in your hearts; therefore, of thefethings you are willingly ignorant.

And therefore, befides, wee will give this fe-cond anfwer to thofe that make this objection. That things are not alike fince the^reation. For,

i The courfe of Nature hath beene turned many times, as thofe miracles that the Lord wrought in flopping the courfe of the Sunne,and making of it goe backward$he made the waters to runne a contrary courfe, and flopped the l^at of the fire,and the efficacieof it,fo that it could doe thethree children no harmc.

2 Befides thole mirades,look upon the things done amongft us, and you (hall fee, though they are not contrary to Nature, yet nature is turned

off

of its courfe, as in our bodies there be ficknefles and diftempers, fo there are in the great bodie of the World, ftrange inundations, ftirres and alterations 5 now if there were not a free Agent, that governes thefe, why are thefethings fo, and why no more * why doe thefe things go fo far, and no further? why arethere any alterations at all:' and when any alterations cometopaffe, whoishee that ftoppeth them i why doth the fea over-flow fome places, and goe no further f who is he that fets bounds to them,but only the Lord? Therfore this we may learne from it,the conftancie of thefe things fhewes the wifedome of God ^ (as it is wif. dome in us to doc things conftantly) andagaine, the variety of things fhewes the liberty of the A-gent • for the a&ions of Nature are determined to onc,but God ihewes his liberty in this,that he can and doth change and alter them at his pleafure.

Befides, the things that arc ordinary amongft us, wherein there is no fuch fwarving, but they are conftant in their courfe h doth not God guide them and difpofe of them as he pleafeth { as the former and latter raine : doth not God give more or lefle, according to his good pleafure t which fliewes, that all things have not continued alike, but that there is a (7<?;/, that governes the world And as it is thus with natural! things, fo in other things alfo j you (hall fee fome judgements and rewards upon fome, and not upon others.

Oh but, you fay, the world hath continued very long, and there is a fromfe of his ccmming> but we

\\

Diftempers in the bodie of the world.

fee no fuch thing?

D

But

objeft*

I Anjrv.

That God is,

Object, Anfw,

Objeff.<

Anfo.

Ezck. i.

Bur, faith the L o r d, ^A thoufandycores atc t@ me but as me day, and one day as a thou find yeares ^ As if hec fliould fay, itmnyfeemelongtoyou, who meafure time by motion and revolution, to your narrow underfianding it may feeme long; but to God it doth not : A thoufartd yeares with | him, is but as one day. Whcre,by the way, wee! (fall anfwer that fond objc&ion: .. - \

How the Lord imployed himfclfc before the! creation of the W orld 1 ' i

A thoufand yeares to him is but as one day . j and againe, one day is as the longeft time, that is, j there is no difference of time with him. To which, i I may adde this; that, who knoweth what the j Lordhdxh. done t Indeed he made but one world! to our knowledge,but who knoweth what he did j before, and what he will doe after i who knowesj his counfels < and who is able to judge of him, or j of his a&ions * we can know no more, nor judge no otherwife than he hath revealed, We have no other booke to looke into, but the bookc of his Word, and the booke of this Woild- and therefore to feeke any further, is to be wife above fo-1 brietie, and above that which is written.

But whence then comes this promifcuous ad- * miniftration of things, which feemes to make things runneupon wheeles,they have no certaine courfe, but are turned upiide downe : whence comes this to pafle, if there bee a God thar rules heaven and earth *

For anfwer of this, lookcin^^. i. where you have an expreffion of this, of things running

upon

upon whccles : wherein you may obierve thefe things :

i That all things here below are exceeding mutable^ and therefore compared to Wheeles, and they are turned about aseafieawhecle, fo that a man may wonder at their variety and turning.

2 But yer, thefe wheeles have eyes in them, that is, though we fee not the reafon of things in them, yet they have eyes in them, they have fomething to be difeerned • the fpeech is a metaphor, and a metonymie too, {hewing that there is

I fomething in their events, that may fliew the rea-

: ion of their Turning, if we could difcerne it, but

. it is oft hidden from us.

j »3 And thefe Wheeles are fir red, but as the ieafs fine them. . that is, there is nothing done

i here below, but they are done by the inftruments

) of God, namely, the Angels.

4 And thefe Angels, firft, have faces like men, that is,the wifdome of men ; and fecondly,on the other fide, a face like a lion, for their ftrength ;

1 thirdly, there is fervice, and laborioufnefle in ; thcmasin<9*f» : fourthly, thereisfwiitneflein 1 them, as in Eagles ^ and this is meant of the An-jgels, that order and guide the courfe of things, I and change them,as we fee continually.

5 Againe, as thefe Wheeles move not, but as they are guided by them, fo both move by the Sfirtt 5 that is, what God commands them, they execute; they goe,when he would have them go, and ftand (till, when he would have them.

D 2 6 Againe,

35

Obfervacicm trom the, whccles in Ezck.i,

ThcAngcJs I ufed as inftruments in guiding the courle of thins*,

?<*

That God is.

ob\t£l\

ssfnfa*

God bfings hit purpofes to pafle by waycs we tbmkenor of.

6 Againe, for the manner of their motion $ every one of them had foure faces -that is^thcy could looke every way from Eaflto Weft, and from North to South, when as man can fee but one way before him, hee cannot looke on the right fide, or the left, or bchinde him, and therefore he may be deceived • but thefe looke everie way. So alfo the/m, on which they goe, are not like mens feet, to goe forward only, but like calves feet, that is, they were round feet, which goe either forward or backward, fo, as they are eafily turned- and as they fee everyway, fo they are apt to goe every way, and this with the greateft facilitie that can be. Let a man fet any thing on worke,and it muft needs runne in fuch a channell, in fuch a way, he cannot change it fuddenly: But it is not fo with God, he can alter a thing as eafily to the left hand, as to the right, and that in an inftant.

But what dependance is there between things • doe we not fee ftrange things come to pafle, that we can fee no reafon for, as the Churches over-throwen, the godly afflicted, the wicked exalted i

Well, faith the ZW, this is to bee confide-red further, that one wheele is within another, and the wings of the ^Angels are one within another • there is a futablenefle, and an agreeablenefie betweene them : fo that take the changes of a thoufand yeares, and,ifyou fumme them up,you (hall finde them, as wheeles, one within another. Therefore I would fumme up the anfwer thus .

this

V

this deceives us,we look upon Gods providence,in fome few particulars only 3 that we looke but upon a wheele or two,and not as they are one with-in another • for then, indced,we fliould fee things that might caufe us to wonder: as we fee lofepb, an innocent man, lying in difgiace and imprifon-ment; and David, though innocent, yet a long time difgraced in the Court of .SW^and afterwards Shiwei curfing him• yea, wee fee Iefus Chrifi himfelfe delivered and condemned for an impoftor, and that by witneffe., and in a legall manner: fowefeePW, one that was a man, full of zeale, yet accounted one of the worft men, that lived in his time: znd Naboth, an innocent man condemned to death by witneffes, & (toned, and who (hall rife againe to (hew his innocencie t If you looke but upon a wheele or two, you (hall finde the Church ready to be fwallowed up in Efiers time • but if you looke upon them all at once, then you will fee, that thefepaflages have eyes in them, and that they have Angels, and the Spirit to guide them. As for example, looke on all the wheeles oi'lofephs life, you fhall fee the en-1 vie of his brethren, felling him to the fteward of! Pharaohs houfe, and there his falling out with his j miftreffe, his calling into prifon, and there meeting with Pharaohs officers^ he was thereby made knowne to Pharaoh . and fo he became great in Pharaohs Court • and then you fee it is a goodly worke. So in David, take all the wheeles together, and you fhall fee a glorious work • how God brought him along to theKingdome; God was

D 3 with

That God is.

Oh\tft+y

with him, and wrought his works for him 5 when he did fit ftill $ and when his hand was not upon Sauly then he lent the Philifiinesto vex hin^ and to end his dayes: and firft hee gave D avid the Kingdome of Iudah ; and then afterwards Abner and iMofieth fill out about a word, and one of them was flaine s and then alfo came two wicked men, and tookeoffthe others head, and fo came home the whole Kingdome of Ifrael into his hand. So alfo in Efihers time, take all the whcelcs together, and you fhall fee an excellent ad of Gods providence, when the Church was ready to be deftroyed,when the neck was upon the block, and the Avoid drawne out ready to ftrike, and that that night the King fhould not flecpc,but that abooke muft bee brought, and rather that than another, and that the place fhould bee opc-ned,where he fhould finde Hordecji his revealing of the treafon againft him, and thereupon the decree was revoked, and the Church delivered: I fey, take all thefe together, and we fhall plainly fee, that in this ftrange adminiftration of things, there is ftill a providence, and that there are eyes in the wheeles, and a fpirit to guide them.

If there bee fuch a God that made the Heaven and the Earth y what is the reafon then, that wee fee things are brought to pafle by naturall caufes^ If there be a caufe for fucha thing,thc effeft doth follow 5 when there is no caufe, then the effed doth not, as a wife man doth bring, a thing to paffe, but the foolifh mifcarry in them^ve fee the diligent hand maketh rich, andJiec that labours

not.

w

not, hath nothing; and things that arc ftrong pre vaile againft thole that are wcakc^ andfbGWis forgotten in the world, and his wifedome and power is not fcene t

It isnotfo: GWdoth carry it often another way, as it is, Ecelcfg.n. Alrvay the battel! is not to the flrongjbut chance and accident befall them all^ that is, f/^ Lord of purpofe doth often change them, that his power and might may be feene. We fee often, that Princes rvalke on foot, likefcr-vants, and fervants ride like Princes, as in Chap. i o. that is, things doe not alwaies come to paiTe according to their caufes^ forwhenthecaufeis exceeding faire to bring forth fuch an effect, yet we fee it is an abortive birth, andfich things come to fajfe that we looked not for ; as he that was diligent, many times comes to povertie 5 the wife doe often mifcarry in bringing their enterprifes to pa(Te.

Though the immediate caufe produceth the effed • yet, who is the firft caufe t As for exam-ple,though folly be the caufe,that fuch a bufineffc doth mifcarry,yet who is the caufe of that folly < It is fin that bringeth deftru&ion, and doth precipitate a man thereunto; but who is it thatlea-veth men to their finnes and lufts i You fee,what was the immediate caufe of the loffe of Rebo-boams Kingdome, the ill counfell that was given him by the young men • but who was it, that fitted the caufe thereunto < was it not the Lord? So on the contrary, wee fee that godlineffe is the caufe of goodfucce(fe,and makes men to profper, D 4 but

Anfw

w>i

Ecclcf.a II. Events are fornetimes contrarie to mans preparations.

Ecdes.io,

Anfw.i*

God the firft caufe,

Tl?at God tf.

object. 4,

Anjw.

Gods difpo-fing of the afflictions of the godly, and the profperitie ofc the wicked.

but who is the caufe of that caufeds ic not the Lord himfelfe f

But, ofcentimes it is ill with thofc that are good, and well with thofe that are wicked- the wicked profper, many times, when it goes ill with thofe that feare the Lord* oftentimes it commeth to the wicked according to the rvorke of the righteous, andcontrarily. IfthcrebeaG^ what is the reafon that this comes to paffe <

It is certaine,thatwhenfoever, any wicked man doth an evill aft, and a good man doth well, and ferveththe Lordw'nh a perfefl heart, that there is a fentence of good and evill goes with it. but God doth often fufpend the reward to the godly ,and of puniihment to the wicked * the execution of them is deferred. Befides., wee are of-ten miftaken ; for that which wee thinke to be ill to us, is many times for our good 3 and that which we thinke is very happie and profperous, may be hurtfull to us. As for example, when la-cob came from Laban, God faid to him 3 Be not

I afraid, lam with thee y and I will doe thee good. You kc^Iacob was no foonergone, but Laban followes him, and would have done him much hurt, had not the Lord taken him off: Nofooner was La-ban gone from him, but Efau comes againft him, and when the Lord had refcued him from him. when he was come neerer home, when he might ' have expe&ed fome reft after his weary journey 5 yet then his daughter was ravifhed, and his two (bnnes were rebcliious,and committed murther • after that Rachel died, and Deborah, who was Re*

bcccah*s

4 l

beccatis nurfe, who was a good wouian,and thcr-forc a great lofle to his family 5 afi er all this, a famine fell upon him ; yet for all this, God faid that he would doe hiin good • and doubtlcfTe,6W was as good as his word, and he did him good: for that medicine is good, that doth us good, though it be bitter, and fo was it with thefc afflictions. So Paul, he prayed that he might have an happie journey to Rome, and no doubt,*^ Lord heard his prayer, as appearethby the Lords appearing to him 5 yet fee what a kinde of profperous journey he had •, what a deale of trouble did he meet with*? Being in great afflictions, he went to Ic-rufalem, thinking there to bee comforted by the Saints • and when he came thither hee went into the Temple, thinking he had well provided for himfelfe; but then he was hardly entertaincd 5 put into prifon, and fent bound to C&farea, and afterwards, was in many perills upon the fed. And this was the profperous journey that Paul had, and furely it was happie, and did much good to his owne foule, whereby hce did good to others; a journey that led him into many experiments of Gods providence, and goodnefle towards him: therefore wee muft not judge according to the outfide, or that which the world accounts of, and appeares to bee cvill, for they may be caufes of much good to us: therefore Simx. lames wills us, lames 1.2,3. t0 re j°j^ when wee faU into divers temptations, 077 7* Jbuuiov tk *k*»*i becaufe it is but a triall of your faith. Thefe varieties of afflictions are as fire to cleanfe your faith, and make it fhinc

more,

Cod doth his children good by erodes.

lames i.i, 1

J bat God is,

Things are not alway good or evill to us that we ihiflke arc.

Object. 5,

He that be-leeves not Chr.ft,v*ould not btlceve though one , {liottld rife fi cm the dead

more, and grow more: therefore, faith he, re-joyce, when you fall into variety of them s for the variety of them will cure that variety of evils and dilcalcs ia us ; as poverty may do that which ficknefle cannot do, and imprifonment may hcale that which povertie or difgrace cannot doe, &c So on the contrary, thofe good things arc not al-wayes good, which we account good. as when 2

man goes on fr.om one good bleifing to another and is carried with a proiperous wind, and findes no change in any thing • this may alfo tend to his hurt and dcftru<ftion,as the other to his falvation • thefe flay the foolifli, even as the other favc the godly: for thefe often-times doe make the foule fouler and fouler, and make it to be more ruftie. This want of changes makes men to depart from God, and fall into evill 5 whereas the other makes us the more carefully to clcanfe our wayes, and to cleave more firmely to him: Therefore,let us take heed that we be not deceived about thefe evils.

What is the reafon then, that as dies the beaft fo doth man die, to our appearance, there are nonethat rife from the dead 3 indeed,if one ftiould come from heaven or hell, and bring us word what is done there,we fhould beleeve it,but when did any ever heareof fuch a thing {

You have more, than if a man {hould come from the dead, from either of thefe two places: for you have Chnfi come into the world, from the bofome of the Father, and he hath brought us newes, what is done there. Befides, we have God

him-

il

himfelfe, who is, as it were, come from heaven, and hath revealed many things unto us, and hath declared his will, what he would have us to doe, as to Mofes upon Mount Sinai, and hce would have done it to this day, but that our weaknefle cannot endure the mightinefle and greatnefle of his Majeftie,but we would fay,as the people did . Let Mt the Lordfpeake to us any more left rve die,but let Mo s e s, let him fend his meiTengcrs, let him fpeake no more. Againe, the Spirit whereby the Prophets and Apoftles fpake to us, Was it not fent from heaven t

Againe, fuppofe one fhould come from either of thofe two places, would you beleeve him i It might be a falfe relation, would you beleeve him without further ground i But it is a direft anfwer which our Saviour giveth to this queftion, Lake 16. the two lad vcrfes, it was theobje<5tionof Dives, if there came one from the dead againe, they would beleeve; Abraham anfwers, They have Mofes and the Prophets, and if they will not beleeve them, they will not beleeve, though one (Iwuld come from the dead: as if he fhould fay ,thefe carry grca. tcr evidence in them, they have more power to confirme the truth that they delivered, that it came from the great God of heaven and earth, than if a man fhould arife from the dead, if wee confider the many miracles which they did, and holy life which they led.

But, if you will fay, that, indeed for the declaring of things, and for the confirming of truths, there is more evidence in thefe, than if one did

arifc

Lukei4.

Object t

T)m Gobii.

arife from the dead j hut if one ftould come from

the dead, this would be much to fhew the eterni-

tic of things, and the immortality of the foule.

If this be fo. you fee, that men have rifen

from the dead s as when ChriH did a-

rife, then many arofe from

the dead.

THE

THE

THIRD

SERMON.

He b re wes u. 6.

He that cotnmeth to God, mufl beleeVe that God is y t<rc.

Ow we proceed tothat which remaincs; wee will fliew you how this point is made.mani-feft to you by faith,thatG o d made the Heavens , and the Earth. It is done after this manner;

When youbcleeve the Scriptures to bee true, and finde this let downc in the Scripture^that God made Heaven and earth, then youbeleevethat there is aneternall Deity, that is the Author and Maker ofallthefe things: and thus faith gathers theconcluiion:

If

45

The fecond fort of arguments.

How this is proved by Faith.

Object.

i Afll-M double I

Tlmt God is*

Biff rence be-twecne faith and reafon. ,

Realbn for chat that faith beleeveth.

If you aske me, how faith differs from reafon, and how this fccond proofe differs from the former.

I anfwer, after this manner: There is a double afifent: One is adoubtfullaiTent, which wee call Opinion, that is, when weafTent to the one part, fo as we feare the contrary to be true.

The other is, a firmeaflent, and this is twofold : Either it is grounded upon rcafon, which wee call Kmnvledge.-orelfeis grounded upon the authoritie of him that reveales it 5 and this wee call Faith. And the difference of them (lands in this : The objeft of the firft, which wee call Knowledge, are naturall things, fuchasCWdid not reveale bimfelfe, but rhcy lye before us, and reafon can finde them out : but Faith beleeveth things that are revealed by Cod, yet fo, as that there is reafon for them, as well as for the other. For if one come and tell you any thing, and if you beleeve it, you can give a reafon of it, and why you beleeve it, afwell as of any other naturall conclufion 5 as that he is a wife man, and one that I know will tell the truth, I have had experience of him heretofore,&c. Even fo, when you beleeve the Scriptures, you can give a reafon feu*

it • it is, becaufe God delivered it, and he cannot lye : but now, how doe yee know that <W delivered it < Becaufe the men that delivered it, in his Name, did confirme it by workes, and miracles, and prediftions of times ; fo that reafon runnes along together with Faith: Only there is this difference betweene them • Faith addcth

to

47

to the eye of reafon, and raifeth it higher; for the underfhinding is converfant, asaboutthings of reafon, fo alio about things of Faith 3 for they are propounded to the underftanding, only they arc above it, and muft have faith to reveale them . as when Mofes faith, In the beginning, God made the Heaven and the Earth : whenwehearefucha propofition, reafon doth but looke upon it, and cannot fee it at firfr, but Faith helpeth reafon to goe further: therefore Faith is but an addition to the ftrength of reafon \ when it could goe no further,Faith makes it to goe further: as one that hath dimme eyes, he can lee better with the help of fpcdhcles: even fo doth the eye of reafon, byj a fupcrnaturall faith infufed.So that all the things > which wcebeleeve, have a credibility and entity | in them, and they are the objefts of the under-: 1 Handing, but we cannot finde them out, without! fome fupcrnaturall help. As if you would choofc a right jewell • (you know there are many counterfeit ones) how (Lould you know a true one? The ftander by cannot tell, but brings it to a'La-pidary,or a Iewcller,and he knowes it,becaufc he is skilled in it. Now as, as there are the Iewels, and they are to bz difcerned and differenced, but! all lyes in the skill: So is it in the things that are revealed by God, and by naturall reafon, to know which are of God, which not-there are the things, and they are tobefeene, yea, the things them-felves have charafters, by which they may bee | difcerned- but let two men looke upon them,j onebeleeves,and the other doth not 5 the reafoa

is

Faith raiftth leafoi higher.

Tliat God is.

Three wayes, whereby Faith gathers that the Scriptures are true, and confequentiy that there i* a (7od,that made the World.

Proofes that Mofss ando--ther Penmen of Scripture, fpake by the Holy Ghoft.

I

The miracles which were: i Vifibfc.

is one man goes no further than reaf on,but the o-ther doth-one is helped from above, and the o-ther is not, he wants that light, that habit of skill which the other hath.

Now this being premifed in generall, let us fee how faith gathers, that the Scriptures are true, and that all that is in them is true. and confequentiy,that ther is a God that made the world. It gathers it by thefe three heads :

When a man lookes into the Scriptures, and fees the phrafes of the Prophets and Apoftles, faying, Thus faith the Lord[y he confiders, if this be from GW,then it muft needs be true. But now the queftion is, whether it was delivered truly, and therefore hee lookes upon the men that did deliver it, as upon Mofes, &c. and if he can finde any evidence in them, that they delivered it truly, without collufion, then he beleeveth that it is lb, and fo faith layes hold and pitches upon it 5 and gives folide alTent unto it.

Now the proofes, whereby we {hew that thefe men have fpokenby the Holy Ghoft s are thefe three :

The miracleSjWhich they wrought: wherin this is firft to be confidered •, that they were fuch miracles as were done before many witneffes, they were not done in a corner, where only two or three were, and fo related to the people, as many falfe miracles are s but they were done before ma-ny thoufand; as the (landing (till of die to, the plagues otALgypt, the dividing of the waters, the Mamah, that came downe from Heaven, the watt r

tcr flowing out of the rocks, the miracles tha r were wrought by Eliah, and Elijha, they were all openly done in the view of all the people.

They were fuch miracles, as had a reality in them- falfe miracles ftand onely in appearance, they have onelyafhadowandnotthefubftance, they have no folidity in them, as the miracles that Inchanters doe, they are but wfam**, as wee call them; they are onely appearances, and no more, as, if they give money, it will afterwards prove but drie leaves s and fuch were the miracles of the Inchanters in JEgypt : but looke upon the miracles of CMofes, they were folide, as the CMannah fed the people many yeares 5 the water that came out ot the rocks did refrefh them, the plagues of Mgypt were reall; the miracles of ChriH were allofufetomankinde, aswhenhee turned water into wine, it was fuch as they were refrefhed by. fo, when he healed the people, when hee gave fight to the blinde, they were all ufefull, and had a reality in them.

Befides, confider the miracles which wefe wrought at the delivery of the Law,EW. 19. as the thunder, the lightning,the found of trumpets, &c. whatioever was done then, all the people faw it, and their fenfes were taken up about it, fo that they could not be deceived. T he lawes th 2t Numa Pompiliusbxought from the gods, he related to the people, but they faw and heard nothing; but thefe miracles the people all faw, the Mount burnt with fire, and thick darknefle round about it • and there was thunder and lightning, E and

49

1 RgalJ.

Exodi?,

The propfce-cies which were.

Tlmt G o d is,

5 Particular, a Perlpicuous.

3 Limited to a fct time*

w

ExcAk

and the Mount trembled. And as their eyes did fee things, fo akb their eares were bufied in hearing the voice of the trumpet founding louder and louder, a great while, and hearing the voice of Cod himfelfe-. And this was not done only in the fight of the Elder sof Jfrael, but all the people law it, and heard the voice of the Lord. And fuch were all the piracies of the Apoftles,and of al the Prophets. And this argues that they came from God himfelfe -becaule they could not be done,but by a fupernaturall power.

Againe, I will adde to this the prophecies, for that is one of the wayes by which the Lord con-firmes his word unto the fonnes of men, ifa. 4 j. 22, 23. Shew to tit the things to come, that wee may know that you are Cods, &c. As if hee fhould fay • If any man be able to foretell things to come, he is Cod: for it is the proper.tie of God alone3 and therefore he can doe ir.

Now 1 will name fome prophecies 5 toinftance in; and I will (hew the difference betweene them and the predictions of Soothfaycrs • for you (hall finde thatthefe prophecies were Particular, and not gcnerall • they were Perfpicuous and plaine, and not obfeure- and they had fixed times fet, and not left at randome: As in the prophecie de-livered to \ylbraham, that the Children of Ifrael, fhould bee ftrangers, and in bondage in ALgypt foure hundred yeares : now, faith the Text that very night they went forth ofALgypt, the fbure hundred yeares were expired.

Moreover, that prophecie,. that Iudah fhould

have

have the Scepter,it was a thing could not be fore-feene 5 Iudah was not the elder brother ,and it was long firft before it was broughttopaffe: therefore Mofes could not fee it by any thing at the pre-fent; and befides that, he fliould not only have the Scepter, but he fliould have it tillShiloh come, that is, Christ Iesys, which was about two thoufand yeares after • which was not like to the prophecies of other Nations.

Moreover, the prophecie of Iericho, that hee that dkd begin to but Idit again e,jhould lay the foundation of it in his eidejlfonne, and fet up the gates cf it in the youngeft, which was fulfilled, i King. 16. laft.

So likewife, the prophecie o?loftah, it was a diftind prophecie,you have it in 1 King. 13.1,2, 3. where the Prophet comes from the Lord, and cryeth,0hi^4lur, Altar, beholdaChild*Jhallbee borne, lofiah, by name, &c. he names the very man that fliould per forme it.

The like is the prophecie o?Cyrus, long before Cyrus was borne,that he fhould deliver the Ierves, and take off the yoke of their captivitie,&c.

So likewife, come to the prophecies of Daniel, the prophecie of the foure Monarchies you fee, how particular it was: Daniel, he lived but in the two firft, which were the Chaldean and Perfian Monarchic, it was not poflfible,by any thing that was then done, that he (honld havebecne able to fee the fucceifion; yet then ahcr them was the Grecian, and then the Roman Monarchic

So likewife the prophecie of the captivitic, E 2 feventic

5 l

1 King, itf.ulc

1 King.

13.1,

That God is.

Ob\eB.

\Anfw.

Tho'agi cement ofprophecies in Scripture prove them true,

The holineflc in the writing! of Scriptures prove them ttue.

feventie yeares, and of thdr deliverance, you fee, how diftinft and particular it is.

But the time of miofes is very<ancient,it is out

of memory, and it might be fome fained ftorie,

1 thofe things were done long agoe, they that faw

them are all fwept away, and who can fay that

they were done fo i

Herein lyes the ftrengthof theargum?: • If you could thinke it poflible, that CM* r the people fhould confent together to leave a falfe monument behinde them, (which was impoffi-| ble)yet confider that many hundred yeares after the fame was confirmed by all the Prophets, who had miracles to confirme the fame,and they all agreed in one • and it is unpoffible that fuch an impoflure and falfliood fhould be compa&ed to-1 gether, and carried downe fo ftrongly, for they ' differ not a jot : all the Prophets repeating that which was delivered by Mofes. Confider the ftrength of this argument, for it admits of no am-biguitie. If you will adde to this the holincffe which appears in their writing,and of the men,as 1 in Mofes ^ looke upon the holinefle in his do&iinc and Law: Looke upon Paul, fee with what Spirit he wrote his Epiftles 5 fo confider the Spirits of them all in their writings, they did, as it were, tranferibere animas, they did not forbeare to pub-li(h their owne faults :jfee how they were hand. led, they fuffercd perfecution, and in this, what end could they have C Mofes fought not his owne glory, he doth not deliver the Scepter to his own Tribe, but in his prophecies he fpeakes worfe of

that

that Tribe than of any other, of Reuben, Simeon, and Levi, and this will confirme it,and take away all doubts of it. And this is the firft proofe.

Thefccond Argument,by which we confirme the truth of the Scriptures,is taken from the tefti-monies that arc given to them by our enemies. the Gentiles tbcmfelves being Iudges : As, toin-ftance in the Floud, there are many that have made mention of it. Thofe Flouds that are related by the ancient Greek Hiftorians come fo neare it, that they niuft needs have the relation of it from the/Although they have mingled it with many falfhoods, wee have not the Writings of them, but fragments in the Writings of others,as of Alexander Poly hi ft or, in IoJephusandCyrtl : They fay that there was a great Floud, and that there was one Nifirus,to whom Saturne revealed it, and bade him make an Arke • and he did fo, and gathered fome of ail beafts into it, and that the Arke was in Armenia, & that the fragments of it are in Heliopolis. And Abidenus faith, thatit was a common opinion, that the men, whom the Earth brought forth, gathered themfelves together and builded a great Tower,which was Babel^ and the gods being angry with it, threw it downe with a great wind, and thence came the confufion oftongues. And for the pillar of Salt, Iofephus faith, that fome of it was remaining in his time. And for Abraham, many fpeake of him ^andalfo of Mofes, there arc many that agree in their ftory of him but the Chaldee Hiftorians efpecially, and fome of the ancienteft Greek Hiftorians. Diodorus

E 3 Skulus

51

Arg. 2.

The ccftimo-nies that arc given to the Scriptures by adverfaries.

Many paffages of Scripture

acknowledged by the heathen

That God is.

siculus relates the hiftory of him, though mingled with falfhoods, of what he did in Mgypt, and what lawes he gave the people, andhowhecaft out the Canaanites,znd that he faid he received his lawes from a God called lab, and that they were fuch lawes as feparated that people from all'o-thers, and that his God 'was fuch an one,as could not be feene, &c. And Strabo faith, that he reproved the Egyptians for worfhipping vifible gods, and therefo re he wascaft out, and his people with him. After this, when Cyrus did re-ftore the Kingdome of the lews, and had overcome Darius, Zenophon reports this, that when he came into Babylon, hegavecommandement; that no Syrian fhould be hurt: now Syria lyes upon ludea, even as one Shire doth upon another, fo that they were all called Syrians. Moreover, Mcgajlhenes, the CbaldeanWRorian, relates, that Nebuchadnezzar had conquered Mgypt,Pbcenicia, and Syria, and all thofe parts he brought into cap-tivitie s and after that hce made him a great Palace, which is fpoken of by Daniel the Prophet, and how he ordered the people of the captivitie. Moreover, Berofus faith, that afterward hee was ftrucken with madneffe, and Evanuit, he vanifhed (for that is his word) he departed from amongft men. (Indeed one Annius, a Mojike, hath put forth fome books under the name otMegafthenes, but they are but fuppofititious.) So likewife, of Senacberib and Salmanazar s warre > and of the building of Salomons Temple, they are recorded in the Kyinnals of the Tyrians. This is related by

thofe

thole that arc neither Iewes nor Chnjlians ,and theie teftimonies are fetched from thofe that are our enemies, which are more fitforthePrefTe, than for the Pulpit, and to be written, than delivered in a popular congregation.

I will adde to this but this one; confiderthe exacl Chronologie, which is found in all the Scriptures, and the agreement of them with the Heathen Hiftories.

In latter times there havebeene great confufi-ons, but the greateft evidence,that is to be fonnd, is the Table ofPtolomy, lately found, which doth exactly agree with the Scripture h he exactly fets downe the time that Nebuchadnezzar and Cyrus reigned; compare them with the Scripture, and you (hall finde thefe agree with Daniel and Iere-mie, otherwife Chronologers differ very much: for in Iofeph Scaligersximc^ that Table they had not, but it was found fince : So in the time when Ierufalem was taken, they agree exactly; and this is the greateft teftimony that the Scripture can have from Heathen men.

But this Queftion may now bee made; How fhould we know that thefe bookes, which wee have,as written by Mofes,xhat thefe are they 5 that there is no alteration inthem,orfuppofititious prophecies put in i

You have the Iewes agreeing with the Chrifiu amy who were enemies, and the Iewes kept it exactly, yet their bookes agree with ours.

But how fhould wee know that thofe of the Iewes are true <

E 4 They

55

Thcexaft Chronologie in the Scriptures.

SSfft*

Anfw»

Objeft.

^

T\->at G o d is.

From the Scripture i themfelves. i Their ma-jeftie.

Iwum converted from A-theifme=

% Purititt

They have teftimony from the Samaritans, and they were enemies to the Ietves, and there being once a rent made, were never reconciled a-jgaine : yet in the Samaritan Bible, there is no difference at all, to any purpofe. Now addcto this the teftimony of the Churches from chrifls time downward, ftill it hath continued . fo as in Eufe-bius and Baranius you fhall fee plentifull teftimo-nies thereof.

The third Argument is from the Scriptures themfelves,if you confider but thefe three things. i The majeftie and plainncfle of the ftile,and the manner of the expreflions, a meere relation, and no more. In the beginning was the Word, &c. Where doth any booke expreffe it fdfe,in fuch a manner, in the relation of any ftories i So that it carries evidence it is from God-, fo that I urn us reading the firft Chapter of lobn, wasftricken with an amazement, by a kinde of divine and ftu-pendious authorise, and fo hee was converted from Atheifme, as himfelfe faies in his life.

2 If you confider the purity of the dodrine. If a man would deceive the world,then the things that he teaches, muft needs be to pleafe men; but the Scripture is quite contrary,it ties men to ftri& rules, and therefore fee how it is entertained, and how hard it is for men to keepe it in the purity of the dodrine, which is an argument it came from God. If the Scriptures were delivered by men, then either by good men or by bad • if by holy men, then they would fpeake the truth, and not lye 3 if by bad men, then they would never have

fc

Tl?at Goo is.

57

fct downe fuch ftri& rules ofdotfnne that they muft Jive by, and which condemnexhemfelves.

3 Confider the antiquitie of them, they were before all orher Heathen (lories, which will an-Iwer an objcdion,namely, why there is no more tcftimony from them of the Scriptures: The an fwer is, that when the Scriptures were ended their writings did but begin, there being little ufc and trading of learning in thofe dayes, but it fecmes the Grecians were the firft, or rather the chaldccsbut there were not fo n^any books written then, as afterward.

Now when all thefe things are confidered, we arc brought tobeleeve the Scriptures are the Word of God 7 md you can finde this in the Scriptures, that there is a God, that made Heaven and Earth, then this begets faith ; and fo, By faith we beleevt (as heare faith the Apoftle ) that there u one G o d .Iconfefle all this which hath been faid is not enough, unleffe<Winfufeth an inward light by his Spirit to worke this faith, but yet there is enough left in the Scriptures to give evidence of them-felves.

THE

5 Antiquitie.

The fourth argument, from the teftimony of the Church.

THE

FOVRTH

SERMON.

He B R EWES 11. 6.

He that commeth to God, mujl heleCVe that God is, ire.

Here is one reafbn more remains, & that is from the teftimony of the Churchy doubtlefle, it is an argument of great ftrength- that fo many generations fince Christs time,and before,have .from hand to hand, delivered it un t0 us, and that fo many holy men, as the Martyrs were, and, as the Fathers were, when they lived, that thefe all gave teftimony to this Scripture in all ages.

But

59

But yet we will adde iomething to it, becaufc the Papifts have abufed this, and fay, they would have the truth of the Scriptures to depend upon the authoritie of the Church, and not fo much up. on the teftimony it hath received from all ages and generations; they would have it to be fuch a teftimony as the prefent Church gives of it. be-caufe fay they, that can erre in nothing s there-fore not in this : and therefore they fay, This is the Bible, and the very Dictate of the Pope, in cathedra, with his Councell ((omefay,) makes it fo, and you muft receive it for Scripture, upon thisground^ithout any further inquiry -though with us who doe not receive that conclufion, I that the Church cannot erre; this is out ofquefti-on, that the Scripture doth not depend on the authoritie of the Church, yet wee will give you this reafcn againft it. A{ke that Church, that Synode of men, what is that which makes the Church to beleeve that the Scripture is the Word otGod? Surely, they will give the fameanfwer, that we (hall deliver unto you 5 that it could be nothing elfe, but the Scrip, ture it felfe, which therefore muft needs bee of greater authoritie than the Church it felfe, for the deckrarion of themfelves,and the Scriptures ma-nifeftation of themfelves, bee of more force than the authority of the Church, asthecaufe hath much more ftrength,thanthe eflfe&.Againe, the Church hath no authoritie to judge of the Scripture, till it be knowen to be the Church, which cannot bee but by the Scripture, More-1 over

TW God is.

A difference betweene the Writings of ibe Pen-men of Scripture, and other holy men.

over, the Scripture hath a teftimony more ancient, than the authoritie of the Church, and therefore cannot receive its authoritie from any. the Scripture being the firft truth, it cannot be pro. ved by any other ; it is the confeflion of their owne Writers, tYtixThcologianoneliargumema-tivA' 3 Theologie is not argumentative, to prove its owne principles, but only our dedu&ions out of it: As alfo,they fay,\ve cannot prove the Scrip-tures, probanda, fed folvendo, but by anfvvering, and refolving objections made againft it. In all other things, you fee, it is fo; as the Standard, that being the rule of all, cannot be knowne but by it felfe s the Sunne that fhewes light to all things clfc,cannot bee knowne by any other light but its owne: fo the Scripture, tfaat is the ground of all other truths, cannot be knowne, but by the evidence of thofe truths, that it carries in it felfe.

Wee have only this word to bee added more concerning the Scriptures. You (hallobferve this difference betweene the Writings of the Scripture, that were written by holy man infpi-red by the Holy Ghoft, and all mens Writings in the world. In mens Writings, you (hall fee that men are praifed and extolled,fomething fpo-, ken of their wifedome, and of their courage, and what ads they have done . there is no (lory of any man, but you (hall finde fomething of his praife in it: but you (hall finde the quite contrary in the Booke of God, there is nothing given to Jmen 3 but all to Ga/himfelft; asMofes, David,

Paul, and all the Worthies in the Scripture, you fli3ll finde nothing given to them: But of David, it is faid,that he walked wifely ,becaufe the L o r d was with him, it was not his owne ftrcngth. fo, when they had any victory, it was not through their owne courage,or ftratagems, that they ufed, but the Lor d did give their enemies into their hands. And Paul, that was the meanesofxon-vcrting fo many thoufands,he afcribes nothing to himfelfe, but faies it was the grace of Go d, that was with him. So^Samfen wasftrong, but yet it is faid that he had his ftrength from Gad^md ther-fore this is an argument, that the Scriptures were written by holy men infpired by the Holy Gho/f.

Seeing wee have fuchjuft ground to beleeve, that there isaGo D^that made Heaven and Earth, and that this word, which teftifies (f him, is indeed the word ofG o d . This ufe we are to make of it, that it might not be in vaine tous; it fhould teach us to confirme this firft principle, and make it fure; feeing all the reft are built upon it,therefore we have reafon to weigh it, that we may give full confent to it, and not a weake one.

But, you will fay, this is a principle, that needs not to be thus urged, or made queftion of 5 there-fore, what need fo many reafons to prove it t

Even the ftrongeftamongft us have ftill need to increafe our faith in this point • and therefore wee have caufetoartendtoit, and that for thefe two reafons :

Becaufe thefe principles, though they bee fo common,yet there is a great difference in the be-

lcefe

6x

Ffi.

To confi me our faith in this firft principle.

Objeft.

Anfw. For two reafons*

neafon 1

Tl?at God is.

BecaiTe there is a great difference bc-tweeac common faith and thotof thes-led in thefe principles.

D,f. I. The affent of the eleel ftron-gcr.

Diff. 2. | In that which breeds alTent.

leefe of the Saints, and that with which common men be i :cve them • the difference is in thefe foure things: both of them doe bcleeve,and they fpeak as they thinke, yet you fhall find this difference: A regenerate man hath a farther and a deeper infight into thefe truths, he gives a more through and a ftronger aflent to them; but another man gives a more Height and overly aflent 3 that faith, with which they beleeve them, is a faith that wants depth of earth 5 therfore, if any ftrong temp-tation comes upon them, asfeare of being put to death, &c. they are foone fliaken off, and doe often fall away,when they are put to it 5 they flirink j away in time of persecution: for their faith wants depth $f earth, that is the aflent, they give to the Scripture, is but an overly ,and fupei ficiall aflent, it doth not take deep root in their foule,and thcr-fore it withers in time of temptation, they doe not fo ponder them as others doe • and therefore they are not fo grounded in thefe nrft principles, as others are • though they have fome hold, even yet not fo great an hold, as the godly have: Soas they are not fo firmely ejlabltfied, fo grounded in the prefent truth, they are not fo rooted, as the! Saints are.

That which breeds this aflent in them, is, but a common gift of the Holy GhoJl} but that with which the Saints beleeve them, is a fpeciall grace infufed, wrought by the Holy Ghoft : now, that which hath a weaker caufe, muft needs have a weaker effeftj that which is wrought by a com-mon, cannot be fo ftrong an aflent, as that which

is

is wrought by an infufed habit of the Holj Chofl ; therefore the faith of the Saints is ftrongcr than the faith of the wicked.

The Saints, the regenerate men build their

*3

DifT,

hope, comfort and happinelle upon the truth of Th«

thefc principles.as that there u a G o d , that rules : V;; : : JS

Heaven and Earth, and that the Scriptures are bu \ pr^^ail*.

Word, and whatfoever isintbem, is truth, they

build all upon theie-therefore,ifany doubts ari(e,

they can never be at reft, till faith hath refolved

them, and wrought them out: with another man ;

.it is not Co-, betakes thefc things upon truft, and

bcleeves them,as others do,but he doth no: much

trouble him felfe about them 5 and therfore, if any

doubts comeagainft them, he fuffers them tolye

thcre,and goes on in a carelefie manner But wich

the Saints 1: is not fo- they building their hope

upon them, doe therefore refolve to Gifier ar>y

thing for God, they will be content to lofe all for

#/>/:, if occafion requires, and therefore they are

upon fure ground; but the other, they doe but

receive upon trufr, and therefore they doe not

cleave to him m that manner that the Saints

Regenerate men have a lively and experimen- 2>^! 4, tall knowledge, that there iriGoD, and that tkt Scnpturts art his Word, from the communion that they have had with this Cod, and from the experience they have had of the truths delivered in the Scripture. Thev know very wdLand that experimentally, what difference there was be-tweene what they were once, and what they arc

now : .

They have es per:m*nadl •:-c f ths&duiss.

($4

That God is

Motive 2.

Bccaufc thcfc principles have a gicat influence into mens lives.

now- what it is to envie the Saints, and what it is to have an affe&ion of love to them ; they know the time, when they flighted finne, when they made no reckoning of it 5 they know againe the bitternefleandforrowoffin, when the com-mandement came and fhewedituntotheminits colours : they know a time when they judged peruerfely of the waies of Gtd, when they had a bad opinion of them, and how now they are changed : befides, they know, how that once they did admire, and magnifie worldly excellen-cie and preferment; but fince they were inlight-ned, their opinion is otherwife • 1 fay, rhey know all this experimentally. Take the whole worke of regeneration, they know it in themfclves. and fo for God himfelfe, as hee is defcribed in the Scriptures, fuch have they found him to them-felves : Now when a man doth know things thus experimentally, it is another kinde of know. ledge, than that which is by heare-fay : fothat though thereisabeleefeinthemboth, yet there is a great difference betweene them.

We muft labour to confirme our faith in thefe principles, becaufethey are of exceeding great moment, and confequence, in the lives of men -though they feeme to be remote, yet they are of more moment than any other ; as ofa houfe, you fee a fairetop, but yet the foundation is of more moment, and yet cannot be fcene. the fheames are feene,but the Well- head cannot: fo all the a&ions of the lives of men are built upon thefe principles, and as they are more ftrongly, or

weakly

weakly beleeved ; fo have they more or iefle influence into the hearts and lives of men. As take a man that beleeves fully, that there /^God ; and that, the Scriptures are his Word : . this breeds an unrefiftable refolution to fcrve, and plcafe him, notwithftanding all oppofitions hee meets with : Take the grcateft things that ufe to daunt men, as take a man that is to die, if he confiders that there is a God, with whom hee is to live for ever,what is death then i no more than the ftones flying about Stevens eares, when hebeheldthe heavens opened; fo when men fpeake agaift him and flander him 5 when they fcoffe, and revile him, and trample upon him ^ yet, if <7tfibee with him, hee can boldly fay., / care not for mans day, nor for the freaking againft of (inner s ± hee is not moved a whit with them • they paffe away as a vapour, that moves him not, io when hee fees the current of the times to runne againft him, yet, when he fees that there is an ^Almightie God that takes notice of him,he is able to ftand againft and defpife them all, and is not ftirred an haires breadth out of the way for them, they are as waters beating againft a rocke.

Confider the CMartyrs, that dyed in the fire,if you had flood by when one of them fuffered,you would have faid ; Surely, that man hatha ftrong faith, that can goe out of this life, and fuffer fuch a kinde of death • but why doth he doe it i be-caufe hee beleeves that there is a G o d, that is a rervarder of them that fceke him . So every regenerate man, whatfoever he doth,he doth it with the

F fame

^

Hebr.ix.6.

Anjw.

Mortification of lufh a dying daylie.

That God is.

The rootc oi all fin, what.

fame faith that they did, only here is the difference- the Martyrs fpent all at once, andthefe doe it but drop by drop : as when a man for-beares all prefent joyes, which this life confifts in • it is, as it were.a dying by peece-meales, a dying drop by drop, as i y aid faid, / dye daily. If one of us were to fuffer,asthe Mtrtyrs did, what is it that would eftablifh ourfouks f itisthebeleefe ofthefe principles, thatinablestheS4/>?tttodoe all this: you live by your faith in thefe principles, though you obferve it not • for this is a thing that is to bee marked to this purpofe, that the opinions of men, their imaginations and thoughts, they all proceed from fuch notions as lye more overly in their hearts, but their adions proceed from the ftrong fetled notions, and principles that are riveted in their inward heart. And therefore, obferve the lives of men; fuch as their principles in them are,fuch are their adions I For as it is true, on the one fide where men beleeve, there they come to GW; fo it is true on the other fide, if men be not grounded in thefe firft principles, if they doe not beleeve, they doe not come to him • but goe on unevenly in their wayes, and forfake their profeflion.

Now, whence comes this uneven walking, this exorbitance of the wheeles, but from the weakneffe of themaine fpring,that fets all on motion < becaufe thefe are the firft fprings, thatfet all the reft on worke. For,could a man be carried away by thepraifeofmen, by the voice and breath of man, on the one fide 5 or could hee bee

difcoura°ed<

\~67 \

difcouraged by the fcoffers of men on the other-fide, if hee did fully belecve this principle i it is impoffible he fliould, as Efay 51.12,13. Who art thott that fear eft man that jhall die } and forgettefi the Lord thy UMaker ? As if he fliould fay, It is im-poflible that men fliould ftirinke fo, at the face of man, if they did not forget the Lord their Maker. Hence it is, (although you doe not obferve from whence it comes) yet hence doe come all thofe fruits of Atheifme in the lives of men. all that unthankfulnefle, that men can take bleflings at G o d s hands, and never give him thanks, nay rather, they render evill for good; hence it is, that men truft in meanes more than in God . hence it is, that men are fo unholy when they come into his prefence, they are not ftruck with feare and reverence of his Majeftie, when they come before him; hence alfo comes thatcarelelfeaefle in the lives of men that feare not his Word, but walke on inacarelefieandremifiemanner- and hence alfo is that halting after honours and profits, with the negleft of better things- they all arife from hence,even the weaknefle of the aflent to thefe maine principles : for there is a double kinde of ^Atheifme in the heart; there isadi-red thought of Atheifme, when a man doubts of the truth of thefe principles, and knowes he doth fo. Secondly, when a man doubts, and knowes not that he doubts. But, you will fay, If it be of fo much moment, then what is the way to ftrengthen our faith in them $

It is exceeding profitable to fearch and exa-F 2 mine

Eray.*x.n 3 i3.

Suefl. Anfw.

I. M earns.

To confirmc our faith in thefe principles.

i Search and examine them to the full*

Tlmt God is.

2 Meatus,

Prayer,

mine thefe truths to the ful, not to give over pondering of them j till your hearts be eftablifhed in the prefent truth. It is good to doe with your (elves, as JLliah did in the cafe of Baal, Why halt you between* two religions? come to that disjunction, if Baal be god, follow him : So I fay to you in this cafe 5 examine it to the full, if thefe principles be not true, walke according to your liberty and lufts, take no paines, but live as your nature would have you; but if they be true, then walke fo as if thou dicift throughly beleeve them fo to be 5 the beleefe of them is that which will carry us through all lolTes and {landers, through good report and ill report y if thou didfl throughly beleeve them, they would make thee doe any thins £ovGod- I fay, it is very profitable to come to this disjunction, and it ftrengthens our faith much • and this being laid, then draw the conclu-fion from it,, that we thus here mull live and that it is herebeft for us to doe fo.

To pray to Godxo ftrengthen our faith in thefe common principles • to fay as the Difciples did. Lord increafe our faith : you fee that Chrijl did ir, when Peters faith failed him, he prayed that it might bee {lengthened; and when you have found any weakneffe or doubting, you muftremember that faith,in thefe principles, is the gift o£God. There is indeed a common faith, which others may have, and thou may eft have, but the ftrong. faith arifeth from the Spirit, Goddifpcn-feth it where he plcafeth • this infufed faith is not gotten by ftrength of argument, or perfpicuitie

of

of the underftanding; it is not brought in by cu-ftomc, but God doth workc it; it is not all the antecedent preparation that will doe it,but Godmuft 'firft worke it, and then you are able to beleeve thefc principles of faith, and able to beleeve them topurpofe.

When thou haft fuch a habit lying in thy foule, the more thou readeft the Word,and acquainteft thy felfe with it, day by day, the more (tronger doth thy faith grow,£00*. 10. Faith comes by bearing, and hearing by the Word of Q o d, that is 3 it is a meanes, by which God workes it, both in the beginning and increafe of it. Therefore take that exhortation,whichis in Colojf.}. 16. Let the Word dwell in you f lent eoufly, &c.that is, let it not come as a ftranger, looking to it now and then, (as it is the fafhion of moft men) but let it be familiar with you, let it dwell with you, and let it dwell with you plentifully . that is, reade not a Chapter or two, but all the Word ^ be not content to know one part of it, butknowitthorowout. Laftly, let it be In wifedome ; A man may reade much and underftand little, becaufe he knowes not the meaning of it; a childc may be able to fay much by heart, and yet not have it in wifedome: therefore let the Word dwell plentifully in you, in all wif-dome.

It is profitable to coiwerfe with faithfull men : As it is faid o£ Barnabas, hee was a man full of faith t therefore it is laid, he converted many : It is not in vaine, that phraie of the Scripture; hec was a man full of faith, and therefore many were

F 3 added

6 9

3 Meanes.

Acquaint thy Iclfc with the VV«rd more and mere. Rom.iot

Colof^.i 6, opened.

4 Meanes.

Converfe with faithfull men.

TW God is.

ag.m.1.

3 Effe&sofa firme affent to thefe piinci- , pks.

To take the judgement of the Scripture rather than mens fancies*

i added to the Lord. And you (hall finde it by ex. J periencc, when you converfe with worldly men. they willbereadie, on everie occafion, to attribute the event of things to naturall caufes, but the godly they afcribe it to God. Now good words ftrengthen our faith, but the m#nw*fr of naturall men, they ctrrupt good manners. And not only the words of the godly worke fo, but the very manner of the deliverie of it, is emphatically for they doebeleeve it themfelves: now if a man deliver an hiftory that he beleeves,he will deliver it in fuch a manner, that he will make others be-leeve it alfo: AB. 14.1. Theyfo ftake, that a great multitude of the IewesMeeved • that is, in fuch a manner, that many were turned to the faith. lu-nias profeffeth in his life, that the very firft thing that turned him from his Atheifme, was the talking with a country-man of his, not farrefrdm' Florence, and his manner of exprefling himfelfl: The next was the majefty ofthe Scripture,which hee obferved in Ioh. 1. but the other was the beginning of it.

So it will ftill be true, that walking with godly men will increafe our faith, but with worldly men, it will weaken it. Therefore ufe all thefe meanes to ftrengthen thefe principles in ycu • for they will have many excellent effeds in your lives. As;

When a man beleeves this throughly, he will

take the judgement ofthe Scripture againfthis

owne fancy,and the opinions of men(with which

we are ftill ready to be mifled;) fo that when the

• ■ Scripture

7i

Scripture faith of riches, that they are nothings whereas before thou thoughteft them to bee a ftrong tower,now you willthinke them to be but a ftaffe of reed 5 fo of finfull lufts,that are fo plea-fant to us, the Scripture faith of them, that they fight againft the foule, though they are fweet for the prefent, yet they are fovvreinthe latter end 3 fo that thou takeft the judgement of the Scripture againft thine own refon.So for the praife of men, fee what the Scripture faith - he is praife-worthy whom God praifeth; fo thou judged vaine-glory to bee but a bubble • I fay, if you could beleeve' this throughly, you would fet the judgement of the Scripture againft your owne reafons, and the opinions of men.

Befides this, it will breed notable fervencie in prayer, when a man knoweth that there are fuch promifes, it will make him never give over, it will make him watch and pray continually with all perfeverance, though many times hee prayeth, and hath no anfwer, as the woman of Canaan, yea, though he hath fometimes a contrary anfwer and efffed to what he asketh ; yet when he hath layd hold on the promifes ,he will not let goe, hee will never give over • hee knowes, Hee, who hath promifed, is faithfull ; therefore hee is not like a wave ofthefea, tofTed up and downe with every winde.

But it is not onely a ground of all this, but it brings forth this efteft 1 it doth exceedingly ftrengthen our faith in matters bfjuftification. for it is certaine, thatthe famefaith, whereby-we

F 4 beleeve

2

To be fervent in prayer.

Itftrcngtbneth faich in mat* tersof* iu-ftificationt

That G o d is.

The fame faith both bsJeeues tha: there is a Cod, and applies the pro miles in Chrift*

beleeve, and apply the promifes of falvation, through Chrift, it is the lame faith whereby we beleevethe Scripture, and that there is a G^that made both Heaven and Earth. T here is no difference in the faith s yea, that juftifying faith, by which thou art faved, karifeth from the bcleefe of thefe principles; as it was the fame eye,where-by the Ifraelites did fee the mountaines and trees, and other obje&s, and by which they faw the brazen Serpent • No man beleeves justification I by ChriS, but his faith is mainly grounded upon this Word of C^ for whereas in Scripture wee finde that hsvs Chri si-is come in the flefh, and thatheeisaLambeflaine forforgive-nefle of finnes ; that he is offered to every creature, that a man muftthirft after him, and then take up his Croffe and follow him. Now come to a beleever going out of the world, andaske him what hope hee hath to be fa ved, and what ground for it i he will bee ready to fay, I know that Chritt is come into the world, and that he is offered, and I know that I am one of them that have a part in him • I know that I have fulfilled the conditions, as that I fhould not continue willingly in any knowne finne,that I fhould love the Lord hsvs, and defire toferve him above all 51 know that I have fulfilled thefe conditions^, and for all this I have the word for my ground,if the ground whereon our faith isbuilcfedbethe Word, then it is builded on a fure rocke, and the gates of hell, Satan, and all his temptations fhall not prevaile againft it, but againft a ftrong fancie may. Therefore

I;

7;

Therefore let us labour to ftrengtben our faith in thefe principles, that there isaG o d that made Heaven and Earth . and that the Scripture is his Word, whereby his minde is revealed to us, that fo you may know what his will is,and what to ex-ped of him, upon all occafions.

There is one thing which rcmaines in this

point, which we added in the third place • That,

that Cod which we worjhij) is this God: for either

it is that God, whom we worfhip, or elfe there is

' no true (Will the world* we are to propound it

negatively, to take away all other falfe religions:

For,if there was ever a God revealed in the world,

he was the God of the lewes, and if he was the God

of the lewes, then of the Chrijlians, and if of the

Chrifiiansy then furcly of the Protectants y and not

the Papifts . (for they doe in moft points adde to

the garment ofchrifi, and the Protectants doe but

cut off what they have added before) and if of the j

Protectants, then furely of thofe that doe

make confeience of their wayes, that

doe not live loofely, but doe

labour to pleafe him in

all things.

THE

:*^>, -*CA

S' . "-; -

-

v, ^r^f^E

THE

FIFTH

SERMON.

I S A I. 46. 9.

Remember the former thing* turn

God, and there is none elje ■ lam God. m none If kern;

he cfaii

is i **

G 0 d ; and i: is an afgrnnc which is often ttfed ft Sa

MIC, to & <ii>

6fc£ tecaorfc

tides h :eto

under ihnj i: : / am G o d • beca.

tffor •

Tber^isnoo-

Efay 4?.zs.

Voctr.

Tl?at God is.

5'

Arguments that there is no other God.

The greatnefle ofhisMajtflie and wotkes. Efay^.f-

other • this particle is foufed many times, Efay 45. 2?.. I am God, and there is none elfe, there is none befide me • and this fhewes the falfeneffe of all other gods, and all other religions ; and the argument ftands thus; that if you looke to all former times, you fhall fee that there was never ' any other God, or any other religion but this, which iveprofeffe. There are two arguments fet j downeintheText: j

1 Remember the former times, and you fliall I alwayes finde it thus, that there is none befides mee.

2 There is none like me, faith the Lord^ take all other gods and there is a wonderfull great difference betweencthem and the God whom we profefle- there is none like him. So that the point to be delivered hence is this •

It is a great argument to prove the Deity, that there is none befides the Lord.

To open this to you 31 will fhew you;

1 What reafons the Scripture ufeth to prove, that there is none befides him.

2 We will give you fome inftances of it.

3 We will make fome ules of it. From the firft, yoirfliall finde in the Scripture

thefe five arguments, to fhew that there is no o-ther Cod, but that the L o r d is G o d alonc,and that there is none befides him.

From the greatneffe of Gods Majcfty,and the immenfitie of hisworkes, and that is the rcafon of the words here annexed; there is none like him: as jn vcrfe 5. of this Chapter you fhall fee

it

77

ThesreatneflTc

ofGo^Ma-

jeftie.

Efay 40.15,16.

opened.

it more plainly. So, ^Among thegods.there isnone \ like to thee, O Lord, neither are there any rvorkes like thy works. Where you fee that they arc both put together ; there is none like to him for the great-j'nefle of his Majeftie, nor for the immenfity of his workes. More particularly,firft, in regard of the greatnefle of his Majeftic, there is none like him. Behold, the nations are as a drop of a bucket, and are counted as thefmalldujl ofthe ha/lance: behold,he t a-keth up the lies as a very little thing • and Lebanon is notfufficient to bur ne,nor the beafis thereof fitjficient for a burnt offering • All nations before him are as nothing, and they are counted to him lejfe than no-thing, andvamtie : that is, let a man looke on the greatnefle of God, and compare him with all the things that are in the world, and you fhall finde a great difproportionbetweenethem ; they are but as the drop of the bucket. A bucket ,of it felfe,holds but little water, but yet that is for fome ufe 3 but the drops that fall from the bucket, when it com-mcrh out of the Well, they are fof mall, as wee make no account of them • and yet all the world is notfomuchtothe£0ri, asthefefmalldrops. And if that fimilitude will not ferve, there is an-other^ They are as the dufi of the ballance : if it were but as the duft of the earth, it were but fmall, but as for the duft of the ballance, it is lb fmall, that it cannot weigh the ballance this way, or that way ; and yet the whole world is not fo much to the Lord, as the duft of the ballance.

Againe, a third expreflion he ufeth,and that is taken from the manner of his worfhip : for fome

might

Tliat our God

Verfe if. Thegreat-neffe ot his woikes. Verfe.n.

Verfe 18.

might here object 5 If heebe fo great, how ftiort then doc wee come of wor (hipping him, and of giving him that honour which we owe unto him f iaith he • it is true, for all the beajls of Lebanon are not Efficient for a burnt offering : nay, all the wood of Lebanon is not enough to kindle the burnt offering. And take all the gods of the Gentiles, they were but men, and their Temples, and all the glory of them, they are nothing to the Lord: See another defcriptionofthisin^r/2.25.

And as,thus in regard of the greatneffe of him, there is none like him ; fo likewife in regard of the grcatnefle of his w or kes; verfe . 12 Who hath measured out the waters in the hollow of his hand, and meted out heaven with the ffanne, and comprehended the dufi of the earth in a meafure, and weighed the mount aines in fiales, and the hils in a ballance f That is, looke upon the great building of Heaven and Earth, and confider what went to thefe buildings,what might and power he muft have to handle fuch things as thefe-as the vaft mountains, the huge earth,the wind,and the feas* & confider, what an hand and arme he muft have, that muft doe fuch things. And alfo confider the wifedome of G^,that went to this work,and he did it alone 5 he had none to helpehim^ take a man, let him fet up a building,and he cannot doe it of himfelfe, but he needs fome body to help him • but the Lord did all this alone : therefore he concludes, verf. 18. that there is none like to him 5 as if it were his fcope and intention in that place.

It appeares hence, that they are not gods from

their

Is the True God.

79

their newncs, they had a beginning, and they have an end • but God is from everlafting,7 am the firft and Lift, Efay 41. 4. and 44. 6. and 43.10 The meaning is, all the other gods had a beginning, we know when they began, and their owne Hiftorians have related it • but I was before them all, iaith the Lord, and they have all vanifhed a-way, even in your owne fight.

Their ignorance and want of knowledge, and his Omnifcience,is another argument,which you have ufed in Efay 41. 22,23. 31^44.7, 8. Let them bring them forth, andf\)ew what will happen, let them jhew the former things,what they be, &c. that we may know that you are gods. The meaning is this • that there are none other gods, that doe declare former things, that tell of the beginning of the world, or of the creation, nor can declare things to come; I only can doe it, I have not fpo-ken in fecret, but my prophecies are plaineand open, I have fpoken ir,and I will bring it to paffe. Therefore, I fay, his omnifcience and fhewmg future things, doth teftific,that there are no other gods befides him, feeing no other hath beene able fo to doe.

The greatnefle of his power put forth in the continuall paiTages of his providence, and their want of power 3 which is another argument ufed in 7/2*', 41. 23. Behold y you arenothmg, and your workes are of nought ; that is, you are not able t&aoe any things either good or hurt to the fonnes of men, and therefore you are no gods, you are but vani-

which argument you have often

tie, and of no value

All other gods are but new, Hefromcvcr-laftin;. Efay 4 r 4. and 446. and 43.10.

?

He onely k owes things to come. E:a 4 41.22,23. and 44 7,8.

4

By the great-n'-ife of his power and providence, working changes in the world. Efay. 41.23,24.

U?at our God

Efay 40'*3> i 4*

Pfal. 107.33, 34«

5

He only die living God ; o-ther gods but dead Vanities. Aa.14.1J. Pial.ixj.

1 More parti, fwlarly.

x The gods of the Gentiles and their religion was f alfe.

often repeated • as alio the great changes, that God workes among the fons of men, which idols cannot doe ,lfai. 40.23,24. He brings the Princes to nothing, &c. that is, he is able to fet up, whom hee will, and pull themdowneagaine ; andhee gives inftanceinthe greateftPrinccs,that thought themfelves beft rooted, faith he, when I doe but blow upon them, when I blaft them, they are, as if they never had beene planted, as if they had i beene never fowen, they are as if they had tooke no root in all the earth. 'SoPfal. toy. 33, 34. Hee turneth a defart into afiuitfullland '• and a fruitfull land hee turneth into barrennejfe, for the wickednejfe of them that dwell therein * making changes of men,and things,which no Idols could doe.

They are fuch as are dead men, and have no life in them. This is an argument that the Apo-ftle Paul ufeth, Kjitt. 14^ iy. that they llwuld tnrne to the living God; PfaL 115. It is true of all other gods, they are dead vanities, they are idols, and have no life in them-only Cod is living, he only hath life in himfelfe, and gives life to all other things in the world. Therefore, there is none other god befides him.

Now we come to particulars. As,Take all the religions that ever have beene in the world, befides that which we profefTe^take all the gods,that have beene fet up by others • they are divided into two times, either before or finceCV&jv/?; before, and they are either thofe gods that were worshipped by the Grecians and the Romans, the

wiieft

is the True Go d.

8*

wifeft of the Heathens, or elfe thofe that were worfliipped by the Barbarians. Now, they wor-(liippcd the Sunne and CMoone, and foure-footed beafts y Rom. i. If there be queftion of any, it is of thofe among the Romans $ fuch as were Saturtte, and Iupiter, and lttno, &c. which are now altogether exploded -,and there is enough faid againft them, even by their owne Writers, As j

1 They were men, and therefore not gods j this was the argument that Tertullian and Iufiin Martyr ufed to convince thofe, amongftwhom they lived, that luno, Iupiter, Neptune, &c. were Saturnes off-fpring,and therefore they were men; and if men, then borne of men, and their Genealogies ^rc recorded by their owne Writers.

2 And as they were men, fo they were the worft of men, given to the groflfeft vices, as adultery, theft, murther, &c.

And if it be obje&ed, as it was to Laciantws, that thefe are only fi&ions of Poets:

I anfwer, that the Poets were their Prophets,as the Apofile faith, One of jour Prophets faith fo 5 and they did but give light to the pi&urc; and all their other Writers agree, as Cicero and Varro, that they were fubjeft to thofe vices that wee named.

3 They did dye, and therefore were not gods • and therefore they would in one place (hew you a fepulchre,and in another place a temple ereded to the fame god, which is an extreme contradiction • yet this was acknowledged even by them that worfliipped them: and as for Tully, we can-

G not'

Rom. i»

iBecau p c their gods were men.

2, The worft of men.

ObjeSi.

Anfo. ' The p§ets were the Gen« tiles prophets*

They did die.

71)dt our God

The religion

of Mabemtt'is falfe.

not have more againft him, than he himfelfe con-fefleth in his Tra&ate, De natura deorum • as one faith- Re to/lit deos 7 fedoratione reliqmt s He tooke away their gods in deed,though not in word: and himfelfe faith, Vtinam tarn facile veram religionem invenire pofiim> qua?n falfam convincere: I would I could as well finde out the truth of true religion, as the falfenefie of the other. All which are difputed at large by Tertu/lian, and Augufline De civitate Dei y and Clemens Alexandrinus, who lived in thofedayes- which we fpeake the more of, becaufe it was that, which did fpread it felfc even over the whole world for many ages together. And as for the gods that are worfhipped by the Chald&ans, and the Syrians, as the Sunne and Moone,they are not w r orth the naming.

There is another religion that is growenu

ath

] i He gives te-J ftimony to the

I Tcftamenr, I and yet is con-Scrary to both.

finceG&w/,thc religion of Mahomet, which hat fpread over the moll part of the world,for if that computation be true, that is lately given, they have foureteene times as much as any other hath $ and they arofe about fix hundred yeares after dm]}, and therefore they have continued a long time. I fpeake not this, becaufe I thinke that any here had need to be diflwaded from it,but to flicw that there was never any veri-fimilitude of it, but that GW was alwayes C^ alone.Thcrforc againft it, I will ufe foure arguments:

1 CMahomet did fully acknowledge the truth of the Old Tcftamcnt, and of the New - yet the things which he delivers, are contrary to both • which confirmes our religion, and fhewesthe

falfe-

»$

falfenefle of theirs; for he did acknowledge, that Mofes received the Oid Tcftament from God,znd fo did the Prophets \ and he repeats raoft of jthe ftory • he acknovvledgcth the creation oiAdam, and the eating of the forbidden fruit, and the whole ftory of Abraham,md his calling, and the offering of his fonne Ifaac y and alio , he acknow-ledgeth the whole Hiftory o£Mofes, how GWap-peared to him, and how he went into Agypt, and of the ten Plagues that he fent upon the Egyptians, and the wonders that hee wrought going downe into Canaan; and fo of all the reft, naming the booke of Pfalmcs, and quoting things out of it- and of Deuteronomy, acknowledging many of the Prophets, as Ehah,Samuel,lob and lonah 5 and he confeffeth that there were many more, which he did not name: and fo hee acknowledged the New Teftament likcwife 5 hee acknowledged that Chr'tfi was borne of a Virgin,and that by the mighty power of God, without man; that he healed dileafes; and that he received the Gojpe/I from Cod himfelfe 3 and that God gave power to him more than to all the Prophets that were before him, and that hee was the word and power of God, and that all, that doe beleeve in him,fhall be faved 5 and they (hall follow him in white garments, and that he, whichbeleevesitnot, fhall be damned 5 and hee acknowledged! the New Teftament to bcarewitnefletotheOld; and he acknowledgeth the refurre&ion, the commingof lohn Baptifti and he fpeakes very honourably of Chrifi, except only in two things:

G2

1 He

«4

That our God

Mahomet denied 1. thii^s to Chriti.

z His new religion wanted miracles to

confirmed.

3 His Alcoran is barbarous, nd without a cnfc.

4

4 His doctrine

is impure, and fo his life.

1 _

i He tooke up the opinion of the Arr/ans, to deny his Divinitie.

2 And alfo, he denied that he was crucified, but that fome body was crucified for him.

He brought in a new religion, and yet he pro-feffeth, that heehad no miracles, or predictions of things to come. Now, when religion is not confirmed by miracles, or predictions of things to come,or holinefs of life, it is a token that there is no truth in it.

We may perceive it by the writing of the Alcoran 3 It is fo barbarous, that there is no fenfe in it- and they fay, that he could neither write nor reade 5 and fo the writing fhewes, that it was by one, that was an ignorant man that had no skill-and thofe (lories that are alleaged out of the Scripture,have much falfhood mixed with them; which is a figne that he never read them himfelfe, but that he had them by relation . but onely he fpeaking to a very ignorant people, they received it of him 5 and having inlarged themfelves by the II [ fword- fothey continue to this day.

Theimpuritie of hisdo&rine, He cutoffwhat was hard to be beleeved,and whatfoever was difficult to pra&ife, and he propounded that to the people, wherein there was no hardnefTe, no diffi-cultie, promifing them a paradife, wherein they fhould have all pfcafures , and fliould enjoy women 5 and alfo they (hould have meat,drinke,ap-parell, and fruits of all forts • as alfo, they fliould have filken, and purple carpets to lye upon, &c. and alfo he profefifeth that he had a licence given

him I

istbeTrueGoD

«5

Vfe 1.

TobelscVc that our God is C7orfalonc>and

to cleave to him,

him ixomGod, to know what women he would;, and to put them away when he would- which licence was given to him and to no other. All which arguments are enough to fhew the vanitie and falfliood of this their religion.

Seeing there is none other God befides the Lord,WQ fhould fix this principle in us,and labour to ftrengthen it by this other medium alfo. When more candles are brought into a place, the light is greater,and you may fee the objeds the better. Therefore, adde this to the other, that there is no other god % for this expreffeth not only that the Lord is God, but that itishewhomweworfhip: for if there be a God that made Heaven and Earth, he would have revealed himfelfe to the fonnes of men, but there hath never beene any other revealed. Remember the former things, and you fhall fee that there was never any other. Make this chaine, and every linke of it is exceeding ftrong: fee if ever there hath beene any god befides him : For,if there was ever any God revealed to the fons of tiien, kwastheGtfrfoftheJVTW, that was revealed by UWofes, and the Prophets. For all the dunghill gods of the Gentiles, they were but vani-* tie, and they appeared to be fo; and if it was the God of the lewes,then oi 'the Chriftians, (becaufe the New Teftament is buikkdupontheOld • ) and then fureiy, he is that God, whom the Protc-jlants worfhep, and nor whom the Papifts wor-fhip. For,if you take all thofethings, wherein they differ from us • as in their worlhipping of I Images,their Purgatory, their Indulgences,their \ G 3 Prayers

T)W our G o d

Iohn 6.6%.

Two things make us cleave to any thing.

Prayers to, and for the dead ^ their Prayers in an unknowne tonguc,and foall other points of difference, and you fhallfindc that they were added, and taken in, in continuance of time, now one, then another 3 and there are many that haye taken paines to fliew the pedegree of thcn>, when they came in, and therefore they that have not fedu-ced hearts ,whofe eyes the god of this world hath not blinded, may fee that what our Divines cut off, is nothing but that which they have added before. the Papifts agree with us in all that wee teach, only the difference is betweene the additions which have come in from time to timc.Thcr-fore you muft learne from hence to confirme your faith, by that argument which Peter ufeth, Ioh.6 .68 .Whither fta/I we goe, thou haft the words of eternal! life us cleave to any thing:

1

2 When we can goe no whither elfe. So that looke to any time or place, and confider that all other gods they are but vanitte. For looke upon the world, and the creatures, and they have no bottom to ftand on,they have no ftatc to hold by. Therefore,let this teach us to cleave to him without feparation : looke upon every fide, as David did to the right hand, and to thelefr, and you fhall fee that there was no other god. Only here the foule hath fure footing, therefore fay,that if the diflblution of all things (hould come, as death and martyrdome, (as wee know not how foone they may) yet GWfhall be our God, we will for-

fake

There are two things which make

The firmenefle of the thing.

fake all to follow him. Confidcr the prefent tiir.e of the Churchy confidcr how foone the times may come upon us, when wee {hall be put to it • for now things arc inprjcipitio^ haftingdowne to the bottome of the hill 5 and we know not how neere we are to that boure of temptation, fpoken of in the Revelations • when it fhall bee as it was in Aja's time, 2 Chron. 15. 6. Nationfoallrife againfl I Nation. Thefe times are growing, and gathering ftrength more and more< therefore let us ftreng-! then our faith, and prepare for a triall. Hithcr-! to religion and peace have walked together in one path 5 but when they fhall goc in different paths, I it will appearethen, whole fervants we are. So when the times of triall come, it will be a great matter to have this principle laid. Ifyoufhould come to fuffer dcath,and to lofe your lives,it will • be a greater matter, to be rooted and grounded in i the faith : for there is a great difference betweene thofe that have much earthy and betweene thofe that arc not well rooted, that have not received this anointing, thatteacheth m thefe things.

Only this I will fay to you in the fecond place to comfort you, though you fee the Lord laying the Churches wafte, fo that they are wallowing in their bloud,.and yet that you might hold up your heads; confider that he is G<W alone, and therefore will rowfe up himfelfein due time • for, Hee rviU not give his glory to another ; therefore though you fee all the Churches in Chriften-dome laid wafte, yet the Lord will raife them up againe, and the ground of it is in jq/Sy 48. u.

G 4 For

iCbron.:? 6 f

-

Vfe 2.

For comfort ■ Th3t he will lhcw himfdfe co be the true Ged 9 in raifiry? up his Churches.

That our God

. 1 For mine owne fake % even for mine owne fake will I doe it : fir, how jhould my name be polluted ? and I will not give my glory to another^ fpeaking there ro the Churches in that time, faith theL or d, lhaverefinedthem, but not with fdver y I have cho-fen them in the furnace ofafflittion • that is, I have thus and thus dealt with them, yet will I not caft them off, though they be finfull, yet will I not put them away, for mine owne fake; for my name fhould bee polluted, iflfhouldfufFcrthem to lye thus : It fhould be thought that the other religion was true, and fo I fhould lofe my glory. And againe, will Cod now fay, I will not doe fo 5 for, fhould Antichrift prevaile, it would bee an argument that they had the truth, and not we. So Efay 41,8. £f d y 42.8. lam the L o r d, that is my name ; and my glory will not I give to another, neithermy praife to graven images. As the graven images there fhould have had the praife, fo fhould the Papijls now, if Cod fhould fuffer his Church to be fo, but for his owne fake he will not fuffer it. Let this encourage you then to be earneft with him in prayer; for the time will come, when hee will turne his hand, when the juft period is come, he will be fcene in the Mount.

If there be no other Cod, then let us be care-full to keep our hearts from all kinde of idolatry, not to fet up any other in our heart or affedions. For there are two kindes of Idolatry :

1 One is grofle, as the worfliipping of £</*/, Mahomet, &c. and that you are free from, becaufe . there is light enough in the Church to fee the va-Inityofthem. 2 There

rfi s-

To kecpeour

hearts from

tdolatry,andto

fct up no otber

god.

Tw© kindes of

Idolatry.

is the True God.

2 There is another kinde of Idolatry, which Saint lames fpeakes of, lames 4. Tee adulterers, and adulter effes, you make riches your god, and honour, and your belly your jarf. and when you facrifce to your otvne nets, that is, to outward and fecondary meanes, or when we joyne any other thing with God ; now this is Idolatrie, which is common amongft us. Our nature is as prone to Idolatry as any,though in another kind: for man is a weake creature, and therefore hee feekes fomething to repofehimfelfeupon; and becaufe they finde not any one thing fufficient j therefore they put their confidence in many, Rom.1. For all Idolatry is upon one of thefe three grounds:

1 They worfhip them for gods, whom they faw excellent men, that had fomething in them above themfelves; fuch as were flrong men, as Hercules ; and thofe that were Law-givers, and Princes, as Saturne, and lufiter j and they did worfhip Vertues likewife 5 and they did build a Temple to Vertue it felfe. znd to lupce, and?4-Uence.

2 Thofe, that brought any fpeciall helpe D and comfort to the lives of men- as they that did invent ufefull Arts, as Bacchus,Ceres, Vulcan,JEfcu* lapiusy and alfo they worfhipped the creatures themfelves, as the Sunnc, and CMoone, and Oxen, and the like.

3 They wor(hipped for god, that which was ftronger than themfelves • therefore Tally faith, We build a Temple to leavers, to difeafes, bc-

caufe

89

lanes 4.

Rora.s.

Threc'grounds ofUofctrte.

Tlmt our God

1 What the a-fefrioro arc in-ordrnatty fct on we make a god.

I

caufe they were ftronger than they, they could kill men when they did feaze upon them: fothey did build a Temple to Fortune. Now to translate this to our fclvcs, fee if wc have not the fame ground with us - fee if the things that have any excellcncie amongft men-if the things that arc profitable to us, and things that exceed us in ftrength, and over-power us, whether they are not ready to fet be up as gods. when men {pend thcmfelves "upon their pleafure, and are afraid of men, what is this, but to fet up another god? We doe the fame,though not in the fame manner that the Heathens did. Now, for worshipping the creatures • we are not to doe it: there is no creature in the world that can do either good or hurt, as it was faid of Idols. But when our affe&ions ars fo inordinately carried to them, we fet them up for gods, though we obferve it not. It is Gods prerogative royall, and it belongs only to him, to doe good or evill • whatfoevcr is either good or evill, he is the Author of it; he makes mens lives comfortable, or uncomfortable, at his pleafure; for hce difpofeth of things, giving them, | and taking them from whom he will. Therefore, why is he forgotten £ and why doe men joync other things with him i fo farre, as men fee not the vanity of all things, and fo farre, as their af-fe&ions are taken up with thefc outward things, fo much Idolatry there is in their hearts. Therefore you mud take heed that you give not Cods glory to another.

Take heed of Idolatry in your opinions • give

not

9 l

not the glory of God to riches- for that which a mans mindc is fee moft upon,and which he looks for comfort from, in time of need, this they count as God : fo that, whatfoever it be, riches or the favour of men, if you fct your minde upon it, you make has God, and it is to give the glory of God to another.

Wc muft not truft in them, PfiL 115. p. but truft inGoDjO ifraeltruft thou in the L o r d, he is thy helpe andthy fhield. Now then, wee exalt him,when we truft only in him,when we truft not in any ofthefe outward things,when we think not our felves any whit the better, the more riches or friends wee have: for fo farre as we truft in the creatures, fo far we commit idolatry with them : but he that thinkes himfelfe fafe becaufe he hath the Lordiot his God, and becaufe he is his Shield,he doth exalt the Lord, and this is to put this in practice which is here fpokenof; IamGed, and there is none like mee.

THE

2 Pfal.ii 7.9.

THE

SIXTH

SERMON.

Exod vs. 3.13,14, 15.

13 And Mofesfaid unto God- Behold^hen I come unto the children of lfrael ? and flail fay unto them . T7;e God of your Fathers hath fent me unto you, and they ft all fay untomee, What is his Name ? ^hat flail I fay unto them $

14 And God {aid unto Mofes, I Am that I Am. Andhe faid, Thus flak thou fay unto the children ofIfrael jl Am hath fort me unto you.

15 And God faid moreover unto Mofes, T\:usflalt thou fay unto the children of Ifrael $ The LordGod of your Fa- \

thersj i

What God is

The fecond thin^ to be knowne concerning God-What Goi is.

is.

£XOd£.$

What the Ei-ftn c ol Goi

thers, theGoo of Abraham, the God of 1 feme, and thcG od of Jacobhathfent me unto you : this ismyl>{ameforeVer ? and this is my memorial! unto all generations.

Ow wee come to this, What God is. God is I e h o v a h Elohim;^ abfolute Effence, in three Per fins.

But we willfirftfpeakeof I the Deitie, then of the Per-fons. ""Tslow God'is knowncto us two wayes : i By his Effence • and7 2 By his Attributes, j Now the great queftion is 3 what this effence of God is.Be!oved 3 you need more than the tongue of man to declare this to you; yet we will fhew it to you, as the Scripture reveales it.

Now, if we fhould define it 3 (though it is capable properly of no definition) we would fay, God is 4nincomprehenJib/e,frJl y and abfolute Being. Thefe words in this place,fet out the Effence of God moft clearely of any place in Scripture, that I know. This is the firft expreflion, whereby God did ever fhew himfelfc in his Effence. God hath before made himfelfe knowne by his c^f//-fufficienae y Chap. 6.3. 1 appeared to Abraham 5 to lfaac y andunto Jacob, by the name o/God Almigh-tiejbutlj my name Iehovah, rvas I not knowne

unto

95

unto them. This name Iehova h, was knowne to Abrabam,andlfiac, and Iacob, as appcarcs in divers places; but the meaning is,it was not opened to them, they did not underftand it: The Lord faith, Gen. 17. 1. J am the AlmighiieQ o D^walke Gen.17.1, before me* and be thou perfeff. Ton (hall finde that Name ufed on every occafion, by Abraham, by ?faac,md by Jacob. El-fiaddai 5 Go d all-fufficient • but not I e h ov a H.Thefirft time that ever God made himfelfe knowne by this name, was here to Mofes, Jam that Jam. There are two things to be obierved in this expreffion :

TheincoinprehenfibleneflTcof 'Almighty God, as it is ufually faid by us; when wee are asked a wh thing,that we will not reveale any furthcr,or that b f tochaformc we would not have another to prie any further I °}**X>tTi' into, we fay, It is, what it is - Co God faith to Mo-1 ««*. Jes, Jam, what Jam.

Such a kindc offpeech is alfo ufed to fliew the immutabilitie of a thing-as Pilat faid, What J have \ 2 written, J have written ; 1 will not change it : fo men ufe to fay • I have done, what I have done,to fliew the conftancie of a thing, that it fhall not be altered : therefore, when God would fliew "the conftancie of his Nature, he addes further. Jam, without any other word : as if hee fhould fay s Mofes, if they inquire of thee, what my name is y tell them only this 3 He #,hath fent me unto you y as the Septuagints wanttaze it,° "*y, that is, if I fliould deliver the moftexprefling name, whereby I would bee knowne to all ages, this is that which I will pitch upon, J am, orhHOVAH^

which

Go DsNme,lAM.

which comes from the fame root. And ifMofes fliould yet further inquire of his Name, he leads him into a further exprefllon: The LordGod of your Fathers, the God of Abraham, the G o d oflfaac,andthe God oflacob hathfent me unto youy this is my Name for ever , and this is my memoriall unto all generations. As if he fliould lay ^lf yet they cannot underftand what this Name is, it is the fame that I was knowne by to Abraham, to Ifaac, and to Iacob 5 what i was to them, the fame will I be to you. I was knowne to them by my Word, | and by my workes, and by my miracles, and the fame fhallyou finde me, it is that God which hath fent me unto you. This is my Name ; which \vords are to be referred, not onely to the latter words but to the former, / am, that lam. The words in the originall are in the future tenfe ; yet it is fitly tranflated, Iam ; for the future tenfe in Hebrew is often put for the prefent tenfe 5 and the words are put in the future tenfe, to fhew his immutabilitie • which tranflation Chrijls words doe warrant 5 Before Abraham was, I am : therefore the Septua-gints do well tranflateit ° "»v» fignifying no more, but he which is • fo that, that which we are to learne from hence is this 5 That lam, or Jehovah, lam, that lam, isthepropcrandeftcntiallname j of God, (all Divines agree in this, Iknownonc that differ) becaufe it expreffeth him in his Ef-i Cencc^ without any limitation, or modification. I Bcfides, you fhall finde, that this name is never attributed to any other. The K^ihar, indeed, was called Iehovah ; but the meaning was \ to Iehovah .

his

97

his other names indeed arc given to the creatures, but this is given only to him ; Whence I gather this point: That,

To bee, or to fay this, He is, or I am, is prefer to God albne.

It is common to no creature with him • you cannot fay of any creature It is • and if it be the only property of God to be, then you mud fay of every creature, It is not; andonely the Lord is ^ which is a ftrange fpeech, but yet k is true,or elfe it is not proper to G^only.

But you will fay; What is the meaning oft hat 1 for creatures have a being, though not fo excellent a being, as he hath.

In comparifon of him, they have no being at all, they cannot reach to his being. And therefore, what this being is we will explaine to you by thefe five things:

It is an immenfe being, fuch as hath all the de-grees 5 and kindes, and extents of being in it. The creatures have not fo,- they have fo little of this being, that it is nothing: it is not fo much, as the drop of a bucket, ifii.^o. that is,it is of fo fmall a being, that it is no being : therefore that place is to be marked, If i. 4.0. 17. All nations before him are as nothing,and they are counted to him leffe than nothings or vanity . Which place fhewes, that this phrafe of being doth not agree to the crcaturcs/or having laid before, they were as the drop of a bucket, hee addes, nay, they arc lefle than nothing. But you will fay, how can they bee leffe than nothing * That is, if I (hould exprcife it to j ' H you,

Dotir.

God only and properly hath Being in him.

Objett.

Anfrv. What this Being is, explained in five things.

I immwfe.

Ifai. 40. Veife. 17 >

S>8

Of himfelfe.

A&S17. 18. Rom. ii.36.

3

Everlafting.

4

Without fucceffion.

Gods l>{ame,l Am.

you, as it is, they arc leiTc than that which you reckon as nothing • as you doe a duft of the bal-lance • fo that in refpeft of the largeneiTe of his being, they are nothing to him: there are divers degrees, and extents of being, and he hath them all in him • as,there is a being of Angels, another of men, and fo of every creature « for they are defined, and you know that definitions doe limit \ the being of a thing. The Angels have a large and glorious being ; men have a good and excellent being, but they are nothing in refpe<ft of the being of God.

It is a being of himfelfe, he is a fpring of being, whereas all the creatures are but cifternes of being; wliich they have but by participation

*£>>

from him, Acl. 17. 28. In him we live,move, and

have our being : Rom.ii.Inbim^ndfor him, and \

through him y are all things 3 he only is of himfelfe. J

It is not only for himfelfe, but it is an ever-lafting being: I am the fir ft and the lasi : that is, I am before any thing was ,and I am the laft • every thing hath dependance on me.

It is a being without fucceffion: the creatures have not this • there is fomething to them, which was not before ; and fomething (hall be, which is not for the prefent: this is true of every creature ; of men and Angels 5 but with God there is no fucceffion: and therefore it is that thefe words ' are ukdj am hathfent me unto you : which ihewes that there is no time part with him, there is no diftin&ion of time with him, all things arc alike to him-but with the creature there is flux of time,

the

Gods "b{ame,\ Am.

99

the creatures enjoy one thing one minute, which they doe not another; but God enjoyes all at once, and that is one part of his bleffedncffe, which the creature is not partaker of. And againe, his a<3s are all done at once ; but the creatures doe all theirs by fucceffion.

It is fuch a being, as gives a being to all things j 5 elfe. And this is a great difference betweene him : G ivmq Being and the creatures: The Angels have an excellent j co al l jrgs * being, yet they cannot give the lea ft being to any thing. So that by thefe we may plainly fee, that he only is, that is,he only is of an immenfe being, that is, he is like a mightie fea of being, that hath neither bankes nor bottom, he only is a fpring of being, he only is ever lading, hee only is without fucceilion, of time prefcnt,paft,or to come. Laft-ly, he only gives a being to every thing. Such an one* he is, all this implyed, where he bids Mofes goc, and tell the people- lam that lam, is hee that hath fent me unto you. But we will ftand no longer hereon, onely wee will labour to reduce thefe fpeculations to ufe, as it is faid of Socrates, he did Devocare pbilofephiam de coe\is, bring phi-lofophy downetobe pradifedin private houfes.

If we fliould inquire the reafon, why Cod did reveale his Name to Mofes ^ was ir/hat he,and the ifraelites fhould onely findeout argute (peculations in his name, as many of the Rabbins have done < and our Divines follow them too far re ^ no furely, the end of names is to make things knowne. But yet he fets bounds to our apprehen-fions, in faying, Iam that I am $ as if there were

H 2 more

lOO

rfi i.

There is fome-thingin(Wf Eflcnce not to be inquired into. Rom. 1.18.

Exod.33.

R*om.2o>

Simile,

Gods Ts^ame, I A M

more ink, as if there were fome greater immen-fitie in his nature: therefore the ufe is this.

That there is fomethingof the Eflence of God, that may not be inquired into, but to be content with that which is revealed. Rom. 1.18. For that which may he knowne ofG o d, is manifejl inthem^ for God hathfljewneit unto them: there is fome-thing that may be knowne, and fomething there is that may not be knowen : therefore, Beloved, looke not for a full knowledge of him, but only for a fmall degree of it 5 as Exo.33.My face (faith Cod to Mofes)thou can [I not fee 5 which place compared with that, Ro. 1.2 o.the meaning is this-that it is very little of God, that we can know: even as when a great traine, or glorious fhew, flull paflc before us, and all is gone, we onely fee the latter endofit. So (Wpaffcdby Mojes, and hefawbut a little of him : even as when you hearc the latter end of afentence, onlythat which the eccho re-founds 5 the mainc we cannot know. Therefore we fhouldlcarnc from hence, not to be fcarehing and prying into the counfels of God • as, why fo many are damned,and fo few faved -to ask, how the infallibilitie of Gods will and thelibertieof mans will can ftand together: to aske the reafon, why he fuffercd the Gentiles to walke in the vani-tie of their owne mindes fo long a time 5 why he differs the Church to lye, as it doth at this time: for we might fay as Gedcon did, if the Lord^ with us, why are wet thus and thus ? Why the Church of the Grecians,thok famous Churches • why the golden Candlefticks were removed

from

ioi

from them i Thefe, and all other fuch, wcmuft) be content to be ignorant of- he doth not reveale himfelfe fully in this life, ihou canjl not fee me, and live, faith God to Mofes : the meaning is this, the vale of mortality doth cover us,it hides God from us: when that mall be laid afide, wee mall know all thefe things i and therefore we mud: be content to ftay the time- and till then, we are as narrow.mouthed vcflels, wee are not able to receive much knowledge, but a great deale will fall befide s and God will do nothing in vaine 3 as Chrift laid to his Difciples, There an many things that I Jhould reveale unto you, but you are not able to beare them: and therefore it fliould content us rather 5 as a weake eye is not able to behold the Sunne, as the SchQole-men well fay,we cannot fee it in rotay we cannot fee the circle wherein the Sunne doth runne, but onely thebeamesofit; no more can you fee God in his effencej you may fee him in his Word, in his effects: and therefore let us be content to bee ignorant of thefe things. Who mould aske, why deales God thus with his Church-? why are fo many damned? Remember that in Ifii. 45.9. Woe unto him that fir iveth with his Maker • let the fotjheardjlrive with thept-Jheards of the earth: Shall the clay fay to him that maketh it ; what makefi thou ? The meaning of it is this - we mould be content to let God alone, not to inquire into all his a&ions, into the ground and rcafon of all hisworkes; let the podhear ds ftrive with the potfheards of the earth: if thou hadft to doe with man, one like thy felfe, then

H 3 thou

Simile.

I&.4* 9'

Go DsNme,l Am.

Simile.

Rom. xi

.->.-»-1 »■<.

thou mightft murmure againft him, and aske him, why doeft thou fo < but what haft thou to doe with the Lord ? Shall the clay fay to him that maketh it, why doeft thou fo * This fimilkude of clay doth not, by a thoufand parts, cxprefle that diftance that is betweene God and us • and therefore we fhould doe thus, ftand upon the fhore, as it were, and behold his infinite Effence: / am that lam-, and goe no further; as a man that ftands upon the fea-fhore, and fees the vaftneffeof the fea, and dares goc no further, if he goes into the deepe,he is drowned: You may looke into Gods Effence, and fee and admire it; but to thinke that thou couldeft comprehend Cod, is, as if a man (hould thinke to hold the whole fea in the hollow of his hand; yea, there is a greater difproporti-on between them: therfore you (hall fce,that the Apoftle doth thus expreffe it, Ro.u. Oh the depth of the riches both of the wifdome, and knowledge of God; how unfearchable are his judgements, and his wayes paji finding out! Onely remember this,and make thus much ufe of it :

When you heare this name, J am that lam . that it is the Lords will to fet limits to us. When the Lord camedowne from the Mount, he fet limits to the people, and he gave this reafon of it • I I will not have them Jiand andgaze 5 fo is it in this cafe, it is a dangerous thing to goe too farre 5 you know what did come to the Bethjhemites, becaufe they would be gazing: Remember that fpeech of God to Manoah j Why doeft thou aske my name that isfecret? Thercis fomethingthatis fecretin God

But,

103

But, you will fay $1 would but fee a rcafon of things.

But thou mud (lay for this till mortality be put off; and in the meane while (land afarrc off, and lookc on God: And when thou feeft the vaft workes of God, when thou feeft him to (pan the winds in his fift, and meafure the waters in the hollow of his hand 5 and to weigh the mountaines in fcales,and the hils in a ballance,&c.It will be no great thing to thee if thou art ignorant of his coun-iels. It is made an argument why we fhould not fearch into his fecTetStProv.30.4Who hath afcen-dedup to heaven y or defiendedtwho hath gathered the winds in his fift ? who hath bounded the waters in a garment ? who hath efiablifhed all the ends of the earth ? What is his name,or what is his Sonnes name, if thou canft tell? As if he (hould fay 5 it is im-pofltble that this mightie Worke-man 3 he that did all this, that thou fhouldeft know him, or know the ground of his counfels; you can fee but his back-parts, you can fee no more and live,and you need fee no more, that you may live.

Secondly,that which is the very fcope and drift of the Lords revealing his name to Mofes ; Goe and tell the people -I Am that I Am hathfentme untoyou } that is,tt iliould ftrengthen our faith,and incouragc us,it fliould raife our mindes,and ftir up hope in us, in all wants, and in all diftrefles, that we fall into, upon any occafion: for this is the fcope why the ZWreveales it here j he revealcs it in a very feafonable time. A man would have thought it impoffible, that they fliould be delivc-

H 4 red I

Objetf. Anfw.

Wee cannot area'bnoftra-ny things concerning God till death.

Prov.30.4.

Vfe

e 2.

To ftrengthen

our faith, and encourage us in our wants and croflcs.

In watts

Gods Name, I Am.

Whence all grief es and complaints arife.

Hcb.li,

red from Pharaoh, he being fo mighty, yet God bids Mofes goe, and tell them, that hee that IS, hath fent him unto them. Hee that IS, he that can make things to be, when they have no rudiments of being, he hath fent me.

Confider all the griefes and complaints that we have,they all arife from hence ♦ there is fome-thing we would have, which is not } as it was the complaint of Rachel, jhee weft for her Children Jbe-caufe the) were not: now, confider what the Lord faith here, I amthatlam: he is the Lord of being ; hee giveth being to whatfoever pleafeth him: As take y our expreflions of your ordinary wants, you ufe to fay • oh,if that fuch a thing tvere^ if an houfe had fuch and fuch a thing, it would be a goodly houfe 5 fo in an inftrument, as a Watch, if it had fuch and fuch a being, it were a perfeft Watch: foisit in the complaints that we make for our foules, or the foules of others ; if you fee a man that you would have reclaimed, you lay if there were a {lability of minde inhim,a confederation of death, a right knowledge of things, a fenfe offinne, if there were grace in his heart to cftablifh him, then he would be thus, and thus. Confider that he who is the Lordol being,is able to make up thefe wants: fo if our complaints be for our felves,. they all come from fome wants; but know that he who is the K^ilrmghtie God, that makes all things to be, he can give thee conftan-cie,he can enable thee to doe all things,and/w*£-then the rveake hands and rceble knees, Hebr. 12. He that is full of being, as*' he Sunne is of light, and

the

105

the Sea of water, thinke with thy felfe that hee alone is able to eive being to every grace, and to make up every dcfe<3,and give that to thee which thou haft not, and to all whom thou haft to doe with, as thy wife, children, friends, &c. he can make things that were bad, good and ufefull, and fo make thy friend good alfo, as he did Oneftmus for Pauly thinke with thy felfe that the Lord of being can doe it, andheeoncly can doe it: here every creature is at a ftand to make a being 3 ther-fore goe to him, and give him the praife and glory of this his Name.

And as it (hould move us to doe this in our wants; fo it fhould helpe thee in all thofe great crofTes that afflift thee: For every croflTe is in I that which is not; as Rachel wep for her children > that were not: You (hall fee in Abraham, he belce- \ ved in God, even in God, who quickeneth the ' dead, and calleth thofe things which be not, as though they were, Rom. 4.17. This was Abrahams cafe, he was to lofe his fonne, for ought that he knew, yet he comforted himfelfe in this, that Iehovah, the mighty God* that is the Lord of being, he that calleth things that arc not, as if they were, hee could either give him his fonne againe, or one that was as good as hee. Thus hee did comfort himfelfe • and fo may we upon all occasions: Cod can make things to bee that are not. Take lob, when his houfes, his children, eftate, all were gone, and all were not, yet Iehovah, he that makes things that are not, did not he make all things to returne againec' So David,\vhcn things were not,

when

2

In croflc^

Hom,4.i7.

\o6

Gods P^ame, I Am

Ex<xU.rf.

when his Kingdome was not, when his good name was gone, as wee fee by Shimet's curfing, what a name he had,yct God did make all to come againe. Naomi, when all was gone, her husband and her fonnesgone, and they were not, yethee thct was the Lord of being gave her a fonne, and a daughter, that brought her in more comfort than her owne fonnes would. And this is the ufe that I would have you to make of it.

W hen thou haft loft any thing,when thy fons or thy goods are gone, he can make up all: Hee who could make up the abfence of Cbrijl to the Difciples, as he did by his Spirit, fo that it was better with them than before, they had more comfort and knowledge, and could doe greater miracles, that God can furely make good any o-ther lofle the moft pinching. For you muft re-member that he is Ibhovahj you {hall finde that name often ufed on this occafion; ftill it is added, lam Iehovah. But to take the pre-fent Scripture, there you (hall fee, what ground there is for this ufe we now make of it^cbap. 6 .6. Wherefore, fay unto the children of Jfrael, I am the Lord, and I mil bring you out from under the burthens of the Agyptians, &c. The meaning of it is this: many objections might be made by Mo-fes, (and this is the reafon, why God reveales this Name to Mo fes.) Alas, faith Mo fes, who am I r Shall I go unto Pharaoh, and bid him let the chil-d ren of Jfrael goe i What am I to be fent on this errand? Sahh the Lord, Goe^ tell him •/<*/», or Iehovah, hath fent thee unto him: and thofe objections

107

je<3ions are obfci vable that Mofes makes : Jamofafow mouth, andof a jlow fpeech. Why * faith the Lor d, / made the moutfi goe therefore, and I will be with thy mouth, and teach thee what thou ft alt Jay.

Againe, / am of uncircumcifed lips, and how flail Pharaoh hearktn unto me ?

Saith the L o r njhave made thee a God to Pharaoh, and Aaron thy brother flail be thy Prophet.

Where obferve this, by the way : A man would wonder why Mofes, that went to fuch an one as Pharaoh, fhould complaine, that he was a man of uncircumcifed lips. One would thinke that Pharaoh being a carnall man, that uncircumcifed words would pleafe him better; but it is 5 as if he fhould fay; Lord, when there is any circum-cifedncfle in my lips,then there is no authority in my fpeech. The lefle circumcifion there is in any mans lippes, the lefle authority there is in his fpeech : as it is faid oichrijl, that hcejpake with author it ie, for his lips were circumcifed. But to take this objc&ion away 3 faith the L o r D,Iam lehovahy I will be with thee ,1 will cir cum cife thy lips.

Yea, but will Pharaoh be moved with words <

I am lehovah, faith the Lor d, / will make that to be,which is not • I will fend plagues among them and then he will let them goe.

But when they are gone,they arc a weake and a naked people, how (hall they doe to live *

Saith God,/ will give them favour in the eyes of the Egyptians > and not fend them empite? and I will provide food for them.

So

Objetf.

sAnfw.

Object. Anfw.

object. Anfiv.

Object, Anfw t

Gods !S[ame,l Am

Ifa : .fc.io. opened.

Gcn.i. i Cor. 44,

So Mofes went. A ftrange kinde of errand 5 as if one fhould goe and tell the great Tur ke,thzt the Cod of the cbrijlians hath fent to let them goe: but yet 3/0j?5 goeth 3 and all that comforted him, was the revealing of his Name.

Now apply this to your felves ^ when you are in any diftrefie, know that he that made the hea-1 vens and the earth, can give a being to all thefe ! things: Bfay 50.10. Who is among you that fear eth \ the Lord, that obeyeth the voice of htsfervants,that \ rvalketh in darkenejfe, and hath no light ? let him I trufi in the name of the Lord, and fiay upon his j God. He that walketh in darkeneffe, and hath no light 5 let that bee thy cafe, that every thing is defperate,thou feeft not a jot of light,nor fpark of hope, yet truft in the name of Iehovah, hee can make light, when there is none $ a man that hath no grace in his heart, let him truft in iehovah^ that faith in his heart,I would I could be rid of ftich a luft,and that I could keep holy the Sabbath, but I have nothing in me,my heart is emp-tie of all; (this is the complaint often even of thofe that have grace:) why, if there be no light, no grace, yet he can work it $ and fo Paul applyes that in Gen.i. there was darkeneffe and no light, to himfelfe and them, in 2 Cor .4.5. He that com-mandeth light tojhine outofdarkenejfe, &c. I, fayes i he,and we Gentiles were in darkeneffe,and had no light; yet God commanded light to fhine into our hearts, and into mine, thedarkeftof all the reft. So learne to apply the fame to thy felfe ; he that is in darkeneffe,and hath no light,yet let him

truft

109

truft in the Name of lehovab 5 beloved, that is faith. If you fhould expc<5i no more of God, than a man can doe, or a creature can doe, it is nor worthy the name of faith: as this is proper onely to Cod, to give being to things that are not • fo ir is the propertie of faith, when things are not, to beleeve in the name of Iehovah : therefore, there would thy faith be fecne 3

And as for thy felfe, fo for the Churches al-fo, you fee now, to how low an ebbe they are brought, and yet they cannot bee lower than the eftate of the ifraelites was in ALgypt jind when they were in captivitie; yet confider,that that Jehovah, ' who is the lWofbeing,is able to raife the Churches, and to give a new being to them : But jet in it flail be a tenth, And it flail returne, and flail be eaten yz* a Tcile-tree,anda4 an Oke,whofefubjlance u in them when they cajl their leaves 0 fi the holy feed [ball beethefubflance thereof: That is, when you fee the Churches goe to wracke, when you fee them cut -dbivne like a mightie wood that is cut dovvne, or that is fpoiled of its glory in the Autumnc : So when you fee the glory of the Churches thus taken away, yet there is a holy feed, which fhall be like arootorbulkeofatree. So fhould you fee! the Churches overthrowne, laid under feet, foj that there were no hope of thern, fofar as ivej could fee -yet be affured,that there is a holy feecL that fhall rife, and fpread it felfeagaine, even as a little root fpreads it felfe into a great tree-& how fhalltheydoeit < faith the Lord, I am lehovafj, I can give a being, I can inlarge their being.

But,

Net to faint in the Churches Bii'eiie.

Efai.6,

no

Gods Name, I Am

bkje0<

Anfw,

Ifai. 4

* 3>*4-

But you will lay, why then is it that they are brought fo low <

Coniider, that it is the Lords ufuall courfe to fit as a man in jWpe,but faith he in//<*/. 42.13,14. The Lor b full goeforth as a might ie man,he Jlia/l ftirre up jealoufic like a man of war re . heejhall crie, yea roare ^hee Jla/l prevail? again ft his enemies : I have long time holden my peace J have refrained my fife, now will I cry like atravelling\voman > I will defiroy and devour c at once. Heufeth three expref-fions there, to fliew what hee will doe for his Church in extremitie 3 I will raife my felft like a Giant> &c. and when he comcs,he will come fud-denly 5 as paines on a woman with childe come fud-denly, fo faith the L o r d 5 When you looke not for me, then will 1 come, there Jhallgoe nothing be-fore me, I will come on afudden • and not.only fo but he will cry as a Giant, he will doe it ftrongly 5 and he willdoeiteffe&ually- fo as he will bring it to paffe as a man ofwarre^ and fo he will doe for his Church againe, he that hath raifed it in former times, he will doeitnow^ therefore let us not faint and give over hoping, for he that is Al-mightie, hee is able to doe all thefe things: Hee who could in Joel deftroy thearmie of Catter-pillars, and leave ableffing behinde him5 can doe the fame as well to men, (though never fo many) who are the enemies of his Church,

THE

THE

SEVENTH

SERMON.

Exod vs. 3.13,14,15.

13 AndMofesfaidunto God^ 'Behold^hen I come unto the children of Ifrael,and frail fay unto them . Tl)e God of your Fathers hath fent me unto you, and they frail fay unto mee, Wliat is his Name ? ivhatfball I fay unto them ?

14 And God faid unto Mofes, I Am thatI Am. Andhe faid, Thusfbalt thou fay unto the children oflfrael • I A M hath fent me unto you.

15 And God faid moreover unto Mofes, Tlmsfhdt thou fay unto the children of If raeh y Tl?e Lord God of your Fathers,

Gods TS{ame y \ Am.

Vfe 3.

To give him ther^ifeof his Being.

To fay I will doe fuch a thing, what a

I finnckis.

It is IdolitrU. Ifai.41.8.

thers } the God of Abraham, the God oflfaac, and the God ofIacob hath fent me unto you : this ismy T>{ame forever ? and this is my memoriall unto all generations.

S§<||||F God be the Lord tf being, full of being in himfelfe, and giving being to every thing; leame then to give him his praile, Pfil.60.4.. Tee \ *&*&&&&^w fhallpraifethe Lor d, andyeefl)a/l extoll him by his Name Iah. For he only brings cnterprifes to palfc^ as hee gives being to every thing, fo he gives being to all the workes that are wrought by the creatures. If our being be from hinij much more all our works are wrought by him, becaufe they are but dependants on our being. Now this God takes to himfclfe, as mod proper to himfelfe, and that from his Name, lehovah* there be many places for this s I will doe it, for lam I e hovah, &C

Now if the creature (hall fay s I have fuch a purpofe, fuch a projeft in my heart, and I will doe it, I will bring it to pafle ; what is it but to arrogate that to himfelfe, which is proper to Ie-hovah ? which is a greater finnc, than we are a-ware of- for it is no lefle than Idolatry ; and the Lordfo takes it • lfai.4.2. S.lamtheLoR d, that is my Name, and my glory will not I give to another, neither my yrafe to graven images ; that is, I wilj take a fpeciall care, that you fhall not fay, tha

you

1

ii;

your images doe bring things to pafle, for then they fhould be called leho-jah, it being proper a-lone tome, to bring any thing to pafle.

So a man may apply it to any thing elfe; if a man (hall fay, that his owne wit, or worth, or in-duftrie, &c. doth bring things to pafle- he takes that praife which peculiarly belongs to Cod, and gives is to the creature; whereas the Lord fayes, Jehovah is my name, and there is not the leaft thing, but I bring it to pafle. Take heed thcrfore of that fecret idolatry, God hates it 3 it is a place which you know, Hah. 1.16. Therefore they fi-crijice unto their net, and hurne mcenfe unto their Dragge^ becattfe by them their portion is fat, and their meat plenteous. Sacrifice is due onelyto Cod: now to goe about any thing,and to fay,that thy wealth brings it to pafle, is to facrifice to thine owne net^that is,to attribute that to thy felfe : which is pvoperonlytohim.

Againe, as it is Idolatry, fo it is a vaine thing to doe it : for we are not able to do any thing; PfaL 37. He will bring it topajfe ; there the Lord takes it as peculiar to him only; therefore in Ifai. 26.12. (you may compare them both together) it is faid there, Lord, thou wilt ordaine peace for us, for thou alfo haft wrought allour workes mus. The fcopeof this place is this: Other men (faith he) they forget God, they carry themfelves aloft, but it is hce that will ordaine us peace, though none elfe {hall put his hand to it; it is he that doth all our works for us, not our fpeciall workes only, but all j it is not any man, or any creature that doth them, it

1

Hab.:.xl,

It is a vanity. Ifai.i6.i2.

IS

Gods Name>l Am.

I is he that vvorkesallourworkcforus. And if we did beleeve this, we fhould looke upon him with another ey e,and ferve him after another manner • we (hould be more dependent on him, we fhould bee more fervent in prayer- and not when Wee would do any thing, turne every ftone,and knock I at every creatures doore, to fee what he]pc they could give us y but our eye would bee towards him ^ for it is in vaine to runne to them ; no creature can doe it, there is no cnterprife but hath many "wheeles, and the flopping of one wheele hinders the whole enterprise j and it is hee, that turnes all thofe wheeles, commands all, muft bring it to pafle, or elfe the lcaft thing will hinder our greateft enterprifcs s therefore you fee that the faireft bloflbmes of ourendevours doe often wither, and the unprobableft things doc come to pafle.

See it in David, to give you an example of it. when he would truft G o d, he had a promife of the Kingdome, but not byhimfclfe; hisowne power (hould not doe it 3 and yetthewheelesof Gods providencedid bring it to pafle. So when he (laid his hand from killing Nabal, did not the Lord bring it to pafle in a better manner than hee could have done { And when he had the King-domc>Afaer was his great enemic,but yet David did nothing, but that which was right • and you fee how God did bring it to pafle, hee tooke away his life without any hand of his. Solfibajheth \ was his enemie, yet when David fate flill, and did nothing, his head was brought to him.

(though

11

(though they that did it, did it wickedly) yet it! was an a (ft or G o d s providence to him. Thus things are done for the beft, when wee commit them to him • but if wee doe them our felves, we are as they that fiflied all the night long, and caught nothing, but when Chrifl came, and bade them to caft in the net,then they inclofed a great multitude of fifties: So it is with us,when we goc about any enterprife, it is in vaine, we are not able to doe it. There is a double going about any enterprife ; when wee goe about an enterprife without God, and when wegoe about it with him. When we goe about it without Go d, IconfefTe, that yet Tome things are brought to pafle * and that will ferve to anfwer an obje&ion which you have fully expreffedin IfaL 37.7. Reft inthe Lor d, and wait patiently for him ; fret not thy felfe hecaufe of him, who frofpereth in his way, hecaufe of the man who hringeth wicked devices to fdffe, &c. There is theobje&ion.

For when we teach this do&rine of trufting in God, as David had before, verfe%. The objection then is; there are many that doe not truft in God, and yet they bring their things to pafle t

1 To this we anfwer, thateithertheydoeit not, it withers under their hand;

2 Or elfe, if they doe it, it is to no purpofe, they receive no comfort from it. Therefore hee addes; the evill doerjljall be cut off, that is, though they doe goe farre in an enterprife, yet they never come to the end, they reape not the fruit of it, hee cuts them off^ fo that, if you looke

I 2 to

Pral.37.7.

Object.

Anfiv. Ofthofethac truft not in God y andyce doc profptr.

Vfe 4.

Lcarnc the vanity of all creatures, and the rcmedic a-gainft it.

Ads 17.2.S.

to the iiTue, it is as good as nothing.

3 It tends to their owne hurt, to their owne ruine • if they get wealth,favour with great men, credit, &c. the fword turnes into their owne bowels, their eafeflayes them, and it turnes to their! owne deftr u&ion. Therefore take heed of it • if thou doeft goe about it with God, hee will give thee the comfort of it. One thing brought to pafle by him, isbetterthanathoufandbythem-felvcs without him.

Learne from hence the onely remedy againft the vanity that all creatures are fubjeft to 3 that we have to doe withall • for what is the reafon of that mutabilitie, we finde in all things i Is it not from hence, that they have no being of their owne i If you looke to the rocke, to the foundation- from whence they were hewen, and to the hole of the pit, from whence they were digged, they were made of nothing, and are readie to 1 eturne to nothing. Take a glafle, or an earthen veflell, they are brittle; if you aske the reafon, they are made of brittle ma-terialls: plate is not fo • fo that this is the reafon of all the vanity under theSunne, becaufethey are made of nothing. Therefore there is no way to remedie this, but to looke up to God, Atts 17. 28. For in htm we live , move, andhave our being. This is the meaning of it 5 They have not onely had their beingfrom him at the fir ft,but their being is in him. We have our being in him,as the beames in the Sunne, and an accident in the fubjedh

Then,

"7

Then if thou wouldeft have conftancieinany thing,thou muft lookc up to Cod. Every creature is mutable 5 it is fo far unchangeable, as conftan-cie is communicated to it from the unchangeable God.

Coniider this for matter of grace. W hen thou haft got any good defires, or good purpofes, at any time 9 remember that the being of them comes from God. Hence it comes to pafle, that good purpofes oft-times doe come to nothing, and like fparkes goe out againe • becaufe wee remember not that they are from God-, wee thinke that if wee have good purpofes today, if wee bee fpiritually minded to day, wee {hall be fo to morrow • and thus you deceive your felves, you muft confider that the being of them comes from God: that place is rcmarkeable, 1Chron.29.1S. when David had rejoyced that the people had offered willingly, hee prayesthat God would keepe it in the imagination of the thoughts of their hearts: If we would thus hang upon him, and depend on him, when the Spirit hath breathed in us at any time,when we have any fparks of truth, and are warmed with any holy affe&ions, if wee would give him the glory of this, that he gives being, if we would make this prayer that David doth, you would finde it a meanes to make you more equall, and more even in grace. And what I fay- of this, I fay of all other things. It is the fault of us all, we arc fubjeft to that which is faid of wicked men,//*/. 56.12 Comeyee (fay they)/ will fetch wine, and we will'fi'Hour[elves withftrong

I 3 drinke,

1 Chro. 2$.i8.

Ifai.55.IJ,

Gods Name, I A w.

Not to boaft of fd morrow.

lames 4-i£>H

dnnke, and to morrow [lull be as this day, And much more abundant.

Now, whence comes this ^ let a man have health today, hethinkes he fhallhave it to morrow- let him have peace and friends to day 3 hce thinkes it will bee fo ftill. This is every mans thought- and it arifeth from hence, that we forget Ithovahy he that continues the being of every thing. If we did remember this, we fhould fay j I doe not know whether itbeehispleafurethat gives being to them: I know, that if he withdraw his hand, they will come to nothing. It is a great fault to boaft of to morrow; hereby you detract from God, and difhonour him exceedingly, you fee how he complains of hylam.q.i 3,14»you enter upon his royall prerogatives. It is,as if a man fhould challenge many 100. acres of ground,and hath not one foot-for future times are properly the Lords. Now, when we will anticipate things in our thoughts, and rejoyce in our proje&s be-fore-hand,as if they were come to pafle s this is a finfull rejoycing. And thence it is, that pride goes before a fa/l h becaufe that when a man begins to lift himfelfe upon a creature, and to build upon that which is but vanity, then the Lord begins to take away our foundation,and hinder our purpo-fes, and then he falls and perifheth. Why doeft thou boaft of to morrow i Knoweft thou what is in the wombe of the day < thou knoweft no more, than they know,, what is in the wombe of a woman, till they fee it.

II thefe.

Now, God hath an over-ruling hand in

God is pcrfecl,

thefe,and therefore hce doth difappoint us, be caufe wee are rcadie to give to the creature thar which belongs to himfelfe ^ therefore, if thou wouldeft have any thing to continue, depend up. on him, becaufe all things elfe are fubjc<3 to va nity, and he only gives being, and continuance to them all*

The Attributes of God in general!.

NOw wee come to declare to you, how this Ejfenet of GWismadeknowne. It is by his ^Attributes ; and they are of two forts : f i Either fuch as defcribe God in himfelfe. 2 Or elfe fuch as declare <7<?</asheeis to us

119

Other divifions there are, but this is the beft that I can finde-becaufe it agrees with the fcope of all the Scripture.

For the firft, thofe Attributes that fhew GWin himfelfe, as when the Scripture faith, that God is per/eft^ as. Be yeeperfect, as I am perfect. So when the Scripture faith, xh^zhec is unchangeable, aL might ie,eternally thefe fhe w what he is in himfelfe: then his other Attributes ftiew what he is to you, as that he is mercifully patient , abundant in mercie and truth, and that he is all-fufftciem to you, &c.

I 4

Tte .Attributes of God, are of two forts.

The

GodisperfeU

jlmperfe&ion and perfc&ion what.

Cod before all things.

God is perfeSi,

"The first Attribute o/G o d.

Fir ft then, wee will take this out of the Text, I A m bathfent me unto you. That God isperfett • he hath all the kindes,de-grees, and extents of being in him. There be divers kindes of being in the world 3 fome have more, fome leffe • fome have a more excellent being, fome have a leffe excellent; fome have a larger being, fome a lellcr, and yet all arc in him \ and this is his perfection. Imperfe&ion is a want of fome being s Perfe&ion is to have all the degrees of being, that belong to a thing in his kind, but all is in £W.

Now God is faid to be perfed:

Becaufe hce being before any thing was 5 therfore, he muft needs be full,\vithout than and whatfoever they have, they receive it from him. You fliall fee this in Aft. 17.25. Neither is he rvor-fitpped with mens hands > as though hec needed any thingy feeing hegiveth to all life and bre^tj y and all things. He proves there, that God is perfed • becaufe he needs nothing, feeing hec gives to all life, and breathy and allthings. That which is faid of man, may be faid of every thing elfe^ What hall thou, that thou hafl not received ? Therefore hec that gives it, muft needs bee full of it. It is faid that he made man after his owne Image ; and fo he makes every thing elfe, he is the life of them all. Now the (ampler and the life hath more in

ir.

God is pcrfeB.

it, than the image; and therefore the life, and fir ft originall^the realty s and firft beginning muft needs be pci fed in himfelfe.

There is none that can fet limits to God, that can fet land-markes or bounds to hiscntiticor being. Every creature hath his feverall bounds and limits, thus farrc (hall they goe, and no further; but who hath fet bounds to him * When he had fet forth his EfTencein lfai./\o.\\c addes,Ttf whom will you liken God t or what likenejfe will you compare unto him ?

There be thefc differences betvvcene the perfe-dion that is in God, and that which is in any creature:

All creatures have perfedion within their own kindc only, and in fuch a degree • but he is limply and abfolutely perfect, without all refped, without all companion, he is a mighty fca of being, wichout banke and bottomc;

They have all fome imperfedion mingled with it • as, take all the creatures,thc Angels- take all the Saints, when they are in the higheft top, and full of all their bleitedneflc, yet they have fome imperfedion, as lob faith- hec hath charged them with folly.

But you will fay ; they are perfed in their kind, how then are they imperfed i

Thev have a negative imperfedion, though not a privative^ they are not deprived of that which fhould bee in them 5 yet there is a negative imperfedion, that is, there be many pcrfedions, which they have not 3 it cannot belaid of any

creature,

121

oW Without limits.

Ifai.40,

Five'differences bctweenc the pdfe&ion that is in God and which is in the creatures.

Gods\>ciU&i-on is ablbjute.

2 Vnmixeda

Ob\cci. Anfv.

Negative im-psifedjon in theiaints.

ilohni.

Vncapable. of fin and mi-

fciic,

4

SuLftantiall.

5 1

Without want.

God is perfect,

creature, as, iloh.i. That in it there is light, and there is nodarkemffeat all: Of him only can it be faid, there is no creature fo pei fed, but it hath fome imperfedion.

The creature though it be perfed, yet i: is capable of finne and mifery, and it is in poffibilitic to lofe that perfedion it is in • but God is not in poflibility to lofe that perfedion he hath, neither can he be capable of finne.

Take thebeft, and moft exquifitco eatures,the Angells; their perfedion is made up by fome things, that are no fabftances, by circumftances, which are not fubftances, which may befepara-ted, (though they are not •) there is fomething in them which is better, fomething which is worfe 5 a fubftance and an accident, and every accident is feparable, it may bee loft- you fee the evill Angels, they fell, they loft that they had: but God is a perfed fubftance, wholly fubftance- there is nothing in him, by reafon of which it may bee faid, there is fomething in him that is beft, fomething that is worfe.

Though they have perfedion, yet they have alwayes need of fomething j now God hath need of nothing. The creatures though full of perfedion in their kinde, yet ftill they have exceeding great need of fomething. As you fay of a river, you Will fey it hath need, though it be full, it hath need of the fountainc to maintained fo may I fay of the creatures, though they be foil of perfedion in their kinde, yet they have need of that fountaine, from whence their perfedion

cofnmetb.

Godw perfeB.

I2 3

| commeth, which if it beftopr,they will come to I nothing.

Thus Cod is infinitely perfe<5tand immenfe, Reafon. having no limits: For all limits are cither from | the matter or from the forme 5 the forme is limi-; ted, becaufe it wants matter to carry it to a fur-' thcr extent; and the matter is limited, becaufe it • is bounded with fuch a forme- but in God there is neither matter nor forme- as there is nothing without him, fo there is nothing within him to bound that largenefTe of him which he hath.

But now to apply this :

If Cod be thus full of being,as the fea is full of water, and a thoufand times fuller 5 then all that you can doe, reacheth not to him 5 Pfal.i6.$.It extends not to bim^ the finnes that you commit hurt him not- all the righteoufnefle you jrer-foi me, doth not pleafurc or benefit him: and if it be fo, thenconfider what little caufe you have to murmure againft him at any time, upon any oc-cafion. For all difcontentment among the creatures comes from hence, that their expe&ation is not fatisfied* and what is the reafon, why it is not fatisfied < but becaufe they thinke that there is iome reafon why they fhouldbeerefpe&cd. Therefore examine your owne hearts, whether there be not a fecret popery in your hearts, that you think,that you can do fomthing that reacheth to God, that he fliould refped you for: but if God be thus full,thou canft doe nothing,that can reach to him. But you (hall fee how prone men are to this 5 are we not ready to fay ; Why am I not in .

fo*

Vfc 1.

Then all we can doCj reacheth not to him, to aerie any thing. Pfal.itf.4.

Difconrent-ment whence it is. .

God is perfeft.

We muft be content with Gods dtfpofing of us.

Simile,

Ffe 2.

fo great a place as another:' Why have not I more gifts ^ Why have I not greater imploy-ments * Why have I fnch imperFe&ions * Why am I thus fubjeft to difcafes and croflesc W hence j comes this c" Becaufe wcexpe&fomething; be-canfe wee thinke we are not well dealt with • and i why doe we thinke fo < becaufe men thinke, that there is fomethinginthem, why they (hould be j lookt after, they thinke that they have carried themfelves fo, that they thinke there is fomething , in juftice due to them. But if thou canft fay with 1 David, and lob, and as Christ faith to his difciples- When you have done all, that you can, fay that you are unprofitable ferv ants . W hat if God will not have David to build a Temple,, but his fonnemuft doe it < Or Mofis to lead the children of Jfrael into the Land of Canaan, but Iojlma muft have the glory of it * They muft be content -yet they did more for God, than ever thou canft doe • therefore thou muft labour to bee content alfo. The creature doth but take of him whatfoever it hath, and therefore it can give nothing to him • and fhall the River bee beholding to him that drinkes of it, becaufe heecomes and quencheth his thirft i Or fhall the Sunne bee beholding to hijn that hath the ufe of his light i When thou haft done all that thou canft, fay thou art an unprofitable fervant, thou canft doe nothing that reacheth to God ; therefore labour to be vile, and low in thine owne eyes, and willing to be difpo-fed of,as it pleafcth him.

Againe, if this bee fo, then confider the fi ce-

nefle

God is perfect.

ne/Tc of his grace, in all goodneffe which hec I beftowes: for to have done any thing for a man ' before-hand, doth lefien the benefit beftowed. Now confider, that thou haft done nothingto the Lord^ therefore labour to magnifie the Lord, that hath beftowed it upon thee: For this caufe the Lord will have juftification by faith, and not by workes, that he might be magnified: And fo he will have fanflification, not by the power of free-will, but by the infufed grace of his Spirit, that no flefh might boaft. It is the Lord that is full, it is hee that gives it to thee,thou canft doe nothing to him; itow.11.35, $6. Who hath firft given to him, anditjhallberecompencedhim agame^ for of Him, and through Him, and to Him, are all things, &c. As if he fhould fay, the Lord owt of his free grace had fliewed mercy to the Ierves,(?ox of them he there fpeakes) they were wet,like Gc-deons fleece, when all the world was drie. Afterwards it pleafed him to bedew the Gentiles, when the Ifraelttes were dry; wcll,hee hath done this, fayes Paul, and what haft thou to fay to him t Did he any wrong t Is hec not free * May not he doe what he will 1 This is one life. Another is, that you fhould bee content with his difpofing; he owes nothing to any; for of him, and through him, and for him are all things ; to him be glory for ever ; <^Amen.

If hee be thus full, that the creature doth nothing to promeritathishand, then thou mayeft goe to God, though thou haft no worth in thee; though thou haft done little fervice to God, yet

goe

This perfection of his (hews the frecnefTc of bis grace and goodnefle in all he gives.

Rom. n.3^35

Vfe 3.

To goe to God with faith, though wee have no worth in us to move him.

Vfe 4.

God hath no need of any man or creature.

Go

D iS

perfeEi.

goe to him, and fay 5 Lord, I have done nothing. jif I had done much, yet it would not reach to' thee; thou art full of perfection, and bleflcd for ever: therefore a man may goe to him with great faith, and aske great things of him, though he be little worth, and hath done little fervice for him. For, if thoudidft God any good, thou mighteft goe to him and fay, I have done this and that for thee., therefore recompence me. But feeing it is not fo, therefore labour to goe to G o d in faith and when thou goeft, rhinke with thy ielfe • why may I not have it afwell as another?Doe not fay, I am not fo holy, and I cannot doe as Paul and Mofes, their workes did nothing to him. Thinke with thy felfe,that when he full choofeth a man he doth it freely 5 and thinkeft thou that he is not the fame afterwards? Therefore, now thou mayeft go to him on this ground with boldnefie, becaufe whatfoever thou doeft it is nothing to him.

Moreover, if the Lordbe thus full in himfelfe, then he hath need of nothing. He therefore faith to all the men in the world and to all things -he faith to Princes, I have no need of you • to rich men, I have no need of you, or of your wealth . he faith to Schollers, that have excellent parts, I have no need-of you: therefore fay not, I am undone, or the Churches are undone, becaufe Princes are not for you $ becaufe men helpe you not, for God can helpe them alone • hee doth not need Princes: When there was none, faith the Lor b, Jjlirredupmy felfe like a might ie Giant, hee needs

no

Godw perfect.

no hclpe, he is mod per fed, full of being, able to doe wbatfoevcrhepleafcth.

Againc, confider with thy felfe, thatifthou-fand thoulands perifh, it is nothing to him; hec cares no more for the deftrudion of the whole world,than thou doeft for the throwing away of a little duft 5 he is full of cxcellencie and perfection; you fee how often heefwecpes away whole

kingdomes with the bcfomc of dcftru&ion.

nay.

117

he 1 wept away the whole world by the Floud, as you doe fweepc a little duft out of yourhoufes. Therefore do not thou difpute with GW,andaske why are fo many damned? why arefomany fvvept away 1 thinke with thy fclfc, that hee, that was before all things wcrc,willbe when they are gone: therefore lcarne with Paul,to reverence his judgements,to feare and tremble before him. He is full of being, and though thou perifb, what is that to him i W ilt thou difpute with God ? thou art but a particle of duft. What art thou that contended with him < let the Pot (heard ftrive with potflieards of the earth, but not with God. Shall the clay fay to him that fafhions it, what makeft thou i

Againc, if Goaf be thus full, then confider why hce hath laid fuch a commandement on thec, to doe fuch and fuch things. Is it for himfelfe i no, for thy righteoufneffc, thy keeping of his Law rcacheth not to him. What is it foiy hen t Surely it is for thy felfe, and for thy good. If for thec he hath commanded, and every commandement is for thy wealth 3 then confider what reafon

thou

Vfe 5.

That many perifh is nothing to him

Vfe 6.

His CoiTirnan-dements arc for thy good.

God is perfett.

Deut.6.44.

thcu haft to walkc in his waics ; he faith,as kindc parents to their children,when they exhort them j to good courfes 5 it will bee for your owne good; \ and if you doe it not, it will bee for your hurt: as it is faid of the Sabbath, It has made for man, and \ not man for the Sabbath ; that is, CWappointed the j Sabbath for mans advantage, he would be undone clfc; he would grow wild, and forget God: and as it is faid of the Sabbath, fo it is true of every Commandement • therefore that is put to every Commandement • The Commandement, which I command you for your wealth, Deut. 6.24. that is, when ever I command you any thing,it is not for mine owne fake, not, that I might be ferved and worfhipped,(though that is joyned with it)but it is for your profit, whatfoever I command. This then fhould ftirre us up to goe about holy duties willingly,after another manner than we doe. No man will ferve himfelfe unwillingly, (though, it may be, he will other men.) Now,allthe Com-mandements of God doe tend to our owne advantage : for to that end hath he appointed them. Keepe the Commandements, and live in them: you live in them, as fire doth by wood, and the creatures by their food. If a man did confiderthis hce would doe this in another manner; wee goe about our owne bufinefle with intention, becaufe it is our owne; fo if wee were perfwaded, that what G o d did command, it were for our owne good, you would doe it with all diligence; you would not only goe, but runne the wayes of his Commandements; you would not only take heaven,

Go

D U

perfeft.

129

ven, but you would take tn with vtclcnce, and with all your might and fl#ength, you would do what-foever he commands/or it is for your owne profit, and not for his.

If Godbc thus ful,thcn you fliould give him the praife of hisperfe&ion, and (lay your thoughts upon him. It as a thing that we come fhort of,for themoft part, for we are ready to aske, what is God to use' what profit, what good is it to us? (for that is the bafe nature of ours:) but grace teacheth us otherwifc, wee mud learne to know God, to honour and magnifie him in our thoughts for himfelfe. Some men have a greater knowledge of God, fomeleffe; he that hath more, he is able to fet him up higher in his apprehenfion, and to give him the more praife, PfaL 68.1. Exalt him in his name I a h • that is, confider that he alone is ful of being,and gives being to all things, therefore(faith he) praife him, and extoll him for this, and let your thoughts be upon him.

But muft it be a bare and empty thought of him onely {

No,you (hall know it by thefe fourc things,if you thinke aright of God indeed :

Thou wilt eftecme his enmitieand friendfliip above all things- thou wilt not regardthe creatures at all, either in the good, or hurt that they can doe thee: ifthoucanft fee the fulnefie of being that is in him, and the emptineiTe that is in every creature 5 then,ifhebethyfriend,heisall in all to thee ; and if he be thine encmie,thou wilt confider that hee that is full of all ftrength, and

K power

rfi 7 .

To praife Cod fov hiaifcifc, give bim the honour ot his perfection*

Pfa!.*8.1.

SSfft*

Anfrv*

Fourefjgnesof entitling Cods pcrfedicn,

God^ perfeEl.

Dcut. i8«

Nahum I.

Signd

power,andbeing,that he is thine encmie,and that | his enmity is heavy, for \^ which is, is againft J ! thee. If the creature be let againft thee, it is but as I | a little clay or duft, they cannot hurt thee,unleffe his arme goe along with it • and then it is not that \ creature, but his arme that doth it: As when they came to take Chrijt, it is faid, heefaffedthorow the midfl of thew^ they were to him as a little ditft, and as the armie that came againft David, It/hut,. ' J and Elifha, they were to them as a little water 3 but when God comes againft a man, then every little thing, if he pleafeth to extend and joyne his power, he is able therewith to quell the ftrongeft man. Then, one man fiall chafe a thoufand, and &. thoufand flail pit ten thonfand to flight, Deut. % 2$. He is a mighty river, that caries all before it, Nahum 1. Therefore regard the enmity of the creature, as fmall things, his enmity is only to be refpe&ed.

If thou thinkeft of him thus, then thou wilt be fatisfied with him- forthou haft him that is, and thou wanteft only the thing that is not«and therefore thou muft fay, when thou haft loft any thing, I have loft that which is nothing; when thou haft gained any thing, fay, that thou haft gotten that which is nothing: it is a hard thing to fay fo, but yet it is fo; as it is faid of riches in the Prov.13.5So it is true of honour, pleafure, profit,^. Indeed riches to men are their fubftanec-fo they call them, but to GWthey are nothing, andfohe cals thcm:riches 5 honour,&c.they have but a little diminutive being, as if they were nothing.

God is perfect.

thing. And they are nothing in two refpe&s :

i In companion of <W,thcy are nothing.

2 Becaufe they are able to doe nothing.

So other com par ifons argue, as that they are flowers, and falfe treafures, and fhadowes: now doth any man grieve, if his fhaddowdoth difap-peare- or that he hath loft a flower. Therefore learne to magnifie God$oi he is all ; thou wanteft nothing > if thou haft him • he is all in heaven, and why fhould hee not be fo here i Becaufe when Peter laid they had left all; Chrtfi tels them they fhould have an hundred fold^and why i becaufe they had a full communion with God • and therefor^, they had all the comfort that friends or lands, could afford 5 hee was in ftead of all to them, as Paul, when hee w r as in prifon, was not GWall to him * and what need had he of riches, or lands, or friends i for friends are but'to com fort a man • and money, it can doe no more than, man can doe • and praife, and honour doe but knit mens hearts to us 5 now if we have the light of Gods countenance, we need not mans helpe ; if God will put forth his power for us, what need we any thing elfe * if he will heale us,what needs the Phyfitianc ifheewillcloathus, and give us meat and drinke, then what needs wealth *

Therefore labour to be fatisfied with

him, to prize and efteeme him,

and to thinke him to be

all in all.

K 2

THE

-"

m

THE

EIGHTH

SERMON.

Exodvs. 3.13,14,15.

13 jin d Mojesfaid unto God; (Behold^hen I come unto the children oflfrael^ndjJmll

fay unto them . T7;e God of your Bathers hath fent me unto you, and they fhallfay unto mee, Wliat is his TSlame ? ffrhatfhall I fay unto them ?

14 And God faid unto Mofes, I Am thatIAm. Jndhe [aid, Tl?usjhalt thou fay unto the children oflfrael; 1 Am hath fent me unto you.

15 And God faid moreover unto Mofes,

________ K \ ^ m

! J4

God is perfeSl.

Tims jh alt thoujsy unto the children of If-rael; The LoudGod of your Fathers, the God of Abraham, the God ofJfaac, and the God oflacob hathfent j me unto you : this is my 2s[ame for e^er, \ and this is my memorialI unto allgenera-! tions. I

3

Signc.

Aholymagnr; nimitie in enjoying God,

Falfe magnam» otitic*

Onfider, whether your minds gather an holy magnanimitie even from hence, that you have the Lord for your God: for,if he be moft perfect, if hee hath the fulnefleof all things in him ; then if you have him, the miade is ready to grow to an holy kind of grcatneiTe^ for it is the greatneffe of the objed, that makes the minde great: and the greatnelTe of the minde appears in this,that it doth not efleeme final things. K^Animo magno nihil eft magnum-^ When a man can, out of this confederation, that the Lord is my Sunne, andjhield, and exceeding great reward, contemne and reckon all things elfe as matters of fmall moment• it is an argument that he hath, in truth, apprehended God, as hee ought to apprehend him. I fay, this is true holy magnanimity: there is a falfe magnanimity 5 when as mens mindes are great, becaufe they grow great with men,becaufe of their great hopes,and riches,and great learning • this is a falfe greatnefle,bccaufe it drawes men from God- it isfuch a greatnelTe as

the!

God is perfeSi.

35

the arme hath, whenitisfwellcd, which rifeth \ not from the ftrength and truegreatneficof it., but from the weakncfle of it. This is of an ill kinde- but there is another kinde of grcatncfTe, when the minde growes therefore to an holy magnanimity ,becaufc it is fct upon the great God; as David, he had fuch a magnanimity 3 PfhL 27. 1.3. The Lord is my light, and my falvation, whomfljalll feare? The Lord tithe flrcngth of my life, ofwhom fl)allIbe afraid'? Though an ho ft of men flwuldincampe againf mee, my heart flwuld not feare, &c.

If there bee any thing in this w or Id to bee regarded, it is an hoft of men; becaufe it is the powerfulleft thing amongftmen ; but I will not regard it. Why? not becaufe hee wasftron-ger than they, but becaufe God was his life and ftrength; when his minde raifedupitfelfe to fuch agreatneffe,uponthisconfideration,thcn he was abletocontemnethcfe things,, that were to be contemned. Such was thegreatnefle of minde, which was found in Mofes, Hebr. 11. he cared not for the favour, or disfavour of the King, becaufe heefaw,tn joyed, and bore himfelfe upon him, who was invifible.

Confider, whether you exalt him as Cod, you fhall know it by this, by feeking to him to fill up all thofc defe&s and imperfe&ions, that we meet with in our lives, from day to day. Beloved, there are many things that we want; as if we lofe a friend, we complaineof a want; if we lofe father or mother, it is a want • yea, if we lofe no-

K 4 thing, \

Trucmagna-nimitic.

Hebr.11,

4

Signe.

Exiltirg him as Cod.

l,tf

coioir.j.

objetl. Anfw.

lfai.55 a.

How ro know whether we fecke to Gsd.

God tV perfeft.

thing, yet wc find many defers which we would have made up: now, what is the way to doe it i If thou thinkeft to make them up by the creature, thou wilt finde it to bee but a fmall bufh that will not flop the gap; but if thou goeft to him that is all in all, Colof.3. ifthoufeekeft to make it up in him, when any thing is loft: when the bucket is broken,if thou goeft to the fountaine; if a beame bee cut off that was given and (hined thorow the creature, if thou goelt to the Sunne,that can give the like beame thorow another creature; if thou feekeft to have communion with him, then it is that thou efteemeft him as thou

an

argument

oughteft to doc.

Every man will fay • I fceketo the Lord, I looke for all my comfort from him

Yea, but how doeft thou beftow thy labour t Ifai .55.2 Wherefore doe yon ft end wonyfor that, which is not bread ? and your labour for that, which fatisfieth not? hearken diligently untomee, and eat that which is good, and let your fouU delight it felfe in fatneffe. Let a man confider in this cafe, how he beftoweth his paines: if hee thinke to have all in God, he will fave his paines, and not lay it out up-on vanitic,buthe will beftow it to fome purpole-that is, hee will take much paines to feeke his favour in all things,and looke to him for a fupply of all, and not to the creatures, becaufe they can doc but little, they have no power,no ftrcngth to doe anything, they are of no moment; but if God be pleafed to make up the defe&,then if he have but little wealth, he will make it to ferve his turne; if

he

God « perfeB.

IV

he have but one friend, ir fhall be to him, as if he had many; if he have but a little credit^it fhall be to him,as it he had a great name,&c. all things elfe will be but of a little bulkc without him.

But the creatures arc of great moment, experience fliewes them to bee fomcthing: for, w 7 ho lives without them < Apaine, are not w r ec com-manded to pray for outward bleflings i and wee are not to pray for that which is nothing. Again, doth not the Scripture reckon them fo r they are things for which wee mutt be thankefull, and the w r ant of them doth afflift us,and we muft efteemc it as achaftifement. Now, no man will be thank -full, or afflid himfelfe for that which is nothing and therefore there is fomething in the creature, they are not altogether nothing or vaniric. To this we will give a threefold anfwer : Though they be fomcthing 5 yet their efficacy is not from themfelves, but from the Lord. An horfi is able to doe fomcthing, but to lave a man, it is a vaim thing • the builder builds, but it is nothing, and the watch-men watch in vaine, without the Lord-j thcefficacie that they have to do us hurt: or good, is from him, and not from themfelves: If God will fay to the creature; Goe, and do: fuch a man good, it will doe it, becaufe there

goes a concourfe of efficacie from him to doe So, if hce fay to a creature, Goe to fuch a man, andaffli&him, it will doe it, though it bee never lo fmall and meane a creature »t her fore <- £ themfelves they neither doe good nor htttfc, the rf&su cie that they have is from him, aftd net from

them-

Object.

Th;t the creatures ia them, lekcs arc of no mcroentto us,are nothing in three re-fpctfs.

Anfiv. i.

Their efficacie is from God.

God isperfeB.

Anjw.2.

Thtyareat his comn and.

proy 23.

Simile,

Anfw. 3.

They can doe little good ac beftj and that which they doc is of no continuance.

thcmfelves.: they arc mccre inftrumentS; and if God withdraw his blcfllngand curlings they can doe us neither good nor hurt.

We fay that they are nothing,becaufe they are at his command. if he would doe us good, hee never wants one to fend of his errand • if he will make a man rich, he wants not wealth, it is at his command 3 if he will give amanfriends,, hee can fetch them againe • if all thy friends hee prefent, yet they ftirre not, unlcfle he command. The rich and the pore, they meet together, hut the Lor d makes them both. And in this regard, riches are \ laid to be nothing, Prov.23. Riches take to them-\ [elves wings, and fly away 3 And, why doe ft thou fit \ thy heart upon that which is nothing ? That is,thcy goe and come at his command- and therefore they are to bee counted as nothing. If a man fee a flocke of the beft fowle on his land, yet he looks upon them as nothing to him, becaufe they have wings and will fly away- and you fhouldthinkc fo of all things elfe 5 that they have wings, that they goe and come at his command,that they are nothing, becaufe they arc nothing to you.

They are nothing, becaufe as they can doe but little good; fo that which they doe, is of no continuance • and therefore they are faid to bee vani-tie. So that put the cafe that they have fome effi-cacie in them, (when yet they are adted by the Lord 3 ) yea, put the cafe that they were at their owne command (as they were not) yet they can doe but little good, and that is of fo fhort continuance, that thereiore they are vanity, they are

nothing.

God is perfett,

nothing ; becaufe they are little more than nothing; as Salomon calleth them; all things under the Sttnne are vanities they are emptie things; and that which is under the Sun cannot reach above the Sunne 3 and therefore they are laid to bee va-nitie.

But if you fay that they are great things, and therefore you fee how the Prophets did magni-fie them, and did fet forth the greatnefle of afflictions in the want of them.

Ianfwer, that they are of ufe indeed, in regard of the weakeneffe of the creature, and the continuance of this life; but if they be compared toeternitie, they are nothing; andagaine, if the Lord be with us in the want of them,they are nothing ; if the Lord lend us affli&ions, and give us his favour and the light of his countenance, all is nothing • if he fend us into prifon, if hee be with

us,it will be nothing: As,on the contrary,if a man had a brave Palace, and Cod was not with him,if he did withdraw his favour from him, ic

were nothing,

c

' - ■ _! •

1h

l l9

object.

Anfrv.

The Ti-tord Attribute ut

God.

GOP« the firfi without rtl canfe* Rcv.«8'.

God without all Caufes,

Rev-3.14-

Ifai.44 ^«

RomJi.36.

Reafin 1

Elfcforac thing {houldbc be-iose the Lord*

fficfecond Attribute^ God.

THc next Attribute, which likcwifc may bee I drawnc from this place, is this : That God is thefvft without all c ah fes, having his bcmg,and beginning from himfelfe. This I finde fet dovvne in Rev. 1.8. /4/// Alpha and O-m ega, the beginning and the ending, faith the Lord, which is, which was, and which is to come, tire Almightk ; that is, what Alpha and Omega arc in the letters, tfeat I am to the creatures; 1 am the firft, and the laft; that is, if T fhould fuffer the creatures to fall, then I fhould be the laft, and I am He they would returneunto,/?*^. 14.(^7/?, according to his God-head,is laid tobethe begin-ningof the creation of G o d, //S/.44. 6. 1 am the fir ft, and laft: The meaning of it is,thathceis without all caufes, that he is from himfelfe, and by himfelfe y and of himfelfe, and for himfelfe, Rom. 11.36. that is, hce is the firft, hee never had any efficient caufe, as all the creatures have • that which hath no efficient caufe, hath no end - that which hath no end,hath no forme;(for the forme doth but ferve to carry a thing to fuch an end) that which hath no forme, hath no matter, for the matter is dependent on the forme ; and fo con-fequently, he is without all caufe. But wee will fhew you the grounds of this, they are thefe three:

He is without all caufe : for, if there were any

caufe of him, that caufe mutt needs bee caufed,

I cither

God Tbi thout all Caufes,

141

either from fome other,or from it fclfe,not from any other 3 for then there fliould be iomething that is before the Lord,that is better than he,from | whom he receives all things; but that cannot be: for, then it fliould be Cod, and nqt the Lord^ and it is not from it felfe, becaufe nothing is the caufe of it felfe, for then it fhould be before it felfe,and it fliould bee better than it felfe; for the caufe, though it give the fame that is in it felfe, to the effeft, as the father to the fonne • yet the caufe is better, becaufe that which gives, is better than that which receives.

Againe, it fliould be different from k felfe,for the caufe is different from theeffeft: therefore it muft needs bc,that he is without all caufe,and the firft, and the beginning of all the creatures of I God.

Wherefoever you fee any thing,that hath but a part of another, it muft needs receive it from fome whole 5 and if it doth receive it from that which is but a part 5 yet by degrees it muft come to fome whole 3 as to the fountaine • as for example, if iron or wood be on fire,&c.they have but a part of that element, which argues that there is fome whole.

But it maybefaid, it hath that part of it felfe originally.

That cannot bej becaufe whatfoever hath any thing originally, muft have the whole, and not a part • as the Sunne,bccaufe it hath the light originally ^therefore it hath not a part, but the whole, though afterward it gives light to many- foa

fountaine^

Rpafoni

Objetf.

Aw(h

n\

RcafdH.^.

God without all Qaujes.

fountaine, that hath water originally, hath not the part, but the whole, though afterwards it runnes into many brookes ^ and if there were but one fountaine, as there is but one Sunne, then all the water would be in that fountaine, as the light is in the Sunne.

Now to apply this, looke upon all thecrea-tures,and you fhal find that they have all but part of being; the Angels have one part,men another, and other creatures another part,&c. which is an argument that there is a whole, which is G o d blejfcd for ever.

Befides,it argues that he hath that wholnefle of being from himfelfe^ for he that hath but part of a thing, both borrow it, and therefore mu(t com e to theoriginall 5 for nothing is borrowed but it isfrom another,and not from it felfe; ther-fore,feeing the creatures have .but a part of being, it pre iuppofeth that there is a whole,that therels an immenfe being, that is of himfelfe, and from himfelfe, and hath it not from any creature.

Laftly,there is nothing that the eye hath Cccnc y or that the eare hath heard, but it is poflible not to be ^ there is almoft nothing but is fubjeft to corruption 5 but if it benotfo, yet th'cy have a poflibility not to be • as the heavens,though they arenotco r rupted, yet they may be: nowwhat-foever ha l ha poflibility not to be, itiscertaine that it was nor, & that which was not,is brought to a being by h*m that is, fo that you muft come to fomething which is > that is the caufe, that is the beginning and ending, that is without caufe,

that

God without all Qanfes,

that is * and » , he that was, and that is to come.

Now we come to application.

If the Lord be without all caufe, this we may gather then, that he doth not will any thing, be-caufe it is juft, ordefircit, becaufe it is good, or love any thing, becaufe it is pleafant ; for their is no caufe without him,all perfe<5Uonis in him originally.

The creatures indeed defire things,becaufethey aicgood^ and love them, becaufe they are pleafant 5 becaufe they feeke for perfe&ion out of themfelves, becaufe they are caufed by that which is out of themfelves: but this is not fo in God, who isthe firft caufe, becaufe, of the firft caufe there is no caufe s and of the firft reafon there is no reafon to be given. Looke whatfoever is in the creature, whatjufticeorexcellencie,it comes from God • and if he fhould will any thing for this caufe 5 becaufe it is good, there fhould be a reciprocation, which is iinpoffible. I fpeakc this for this end • that in our judging of the waies of God, w r ee fhould take heed of framing a mo-dell of our ownc, as to thinke, becaufe fuch a thing is juft • therefore the Lord wils it: the reafon of this conceit is, becaufe we thinke that God muft goe by our rule • we forget this, that every thing is juft becaufe he wils it ; it is not that God wils it, becaufe it is good or juft. But we fhould proceed, after another manner, wee fhould finde out what the will of God is ; for in that is the rule of juftice and equity • for otherwife it was poffi-ble that the Lord could erre, though he did never

crre

141

Vft

u 1.

G 0</therefore wils not things becaufe they arc juft j but they are juft becaufe he wils them.

Vfe 2.

God may doe all things for himfelfe, and his ovrne glory

God without all Qaujes.

erre: that which goes by a rule, though it doth not fwarve, yet it may; but if it be the rule it felfe, it is impoliible to erre. As, if the Carpenters hand be the rule, he (hikes a right line. The Angells and creatures have a rule, and therefore may erre • but it is not fo with God, and therefore what God wills is juft,be caufe he is the rule it fdfe 5 therefore in th&fnyfteries of predeftmation, wee are to fay thus with our felves. Thus I findethe Lord hath fet it downe, thus he hath expreffed himfelfe in his Word, fuch is his pleafure • and thcrfore it is reafon, and juft fuch againft which there can be no exception.

If GWbe without all caufe, when he may doe all things for himfelfe, and for his owne glory • becaufe he that hath no caufe above, or without' himfclfe,he needs not/doe any thing but for himfelfe. The Angells,they have a caufe above,and without themfelves, therefore they muft doe nothing for themfelves, but for another, Rom. ii. laft, Of him are all things^ therefore to him be glory : that place (hewes us a ground of this,why wee muft not expeft, that God fhould doe any thing for any other end,for any other creature in the world; for having no end above himfelfe, it is impoflible that he fhould have any end but himfelfe, Prdv.16.4. The Lor d hath made a// things for himfelfe-^yea, even the rvi eked for the day ofevill. Whereas this objection might be made s Will he caft men to hell < will hcedamnethem for his owne glory < Yes (faith hee) all his anions even that alfo is for his own fake s Kom.9.22.

there

f

God TfritbeHtall Qaufes.

145

there it is more large: What tf God willing to jhew his wrath, And to make his power knowne, endured with much long-fuffermg the vejfels of wrath filled to deft ruction ? Sec. This is enough,he hath no end, no caufe above himfelfe • and therefore it is reafon enough, he doth it becaufe he will doe it. And this is a thing to be obferved out of the 19,1 and 20. verfes, where the fame reafon is given thatwenowfpeakeof,*^/^/^ &c. faith the Apoftle, if youlooke on God, and the creatures, you fliall finde this difference betweene them 5 all the creatures are made, as pots are made by the potters • and therefore, *s they have an author of their being, fo they doe ferve for another end ^ fo that the potter he may appoint what end hee will, and no man can fay, why doeft thou it < So God, becaufe hee is the firft caufe, hee may have what end he will, and no man can fay, why docft thou fo i hee may make fome veflels of honour, and fome of diflionour, and all for himfelfe, and his owne glory: therefore, when you fee that he did notfparethe Angels, but caftthemdownc into hell, there to be referved in chaines of darknefle till the laft day 5 when you fee him not fparing the old world, when you fee him fuffering the Gentiles to vvalke in their owne wayesjwhen you fee him to fuffer a great part of the world to Le damned, and to perifli • when you fee him let the Churches to be made havocke of, you fhould be ready to fay thus 3 T0 him be glory for ever : that is, you fhould not munmire againlt him, bur glori-fie him, and reverence him for ever: for he may

146

God without all Caufes.

Matth.ao.i j,

1$.

^3- ,

Wc fliould 00 nothing for our owne ends but for God.

doe all things for himlclfe. And this is the reafbn that is rendred, Mattb.20.1^16. May not I doe what I will with mint owne f He gives it there as the reaibn, why many are called and few chofen, why the lewes were firft, and the Gentiles laft : why he lets goe many probable men, and choo-fetn the worft; faith he, May not I doe with mine owne what I will I Beloved,this difference is to be obferved betweene the creatures and God : there is no creature can lay of any thing, that this is mine owne, becaufe he made it not, they are not the mafters of them • but God may doe what hec 1 will, what he pleafeth,becaufe they are his owne. If God will take a few out of a Nation, and de-ftroy all the reft,who can fay any thing to him * they are his owne • as he is without all caufc fo he is without all end. Now, as this is of life to juftifieG^, in that it is his property to be without all caufe ^ fo it may teach us •

That man may not doe any thing for his owne end, but he is bound to doe all for an higher end, as hee that made us hath appointed, for the efficient can make a thing to what end he pleafe. You fee it is fo with men, as a knife is made to cut, a key to open, &c. and yet they are all of one ma-teriall: 10 the Z^looking downe from heaven, he made of one heape of clay fevcrall creatures, and appointed to every one his feveral end,which end they muft obferve and aime at • and if they doe not, they wrong him that made them • and therefore it is hee deftroyes them. And fo it is with every thing that is made for an end • as fire,

that

God without all Caufes,

H7

that is made to warme a man, if it doeburne the houfe,we put it out; a veffcll that is made to keep wine or bcare, if it doe corrupt it, we lay it afide, and put it into one more wholefome: fo doth God, he puts to every man his feverall end, and therefore he gives them feverall gifcs,and feverall callings: himfelfe, indeed, is the generall end,but

Ibefides the generall, he appoints to every calling a particular end • to a Minifter he faith, Goe,and feed my fheepe 5 if he goes, and feeds himfelfe, and not the people; it he feed them with ftubble, and not with hay, hee doth not attaine his end • and fo may I fay of every thing elfe j of a Ichol-ler, aMagiftratc, a husband; they have feverall places, and divers gifts given them, and all for their feverall end, and if they aime not at their end, but worke for themfelves, they are worthy to be deftroyed: as a man, if hee hath an inftru-ment that is crooked, and unfit for ufe, then hee cafts it away, and taketh another ; but if it be fit, he will lay it up for ufe, and he will fay, let it not be loft: fo doth the Lord with men, if they be pliable to him, if they will worke for the end that he hath appointed them, then he faves and preferves them • but if they will doe things for their owrie end, it is the next way to deftru&ion. For obferve this ; for any man to do any thing for his owne end, is to arrogate that to himfelfe, which is the Lords, who is without caufe, which is an high kindc of idolatry. Let them confidcr this therefore, that labour that they may be rich, that labour that they might have outward excel-

God without all Caujes.

Objeti. Anfiv.

Signcs, whereby a man may know whether bee maketh God or himfelfe his end.

I

jlencie, and to befomethingmtheflefh, that labour only for outward honour, for places of im-ploy ment, and credit in all things s fo a fcholler that is negligent, he faith, I fhall make a fliift to live • but haft thou not another end ? art thou not made? art thou not a creature i is it enough for thee to live,and no more i fo they that have their eftates provided for them, they care not for learning, they fay, they can live without it; but art not thou made ? and is not this thine end,to fer ve Godmd men i So he that /hall choofe a calling or courfe of life, according to his owne fancie,"not that which fhall be ferviceable to men, but that which pleafeth himfelfe, let him aske himfelfe this queftion • Am I not made? Am I not a crea-ture i have I no other end, but my felfe 1 Therefore let men confider this, and looke to it • have I not chofen this courfe of life, and have I not an end appointed to me i That end is to be ferviceable to God\ and profit men: But if a man fhall thinke with himfelfe,what is the beft way to live and provide for my felfe, and to get profit and wealth 5 thefe are idolatrous and finful thoughts. Godmay doe all things for himfelfe, becaufe he hath nothing above himfelfe ; but if thou doft fo, thou provokeft him to wrath exceedingly.

But you will fay,I doe all for this end,to ferve God and men?

Thou that doeft pretend this, that thou doeft things to be ferviceable to God and mea, and not to thy felfe, thou flialt know it by this-:

i If thou putteft thy felfe to things that are

above

God without all Qaufes.

above thee, it is a figne that thou doeft it not for his fake, that hath appointed thee, but for thine owne.

2 If thou art fit for an higher place, if thou refteft in things that arc bencatluhee, for thy greater profit, thou feekeft thy felfe, and not the Lord.

3 If-thou doeft refift the providence of God, that when thou haft a calling, and art put in it,and thou putted thy felfe out again for thy advantage, then thine end is thine owne felfe. Paul when he went to Macedonia, hee found but bad entertainment there, but he went, becaufe he was fent. So Iohn, he went to Patkmos, where the people were but few, and barbarous, yet he obeyed God, and went. So Eliah, when he was lent to Ahab,znd to prophefie to the Ifraelites, among whom, for all thnt hee knew, there was not one foule, that did not bow his knee to Baal. Ezcheland Ifaiah P whcn they went to harden the people to deftrudion,yet they went willingly, becaufe the Lord fent them j it was an argument that they did it not for them-felves. A fervant is not to doe his owne worke, he doth it as his mafter will have him to doe i^ if he doth the things that his mafter bids him, and faith, lam his fervant • and if he bid me to goe, I will goe, or if he bid me come, I will come; if he bid mec to keepe within doore, and to doe the meaneft works, I will doe them 5 this is an argument that he doth not feeke himfelfe. W hen a man is thus dependent upon God, willing to take imployment, not above him, nor below him,nor

L 3 refift

H9_

things too high

Refting in things too low.

In putting a mans felfe from Gods in> ploymcnt for his owne advantage

4

In minding too much hispwncim-•ilojmcnc neg-leclin^ Gods fervice.

God without all Qiufes.

Ads 6. 4.

In grieving moft for the loflc or that I that concemes

Ihimielfe.

refift his providence, but willing to be guided by him, it is a fignc that he feekes the Lord, and not himfelfe.

4 Bcfides, let a man confider what he doth in thefe fcrvices that immediatly concernc the Lord himfelfe. If a man (hall ftudy much 3 and pray little • if a man fhall fpend all his time in his calling about worldly bufineiTe, and little time for duties to build up himfelfe in knowledge, as in prayer and reading, &c. it is a figne that he doth it, not for the Lord, but for himfelfe 5 for he that feekes not the Lord, in that which is done to his perfon, he doth it not in that which is done in outward

workes; he that will not be faithfull in the greater, and that which God doth immediately com-mand in his worfhip, he will never be faithfull in thofe things which are further oft!, that are of Ieffe confequence, Att.6.^. It was an argument they gave themfelves in integrity to the miniftry of the Word, becaufe they gave themfelves to prayer as well as it they did, as it were,divide the time between both 3 if we were to preach on-ly,fay the Apoftles, we could then wait upon Tables, but one halfe of our time is to be taken up in prayer, the other in preaching: and if you thus divide the time, it is a figne you look to the Lord. 5 Befides, confider what it is that troubles thee«? what a man aimes at,if he lofe his end, that grieves him, when his worke is done 5 if this bee thy trouble that thou haft loft fome credit, or profit, then thine end is thy felfe $ but if this bee thy griefe, that thou haft not done it in fuch a

man-

God without all Caufes.

15*

nianner,that others may receive profit and advantage by it, it is a fignc that thou diddeft it not for thy felfe, but for Gods glory .-

6 Befides, if a man confiders what it is that doth make things pleafant, and gives amabihtie to that,which is harfh in it felfe. Labour in it felfe is fweet to no man, unlefle there be fomething in it that fvveetens it: now confider what that is^if in it thy eye is upon thy wealth, that comes by it • if thou ftudicft hard, and if thou preacheft much, and it is for the praife of men, thou feckeft thy j felfe, and thy reward is in it • but if thou lookeft up to the Lord, if thou doeft it 5 becaufe he fees it, and knowes it, and that he may fay. I know thy worke&ndthy labour 3 it is a fignc that thy end in it, was the Lord, and not thy felfe.

7 from God or from men * Whence come thofe complaints of the unthankefulneiTe of friends and pupils, and thofe wee doe good to i but becaufe we looke to men, and not to God. For if wc did looke to God for our reward, their thankfulncfle or unthankfulnefle would be of fmall moment to us: for doth the Nurfe nurfethe child for it own fake only * doth fhee looke for reward from the child,or from the mother that putteth it to nurfe ; if you looke for your reward from men$ they are your end • but if you looke for it from the Lord, their encouragements or difcouragements will not much move you .

8 Againe, confider wherin thy minde reftcth, for that which a man makes his end, therein his

L 4 minde

From whence doeft thou looke for wages <

6

In fweetning his labour by fomewhat that concern es

himfeUe.

In looking for

iewardfiom

men.

Simile.

Inrcftin^in that which conccrnes himfelfe.

»5*

7

God without all Caufes,

minde rcfteth,and in nothing befides: a husbandman, though he doth plow and iow, &c. yet he refts not til he comes to the harveft: he that hews ftone,and fquares timber, doth it, and refteth not tilhhehoufe bee built: therefore, doe thoucon-fider with thy felfe, in all thy workes, what it is that gives reft to thy thoughts • if thou doeft fay, I have now wealth and r iches enough, and means enough, I have gotten what I aimed at, and now my foule is at reft j if thou fayeft, I have now honour and name enough, my children be well provided for; and therefore your foules reft in this ; then this was your end, and not the Lord . wheras you ought to fay,though I have provided for my children, yet doe they feate the Lord? are they brought home to him * My trade hath brought mee in much, but howferviceablehavelbcene with it < I have much credit and eftate, but what glory hath it brought tohsvs Christ? So he that is a Minifter • it is true, I have enough, enough credit,enough for eftate-but what is this? have I brought any glory to the Lord ? have I converted any i if thy heart can have no reft, but in the Lord, and in the things that belong to the Lord, it is an argument that thine eye was upon him.

Remember this,that feeing weare made,feeing we have an higher caufe, and that to be without caufe belongs to GWalone- therefore wecmuft carry our felves asfervantSj asitisfaidof David, hee ferved his time • hee did nothing for his owne end., but he carried himfelfe as a fervant,he

did

God Without all Caufes.

did not fay; I will have fo much pleafure., and then ferve God . he did not cut the Lord fhort, but hee ferved his time, hee gave the Lord the whole day. It was the comfort that IesvsChrist had, when he was to goe out of the world, John 17.4. I have glorified thee on earth, lhavejinifhed the rvorke that thou gave ft me to doe 3 that is, I was as a fervant, and I chofe not my worke, but it is that which thou gaveft me, and I have not done it by halves, but I have finifhed it-therefore glo-rifie thou me. So if thou canft fay it, when thou goeft out of the world, that will be thy comfort at that day j but if nor, remember that it is the Lords manner of dealing, when men will feeke themfelves, and their owne end 5 hee Iayes them afide, as wee doe broken veflels, fit for no more life, and he takes another. If there be any here, that can fay fo, that the zWhath laid thee afide, and taken thy gifts from thee 3 remember, confi-der with thy felfe, that had ft thou ufed them to his glory, and made him thy end, be furc that he would not have laid thee afide, but that he would have ufed thee. Belovcd,we fee it by experience, that men of fmall parts, yet if they had humble hearts, and did ufe them in the fimplicitie of their fpirits to Gods glory,then he hath enlarged them, andufedthem ingreateftimployments. Againe, on the contrary fide; men of excellent parts ,they have withered, becaufe they did not ufe them to Gods glory, therefore he hath laydthem afide as broken veffels.

THE

53

ioh.17.4,

>55

THE

NINTH

SERMON.

Exod vs. 3.13,14, 15.

13 AndMofesfaidunto GoDj (Behold^hen I come unto the children of lfrael,andfhall fay unto them ; Hie God of your Bathers

hath fent me unto you, and they (hallfay unto mee 7 Wliat is his Name ? ^ohatfball I fay unto them ?

14 And God [aid unto Mofes, I Am thatIAm. Andhe faid, Tliusjbak thou fay unto the children oflfrael ; I A M hath fent me unto you.

15 And G o d faid moreover unto Mofes,

Tim

A third Attribute of God* Hii Eternity*

Dotlr. Cod is eternal! 11

2

3

Tl?e Eternity of G od.

Tlmsjhalt thou [ay unto the children oflj-rael; The LordGod of your Fathers, the God of jfbraham, the God oflfaac, and the G o d of Jacob hath fent me unto you : this is my TS^ame for e\er y and this is my mwioriall unto all generations,

The third Attribute of G o d.

E come now to a third Attri5ute,and that is the Eternity of God ; for God doth not fay, He that was, but He that is, hath fern me unto you. He that is without all caufe, the efficient and finall,he muft needs be eternall ■- he that hath no beginning nor end, muft needs bee eternall: andbefktes, in that he faith, lamthatlam, not I am that I was, it muft needs be that heeis without fucceffion.

Therefore from hence we may gather, that

God^ Eternall*

In handling of this point, we will jfhew you,

Firft, wherein this confifts.

The reafon, why it muft be fo.

The differences.

The

The Eternity of G O d.

*J7

The confe&aries, that flow from thefediftin-5 <2ions of eternitic.

For the firft,you mnft know, that to eternitie thefe five things are required: Five things re-

It muft not only have a fimple,but a living and ^ uircd in ecer -mod pcrfecft being.For eternity is a tranfeendent property, and therefore can be in none,but in the; moft excellent and perfe<5t being,and therefore it ; muft be a living being. This we have exprefTed \ mlfai.jj .15 .Thus jaiththe high andloftte one,that irai.j7.1j. inhabit etheternitie, whofe name is Holy, I dwell in, the high and hoi) flace, &c. As if he fhould fay • there is no houfe fit for him to dwell in, that is high and excellent, but only the houfe of eternitie. Where eternity is compared to an houfe or habitation,to which none can enter,but GWhim-felfe, becaufe he onely is high and excellent • all the creatures are excluded out of this habitation. It is required to eternity 5 that there be no be-I ginning • which defcription you dull fee of it in I Pfal. 5?o.2. Lord, thou hafi beene our dwelling pfcl $»&. K f placein allgenerations 5 before the mountaines were I brought forth, or ever thou h ad ft formed the earth ,or \ the world '• even from everlajlwg to everlajlmg thou art G o d .

And here alfo you have the third expreflion : and that is,to have no ending,he is not only from everlafting, but to everlafting.

There is no fucceflion: as, fuppofe all the plea-fures that are in a long banquet, were drawne together into-one moment \ fuppofe all thea&s of itnans underftanding, and will, from the beginning

The Eternity of God,

Iohn 8.58.

pfai.90. i) 3.

2

The reafbns why f/^nauft be cvcrnali.

ning of his life to the end, could be found in him in one inftant • fuch is eternity. God poffeilethall things altogether, he hath all at once, Ioh.8^8. pertly, verily I fay unto you, before Abraham was, I am : As if hee fhould lay,, there is no time pad, prefent, or to come with me 5 he doth not fay before Abraham was, I was,but I am,a*id therefore he is eternall.

He is the difpenfer of all time to others 5 he is £0ra?of alltime,al times do but iffueout ofhim,as j rivers from the fea- he difpenfeth them as it plea-feth him, PfaLg o. compare vcrfe 2. and 3. together, Before the Mountames were brought forth,&c. even from everlajling to everlajling, thou art God . Thou turneftman to deflruclwn, andfayefi y returne yee chi Idren of men. He fets time to the fonnes of men; where we fhall fee that this is the property of him, that is eternall, to fet times and feafons to men,&c.

The reafon why Cod muft be eternall, is this, becaufe he is what he is of himfelfc, he is with-out all caufe,and therefore canh~ve no beginning or ending; and therefore he mult of neceflltie be without all motion, and without all fucceffion, for all fucceffion prefuppofeth motion, and all motion prefuppofeth a caufe and efieft; for what-foever is moved, is either moved from no being toabeing, or fromanimperfed, toamorcper-fe£l being- that is, to be moved to an higher degree: now God that hath nothing in him to be perfe&ed, is not capable of a further and higher degree, f The

TJw Eternity ofGou.

The third thing is the difference betwecne the eternitie of 6W,arid the duration of all creatures, which confifts inthefe particulars :

They, even the bed of thcm,have but an halfe eternitie, they are not from everlafting, though they are to everlafting.

That eternall duration that they have, is not intrinfccall to them, it is dependent, they receive it from another.

They cannot communicate it to another, nor extend it beyond thcmfelves3 the Angels,though they bee eternall, y^ they cannot make other things to be eternall • God onely can doe this.

All the ads of the creatures,all their pleafures and thoughts, and whatfoever is in them doe admit a fucceifton, a continuall flux and motion 3 but in God it is nor fo- he is as a rocke in the water that (lands fad though the waves move about it ; (ois it with God: and though the creatures ad-mit of a continuall flux and fuccemon about him, as the waves doe j yet there is none in him. And thefe are the differences betwecne the eternity of God, and the duration of all the creatures. Now followes the fourth thing.

The confe&arics that flow from hence, they are thefe two: *

If this be the eternity of God, then to him all time, that is to come, is, as it were, pad, Pfal.90. 4. A thoufand ye ares in his fight are but as yefter-day, when it ispajl: that is, a thoufand yeares that are to come,they are to him as pad 5 they are no-thing to him. And againe, a thoufand yeeres that

Foarc differences between the ecerniry of God, and the duration of all creatures.

are

ConfeCi, 1.

He pofTctfeth a 1 things to-g-thef; and all time is prefent and as it were pad with him* Pfal.90.4.

To Cod no time Neither long or ihort.

iTim.x.i7»

Tloe Eternity ofG o d.

Conjett.z-

Ecsrnitic makes good things infinitely go*d, evil] things inSnitc-ly cviiJ.

are paft,are as it were,prefent to him,as we heard before: Before Abraham was, I am. For hepof-feflcth all things together ; by reafon of the vaft-neffe of his being, to him all things areprefent. As he that (lands upon an high mountaine, and lookes downe(it is a ft mile that the Schoole-men often ufe;) though to the paflenger that goes by, fome are before, fome behinde, yet to him they are allprefent. So though one generation pal-feth, and another commeth • yet to God, that inhabits and ftands upon eternity, they are the fame, they are all prefent,«there is no difference. And then this followes from hence, that to God no time is either long or fhort, but all times are alike to him; therefore he is not fubjecft to any delayes or expectances; he is not fubjed to any feares, for they are of things tocome ; nor to the tranflationofgriefe, orplcafurc, or the lofleof any excellencie, that before bee had not, as all creatures are $ therfore wefhould confider of the excellencie of God, to give him the praife of it: this ule is made of it, in 1 Tim.1.17.. Now unto the King eternally immortall,'mviftble, and the only wife God, be honour, and glory for ever and ever, A-men; As if he fhould fay • this very co'nfidera-tion, that God is eternall, fhould caufeustogive him praife: and fo is that in ifiij 7.15.

Eternitie makes that which is good,to be infinitely more good than it is, and that which is evill, to be much more evill y and that not onely in refpeft of duration (that which is good for a weeke, is better for a yeare • and an evill, when it

con-

i »<*i j

Vft I.

To mind more tfcofe things which art eicrnaJL

continues an infinite time, it is infinitely more evill,) butalfoin regard of that colle&ion into one, which is found in thofe things that continue toeternitie: as when all joyes are colle&ed into oneheape, and all griefe into one center; fo that you (hall joy as much in one inftant,as ever hereafter s fo that though the thing be ftill but the fame, yet the continuance makes ir infinitely more good.

Seeing eternitie is a propertie of God$ wee fliould learne hence, to minde moft the things that arc eternall, for they are, of all other things, of the greateft moment, becaufc they doe moft participate of this tranfeendent propertie of the almightie. God is eternall, the foule is eternall, heaven and hell are eternall. therefore they are more to be regarded of us. You (hall fee this in i Ioh.z. 17.as a reafon why wefhould not minde the things of the world 5 becaufe the world va~ nifieth, itpajjeth away, and the lujls thereof (faith the Apoftle ; ) that is, looke upon all the things below, and both the things paffe, and your affe-ftions and defires pafTe, that which you love to day, to morrow you will not love ; therefore love them not, regard them not, for they are of a flitting and palling nature, but he that doth the mil of the Lord abides for ever ; and therefore we are to minde fuch things moft: fuch as the King is, fuch are his fubjc&s, and fuch are the rewards and punifhments that he gives. Now God y hee is eternall, 1 Tim . 1.17. To the King eternall,immor- j tall,wvijtl>le, and only rvtfe God, be honour and tTim.1.17.

M glory I

1 Ioh.x.i?,

glory for ever. And as he is an etemall King, fo he hath given to us, his fubje<Ss,to be etemall, as the foule is 5 and he hath given punifhments, and rewards eternall- hell is an everlafting prifon, and heaven is an eternall Palace; therefore thefe are the things mod to be regarded of us. And if J wee would but throughly confider that thefe J things are eternall, it would effeftually draw our mindes to the things that are above. A man that comes to an Inne, if he can get a better roome,he will 3 if not, hee can be content with it, for hee faith, it is but for a night 3 fo your habitation here is but for a night: if you can have a better condition, ufe it rather, but if not, be not much moved,for it is but for a night.In worldly things the fhortneffe of them makes us to undergoe them cheerefully. An apprentifhip that is hard, a man will indureit, for hee faith it is but for a time j fo things that are pleafant, if they be but of fhort continuance,, wee regard them the leffe. Now our time that we have here, inrefped of eternity,is fliorter than an apprentifhip,nay,than a night, nay, fhorter than an houre. Now put the cafe, that a man fhould have an houre given him • and it fhould be faid to him; as thou fpen-I deft this houre, fo thou fhalt live all thy dayes 5 what would not a man doe,or what would he not fuffer * how carefull would he be to fpend this houre well i Now this life is not fo much as an houre to eternitie • and therefore why fhould we not be careftill how we fpend this houre, feeing it fhall be with us for ever according as wee ■ L_ *P cn ^

T7;e Eternity of God

fpcnd it < i Cor. 9.25. Every one that Jiriveth for the mattery is temperate ; now they doe it to ob-taine a corruptible crowne, but we an incorruptible. Thus he rcafoneth, If men that life thefe olymp-\ an games, if they will endure fo much hardftiip and abftinence, accuilome their bodies to heat and cold for the race bcfore-hand,and doe all but for a crowne, that will laft but this life at the moft 5 and (hall not we (faith he) for an incorruptible crowne < Beloved . If wee would fit downe but one halfe houre, and confider feriouf-ly what eternity is, it would make us to negled all temporary things, which now we are ibafle-(Sed with. It is eternitie, my brethren, and the confideration of it, that doth fet an high price upon grace, and gives the juft weight to finne, but it makes all other things exceeding light • for this is a true rule • that untill we come to apprehend finne, asthegreateftevillinthe world, we are not truly humbled, and it is eternitie that makes it to be fo; for (as was faid before) eternitie makes an evill infinitely the greater. Now if you looke upon all other things, as honour, and difgrace, and the favour of men, they reach but a little way, but to the end of this life, at the ucmoft; but if you looke to the reach of grace and fin, they reach (as it were) a thoufand thou-fand miles beyond it. Grace reacheth to eternitie, and finne reaches to eternitie, and therefore thefe are the things that a man fhould be bufied about. What afhame is it for a man to grieve for fome outward croffes, and to 1 ejoyce much

M 2 for

-! ^

1 Cor,

Tlie Eternity of God.

,

lob. 6. *7,

for fome preferment herc ; and not to regard or be afFe&ed with eternity : It is the phrafe that the Apoftle Paul ufcth, he cals it mans day ; / care not to be judged by mans day ; and indeed it is but a fhort day • and what is it to that eternitie I looke for < What is it to that God, with whom I muft live for ever < therefore I care not what men fay of me, but I rather thinke what the eternall God thinkes of me, and what will be thought of mec in that Kingdome where I muft live for ever. If amanw T erein Turkie, or in fome other remote place, to trafficke there a while, hee would not care what the men of that place thought of him, for hee faith, this is not the place where I muft live: fo doe you but confider, that thisis not the place where you muft live,and then of what moment will it appeare to you, what men fay of you < Beloved, if the foule w r ere mortall, there were fome rcafon that you fhould make provifion for it here -but feeing it is immortally you ought to make a proportionable provifion for it, even for ever: for the body you are apt to make provifion, a viaticum beyond the journey; but con. fider, that you have an immortall foule, which muft live for ever,and you muft make fome provifion for it, to carry it fo long a journey. It is our Saviours exhortation, lob. 6. 27. Labour not for the meat that perifreth, but for the meat that endures to. everlajling life, &c. As if he fhould fay j if you had no other life to live but this, then you might feeke the things of this life, as glory, honour, pleafure, &c, but thefe things perifb, and

the

thetafteof them perifhccl^ as the fwcetnefie of meat in the eating • but (faith our Saviour) feeke thofe things that v:ill abide for ever : you have an everlafting life to live, therefore you mud make fome provifion anfwerable thereunto: As for the body, the foule wearcs it but as a garment, and when it is worne out, the foule muft have a new fuit of apparell one day.

Well, feeing God hath brought this point to our hands this day, let me but prevaile with you fofarre, astofetfome time apart the following weekc, where you may enter into a ferious consideration of eternitie, the very thinking of it, will be of great moment to you • for looke what the obje<ft is, fuch is the foule, about which it is con-verfant; high obje&s lift up the foule to the Lord, and make the mindeanfwerable tothem^andlow objc&s make the minde like to them. Now eternitie is an high objed:, and it will worke in men high mindes • and hence it is,for the want of this confidcration,that when a man comes to die,and fees eternitie before him, how it doth then fo amaze the foule of man ? I have feene it by experience : I knew one who faid, if it were but for a thcufandyeares, I couldbeare it, but feeing it is to eternitie, this amazetb me. Behold, if you would confider, that after many thoufands of yeares are paft,yet you are to begin as at the firft-if men did confider this ferioufly, would they let their cter-nallcftate depend fo upon uncertainties. And let them confider this, that are yet ftrangers to the life of God, that if death fhould comc,they fhould

M 2 not?'

165

r \66 \

Tloe "Eternity of G o d.

3°>3 X

not efcapceternail death: it is good to keepe our thoughts upon this, and it would make us not to "ftaften after the things of the world, as we doe 5 and for thy finne thou doteft on fo,there are three things to be confidered in it: Firft,the plcafure of it; is as the fpeckled skin of the Serpent: Secondly y the fting of finne: and thirdly, the eternity of that fling. Now lookenot thou upon the fka-fure of finne, that endures but for afeafizjbm con-fider the hurt that comes from finne, and then confider the eternity of it: a candle inadarke night makes a great fhew, but when the Sunne comes, it vanifheth, and is nothing s fo would all thefe things that wee doe fo affeft now, if they come before eternity in our thoughts: it is great wifdomein thiskindeto husband our thoughts well, r Cor."j, 2P, 30, 31. Vfi this worId, as not ufing it, for the fafyion of this world paffeth away : that is, mindc them not much, be not much affe-<3ed with them, one way or other, either in joy or griefe,let them befuch as if they were not; for why i they are temporall things, palling things, things that continue not: for that is the thing I gather out of that place, that the Lord would not have our thoughts to be beftowed upon them, but fo remifTely, as if not at all, becaufe there are eternall things, and let your minde upon them, for the time is port; As if he fliould fay, thou haft not fo much time to lpare 5 the time is fhorr, and you have bufinefle enough another way ; there is water little enough to runnc in the right channel, therefore let none runne befidej and the things \ that

The Eternity of God.

that ihould take up your minds,are fin, and giacc things that are ctcrnall. It is a pitiful! thing that the noble intentions of cternall mindes fhould be beftowed fo ill upon thefe flitting things, which are nothing to eternity i A man that hath not much mony in his purfe,but onely for to provide neceflaries- when one comes and askcs him to J borrow any, he will fay. I have no more than to j buy me food and rayment, or if he hath his rent to pay, and no more - if one fhould come to borrow any of him, he faith, no,I have no more than to pay my rents. So faith the Apoftle there ; you have no fuch fpare time, no fuch fpare affe&ions, that you can beftow them elfe-where,but beftow them upon things that endure to eternal! li&.

And further to move you to this, confider the fliortneffeand vanity of this life,how all man-kinde are hurried and rapt with a fudden motion to the weft of their day es. Our fathers went before us, we follow them,and our children follow us at theheeles, as one wave followes another, and at laft we are all dafhed on the fhore of death: and withal,confider the vanity that al conditions are fubje<ft unto • whether they be mountaines or valleycs;if mountaines,they are fubjeft to blafts, to be envied 5 or if vallcyes, to be ovcr-drow-ncd, opprefled, and contemned; yea, the things that we prize moft, honour and pleafure- what doe they but weary us, and then whet our appc-; tite to a new edge < Confider the men that have / becne before us 5 mahy men that have beene like j a greenetrce,but now the floud of their wealth is ! M 4 ___ d r ^d j

~^7 /

Mocivcihcrc unto.

ate?*

77?e Eternity of God.

Vfe 2.

God then hath time enough to fulfill his : pro-mifes,andhb threatnings 5 therefore not to be offended though he flay long. ■

I dried up, they and their goods have perifhed ccr I gether.

Coftfider in the fecond place,what eternity is-here the body is corrupted with difeafes, and the foule fubjed: to vexation • but that life is fure, compofed and conftant, and there is novaria-blenefle in it 5 and if we dclire life fo much, why doe we efteeme this life that is but a fpan long, and negled that which is fo fpacious.

Confider the crraad,upon which you are fent into this world, and be not put afide from it, by any needleffe occafions(as they are all when they come into competition with this) which hinder our thoughts,and our a<5fcions,as facte as they belong to eternity: and indeed all the world fpend too much of their time upon by-bufinelTes, and they are hampered with them before they are aware, ftill making our felves new worke; fo that wc make this life, which is fhort enough of it felfe, fliarter than it is, wearying our felves with anxious griefes, labour and care: thus men did before us, and thus we are ready to doe, therefore we had the more need to take heed unto it.

If God be eternall, then be not you offended, becaufe you fee that he ftayes long, either in giving reward, or in executing judgement on men for their finnes • for with him no time is long, there is no fucceflion with him • therefore fay not, becaufe you feele nothing for the prefent, there arc great promifes made, but you findc no performance • and there bee many judgements threatned,but none executed - doe not you therefore

The Eternity of God.

169

fore fay, chat your rewards are ncglecfted, 01; judgement paffed over, and that God hath forgotten. For here you fee, that with God no time is long or fhort, there is no fucceflion with him: you have the fame ufemade of it, 7/47.40.27,2 8. Why fay eft thou 0 Iacob, and fteakeft O ifrael 5 My way is hid from, the Lor d, and my judgement ts faffed over from my Go d < There is the objection, that which is in the hearts of men: Now you (hall fee what anfwer is made to it in the following verfe,#4/? thou not knowne ? haft thou not heard that the ever lofting GodALord } the Creator of the ends of the earth fainteth not, neither is weary t there is no fearching of his underftandmg. The meaning is this; To us indeed the time is long, either when reward is deferred, or when the pu-nifliment,'or the execution of fentence againft evili works is deferred • but with GWit is not fo. Now that which makes it feemelongto us, is, 1 Partly the paffions, and reftlefneffe of the mind/for that is motion)butGW,heis without al motion or paffion,and therefore nothing is long. • 2 Againe, not only we are fubjed to motion, but the things that we have to doc with, they are fubjedt to motion, and paffe away, and therefore they feeme long to us: for time, you know is nothing clfc but the meafure of motion - and therefore where there is motion, there is time,and no while elfe. Now to us that are in motion, and to the thyigs that we have to doew r ith, athouiand yeares are a thoufand yeares 5 but in God there is no motion, nor flux- and therefore a thoufand

yeares

ifai.40.27,28.

77;e Eternity o/God,

i Pec. $.4. with

ycares with him, are but as one day: God is neither in motion himfelfe, nor are other things as in motion to him; but wee arc moved, and the things we have to doe with,are moved; and if ei-ther,there muft be motion, for if the (hip moves : though the waters ftand ftill. or if the waters move,though the fliip ftand ftill,there is motion 5 but God ftands ftill, and all things ftand ftill to him likewife. Doe not wonder therefore that the Churches lye fo long in mifery, that the injuries of the Saints are to long unrevenged, doe not accufe God, doe not miftake him, doe not thinke amiffe of him, doe not thinke that hee is forgetfull, and doth not remember, that hee is flacke, and doth not regard, that hee cannot, or will not helpe. Beloved, it is not fo; youihall fee the very fame ufe made of it, 2 Pet: 3. if you compare verf.4, and 8, p.together: In the latter dajes there fiall come[coffers, &c. faying, where is the fromife of his comming f for fence the Fathers fell afeeepe, all things continue as they were from the creation, verf.8,9. Mt be not ignorant of this one thing, that one day is with thcLoK d as a thoufand yeares,anda thoujandyeares as one day.The Lord is not Jlacke concerning his promtfe (as feme men countfeackneffe) but is long-fuffermg to us-ward,not willing that any feouldperife, but that allfeiould come to repentance. It is not flacknefie in God: For (faith the Apoftlc) athoufandy cares with him are as one day.Wc thinke it a great matter,that the C^hurch fliould lye fo long, and cry^ How long Lord J and yet no reraedle, faith the Apoftle, thinke not

much

The Eternity of Go d<

much at it; For a thoufind yeares mth him are but atone day.

If God be eternall, then confider with whom you have to doe, even with him whofe love and enmity are eternall-with him,whofe foveraignty and power is eternall: if a man be angry, we regard it the leffe, if we know it is but for a fit 5 but confider what it is to have to do with him whofe love and enmitie are eternall. Therefore learnc, not to regard men as wee doe, but to regard the Lordonly^ and that in thefe three refpects :

i LcarnetotrufttheZ^, and not man, for God is an everlafting refuge,?/*/. 146.354. Put not your trufcin Princes, nor tn the fin of man y in whom there is no helpe, &c. that which they can doc for you, is but for this life at mod 5 truft in him that is able to defend you for all eternicie * for he that made heaven and earth, hee continues for ever. This ufe you have made of it in Pfa.90. 1 .Lor d, thou baft btene our habitation for ever and ever: as if hec ihould fay, Lord, thou waft an habitation (that is,a refugees our houfe is)to the Churches, thou waft k in Abrahams time, in Pharaohs time. Confider, that God is not onely an habitation to his Church from generation to generation, but alfo from everlafting to everlafting.

2 Learne from hence Hkewife to feare him • feare him that can caft body and foule into hell for ever-his eternity ihould make us to feare him. Feare not wan, ifai . 5.13,14 Why ? becaufe he is oj jlwrt continuance: and if he can do you any hurt,it is but for a ihort time, for he fhall be made as the

171

Vfe

Confider you have to doc with a God, whofe love and enoiuic arc eternal].

And therefore,

ruft, to truft in

God, and not

man.

Pfal. 14*3,4.

F.aI.OO.1;

Secondly, to feare hiai.

Ifai.3M3,i4.

orafTc ;

Tl?e Eternity of God,

1I0I12.17.

To fetve God, and to doe bis will.

^4. To comfort our felves a-gainft the mu-tabilitie of things here below.

Pra<i©2.ii,i2.

grafle • but feare the almighty God, who laid the heavens, and fir etched the foundations of the earth. Vfe the Lords arguments, they are the arguments that can work on the fouk 5 it is the holy Ghofts argument why we fliouldfeare him,becaufehe is eternall, astheoppofition in that place fhewes.

•3 Labour to ierve him, 1 Ioh.i.iy. The world pajfahaway, and the lujls thereof but hee that doth the will aft he Lord abides fer ever . that is, the world cannot make you to abide for ever, it paf-, feth away • if you fulfill the lufts thereof, if you fulfill your owne will, you are not able to continue your felves, but you will'paffe away: what fhould wee doc then:' why, fulfill the will of the Lord, confider what he would have you doe, and fo youfhall abide for ever.

If God be eternall,then we fhould learne hence to comfort our felves, when we looke upon the mutabilitiethatwe and all creatures are fubjeft unto in this vale of mifery, it is a thing that may comfort us exceeding much; if wee fcrve him who is conftant, without change,who is eternal], that can make up the changes that we are fubjedt unto; it is the ufe that is made of it, in Pfal. 102. 11,12. My dayes are like a fhadow that declineth, and I am withered like graffe ^ but thou> oLor b, (l)alt endure for ever, and thy \ remembrance unto all generations. Why doth he put thefc two together thus ^ my fhadow, and cW/ enduring for ever, &c. as if he4houldfay, this is my comfort, that though Lam of fhort continuance, yet cWwith I whom'I ■■(hall live forever, hee is eternall, and I ' • • abides}

The Eternity of God.

abides for ever. It is as if the beame fliould rea-fon thus. though I am brickie and fading, yet the■ Sun that maintaines me,abides for ever: or,if the ftreame fliould reafon thus ^though I may be dried up in Summer, yet the fountaine that maintaines me continues for ever: So, thouch men be fub-je<3to change,yet the Lord, that maintains them, is immutable, and abides for ever. You that have the life ofchrifiin you, have the beginning of this eternity j and though the old building be pulled downe, yet you have a building not made with hands>etemail in the heavens ; even as when one skin fals off, another comes on : and what though the outward man perilh { yet the inward man growes daily more and more, till it come to perfedion. This is not only a comfort to us, but alfo it is a great motive, and we fliould ufe it as a great argument to <Jod} thatbecaufe we are fub-je<fl to change, yet becaufe hec is immutable, therefore he fliouldhelpeus, Pfal. 102.26,27. The heavens Jliall wax old, as doth a garment , but thou endurejlfor ever and ever t therefore caft me not off in the niidft of my dayes: as if he fliould fay,£m/,thou haft Time enough to beftow,thou art full of cternitie • the heavens that feeme to be of long continuance, yet are nothing to thee 5 therefore I pray thee to fill up my wants, and make me eternall with thee • fo becaufe thou inhabited eternity, therefore comfort mee, ifai. 57.15. Seeing God is eternall; learne hence to know that he is the Lordot all Time.

Doe not thou lookc upon Time as belonging

to

Zi

PiJUoi. 2^,17.

Ifai.j7.1y.

rfi

'74

Godis the Lord of all time, ap points fcafons, and we are not to looke en time to come as oars. P42}.?o.?.

77;e Eternity o/God.

lames 4.13/4

to thee, but to him, he overflowes all- it is the phrafe ufed in Pjal.p 0.5. Thou carrieft them awaj as with a flottd, they are as fheepe, &c. that is, all times arc fubjeft to him, he over-reaches them, and makes them long or {hort,as it pleafeth him 5 heisnotonlyinhimfclfeetcrnall, but hee is the lord of all, and hee difpofeth all times, and appoints the feafons to every thing i if hee be thus, then take heed of looking upon future times, as thine owne ; thou breakeft in now upon the Lords prerogative, if thou looke upon future times as thine,and fayeftwith the rich man in the Gofpel, now foule take thy reft • this is faci ilege againft God. It is,as if a man ihould fay, I have three thoufand acres of land, when he hath not three foot, or if a man Ihould fay ,1 have three thoufand pound,and hath not three p^nce. It is the ufe made of it in lames 4.13,14. Goe to now yee that fay, to day, or to morrow,we will goe intofuch a Citie^&tc. Whereas yee ought to fay, if the Lord will, we (hall live, and doe this or that, if hee will give us leave to come in upon his ground. This phrafe is out of ufe with many men,as clothes that are out ofuft, we are unwilling towearethem- but chriftians fhould bring them into ufe againe, and fay, if the Lord pleafe; let them labour to doe this in feare and trembling. Thou (houldft thus thinke of time, thou fhouldft looke upon it, as on a large field, given by God, and nothing of k belonging otherwife unto thee • and looke what ground the Lord God gives thee,thou art to fow feed in it,and apply it to feeke him, that thoumayeft receive an

harveft

The Eternity of God.

l 75

harveft in future time; and let men not fay, I wil* repent and turne to Cod hereafter s but doe it presently in feare and trembling. "Boaft not of time ; why doeft thou dcferre the time * thou breakelt iato the Lords right, and oftentimes he cuts thee off for it, becaufe thou breakeft into that, which doth nothing belong unto thee.

(V)

THE

«y» *

God a Spirit,

THE

TENTH

SERAdON.

E X O D. 3. 13, 14.

<^sf nd Mo fcs fit d unto God y Behold when I come unto the children of ifrael, and frail fay unto them, the God of jour fathers hath fent mce unto you,and they frail fay unto mejvhat is his name^ what (ball I fay unto them f

i^And Godfaidunto Moils, / ^A M, T H AT I ^A M : \_y4ndhefaidjhM thoujhaltfiy unto the children oflfraelj AM hath fent me unto you.

E come now to the nextAt. \0/^f/Z tribute-and that is the Sim. \l^J§jk pl* ctt y ofGW.heis without \^/£$& allcompofition, without 'A any pjns 3 not having foule ^» and body, as wee have, 'y$m, not being compounded of fubftance and accident, as wee are, but hee is

A a fimplc,

The fourth Attribute of God, His Simplicity.

God a Spirit,

Iohnf24.

Whatkindc of

4Properties of 2fpi:it.

I-InvifiUc*

fimple, without all composition. Which I gather out of thcfe words; I Am, What I Am: that is, whatfoevcrisinmce, it is my fettc. I amapurea&,all being, a whole, entire,fimple, and uniforme being, without parts, not like to the creature: for the beft of them is compounded of adtions,and qualities, but whatsoever is in me,it is my felfe.

Now in this fimplicity, and immixture of God, wee will firft fall upon that which the Scripture fets downe inplaine words/^.4.24. God is a Spirit: that is, bee is not mixr, hee is not compounded of body and foule,as men are, but he is a Spirit, The word Spirit,bothinthe j Hebrew, Greeke, and Latine tongue, doth fig-nifie, breath. A breath is indeede a body, but becaufe it is the fined body, the moft fubtile,. andmoft invifible, therefore immateriallfub-ftanccs , which we cannot otherwife conceive, are reprefented to us under the name fpirit, or breath.

Befides, this is to be added, though Godbc faid to be a fpirit, yet he is not properly a fpirit as Angells arc 5 for an Angell is a crcature,and though it want a body,and be a fpirit, yet it is a created fubftance: but yet becaufe that is nee-reft to the pure, and incompounded nature of God, therefore he calls himfelfe a fpirit, as Angells arc, and our foules are.

To (hew you what a fpirit is, thefe foure things aretobeconfidered.

1. It is proper to a fpirit to be invifible, impalpable, I

r

God ^ Spirit.

Luke 24.39.

palpable, not to be difcerned by any fenfe. Therefore Chrift bids his Difciples to feele him: Behold my hands and my feet ,(Smh he) that it is I my felfe y handle and fee 5 for a Sprit hath not flejl) and bones as I have. A Spirit is that which is withdrawne from the perceivance of any cor-poreall fenfe whatfoevcr,and in this fenfe GWis called a Spirit,bccaufe he is invifiblerand therefore Mofes is fa id to fee, him that isinvfble, not by any bodily eyc,but by the eye of faith.

2. Every Spirit moves it felfe, and other things alfo: The body is but an earthy piece, that is not able to ftirre it felfe at all, as you fee it is when the foule is gone out of it, it is the fpirit, tjiat both moves it felfe, and carries the body up and downe where it lifteth, and it moves it felfe with all fpeede, and agility, be-caufe it findes no refiftance.Bodies,befide their elementary motion upward and downeward, have no voluntary motion, they cannot move themfclves whither they will, as fpirits doe: And this I gather out ot'Ioh. 3. 8.the holy Ghort is compared to the rvinde , that blowes where it lifteth.

3. It is the property of every Spirit to move with exceeding great force and ftrength, and itmovcs wkh

It moves it felfe and other things.

Iohn.3 8.

with much vehemency, fothac it farre exeeedes the ftrength of any body. Therefore in I fay 31. 3. fpeaking of the ftrength of the Egyptians, hee faith, that they are fteft, and not fpirit: as if ( hee fliould fay s all flelh is weake, but a fpirit isftrong. Therefore you fee, the Divclls,tkat

A a 2 are

force and

ftrength.

irayji.3,

4-

It is not held in any place,

Kfiu<

Gods eye is. chicly upon the (pjfits of

men;andour care thereto*

, istokeepeour

fj Iritsfit for

comniunion

| with God,

' ;

/are fpirits, what flrcngth they have- as the man in the Gofpell, that was poffefled, it is Gud that he could breake the ftrongtft bands, and y ou fee it commonly in thofe that are poffefled, and yon reade,how he threw downe the houfe over lobs children. This is the ftrength of a fpirit,cxcee-ding the ftrength of any body.

4. Itinfinuatcs it felfe, and enters into any

bodily fubftance, without all penetration of di-

menfion ^ that is,it is not held out of any place,

by reafon of a body that is in it • it may be in

ir, though the place be otherwife full: as, you

fee, the foule is in the body, you fliall finde no

i where an empty place,the body is eueiy where

whole^yet the fpirit infinuates it felfe into every

parr, and no body can keepe it out. And fo

God, hee is invifible, not feenc by any eye, hee

moves himfelfe, and all things in the world, as

I he lifts- and he doth what he doth with excee-

I ding great ftrength 5 and, he fills every place,

I both heaven and earth; what bodies foever be

I there, yet hee may be there notwithftanding.

And thus you fee in what fenfe this is to be un-

derftood, God is aSp:rit.

Now we will come to apply this. If Godbc a Spirit, firft then this we may gather from it:

1. That his eye is chiefly upsnthe fpirits of men. There are many things in the world, which his hand hath made: but that which he 'chiefly lookes to, istheminde, '»nd ipirit of man. Whereas amanconfiftsof two parts, a

body I

God a Spirit.

body and a fpirit, it is the fpirit that is like to God: and in regard of the fpirituall fubftanceof the foule, it is laid to be made after his Image, and therefore in Heb. 1 2.tiod is called D the Father offririis: He is the Father of the body alfo, he made that, bur the meaning is, that hee is

-ytcLT ;;yv!i'/, Father over fpirits , becaufe hee guides and nurtures them , being moft like to himfelfe: as the i bane is like the fathcr,fo they I are like to him, and therefore he moft regards thcTpiritsof men. As you may fee when &*-mtiel went to anoint David King, and all the fonncs of Tefficzmt before him,thofe that were much more proper than David, God tells him, that he did not looke upon the perfons of men, nor upon their outward appearance , heeheedes them nor-what then? he fees the fouleand fpirit of man^the Lordlooketh upon the heart ,and according to that he judgeth of them-1 Sam.16.7.

Now, if his eye be chiefly upon the fpirit, thou fhouldeft labour to let thine eye be chiefly ftiilupon thy fpirit, and fo thou {halt moft pleafehim. Let thy eye be upon thy foule, to keepe it clcane, that it may be fit for communion with him,who is a fpirit.This fliould teach you to look to the fafhion of your foules within, becaufe they are likeft to him, and carry his image in them- he is a father of them in a fpeci-all manner, and they are that whereby you may have communion with him, in that which is moft proper unto him, in fpirituall exereifes and performances.

A a 3 But

Hcb:i*.

x Sam, 167,

object\

How that is to bcdonct

i^Anfxv.

aCor:7,i,

Cfoject;

2 Pet: 1.4. Luft defiles the fpirit.

Titti; 15.

But,you will fay, what is it that you would have us to doc to our fpirits , to have them fit J for the Lord,thzt he may regard them, and that ' they may be like to him 1

1. Thou muftfcoiu*e and <r/^#/£ them from all flthinejje. zCor.j.i. Having therefore tbefepro-I mifes , ( dearely beloved,) let m cleanfe our [elves \ from allflthinefe of the flejh, and fpirit y perfecting i bolwejfe in the feare ef God. There is a pollution, I which the Apoftle fpeakes of, which pollution he divides into two kindes, of the fleih, and of the fpirit: both of thefe thou muft labour to be cleanfed from, but fpecially that of the fpirit, if thou wouldefthaveit fit to have the Lord to delight in: for he being a fpirit, doth mod regard thofcattions which are done by the fpirit -and therefore that is the thing that mainely thou fhouldeft looke to.

But what is that pollution of fpirit, or what is that which doth defile it?

Every thing in the world defiles the fpirit, when it is luftcd after. 2 Pet. 1.4. Having efca-peci the corruption that is in the world through luft : thatis,the world, and all things in the world, and all the parts ofit,they doe then corrupt the fpirit, defile,and foile it, when the foulc of man hath a luft after them. You might meddle with all things in the world, and not be defiled by them, if you had pure aife&ions, but when you have an inordinate luft after any thing, then it defiles your fpirit- therefore in Turn 1.15. the Apoftle fpeakes of a conference defied. And in

Mat,

_, . * ~

God a Spirit.

Mat. 15.19. faith our Saviour, Out cftheheart proceed evili thoughts,murtbers, adulteries fornic*-tionsjhcftSyfilfcmtneff'Cjbldfthemiesi thefeare the things which defile a man. Hee doth not fpeake oncly of aduall adultery,or murther, but even of the finfull difpofitions of the foule; even thefeare things that defile the fpirit in Gods fight, who lookes upon them as you doe upon outward filthinefle with the eyes of your body: So that every inordinate lufting of the foule, doth defile the foule.

But is not this rule too ftrait t We are commanded not to muvther, nor tocommit adultery: this is the commandement: and why fhould you fay , that every difordered affedion doth defile the foule, and that it is more regarded by God than the outward adions 1

You muft know that the tenth commandement doth ftrike againft thefe abominations 5 Thoufbalt not lujt: and fo it is tranflated, Rom: 7. fo that thefe luftings of the fpirit, arethofe that defile the foule. You fee that GWhath fpent a whole commandement againft them. And indeede, all the aduall finnes committed by us fimply confidered in themfelves, as committed by the body,are not fo hated ofGod^as the pollution of the fpirit is. Nay, I dare be bolde to fay,that the ad: of adultery, and murther, is not fo abominable in Gods eyes, as the filthincfle of the fpirit • this is more abominable in the fight of God, who is a fpirit, than the ad of the bo-dy 5 for it is the fpirit that he mainly lookes to.

A 34 Indeede

Mat:f J.I?

Object.

Anfw.

The tenth corn* mandement a-gainft luft, Rom:7.

A&ual! finnes I committed by 1 the body are not Co hated of God as the pollution of the fpirit.

lames 4.;.

Indeed the aft contrafts the guilt; becaufe the luft is then growne up to an height, fo that it is come to an abfolute will and execution. I Therefore, if thefeluftings doe preffe into the j foule, wee fhould put them out againe, and re-J jeft them with fliame and griefs : for God is a I Spirit, and beholdes the continuall behaviour j of thy fpirit.

Againe,the injury which you offer to others> though initfelfe it be a great finrie, yet that inward brooding of it in thy heart, plotting mifchiefc,that boiles within thee, while it hat-chcth rancour and revenge, this is that which he hates, though thou fhouldeft never commit any aftuallfinne this way. lam.4.. 5. you have thisphrafeufed, Thelnftofthe jfcir'rt to envie: that is, the bent of the fpirit, and inclination of themindc, which lookes upon the gifts of o-theis, that outfhine them, fo that they luft to , have that light put out, that their candle might appeare above it $ though they aft nothiog,yet , this is abominable to him.

And that I might nor deliver this-without 1 ground, confider;

There is nothing foplcafingto GWasabro-A broken fpirit j ken heart, ifa. 57. Now the breaking of the heart is nothing elfc 5 but the fevering betweene the heart and fin. As when you fee an artificers worke, wherein many parts are glued together 5 if it fhould fall dovvne, qx the glue be dif-folved, then they all breake to pieces- fo when the lulls that are in our foules are thus fevered,

this

jReafonsor confederations proving it. I

pl^afcth God *fry 57..

God a Spirit.

this pleafcth the Lord, not that the affliction of a mans fpirit is pleafing to the Lord, but the reparation of finne from his foule, when the foder that joynCs a finfull action and the heart together, when this is difTolved,this dothplcafc the Lord. And by the rule of contraries, if this be true, then it is true, on the other fide, that when the fpirit is glued by any luft to any inordinate thing,it is moft hatefull to GW.-and the ftrongcr the luft is,the ftronger is the glue-and therefore a man the more he is tyed to this world , and hath fucn ftrong lufts,thc more he hath this un-cleanneflc and pollution of fpirit in him. And therefore as a broken heart is moft acceptable to God: fo a fpirit that is knit to any inordinate objeft, by the thing that it cleaves to, it becomes moft hatefull and abominable to him.

2.Conlider, that although a luft left at liberty ,when GWhatfrtakcnofFthechaine, andfuf-fers it to doe what it will, doth contra& more guilt,and doth indeede more hurt to mankinde^ yet he that hath a heart as full of luft and filthi-ne(Te,is no lefle abominable,and odious in Gods ! fight. Take a wolfe,that runnes upand downc, : and Jails the (heepe, that wolfe is abominable, [ and every one cries out againft him; but a wife man that fees a wolfe tyed up in a chaiae, hates that as much as he did the other: for he knowes that he hath the fame nature, and would doc as much hurt if he were let loofc. So we may fay of men,whofe hearts are fullof Iufts,cWit may be,hath tyed them up, fo that they breake not

forth 5

Luffo retrained as hateful! toGodaslufts that have liberty.

Simile.

The Simplicity*?/God.

Lufts of the fpiritfullofthe fpawne of fin. lames 4.x*

lames i.if.

Dire&ions for cleaning the (pint.

I.

Pindeoutthc pollution.

I forth 5 yet thefc lufts are abominable and hate-full in his fight, though they doe no: fomuch hurt, nor breake fo many commandements. Therefore let them confider this,that live under good families, or goodTutours, or in good company, commonly they are as wolves tyed up, they cannot breake forth fo into outward a<5is, it may be,they are reftrained by rea-fon of fome bodies favour that they would not lofe, or the like, but yet they give way to the fpirit within, that rangeth and lufteth up and downe-and this is therfore defiled in Gods fight.

3. Confider,that thefe lufts of the Spirit,are full of the fpawne,and egges of fimthat is, they are the mother fin: they are very pregnant with a&uall finne. lam. 4.1. From whence come wanes and fightings among you? come they not hence, even of your lufts that wane in your members ? Concu-pifcenceisbutas theluft of the Spirit, which concupifcence is full of a&uall finnes, and brings them forth when occafion is given- lam. 1.15. And therefore it is more hated than an aft is, which is but one, which hath not fo much fpawne in it: and therefore you ought to cleanfe your fpirit from this pollution.

But how {hall we doe this? toget our fpirits thuscleanfed t

You muft fearch out the pollution of the fpirit. For the fpirit of a man is a deepe thing,and hidden, full of corners and crannies,a luft and pollution will eafily hide it felfe in it; therefore thou rauft finde it out and confefle it. Doe as

David

God a Spir it.

ii

David 'did,goe to God, and fay, Lord fearch, and^ try mc fee if there be any mckednefje in me: as if he fliould fay,if I could, I would fearch my owne heart,but I cannot doe it enough, it istoodeepe for me,therefore doe thou come and doe it j I will open the doores, as a man ufeth to fay to the officers that come to looke for a traytour. Do you come in,and fearch if there be any here, I will fet open my deoresj fo faith David here. So,whena man would cleanfehis heart from the pollutions of his fpirit, let him doe on that manner-remember,that to hide a tray tor is to be a traytor thy felfe-iherfore labour to find it-and when it is found, confefle it to the Lord,znd lay ajuft weight upon it. What though it never breakes forth into outward aftionsr fay to the Lord, O Lord, I know that thou lookeft to the fpirit,and art converfant about ir- to have a polluted fpirit,, is an abomination to thee. This is a thing that wee fliould doe, and wee are oftentimes to blame in this, in our prayer*: for wee confefle our acluall (innes,and doe not confefTe the pollution of our fpirits to the L o r d .

But you will fay, we would faine have fom€ diretfions to finde out this uncleannefle of our fpirits,

Confider what arifeth in thy fpirit, when it is ftirred at any time,and there thou ihalt finde what the pollution of the fpirit is. Set a pot on the fire,& put flefli into it-while it is cold,there is nothing but water and meat, but fet it a boy-ling,and then the fcum arifeth. It is a fimilitude

ufed

£&&

Anfw.

How to finde out the unclca-nefle of fpirit,

Simile.

T7:e Simplicity*?/ God. \

12.

; ufed in £^.24.11,12.1 fay,obferve what ari- j

I feth in thy fpirit,at any time, when there is fome j

: eommotion,whenthy fpiritis (lined more than j

ordinary,now every temptation is 3 as it were, a!

fire to make the pot boyle,any injury that is of-;

; fered to us .this makes the leum toarife,now fee

j what arifeth out there, and when any object j

j comes to allure thee to fin,fce what thoughts a- j

j rife in thy heart, as the thoughts of profit or:

preferment, fo that when luch an opportunity

comes, it ftirres the fpirit, and fets it on boy-

ling-confider what then arifeth in thy heart,and

thou (halt fee what thy fpirit is. And that which

thou art to doe, when thou ficdeft it, is to con-

feffe it to the Lord,and fuffer it not to come into

outward a# 5 caft it our,fuffer it not to boyle in:

-Esflfr.24.13.

When thou haft done this, thoumuft not ftay here: but thou muft labour to loathe and hate that pollution of fpirit. There are two things to be hated by us $ thefin, that we looke upon as a pleafant thing-but there isbefides,thy inclination to that thing, and that is the pollution of thy fpirit, and that thou muft hate and loath; thou muft not only hate the ob jc& that is offered to thee, but above all thy felfe alfo, and theuncleannefle of thy fpirit. Thus it is with every one, whofe heart is right, Ezek. 36.21. Ton jball loathe your [elves in your oxvne fight for your iniquities : that is, when a man begins to looke upon himfclfe,and fee the pollution of the fpirit in him, he begins to grow to an indignation

Hate the pollu tion of fpirit.

E2ck:3^,jit

God a Spir it.

*i

rion againft himfelfe,(as that is the fruit of godly forrow,2 Cor. j.) he findes his heart fo difpo-fed, that he begins to quarrell with his heart, and to fall out with it- and to fayjWhat? have I fuch a heart that will carry me to finne i that will not oncly carry mee to finne, but to hell * Hee begins to loathe himfelfe, hee would not o wnc his owne felfe, if he could- he would goe out of himfelfe, he is weary of his owne heart: fuch a hatred and loathing thou muft have of this pollution offpirit that is in thee.

And this thou (halt doe, if thou wilt but corrfidcr, what evill this pollution doth bring thee, and what hurt filthinefTe hath done to thce:aman can hate a difeafeof thebody,and cry o.utofit-and why fhould not men doe foof the fouled It is our finn;* that is the caufe of all e-vill, it is not poverty, or difgrace, or ficknefte, but it is finne in thy poverty, finne in thy difgrace, finne in thy fickneile: fo that if a man could looke upon finne as the grcatcft cvill,and that doth him the greateft mifchiefe, he would hate that above nil things. And here remember not onely todoe it in generall, but to pitch.thy hatred chiefly upon thy beloved finne.Be ready to fay of that,as Hainan oiMordecai^ whatavai-leth it mc,\t CM ordeca; yet livec'If wccould doe fo with our beloved lufts , and come to fuch a

hatred of them as Hainan had of aJMordecai , to

j *

hate that beloved pollution, which cleaves fo fafttothy fpirit, this wereablefled thing, and all is nothing without it.

Thou

* Cor 17

How to loathe this pollution.

*4

Tk Simplicity*?/ God,

Thou muft yet goe a ftcp further, that is, to J get it mortified, to get it utterly caft out, flaine and killed,not to fuffer it to live with thee: thou muft doe with fuch a pollution of thy fpifit, as thou doeft with thine utter enemie,whom thou followed to death, and wilt have the law upon him, and wilt be content with nothing but his life: So when thou haft found out thy fia, then goethisftepfurther,tohaveit out before the Lord,and cry againft it,and fay,that it is his ene-my,and thy enemy, and an enemy to his grace-it hath fought thy life,& thou wilt have the life of it before thou haft done : and give not over till thou getteft it utterly caft out, and an utter fcparation betweene thy foule and it ; fo that it there ihould come a temptation to it againe, if there fhould be pleafure prefented on the one hand,and threatnings on the other,that yet then thou mighteft be able to fay , rather any thing than this fin,than this luft, it is my greateft ene-my,'that hath done me thus much mifchiefe; fo that thy foule not only loathes it, but thou wilt not fuffer it to live in thee$this is that which we ought to doe,if we would cleanfe our fpirits.

When a man hath done all this, thou muft goe to God 9 and befeech him that hee would melt that fodcr, as it were, that he would make a diftblutipn, that he would fever thy foule,and the luft that cleaves fo faft to it. That whicJi^, made the foule, and the obje<3 to cleave fo faft together, is luft, that isthefoder; which like 1 unto foder muft be melted with fire: Jjffy'4.. 4.

When

3.

Kill the pollii' donoffpirit.

Simile

Pray againfl it.

Ifay4-4.

God d Spirit.

When the Lord fiullhave wafted away the filth of[ the daughters of Sion,and ft all have purged the blood oflerufalemfrom the midjl thereof, by the (p/nt of wife dome,and by thejftirit of burning: that is, the holy Ghofl, who is as jFrf ,that melts th^foder, and loofcns itj& alfo the word,/^r.2 3.24.8c fo alfo in Mai. 3 Xhrift there is compared 10 fir e,zwd to Fullers fope 3 znd all to expreiTe the divers wayes that the Lord hath to cleanfe our fpirits from fin. Sin cleaves to the foule as droffe to the gold: now the Jpirit of burning cleanfeth and purifies it; yea it doth it violently^ and thcrfore it is faid to be a hammer alfo in /mw). Againe,fin finks in as a deep ftain,therfore Chrift is as fope to cleanfe it. And therfore goe,and fay to GW,Rather than I fhould not be cleanfcd, Lord cleanfe me with the fire of affliftion: as it is alfo called,Z^£. \ 3. 9. And I will bring the third part, faith the Lord, through the fire,and will refine them,as filver is rcfi-ned,andwill try them,asgoldistryed. It were beft (my beloved) if you would yeeld to the Spirit, and the Word,thzt they may cleanfe you before his fight:For if they will not do it,he will come with the fire of affli<5Uon,& it is better that you fhould be fo dealt with, than that your foulcs , being ftill uncleane,fhould perifh for ever.

To fit thy fpirit for the Lord, that is a fpirit, and the father of fpirits, thou muftgoc yet one ftcp further-thou muft labour to beautifie it, to feek to adorne it with allipirituall excellencies. N o w if thou wouldeft beatify it by any thing, feeke not for outward excellencies, as clothes,

fine

«5

Mai. 1. The fpirit as fire:

Zach:i3,^

Adorne the fpirit with fpirit tuall excellencies

Ike SiMPLiciTYd/Goo.

Ifay 66, z i

iPet:$.j.

Prov^Ui

fine apparell, or adorning in the fight of met, but feeke fuch an excellency as is futabie to the fpirit: feeke not other things, for they arc fuch things that God regards not. So that, as every manfeeks fome excellency or other,vhat whi< h thou art to feeke is,to get fpirituMl excellency fuch as may beautihe i Wy heart; for that which is outward, GWregardeth not. You fhall fee an excellent place for this^lfiy 66.i.Jtitf>e(e things hath my handmade, faith the Lo id'jk'ui to this man Willilooke,event* him that ispoore, and of a con-tritefjtir it, andtremblethat my word. When the L^lookes upon ail things here below , lMj hand hath made thi'm, faith he, and Icandifpolc of them as I will: but what is it,of all them,that I doe eftcemc < a fpirit that is fafhione-d, and beautified with inward ornaments, fo that it trembles at my word, that is the thing which I regard. So 1 Pet. 3.3. you have a companion there of outward excellencies, and of the fpiri-tuall decking of the inward man, which the Aportleprcferrcth, becaufe that is a thing that is eftecmed of by God. Whofe adorning, faith the Apoftle, let it net be that outward'adorning, of plaiting the ha? re, and of wearing golde, or of putting on of apparell: But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meeke and'quiet fpirit , which is in the fight of God of great price .So it isfaid of wife-dome, Prov. 3. 22. It fhall be life to thyfoule, and grace to thy necke .* that is, wifidome adorncs the foulc in the fight of G o d, therefore that is the

excellency

God a Spirit

l 7

excellency that is chiefly to be fought by us., e-ven thus to adorne thy foule.

And there is good reafon for it: for if thou confider what thy body is, and what thy fpirit is,thou (halt fee, that all thefe things that doe adorne the outward man, are not the excellencies to be fought after. Indeed there are divers kindesofthofe excellencies 5 they are of three forts.Firft,cxcellency o£clothes,znd building,znd fuch gaudy things, which children and vaine men and women are fenfible of.Secondly,great titles,iwd honours, and great rewards, which a higher fort of men are capable of. Thirdly,the excellency of learning ,znd knowledge,mdskillm Arts and faences 5 and this alfo is but an outward excellency: for though it be feated in the fpirit, yet it inables onely to outward things. Thefe are not the excellencies that thou fhoul-deft feeke for: but it is an excellency of the fpirit thou art to regard: looke to thy fpirit what that is: for as the fpirit is,fuch is the man. Per-feflio mentis ejlperfeffio hominis,this is the proper excellency:the body is but,as it were,the {heath for the foule; a man is faid to be more excellent, as his foule is excellent: the excellency thereof is a mans proper excellency, and every one fhould labour to excell in his proper excellency. Other excellency is but an outward excellency, this excellency is that which is intrin-fecall to a man • the other are but adventitious, they are not proper, and are not that which makes the difference, as this doxh.Thc righteous

Bb is

Outward ex*

celfencicsnot to be (ought after.

Outward ex. cellency of $ forts

.1

Ihe Simplicity of God.

Simile.

Nothing but t'uc adorning of the /pint commends u> to Codt

lam:*,?.

is more excellent than bis neighbour : as if hee faid-there is a difference of honoui,but all thefe are but accidenrall differences, as men differing in cloath: the eflcnriall difference is the fpirir, and that is it which God regards, and by this thou excelled thy neighbour. All other excellencies are but as when a mule or an affe having goodly trappings, fhouldboaft itfelfc againft the horfe, which is a goodly creature,becaufe it hath goodly trappings; or as if a mud-wall, that the Sunnc rtiinesupon, fliould boaft it felfe againft a wall of marble that (lands in the fha-dow. Therefore confider of this, that fo thou maift labour to beautifie thy fpirit; if there were noother reafon, butthat he is a Spirit,and that he beholds the excellency of the fpirit,this were fufficicnt. Take all other excellencies in the world, they make thee onely excellent in the fight of man- but this makes thee excellent before Go J 3 this is a folid thing, all the glory of the world is but aevjj Jb;*i, empty glory, as being efteemed vaine and empty men; but that which makes thee excellent before GW,is this. As it is, lam. 2.5. Hath not God c ho fen the poore of this world rich infaith^ andheires of the kingdome which hee hath prom;fed to them that love him f As if hee fliould fay, that which makes men glorious, is their faith and holineflc within, that is the thing jthat makes us excellent in Gods fight > and ina-jbles us to doe higher workes: all other things habilitate us but to the things of this life 5 but grace makes thee ftrong, and makes thee to

ferve {

<^Bfc

God a Spirit.

*S>

ferve the L ord with fear e and reverence y Heb . 1 2 . 28. And therefore fayes the Apoftle, If there be any vertue or praife, thinke ofthefe things: Phil. 4.8. though the world feekes other things after their ovvnc fancie, yet feeke you after thefc things; this is the excellency that wee fhould feeke, for this adorncs thy fpirit. And now if I fliould aske any man, whether is it not better to have Gods image renewed in him,and to be like to him,than to have the excellency of humane knowledge?every one would fay, that to have Gods image renewed in them,were the beft: but then why doeft thou not bufie thy felfe about it? why doeft thou not labour for it ? why doe you ftudie much, and pray fo little i So if I fliould aske another,whether grace,or outward excellency were better? he would fay, grace : but then why doe you not beftow fome time about it,to get it ? It is a great figne that the( heart is righr, when wee can judge aright of things as Go d judgeth of them, and of the excellency that is to be fought by us.2 Cor.$ .It is made a figne of a nerv creature, thathee doth judge aright of 'fyirituallthings. lam. 1.1 o. It is made a figne of a man converted to G o d, vihcnhcc is brougat low, that is, heeisdrawne from that high efteeme of outward excellency, which before he had; when hee fees that they are but fading flowers,tbings of no worth: and thus the foule gets ftrength to it felfe.

When thou haft cleanfedthy (pirit,when thou, haft adorned it with fuch fpirituall beauty y fo

Bb z that

Heb:i&.i*.

PhH:4.«.

2 Cor: j.

lames I.Jo.

Let the fpirit rul«.

The Simplicity of God.

aCor.6:ii 3 ij

that GWisdelightedinthee: then thou muft goeyet further: thou muft let it have rule, and dominion; thou muft let it have the upper hand of the body in all things. Let thy fpirit be ftill advanced, that is, let it not be drowned with the body, but be emergent ftill above it, kept from all bafe affe£Hons,let it be cleare from all thofe mifts andcorporcalldroffe, that is, from thofe bodily affeftions ofmeat^drinkjUncIean-nes,fports,paftime,&c. wherewith the body is delighted: for this fpirit is the moft excellent thing in thee,thcrfore it is meet that it fhould have dominion, that it fhould not be brought into fubje<5tion,no not by any fpiritual luft,that arifcthfrom thefpirir, that the body is not capable of 3 much more then a fhame is it to be brought into fubjedion by any bodily luft,that wrongs the Father of Jpirits. 1 Cor.6. 12,13.0*7/ things are lawfufl to w,faith the Apoftlc, but I will not be brought under the power of any thing. Meat is for the belly,and the belly for meat, but Godjhall destroy both it andthem.His meaning is this, I fee that it is not convenient for me to eatc fiefh ; I doe not deny but that I have a defire to eate fk(h as well as others, but becaufe it is not convenient, therefore I will bridle that -appetite : for, CM eat is for the belly, and the belly for meat,but GodJhalldeHroy both it andthem. If that . appetite fhould prevaile, the body would rule over the Joule: but that I will not fuffer, that my fpirit fhould be brought into fubjedion by any bodily appetite. And confider, what an

unrca-

God a Spirit,

21

unreafonablc thing it is, that the fpirit fhould be brought under the body. There are but two parts of a man, and they draw us two wayes: the fpirit drawes us upward to the Father of/pi-rits y (as it is a fpirit:) and the body drawes us downeward.Now confider which fhould have the upper hand , they will not goe both together. Now know thiSjthat if the fpirit be under the body, it will breede confufion, and be thy deftru&ionintheend. It is fo in other things-looke into the Common-wealth, if you fhould kefervants riding^and Princes going on foot .-looke intonature,if the fire and aire fliould be below, and the water and earth above, what confufion would there be? So is it in this cafe. The Apo-ftle compares them to bruite beafts,2 Pet.2 .12. (and the wife man compares them to a City, whofe watts are broken downefo that there is an utter ruine.) Saith the Apoftle Peter, in the place fo renamed, that they as natural! bruite beajls made to betaken and to be dejtroyed, who fyeake evill of the things the) understand not, and jhall utterly pe-rijhin their otvne corruption : that is,ifa man will cometothis, to fufferfuch a confufion as this, they (halleven be ferved as bruite beafts are: Indeed,if it were with us,as it is with beafts,we might give liberty for thefe corporall appetites to rule over the foule: as,take a horfe,if he hath no rider, then you blame him not, though hec runne,and kicke up and downe,for he is a beaft, and hath no rider to fit him j but when he is under the bridle, then, ifhee doth not doe that

Bb 3 which

Confufion when the body rules the fpirit.

iPet.2,ix:

\

The Simplicity of God,

Iohn 4. $4*

ofyVtf.

/ which he (hould doc,you blame him.But a man

1 hath reafonto guide him, and he hath grace to

I guide reafon.-now to caft off both thefe is more

j than brutifli. Confider alfo, that all things, the

J more refined they are, the better they arc - for

1 they come neerer to the nature of a fpirit. So

then doe thou looke upon thy felfe- and fay

with thy (elfe • the more that the fpirit within

me is advanced, the more it is fuffered to rule,

without impediment, it is the better formec.

To give you an inftance or two, that you may

fee the pra&ife of the Saints in this cafe: 7<?£,hee

faith, Ietfeemedthywordas my appointed meales,

&c. I will rather reftraine my body in this,

than I will fuffer my foule to want that which

belongs to it; as he faith for eating and drinking^

fo faith David for (leepey Mine eyes prevent the

morning watch J hat I might be ex ere fed in thy ft a-

tutes : that is, rather than my foule fliouldnot

doe its duty, I will deprive my body ofjleepe:

So lefes ChrijlJohn 4.3 jl. lefts faith'unto themjny

meate is to doe the will of my Father, and to finifh

bis works: (this he faid when the time of eating

was paft,and they brought him meateto eate:)

his meaning is, I will be content to ncglcfr my

body, to doe that which is the worke of my

fpirit, the worke of my Father. And fuch is his

owne a<ivicc;feeke nor the loaves,faith he, not 1 -

rifli not your bodies ^kboumotfor the meate that

$>eri(l)etb: but looke that thy foule get the better

in all things.

But how /hall I know this,whether my foule

doth rule or no!

When I

God a Spiri t.

*?

when the fpirit ruleth. t

When the bodily appetite, and inclination I o^>;/fr. (hall arifefo high , as'to rule the fterne of the Howto knov foule, and the sdions of it, then thebody gets rule over the foule: but when thefe (hall bee fubducd, and ruled , and guided by the foule, when they (hall be brought to that fquare, which the fpirit within (lull fet downeyhen the fpirit rules over the body.

But inclinations of my body are ftrong, in-ceflant and prevailing, and I cannot rule them ; what muft I doe then <

Thou mud dc/c in this cafe as Saint iWdid, who kept under his body by violence, as men ufe

ObjeS.

Anfw.

The bodv

too much.

to tamehorfes ; wee mould keepe tt dgwne, wee j J 0 wnc,v«n muft take heed of carnall lufts, they will keepe the body too high,as a horfe may be too luftie for his rider: yet fo, as on the other fide it muft not be kept too low, but onely thefoule muft have dominion over it, fork is theinftrumenr of the foule, and therefore it fhould alwayes be j fubjeft to the principall agent: As it is fcid of a fervant, that hee mould not be fupra negotium, nor mfrancgotium^bViXpar negotio , not above, nor below, but fit for his btifineffe: fo ought the body to be the foules fervant. Beloved, coniidcr this, doe but thinke what your foules are, that you (houldfuffer them to be thus in fubjeSion; thinke whatafliameit is,tlvttthcfe bodily affe&ions (hould fo overrule the fpirit that is made like to GW,the foule,that (hall live for ever, the foule for which Chrift dyed, that is better than all the world befide; thinke I fay,

Bb4 withj

not

H

The Simplicity of God.

with your felves, what a fenceletfc and unrea-

fonable thing it is, that this heavenly borne

foule (hould be fub je& to a little walking earth,

and that a peece of clay fhould rule over it < Are

not men,in this kinde, like to beafts, fubjed to

fenfuality,thateateth,atthcy may play,and play

that they may eate I and the foule is not confi-

dcred all this while,how it is a fpirit,that is like

toG^himfelfe,whoisaSpirit. Alas, what is

the body to it 1 It is in it as in a piifon: fuchis

the body to the foule, not to be regarded in

comparifonof it. Therefore adde this to the

other, that the foule may (till be advanced, and

that it fufFer not bodily anions to bring it

into fubjedion,left you be as bruit

bealts, fubjeft to fenfuality,

made to be taken>andto

be deftrojed.

FJNJ8.

THE

God a Spirit.

*5

THE

ELEVENTH

SERMON.

E x O D.3.I3> 14.

u^^Mofes faid unto God, Behold when I come unto the children of ifrael, and flail fay unto them, the God of your fathers hath fent mee unto you, and they fb all fay unto mejvhat is his name^ whatjhall I fa) unto them f

^indGodfaidunto Mofes, / ^iM, THAT I

Second ufe from this point is this: If God be zfpirit, then his dominion igovemment, and providence is chiefly exercifedonthe fpirits of men. It is true, his providence is over all things that belong to us: but, as he is in himfelfe a Spirit, fo he puts forth, and exercifeth this power of his principally in guiding the fpirits of men,and

in

Ffez.

His govern* ment chiefly cxerciled oa thcfpiiitsof men.

z6

The Simpli city of God,

Rom: 14-17*

Pfel,l*.i4*if

Spirituall

iudgemems

thegrcateft*

in that you 2re chiefly to obfcrvc his providence toward you. And that you ihall fee in Rom. 14.17. The kingddme ofGod,ihd£ is,his rule and government, isnotinmeateanddrinke, for they are outward things, and hee that is a fpirit, regards them not 5 but it is in rightcoufnejfe and peace, and joy in the holy Ghoft : that is, in the things that belong to the fpirit, therein is his kingdome,and dominion chiefly exercifed. So alfo,P/^/. 33.14,15 From the place of his habitation hee looketh downe upon all the inhabitants of the earth: hee fafnoneth their hearts alike Jieeconfi-dercth all their workcs. Marke it,when God looks downe from heaven, and beheldes the children of mnjhz chiefeft thing that he doth, wherein his government is exercifed,is,inthat hee fafhions their hearts and fpirits: and therefore thofce-tcrnall fubje&s of his that live with him for ever, are fpirits, as the Angels, and the foules of men. Therefore if thou wouldeft obferve the will of the Z^toward thee, and wouldeft ) fee, wherein his providence is chiefly exercifed, looke upon thy fpirit upon all occasions 5 that is, what bents, what inclinations, \vhat hopes, and defires hee hath put into thy foule. If you looke upon me*n in the world, you fhall fee them divers in their fpirits^ one man lufts after riches, honour and preferment j another after gaming, fporting and drinking : now looke upon this temper of fpirit as the grea-teft judgement of all others. Againe,looke upon the fpims of other men, they are fafhioned a

contrary

—. -^-. n

God a Spirit.

27

contrary way, to deny themfelvcs, to fecke j grace, and avoid finne^ to be content to have GWalone,to doc his worke, to leave their wages to GW, to live a painfull life, ferving God^ and men with their fweetneffe: this is a quite contrary fpirit, and this is the grearcft blcffing. as the other the greateft judgement. Therefore youihallfec^thatwhcnthelor^is angty with a man, fo that his anger is wound up to the higheft peg 5 then he gives him over to thisjudg-ment:as it is, Pf. 81.12. So I gave the over to their o.vne hearts luHs,and they walked in their own conn-fells : that is, my judgement (hall be executed upK>n their fpirits,to leave them to an injudicious mhidc. Againe,on the other fide, when the Lord would doe a man the greatefl kindneiTe,then he fafhions his fpirit another way.Deut.$o.6. And the-Lord thy Godwtli circurncife thine heart, and? the heart of thy feed^ to love the Lord with all thine heart,and with all thy fouls >that thou, mat ft live : as if he fliouJd fay,when I mind to doe you a kind-ne(Te,then I will thus fafliian your hearts aright. So Ezek. 56.16. A new lie art alfo will I give unto you^andanew ftirit will I put within ytu 3 and I will takeaway theftony heart out of your bodies^ and will give you an heart offlejh. r Thz Scripture is plentiful in this. Therefore if thou wouldeft obferve what the Lord is to thee, looke how he fafhions thy. fpirit: if thou findeft that hee leaves thee to unruly affections and lufts, and leaves thee to be glued f to that from which thou fiiouldeft be divorced • or that he hath left thee in bondage

to

Pfai.8i.12,

Dcut, 30.$.

Ezch.$6.i6i

iTim.4>i%.

Proved by 3

Demonftratis

ons*

I Outward things difpcn-fcd promifcu-oufly. Ecclcf:o.r f

2 ,, The guiding jtUefpirit bell on£sontly to Ood.

T/tf SlMPLICITYo/GoD. \

to the fcarc of men, as a fnare to thee, there is

no greater judgement in the world than this,

as the contrary isthegreateft mercy.Thcreforc

i in 2 Tim: 4. 22. Paul prayes, The Lord Iefus

I ChriU be with thyfpirit: as if he fhould fay D this

I is the greateft mercy that I can wifli thee, and

j the greateft good that G o d can doe thee, and

f therefore hee wifheth God to be with his fpi-

rit.

Now to fet on this point a little further, and tomakethisplainetoyou: you fhallfec it in thefe three things.

i.Becaufe all other things,2s riches, pover-ty,health,ficknefle 3 &c.hedifpenfeth thefe pro-mifcuoufly,fo he gives riches to wicked men, &c. becaufe as it is Ecclef. p. i. His love, or hatred, cannot be knowne by thefe things* Whence I reafon thus: That wherein the love and hatred of G o d is mod feene, therein his providence chiefly exercifeth it felfe: but in the f afliioning of thefpirits of men, there,and there chiefly, is his love and hatred mod feene- for other things come alike to men, to him thatfacrifceth, and to him thatfacrifceth not.

2. The difpoflng of other things is much in the power of men. A Prince, or a man hath power to kill, or to fave, hee can give riches, and honor,and take them away at his pleafure : But to rule the fpirits, to compofe, and guide the apprehenfions, and aflfe&ions of the foulc, that belongs coGod alone* a man is no more able to doe it, than to rule the raging fea. For

as

God ^Spirit.

29

as it is proper to G o d alone, to compofe the | winde,and to rule the waves: fo it is proper to him alone to rule the turbulent affeftions, to compofc 5 and guide them.If there beany difor-dered affe&ion in the heart, as an immoderate love of any thing, or an impatient defire to any thing, who is able to remove it, but the Lord who is a Spirit ?So y \vho can implant holy affe-ftions in thee,but he alone? as, for example/*? thinke a good thought, a man cannot doe it without him,who is the Father tf$irits\: fo to per-fwade a man,no man can doe it, it muft be the Lord, as ?ioab faith • Godjhallperfrvade Iaphet to dwell in the Tents ofSem.So to fee the hainoufnes of fin,and the evill of ir,no man can do it but by the fpirit of God: as it is faid,/^.i6.9,T^ Spirit convinceth men ofSin.So to will this, or that, which is good, it is he that works boththe will and the deed. A man cannot raourne for fin without the Spirit of Go D,and he cannot choofe but be fwallowed up with worldly griefe for worldly loflcs except God keepe him, he cannot feare G o D,and he cannot choofe but fearc men, except God guides his fpirit-for this is one of Gods prerogatives royall, to rule in the affeftions, and apprchenfions of men.

3. Becaufc the guiding of a mans fpirit,is of the gicateft confequence of all other things clfc. Now God is a wife commander,and therfore he will not exert, and put forth his power 3 butin' things of greateft moment: and indeed the guiding of our affe&ions is all in all to us.For,in a

mans

Iohn 16.9 f

The guiding of the fpirit of greateft confe quence.

ll?e Simplicityo/God,

The apprehen-fion makes c-vcry thing hea* vicorplcaiant.

Lam, j.*j.

mans outward eftate,what things focver befall him^all are nothing-, but what his apprehenfion is of them , and how hee is affe&ed with them, makes them croffes or comfortsrif a mans fpirit be whole 5 the greateft croffe is nothings and the leaft is intolerable, if his fpirit be broken. As D againe,what arc all pleafant things,if a man hath not a heart to apprehend them? As to /W,what was all his persecution? as long as his fpirit was whole within him,he carried it out wel:& what was Pdrddfc to Adam^nd a kingdomc to Ah.xb, when their fpirit was broken? It is the apprehenfion that makes every thing to a man heavie, or unheavie,pleafant or unpleafant, fweet or fow-cr: & therefore this is the ufe to be made of it,to behold Gods providence chiefly on our fpirits, and not onely on our owne fpirits 3 but what he doth upon the fpirits of others alfo.lt is a thing we {tumble at 5 when we fee a wicked man prof-per, and carry all tilings in the world before \ hiinj weefhouldnotfay, where is <W.f provi-dence,and the truth of his promifefbut fee what he doth upon the fpirit of that man.If thoufeeft fuch a man more malicious to the Church, and children of God,znd growing more carnall,and abominable in his courfes, therein is Godscuvk feene more,than in all the difpenfation of outward curfes: for that treafure of finne which he layesup for himfelfe, will draw on a treafure ot wrath,which will be expended upon them in. due feafo.Therfore beholdyour fpirits alwaies and Gods providence upon them. i^w.3.65.

Give

God a Spirit.

Give tbanforrow^ or obftinacy of heart, thy curfe upon them.tht words fignifie,which is thy curie upon them. Therefore if you fee an obftinate heart in a man, that is the greateft: curfe of all. As in receiving the Sacrament,thcre we do pro-nounce a curfe to him that receives it unworthily y and profanes the Lords body : but, it may be, he goes on and fees ic not$but now looke upon his fpirir,and fee how GWdeales with that,whcther his heart doth not grow harder, and more obdurate, which is the greateft curfe. You may ob-ferve this every where* If thou feeft one that hath a vaine and idle fpirit, that cannot ftudie, that cannot pray,that cannot choofe but be car. ried away by an unruly lull to this or that thing, beleeve it,this is a greater judgment than all the difeafes in the world, than all fhame and dif-grace,that we account fo much of, than poverty and crofles: as it is the greateft mercy on the other fide, when a man is able to ferve God with an upright heart,& to be fincere in all his carriage. Thus it is with men,and this thou (houldeft obferve in thy felfe alfo from day to day. Let us not obferve fo much, what accidents befall us,what good is done to us,or what croffes wc have, (it is true indeed God isfecne in all thefe things:)but chiefly looke what God hath done to our fpirit,vvhat compofing of minde,or what turbulencyof affc&ions > or what quietnefie, what patiencc,or what impatience- and for this be chiefly humblcd,or be chiefly thankfull: for to take away from Chrift the praife of fan<ftifi-

cation,

■dbwQp — b i " i ■!

1 be Simpli city of God. \

Iohn4- 14. Worfhiphim in fpirit-

Rom 19.

What it is to fervcGod in

the fpirit,

Co1.j«i6,

cation,is as much as to take away the praifc of his redemption. Herein thou fhak fee his love or haired manifefted to thee 3 his greateft judge-mentor his greateft mercies.

The third Vfe is that which the Scripture makes of it, Iohn 4.24. If GWbea Sprit, then worjhif him in faint and truth. What it is to wor-Jhip G o d in fair it and truth^ you fhall fee if you compare this place with that in Rom. 1.9. Tor God is my witnes^ whom iferve with myjpint in the Co [pel of his Sonne ? that without ceafwg I make mention ofyoualwayesin my prayers. The meaning of it is this.When Paulhzd taken this folemne af-feveration,GoD is my witnes^&c. doe not think, faith he,that I have done this feignedly, I am no fuch man-for in preaching the Gofpel of/<*-fus ChriB, Iferve God in my faint .-that is,I doe it not for by-ends, not in appearance and fight of 1 J men,or the like, but I doe it in my faint, that is, I plainly 5 heartily,and fincevely .So that to worjhif Godi»ftirit,\sjLO have a pIainne(Te 3 and fincerity in our worfhipping him, that is,to doe it hear-tily what we doe to him, in our praying, and worfhipping him$when it is not formally, and cuftomarily done, but our fpirit feconds it within,this it is to worfhip him in fpirit.So that the fcope of our exhortation is,that you woulu worfliip GWchiefly in your fpirits. As it is faid offingingPfalmes, C0/.3 .16. Admonijhoneano-ther in pfilms $> hymnes\&fair it milfongs', fwging withgract in your hearts,&c .that is,let your fpirit joyne with the outward performance. And the?

ground;

God ^Spirit,

?J

gVound of it is , becaufe Go d is a fpini, and therefore hee beholds at any fuch time, when you come before him 3 the inward behaviour of your f pirits : that is, he obferves when you come to preach, or pray, what fquint-eyed ends,what vainc glory, what refped to men you have. Y ea,he obferves how tarre naturall conicience leades you, fo that you doe it as a taske, out ofcuftome, dec. hee obferves what worldly-mindednefle, and carnall affedions creepe into the foule, at that time, that makes you either to poft ofifthe duty, or clfe to doe it in a cuftomary manner. All this doth he behold, he lookes to the inward carriage of the fpirit ; and therfore do you look chiefly to the inward carriage,to the inward frame of your minde. But what is that more particularly * I will (hew it to you in thefe three things, i .See that thy fpirit be as neare him as thy ilippesare. ifay 29. i$. Hee complaines of a fort of people,that draw nigh unto God with'their mouth 3 andwah their lips doe honour him y hut have removed their heart jar re from him\an'd'theirfeate towards him is taught by the precepts of men.So Ier. 12.2 i Thou oh Lord art neare in their mouthy 'and farre from their reines. Now if thou wouldeft WQtjhip htm in fpirit fee that thy fpirit be as neare him as thy words arc. As, for example, in prayer thou confefTeft thylinneS, andprofef-feft that thou docft hate them, thou prayeft fof mortification,and gracc,&for weanedncs from < the world- herein thy words and Gods will doe * C c agree,

Particularly in three things,

<^Anfw. 1

The fpirit rauft be as neare God as the lips Ifay 29.13.

The Simplicity of God,

Inftancesof drawing ncare with the lips oncly.

/agree,they are confonant,when yet, it may be, the inward inclination of thy heart is farre e-nough off from thefe expreffionsjtherfore bring thy fpirit neare to God^s thy lips are, and then thou worftiippeft him infpirit. To fhew you more plainly what this farneffe off of the fpirit is^take a covetous man,&put him upon the rack of any exigent,where hee mud part with all to fave his life,he wil fay as much as need to be in this cafe,that hee is willing to part with all-but his heart is fet as clofe to his wealth, as ever it was before, fo that he is loath to part with any thing. And take athiefe that comes before the Iudge,he confefleth his fault,and begs pardon, and faith that he will do fo no more:but yet his heart fits as neare to his theft,hc is as farre from honefty as ever he was before. So take a man, when he comes into fome exigent, (for that u-fually is the time) as at the receiving of the Sacrament, or at his day of death, he comes and profeffeth to the Lord, that hee will follow no more his wicked courfes*, but he will become a new manjhere his words draw neare: but looke to the bent and inclination of his heart, to the radicall conftitution of it, and that is farre from holineffe, there hee fits as clofe to his finne as he did before. Therefore, if thou wouldeft wrfhip Godin fyirit, take care that thy fpirit draw neare to him upon all fuch occafions, as thy words doe. A man in his ordinary courfc, it may be, prayes , and his prayers are good • but how farre his heart is from GW,that his life

(hewes.

God a Spiri t.

?5

flicwcs. It is a ftrange thing, that at the Sacra-menr, men come and make confeflion of their fins 3 and yet their fpirits arc far from it, and that their pra&ife flicwcs. Confider this,if any fuch be hercj you are the men that the Prophet doth fpeake to 3 you draw necre to God with jour lipsjtut your heart is fane from him. And this is the firft particular.

When you worfliip God with all the might and ftrength,and indcavour of your minde,and all the faculties of them, this is to worjhipQ o d inftirit. 2 Sam.6.i4..ItishidoFDavid, that hee dancedbefore the Lord with a&hti might: it was a worfliip of G o d, a fpirituall worfliip of God, wherein David, by his outward a<ft of dancing, did exprefle his exultation, and re-joy cing in the L o r b. Now the text faith,that he did this with all his might,with al the might of his fpirit: ( for fo you mud underftand it.) It is a Metaphor taken from the body, when a man ufeth all his iftrength and might to doe any thing, hee unites all the forces of his body to it: fo a man worjhipfeth Godinfyirit, when all the faculties of the foule are concentrated and united together in the performance of fuch a dutie. And therefore it is called a rvrafiling with the Lord, as Iacob did: and it is called zftriving with God, as Paul faith, xhziy owfirive together with me in prayer, Rom. 15.30. that is, when the fcule, andtheminde arejoyned all together, when he bends the whole foule to the worke, as a man when he wraftleth, puts forth all his

Cc 2 ftrength,

To worfliip God with all the flrcngth of the minde. z Sam. 6,14,

Rom:iy.3o.

Cohj.22,

ftrength,this is to worfliip G o d in fpirit.Such [ Arts 10. an expreffion you have, myitis 20. where Paul

went bound in thejpirit to Ierufakm : that is , his fpirit did not hang loofe, but it was girt up in a refolution to goe through with the vvorke, whatfoever came of it, his fpirit was bound. Now,whenthy fpirit hangs loofe upon the du-tie, halfeon, and halfe off, when a man cares not whether hee doth it or no, this is not to worfliip God with thy fpirit; but when thy minde is girt up, and thou doeft it with all the intention of thy foule^whcn thou doft it hearti-ly:as it is Col.3 .22. Servants obey in all things your Matters according to the flejh 5 not with eye-fir vice, as menpleafen, but infingleneff'e of heart fearing God: where eye-fervice, and heartily are op-pofed. Eye-fervice is, when a man doth it in the outward (hew, and appearance onely , and what is the other,to doe a thing heartily? That is, when a mans ftrength and his foule doth goe with the duty : and the contrary to this is 5 theloofeneffcofthe minde, and the wandring of it about other things, when the body, and the words are well imployed, but the minde doth not goe with them 5 this is not to worfhip God in fpirit, when the fpirit fits thus loofe to God. And this is the fe£ohd thing,wherein this worfliipping of G o d in fpirit doth confift.

The third which hath not much, but yet fome difference from the former, is this, when the fpirit of a man beholds G o d alone 5 when his eye is upon him when hee comes to worfliip

Whenfthe fpirit Lehoides God alpae.

God a Spirit.

57 A

Col-.3.12 ^

Singlencfle of.I hearty what.

fliiphim,andupon nothing befidcs. If a man will have an eye to men, to the praifc, or dif-praife that fliall follow the performance of the duty, hee doth fofarre worfliip men. But hee ferves GWand worfliips him in fpirir, when his heart is left naked, and ftripped of all other re-fpefts in the world , and fo filled, and overawed with the prefence of G o D,that all other refpefts doe vanifh.This it is to worfliip God in finglencflc of hearty and this is oppofed to outward performance, Col. 3-22. for cye-fer-vice is but onely a bodily and outward worfliip: 1 but when a man doth it with finglenes of heart, ' then itisnoteye-fervice, that is, itisnot outward onely. Now, finglenefle of heart is this, when the minde hath but onefingle objeft to looke upon-fo that to looke,not upon any crea-| ture,but upon God, and none befides; this is to • worfliip God in finglenefle of heart, which is the ) fame with holineflc. As the holineife of the vef- | Holineffcwhat 1 fcrl in the old law was w hen it was fet apart from all other fcrvices to GWalone, fo the holines of a mans fpirit is,when it is feparared from all by-refpe&s and aimes^ and is wholly devoted to him- (w hence our \voY<\^Devotiondot\\ fpring:) and when a man worfhips (Wwith this naked-nes, with this finglenes and holines of fpirit, then he worfliips Godm fpirit. But when thou commeft to pcrforaic any duty, as to preach a Sermon,or to pray,and thou looked what men will thinke of thee, and what praife and credit thou (halt get by it, this pollutes your fpirir- fo

Cc 3 farre

The S i mpl i c i ty of God.

£«eft.u

Whatncceffity there is of fit geftures of the body in Gods worfhip.

I Cor.6. zo,

farreas you doe this,there is not finglenes,but doublenefle of fpirk,and here is eye-fervice in Gods account.

Therefore looke alwayes to worfhiphim in fpirit, remember the argument here ufed, God is a Spirit: that is, looke how the corporealll eye of man beholds thy body,when thou com-; meftto Church, and can fee the negligence of j thy behaviour, and uncomely gefture; fo Ged^ \ that is a fpirit, he beholds the vanity and loofe-* nes of thy fpirit within,the turning and rouling of it this way,or that wayjtherfore take diligent heed to thy fpirit-labour to approve thy fclfe to him,care not what any creature faith or think-eth of thee 5 and this is to worfhlp him in thy fpirit. Now here are two Queftions to be anfwered:

If G o d muft thus be worfhipped in fpirit, and it is the behaviour of that which he looks to, what neceflity is there then of a bodily, comely, and outward gefture? how farre is this required in his worfhip <

The fpirituall worfhip of God is never well performed, but when it is fignified by the comely geftureof thebady, as farre as wee may. I fay,they muft concurre,the body muft goe with the fpirit, (though indeed he chiefly lookes to the fpirit)for they are both his,i C»r. 6.20.he muft be ferved in both.Befides,the body ck>th exceedingly helpethefpirir,and it doth teftifie,when you come before others, that ho-lincffc and reverence, which you have of Gods

g J ° r y

God a Spirit.

?9

glory and majefty. Therefore to perfwadeyou to this, .you muft know, that when ever you come to worfhip God, there ought to be a great folcmnity in every part of his worfhip, which cannot be without the concurrence of the body and fpirit of man 3 they cannot be disjoyned : And you fliali fee the neceflity of this, in thefe 3 things.

i. Becaufe, though holinefle be feated in the fpirit, yet it doth and will appeare in the body at the fame time. You know, the light of the candle is feated in the candle, yet it fhines through the lanthorne,if it be there $fo,though holines be feated in the fpirir,yet it wil appeare inthebody, if it be there. It is fo in all other things, and therefore muft needes be fo in this: As,take any affe&ions that are in us,as a blufh-ing affe&ion, whenoccafionis , will appeare inthebody,whetherwewilIorno; foan impudent face is difcerned and perceived aIfo 5 fo awefulne(Te 3 and feare,and reverence, they will (hew themfelves,and looke out at the windowes of the eyes, and appeare in the face, except we willingly fupprerfe them. Now, if thefe will doe fo, furely ic holdes in this alfo. If there be a reverence of the minde, it will be feene in the behaviour of the body. Therefore you fee 5 Eliah, when he prayed earneftly, thedifpofiti-on of the body went with it fa put his face downe betweenehislegges. So Iefas Chritt , when hee prayed for Lazarm , hee groaned in his ftirit and weft. Now if he didfo, (who might be exemp-Cc 4 ted.

Therein homines appearcs,

Simile.

The Simplicity o/God. I

The outward man ftirs up the inwaid.

Our performances arc Same elfc...

ted,if any might) then doc not thou thinke that thou canft have aholy, reverentdifp^fition of theminde, and it not appeare in the body , it cannot be.Therfore you fhall find that it is called the heart every where,becaufe the affections are fcated there,and what affeftions a man hath, fuch is his heart $ and the body is accordingly affe<3ed,asthe heart is affe&ed.

2.Confiderthis; If thou findeft thy felfe apt toacarelefte, negligent behaviour,and carriage of the body, when thou commeft to God, and pretended this, that hce is a fpirit, and muft be worfhipped in fpirit 5 I fay, confider whether this be not an excufe that thy fiefh makes to this end,that it may belazic,and have fome eafe to it felfe, from a falfc application of that principle, God is a Spirit, which makes thee give way to an outward lazinefle of thy body. Therefore looke narrowly to it, thou fhouldeft ftirreup the outward man , that thou thereby maift ftirrc up the inward man 5 when thou commeft before GWin any worfhip.

3. Confider, that to make any thing an ordinance , there muft be an application of the whole man to it 5 otherwife, it is but a lame performance, and God will not reckon it as the obc dience of an ordinance. For this truth muft be remembred $ That an ordinance of unperformed as it ought to be, doth ufually carry a blefling with it, A prayer made,a Sacrament received as it ought,a faft kept as it (hould,moves the Lord to giue ableffing,and if thou doeft not

Tonere

f

God a Spirit.

4*

Ponere obicem^ thou (hale not goe away empty 5 for it is alwayes accompanied with a blefling: as it is faid to Anamat.Acts 9. Goe to Paulfor be- I holde he pray es: when it is a prayer indeed,GWcan hojd no longer.Doe you think, that Paul never prayed before, when hce was a Pharife < who made long prayers. Yes- but it was not as hee ought, he never prayed indeed till now 5 now confider, when thou commeft before the Lord to performe any duty to him, thou wilt fay, it may be,that my fpirit is well difpofed, though the gefture of my body be not anfwerable: but I fay,deceive not thy felfe with this, but looke that it be a thorow performance. For as it was in the olde law,a lame facrifice was accepted as none:fo a lame prayer,alame hearing the word, a lame performance of any exercife God reckons as none. Therefore in thefe things God fends them away empty as they came. What better are theye'doe their hearts get any thing? Beloved, Go d is a fountaine, and if he meete simile. with a fit pipe, (as is an ordinance rightly performed) there he ufually convey es his grace: but if he meet with a foule pipe,and obftru&ed, there he doth not conferre any blefling.

Now, if thou faift, I have thus behaved my felfe, and have not beene anfwered ? Doe not deceive thy felfe • for if it be truly performed, you (hall beanfwered: fo that looke, if it be truly done, expect a bleffing, God will not fufFer his ordinance 3 at that time, to be a pen without inke, or a pipe without water. I hope

. there

The Simplicityo/God.

Men may pray much, and not aiightt

Pfal:fi.i$,i7

there be none of us here thatnegled prayer to God morning, and evening, that live as if there were no God in the world, as if they were not his fubjeds : if there be, God will wound the hairy fia/pe of fuch. But thefe are not the men I fpeake to$ but they are thofe that doe it from day to day,they pray from time to time,and o-mit it not s thefe are the men , whom wee are toadvertifeinthiscafe. Takeheede, though you pray every day,yet it may be thou haft not made a prayer all thy life yet, and this is the cafe of many. For,if thou confidereft what an ordinance is indeed, thou (halt know that the Lord doth not reckon all petitioning as a prayer, norfetit downe for the ordinance. And it may bee the cafe of the Saints fometimes, (though we fpake not now to them-) they may pray often, and yet theZ^notregifter, nor j fet it downe for a prayer, and therefore it may never come into remembrance before him. And this I take to be Davids cafe in the time of his impenitency for his adultery; the ground of which you fhall fee, PfaL 51.16,17. Of en thou my lips y (O Lord) and my mouth jhatlfet forth thy praife:&t.David,befovc he came to repentance, had,as it were,miftaken himfelfe, hee thought that he had prayed, and offered a facrifice, but, faith he,I was deceived all this while, I was not able to open my mouth to any purpofe$ therefore, Lord,o$cn thou my mouth • I brought fa-crifice in,but thou regardeft it not,till my heart was humbled: And then, a broken mda contrite I heart,

God a Spirit.

45

heart, O God,thou wilt notdejpife. Therefore you deceive your felves, that goe on in a cuftomary performance ofholyduties,andthinke that you I pray, orthatthinkethis worfhip to be in the! fpirit onely, when your outward man carries it I felfe negligently < both are but a lame perfor- j mance,they muft goe both together. Therefore looke that it be the obedience of an ordinance, which then it is, when not onely the fpirit of a man is well fet,but the whole man is applied to the duty, that is,when all the ftrengthofa man goes to it.

If you fay, May not a man pray fometimes, when he is walking, or lying, or riding by the way,or the like?

I anfwer, There be two times of prayer, one is ordinary,and in private, when you may have all opportunity to doe it in a holy,and folemne manner, and then you ought to doe it folemn-ly. The other is, when you pray occafionally. and there the occafion and difpofition doth not admit fuch outward folemnity: as when a mao gives thankes at meate, or prayeth when hee^ rides, here the Lord accepts the will for the deed: God requires not this upon all occafi-onsj yet when you may, you ought todoeit, in a reverent manner,not onely of fpirit, but of the body alfo. You may gather it from Christ, he felt on his face and prayed, Luke 22.42 .and Daniel, and (Jkbraham, itisfaidthat they bowed themfelves to the ground: And it is faid of Chrift, that hee lifted up his eyes to heaven,

Tvhen

objett.

i^Anpv.

Two times of prayer.

Luke 12.4*.

Luke 4

guefl.z.

How to conceive of God in prayer.

Anfrv.

when he blefTed the loaves. Why are thefe fet downe^If any man might be freed, Iefus Chrifi might; but it pleafeth the holy Gkoft to fet downe that circumftance of him,that he fell on his face,and that he lift up his eyes to heaven.

Indeed, in this cafe when it is hurtfull to the body, there it may be omitted • the Lord will have mercie rather than facrifice, even mercy upon your bodies,Soalfo, when you finde that ir hurts the inward man, and hinders it, when the heart doth it without deceit,that it may per-forme it the better, then there is a liberty left unto you to difpenfe with it.

As I fay for praycr,fofor other duties:when

a man comes to heare the word, hee faith, my

mindeis intent enough, though I make not

jfiich afhewj yet notwithftanding know this,

j that thou muft behave thy felf reverently when j

thou commeft before God. You (hall fee in Luke

\ 4. when Chrift preached,it is faid, that the eyes

I of all the people were fajlened upon him. Why is

1 fuch a corporeall gefture noted in the text? is it

[invaine? No, becaufc it is a comely gefture,

I therefore it is to be regarded.

How fhould we conceive of God in prayer,

I feeing hee isa fpirit, and a Spirit we never faw :

what conceit and apprchenfion of God fhould

we have then when wee come to call upon his

name?

Wee may not conceive him under any corporeall fhape, for he is a Spirit: and therefore j they that thinkc they may worfhip the humanity

God a Spirit.

45

nity of Chrift disjoyned,are deceived: we are notto worfhip it as feparated from his Deity, for we are to worfhip the Trinity in the Vnity, and the Vnuy in Trinity,which we cannot doe, if we worfhip his humanity as feparated from his Deity. Therefore when you come to pray before God, you muft remember * that he is a Spirit, filling heaven and earth, fir ong y gracious, mercifully full ofgoodnef'e and truth, &c* concerning whom three things are to bee considered.

Firft, That he is a Spirit.

But how (hall I conceive of a Spirit f

How doeft thou conceive of the foule of another man when thou fpeakeft ,to him i thou never didft fee it 5 yet thou knoweft that there is fuch a fpirit that fills the body, and that doth underftand what thou faift,and fpeakesto thee againe^fo remember this of the Lord,that he »s a Spirit: and remember that lexpreflion concerning him,/^r.2 3.24. with this: Can any man hide himfelfe mfecret places,that I\h all not fee him,faith the Lord? Doe not I fill heaven and earth, faith the Lord?

Secondly, therefore, the Lord (Ming heaven and earth,as the foule fills the body- thou muft thinkeof him as one that fees all things, and hcares all things,. Indeed the Lord is not in the world,as the foule is in the body, but in an in-comprehenfiblc manner, which we cannot ex-prefietoyou- yet this is an expreflion which we mayhelpeourfelvesby,aadis ufed every where in Scripture. Thirdly,

The humanity of Chrift a-lonc not to be worshipped.

% How God defcribes himfelfe to Mo/es : Exod: 34. 6, andalfbelfe-where,

I

Ob]tft.

^Anfxv.

How to conceive of a fpirit.

Ier:aj.i4-

Tbe Lord fills heaven and earth.

The Simplicityo/God.

He is powerful!, gracious,

fcCa

Deut X4. Exod, J4A

Thirdly 3 fixe thy minde chiefly on his Attri-butes,that he is aSpirit filling heaven and earth, and hee is exceeding fearefull, powerfull, all-mighty,exceeding gracious and long-fuffcring, abundant in mercy and truth, that he hath pure eyes 5 and cannot fee any iniquity : Deut.z^.. So Exod. 34.6. As CMofes could not fee him, God would flievv him nofliape, but his Attributes, his backe partsjfo thou muft conceive of him,as a Spirit, that is exceeding ftrong, potent, and fearef ulI,one that will not holde the wicked in-| nocent.but (hewes mercy to thoufands of them that feare him; and to finners,if they will come in unto him: And thus you muft conceive of him,when you come before him.

VJKJS.

THE

T H R

TWELFTH

SERMON.

E x o D.3.13,14.

L^^Mofcs faid unto God, Behold when I come unto the children of ifrael, and fhall fay unto them, the God of your fathers hath fent mee unto you,andthey jhatlfay unto mejvhat is his name$ what (hall I fa) unto them ?

^4ndGodfaidunto Mofes, I k^AM, TH AT I

A v 1 n g finished that point, that God is a Spirit, w hich is a particular expreffion of the Simplicity of G o d> we come to fpeake of the Simplicity it felfe: which w is that A.ttribute,by which he is one moft pure and entire eflence,onc moft

jimplc^

Tk Simplicity*?/God,

Jiwple,being without all composition-^ fo that there \ is no fub fiance , 2nd accident, matter, and forme, body andfoule- but hee is every way moft fim-ple,nothing in him, but what is Cod, *vhat is I himfelfe. The rife that it hath from hence, we I (hall fee hereafter. All thofe phrafes of Scrip-I ture, where GWis laid to be love, truth, light, and rvifedome it felfe, all thefe fhew the Simplicity olGod: for of no creature can you fay fo. The creature is wife, and juft, and holy, and true: but to fay, it is truth it felfe, love it felfe, light it felfe, or wifedome it felfe, that cannot be attributed to any creature. So that this you muft know, that G o d is one moft pure, intire, and uniformebeing or eflence: 1 Am, fhewes

The Simplicity of God proved by 6 Rcafons. Reaf. i. There aie not many,nordi£= fere nt things in him.

Reaj.2*

There is no multiplication

that hee is a being; and if we fhould aske, what kinde of being he is; he is a moft fimple and un-compounded being. And that hee is fo, wee will make it cleare by thefe reafons.

Becaufe,if there be many things in him,they

\ muft not be the fame,but different • if differenr,

! one hath fome perfe&ion which the other

j wants; if fo,there muft be fomething imperfeft

in GW.for if the defed of that were made up, it

would be more perfeft.

Iftherebe two things in God, then there is multiplication ; now all multiplication arifeth from fome imperfedion, from fome want and defeft: for if one would ferve, two would not be required. As if one could draw a fhip or boatcuptheftreame, two were needlefTe 5 if one medecine would cure, two would be unne-

ceflary;

49

Reaf 3.

God is love, and wifedomc, &c.originaliy 5 notcfcrivativc-

cefTary ; fo in all things elfc: fo that the rcafon of multiplication is, becaufe one will not ferve the turne. Therefore God being all-fufficient, it is not needfull, yea it cannot be, that a breaking into two (hould be admitted in him, and confequentljr, he muft be moft fimple, without allcorwpofition, a pure and intire eflence, full ofhimfdfe, and nothing befidcs.

If Go d fliould have love in him,or juBtce, or wifdome, or life, or any other quality different from his eflence 5 as the creatures have them, he (hould be what he is,not originally of himfelfe, but derivatively, and by participation, and fo imperfe<5tly: astobefiered is more imperfed than to be fire it felfc, to be gilded is more im-perfed than to be golde it feife: So to be wife, loving, holy, that is, to beindewedwith the qualities of wifedomeJove, holine(fe, is more im-perfe<5t,thantobem/y^0/#£, and Aw, and^//-nejfe it felfe. Therefore there is not a fubftance and a quality in G o D,as in the creature:but he is love ,znd light, and wifedome, and truth, andfo the Scripture exprefleth him.

Wherefoever there is any compofition, there muft be two or three things, fo that there may be adivifio^ they are feparable, though not fe-parated; but where divifion may be, there may be a ciijfolution, and fo deftru<ftion,though it never be : But of God, we cannot fay,that this may be, and confequently, there cannot be two things in him,but what he is, he is^ one moft/w-V> moft fare, and moft mire being , without

Dd all

\fli

Reaf.,

God without composition.

The Simplicity of God.

Reaf. s .

God without parts.

I

Reaj.6.

Godthefiifl being.

all composition and multiplication.

1/ Go d be not fimple, there muft be parts of

( which he is compounded: But in G o d bleffed

for over, there are no parts, becaufe then there

fhould be imperfc&ion^for every part is imper-

fea.

Againe, Parts are in order of nature before the whole, but in God there is nothing firft or fecond, becaufe he is fimply firft.

Againe, Part* cannot be united and knit, and compounded together, without caufes to doe it 5 but here is no caufetoknit and unite any part together , becaufe he is without all caufe, as hathbecnefhewedbefore.

I will conclude this with a reafon out of the text, Heh a being. I AM bath fent meeuntoyou. If hee be a being, then either the firft or fecond being. A fecond being he cannot be, for then there iliould be foipe thing before him > and a-bove him,upon which he fhouldbe dependent: but this cannot be; therefore hee is abfolutely the firft being. Adam was the first man,but God onely is the firft abfolute being. Now the firft being was never in pofTibility to be: and therc-

[ fore he is a pure aft in regard of his ciTence. A-gaine, there are no qualities fpringing from him- for if there were, they fhould have had fometimesno being, and fo inpoflibility to be, andconfequently havea beginning , and be a creature : Therefore there is neither Potentia [ubltantialis, nor accidentalis in him , and (o hee muft bcpurusactw,as the Schoolemen fay; and

I therefore ^

The Simplicity*?/ God.

5*

therefore he is moRJimp/e, without all compofi-tton. This I fpeakc to fchollcrs- for it is a mixt auditory: and therefore you muft give raeea little liberty.

Now I come to thofe ConfecSaries which flow from hence-and they are thefe three.

liGodbziuchafimplCjfirJljure, and ahfolute being, then hence you may fee, what a ftable foundation our faith hath to reft upon • we are buile upon the loweft foundation in all the world, that is, upon the firft,moftabfolute,and fimple, and pun, and intire being. which I fay is the loweft foundation, that depends upon no othcr,but all upon it; and this is the happy condition of all Chriftians,and of them alone. An-gels, men, heaven and earth are foundations to fome things which are built upon them: but they are all built upon this, and therefore dependent. For if this foundation (hake it fclfe, Cfor fo he hath power to doe) they all fall to ru-ine: But God is ihcfrjlfimple, and loweft foundation, being the firft, ablblute, and Ample be-therefore he that is built upon him, hath

in° •

the greateft (lability, which is the tranfeendent happineffe of Chriftians } above all men in the world. And this is a great priviledge of theirs, which you (hall findeupon this ground magnified and fct forth in FfiL 46.1,2. God is our hope, andftrcngth ± therefore will we not fear e,t hough the tarth be removed, and though the mount awes he carried into the midfl of the fea, &c. As if hee ihoitld fay, Though there were a fubverfion of

Con feci. 1.

See what a ftable foundation faith hath to reft upon.

Pial, 4 5 i i ii .

Dd 2

King.

The Simplicity of God.

Confctf.z.

God cannot be hindrcd in any workehc goes about.

Kingdoraes,and an overthrow of all the Chur-ches,yea a confufion of heaven and earth , (as there (hall beat the laft day:) though the monn-taines were rent from their foundations , and c<tft into the middle oftbefea, yet Chriftians fhouldbefureall the while, becaufe<W, who is the firJl,abfolute, and Jimp/e being, and fothe loweft foundation, is their hope md ftrength^ that is, he is a foundation lower than all thefe, that when all thefe things fhall corae to mine, yet God on whom we truft,fhall be a fure helpe, and comfort.

Beloved, this is to be confidered, that you may know what your comfort is, and upon what foundation you are builr.

If God be mod Jimple^ without all compofi-tion y then this will follow, that hee cannot be hindred in any thing that he goes about to doe, but is moft independent as in beings fo in working y by reafon of his fimplicity. There is no creature but may be hindered: for in the beft of the crea-urcs, to wit,in the Angels,there is an effence, & arvexecutive power by which they worke:Even as you fee it in thej5W, there is the fubftance of fire y which heateth not by it fclfe,& the quality oiheate by which it worksmow where there are two things,an effence and a faculty by which it workes, fomething may come betweene, and hinder the working and operation. As in the Babyhmfb furnace, God feparatcd betweene the fire, and the heate, that it could not burne the men that were caft into it, Dan. 3. So hee doth

with

with the Angells,hee comes betvvecne the fub-ftance,and the executive power, and often hinders them from doing what they would: But in God, feeing hee is moft Jimp/e, and intire, there is not an c0ence, and executive power, ( as the Schoolemencall it:)thercfore there can nothing comebetweeneto bean impediment 5 there is not any a&ion that hee intends, but hee workcs it abfolutely and of himfelfe. Therefore we are toconfider, that that God which wee have to worfhip and fcrve, that nothing can come be-tweene^ and hinder him in working, but what he will doe, he doth: and therefore we fhould learne to feare before him, and to truft in him, and to acknowledge the greatnefTe of his pow-er,and to know the grounds of it.

Hence like wife it followes, that all the Attributes of God are equall among themfelves, not one higher than another, or larger than another 5 for if he beftmple, and there are not two things in in him,then his Attributes, and his ef-fence,and himfelfe are the fame • and if fo, one cannot exceede another 5 his mercy is not be-yondhis;##/Ve, nor his jujlice beyond his wife-dome. Therefore though he doth put forth one Attribute now, another then, yet wee muft not thinke that his mercy is greater than all his Attributes: uierefore that place in the Pfalmift, His mercy is above alibis workes y is commonly mifunuerftood. The meaning is not, that his mercy execedes all his other Attributes, but thathis mercy is over-, and upon all his workes. As

Dd3 the

5?

Confecl. 3.

Thatthc Attributes of God arc equall in hisiufticcjand his mercy,&c.

Ihe Simplicity of God,

Simile. How the mercy of God is 0' ver all his workes.

Vfeu

To labour for contcntednefTe with the fim-piicityofour condition.

the warmth of the hen is over all the egges, to warm?, andcherifh, and hatch them: io Gods mercy is over atlhis workes, tocherifli, andnou-rifli,and perfeft them- that is, it is (hewed forth upon them all. For it is not a comparative fpeech, as if his mercy did exceed all his other Attributes: for if all his Attributes are himfclfc, they muft be equally there is no difference in regard of height or largeneffe betweene them. And thusthe place is to be underftood , for fo the word iignifies in the original!, and not according to the common acception.So much for the Confedaries, now we will come to ufes of praftife.

i .UJimplicity be one of G o d s excellencies, then let us labour to come as neere to it as wee can,by bringing our hearts to be content with a fi m plicity of condition: for this is a fure rule, ! The more compofition ejr divifion> the more weaknes, the more impediment 3 and w khzW J he more expofed-nes todiffolution and decay. Therefore God is not fubje&to wcakneffc and impediment in working, becaufe hee is mod fimple,not having ef-fence, and faculty, fothat any thing fhould come betweene and hinder him ; and therefore alfo is he not capable of diffolution: and therefore the nearer any come to this fimpltcity, they aretes 1 fay)leffe weake,lefle fubjeft to impediment and deftruftion s and the fafer,and Wronger, and happier they be. As for example, the Angells , io farre as they fallfliort of the fim-piicity of the eternall God, who is blcfedfir

ever,

The Simplicity^/ God.

55

ever, fo farre they arefubjeft to all this; they have faculties different froin their effenccs, and one from another, as understanding, will, and their executive power $ hence they arefubjed to vveakneflfe. For they may fall into finne, as you know the fiift Angels did, and their faculties jarred one with another, and fell out of tune : and having an executive power, they are alfo fubjed to impediment-whence neither thegood Angels,nor the bad,can doe what they would, but they are and may be hindred.

In the next place confider man, and as he is milch more compounded than the Angels, fo j he is more weake,more fubjed to impediment, I more liable to decay and ruine, as ficknefle,di-! ftemper,crofIes,death: for he hath not onely a ! rational/faculty as the Angels havc^but fenftive^ a fenfitiv } e memory ,a fenfitiv } e fancy , and afenjitive \ appetite • hee hath alfo a body confiding of di-: vers members, needing many externall helpes, as aire,diet, houfes, exercifes, and fo hee is fub-jc&tomany weakneffes,many hurts, many im-pedimcnts,and lofles of: all forts.

You will fay,this is a mans naturall condition, I object which cannot bechanged,and how {hall this be helped:'

A naturall condition cannot be changed,but it may be exceedingly helped; if wee bring our hearts to be content with a fimplicity of condi-tion 5 that is,if thedifpofitio of the mind be fuch, : that it be not dependent upon many things, but upon few • this is done when the thoughts and

Anfxv*

Dd

affeft

The Simplicity o/God.

To be content with God a-lone,and not depend on many things*

affe&ions of the minde doe not lie fcattered, hanging or lying upon this or that thing fo, that you cannot live without it; but when the mind is recolle&ed and gathered up, fo that you can be content with a fimplicity of condition, with God alone for your portion $ fo that you can live with exceeding little, not requiring a multitude of things, upon which the contentment, and fatiffa&ion of the minde doth depend. As for example; fome men cannot live without fports and pleafure, and a great living to main-tainethem: another muft have great learning and gifts, and eminency, and praife that fol-lowesit: Another hath his heart fo wedded to a convenient houfe, wife, children, companions, &c. that if any of thefe be taken away,he is dead in the neft:Not to fpeake of their vaine, bafe, diftempered affe<ftions,who muft have an hundred things, their fancy is infinite, and all muft be to their minde, or elfe they are ftill complaining. Now the more things a man necdes, the more compound, andleflefimple hee is, (as I may fo fay) and confequently, the weaker he is, and more apt to be hindred,more apt to be hurt and difquietcd 5 becaufe tf you touch any of that multitude of things, upon which his heart is fet, he is prefently troubled^ which is more cafily done, as the things are more, upon which his affeftions are placed: but he is beft, who is come to that felfe-fuffici-ency of minde, and to be content with that fimplicity of condition, that he can fay of any of

thefe

57

Ol'y

ect.

To ufe outward things with weaned heaits.

thefethings; lean livebythem and without! them, I can live without liberty, I can live without friends, I can live without fports and pleafure, without worldly credit, and efteerae, without wife, and children, without riches, without conveniency ofaire,garden, orchards. This is the condition that wee (hould labour to grow up to: and the necrer wee grow up to it, the better we are,and the fafer is our condition. But will you not have us to ufe fuch things:' Yes, but not to be wedded to them, but fo weaned from them, that you may ufe them, as ifyouufed them not ; whereas there are fome that have their hearts fo glued to them , that it breakes their hearts, when they have their friends, or children, oreftates, or credit faile them, or if they be hundred from their livings, pleafureand conveniences: but he is inthehap-pieft and bed condition,who can live alone,and can be content with God alone- that can fetch fo much comfort and helpe from him, that hee can be without friends and companions, without wife, and children; and if he be put into a Country towne farre from all futablc acquaintance, ycaifhebefhutupinaclofeprifon, yet hee can walkc withGW, and doc as Paul and Silas y have his heart filled with joy and peace through beleeving. This is the fafety and ftrengthofaman. For even as the body, the more ficke it is, the more helpes it needes 5 and the lamer it is,the more props it muft have, one for his arme, another for his legges, another

77;*SiMPLICITY0/XjOD.

Smile

Phil. 4,

Objett. ^Anfw.

Godlines brcc-dcth content.

ther for his backer whereas a ftrong man can vvalke upon his ownelegges, hce needes no other Iielpe: even fo the foule, the more ficke and lame it is, the more it needes; but he which hath a ftrong inward man which is in health, let him have God, and fhift him from veflell to vefTell/rom condition to condition, let him be ftripped of all, yet he can goe upon his owne iegges, and can live without all. So faith the Apoftle Paulj Phil.4.. I have learned'in what cHate foever I am,therewith to be content: that is, riches or not riches, honour or not honour, yet his minde had a bottome of his owne,that he could ftand upon, and be happy without them. Thus I fay, the more a mans affediion is inlargcd to a multitude of things, the weaker hee is, and more fub )c£t to be dilquieted by any thing: but the more his minde is contracted, and gathered into a narrow compafte, and content with a greater fimplicity of condition, the fafer, and ftronger he is,and lefTe fnbjed to be difquietcd by any creature j becaufe let come what will comc,whatfoever condition he is put into, hce hatha bottome to ftand upon, heehathfome-thing to comfort his heart.

But how flialla man get his minde toftich a frame <

You ftiall have a meancs prefcribed in 1 Tim. 6.6. God/inejfe with content is great gaine: that is, ; godlinejfe is alwayes joyned with contentment, it is alwayes the caufe of 'contentment, and therefore great gaine. So then,be a godly man, that

is.

59

is, make thy heart perfett with God, ferve and fearehim alone, be content with him alone for your portion j heisall-fufficienr, his communion will breede contentment and fatiffa-(flion enough to thy heart, fo that thou ihalt be able to live with a very {lender outward condition. And this is the onelymeanesto have the minde drawne from thefe things that other men arefogiuedto$ to labour to be content with GWalone, to ferve, and feare him, to grow up to him more and aiore: for hee is all-fuffi-cient, there is no fuch way in the world to con-trad the minde , as to have God to be knir to him,to ferveand fearehim, and to be affured of his favour and love in all conditions. Be-Ioved,what a miferable thing is it,to have fuch changeable happinefle , for a man to be fo dependent upon many things .which are fo exceeding mutable i Therefore it fliould bee our vvifedome to bring our mindes to be content with a narrowneffeor fcantncfTe, or Simplicity of condition, to let the minde be drawne into as narrow a compafle as may be^and fo to come as neereto this excellency of God, as our pre-fent humane condition wil well permit us.

2.Seeingitisfaid, Be perfect as your heavenly Father is perfect* holy as he is hoi) ,and goodor kind to the evilly as hee is, causing the raise to fall upon them, and his Sunn* to fhine up$n them : So upon the fame ground we may fay, Be fimple as he is fimple: that is,you muft labour to grow up to a fimplicity of minde • and fuch a fimplicity as

is

Ffez.

Labour for fimplicity and /inglenefle of heart.

Two things in fimplicicy,

I.

60 77;e Simplicity*?/ God.

is in almighty Coayou cannot leach to: but to have a heart immixed, to be cleanfed from drofle, as the golde is, you fhould labour to get fuch z Simplicity of minder thing often commended in Scripture. What this Simplicity is , wee have briefly touched heretofore, and wee will now open it to you more fully.

There are two things required to fimplicity or finglenefje of heart.

1. That the heart looke but upon one fingle obje&.

2. That it be fo cleanfed from all admixture of finfull affc&ions,as gold is faid to be fimple, when it is cleanfed from dro(Te,& the ay re from darkneffe, that fo the frame of it may be fitted to doe fo.

For the firft,I pray you mark that in Iam.i.s. A double-minded man is unjlable in all his xvayes :

av^p J^^%os,<i?tcLTa9aro^By a double-minded man there is meant, one whofe mind hangs between a double ob je&, fo that hee knowes not which ofthe two is more eligible 5 his mindeisinan even ballance,where neither fcale doth praepon-derate:On the contrary,he is a finnple or fingle-hearted man, who is not thus divided bctweene two obje&s, but he fo refolveth and pitcheth upon one,that he fubordinates all the other to it. As for example,a double-minded man, hath an eye to God and his credit , to God and his plea-fure 5 to GWand his friend$,he would faine grafp both, and is willing to part with neither: fuch a man goes not ftraight on, but he walkes une- venly

The heart muft looke but upon oneobiett. Iam.1.8. Double-minded man^who.

61

vcnly in his courfcs; ijcctTot^To^ fomctimes it may be, while hee is quiet and no temptation doth aflaile him, then he walkes with Cod by a ftrait rule, but let a temptation come, and put him to ir, then he fteps out of the way, he will not let his credit or his profit go. As a weather- Simile. cocke, let there be no winde at all,and it ftands ftill like a fixt thing: but as foone as the winde comes it turnes about.So is it with fuch a man, while he is quiet, while religion cofts him nothing , hee walkes on in an even way, but let a temptation come and aflault him, and then because he hath not a (ingle obje<5i,upon which he is refolved, therefore he goes out, and walkes unevenly. The contrary to this doth hee that hath pitched upon one obje<ft, upon G o d a-lone • hee faith , let mee have the Lord alone, and heaven alone, though I have no more, thus I have pitched, thus I have refolved, that let what will come, I will part with all, when it comes into compofition with this. Beloved, you never have a fingle heart till now. This finglenefie ofheart Dovid exprefleth in himfelfe, Pfal. 27.4. One thing have I defsred, that I will require , that I may dwell in the houfe of the lord all my day es^and behold thy beauty : that is,this one thing have I chofen, I have pitched upon it, I care for nothing befides^if other things come, fo it is, but this I require, that I may walkc with the Lord , that I may be in his houfe all my dayes : that is, that I may injoy theufe of Gods ordinances, and walke with him 5 and beholde I

his\

TJ?e Si mpli c i tyg/God.

The heart muft be cleanfed from {Infuli affe&ions.

Simile,

Sinfull afFe&i-ons make the heart double.

his beauty in them. And fuch a fpeech was that oichrijl to Martha-fine thing is necejpiry; that is, if you looke to any thing elfe,your heart is not fingle: you ought to take him alone , as a wife takes a husband , that muft have none befides , (for f o it muft be.) And th is is the firft thing re-quired to jimpltcity and finglenejjeoj % $irit. The fecondis this.

Let the heart be cleanfed from all admixture of finfull affe&ions, and fo brought into fuch a frame, tint it may be apt to looke onely upon one objed, upon God alone. And this I take ouioi Matth.6.zz.Theligbt of the body is the eye^ if then the eye be fingle y the whole body fball be light , <&c even as the eye guides all the members of the body,the hands,teete,&c. fo doth the heart or minde guide all the aftionsofaman. Now as the eye, if it be vitiated or diftempered with drunkennefte, or furfeit, or the like, it doth not reprefent things fingle, but double, and treble, and fo makes a man to walke unevenly: (o fin-full affedions, which are contrary to the fim-flicity of the minde, doe fo diftemper it that it cannot looke upon G o d alone, as upon one fingle obje&,but it hath an eye to other objedte with him,and he is diftempered between them, andfohe walkes unevenly. As for example, feare will make a man to walke in a. double way- all diflemblingand double-dealing carriage comes from feare; were it not for feare, men would be pIaine 5 andfimple:thercforefcare of men, or any creature, lode of credit, life or

liberty,

**

liberty, this is a (hare, and diftcmpers the eye 5 and till the heart be cleanfed of thefe, you will never walke evenly. And fo doth covetouf-neflTe diftemper us, and volt\ptuoufncffe, or any

crAgovg^/cc inanykinde, any over-eager defire, or too much hafte to accomplish the end which a man propounds to himfelfe. So Jacobs too much hading after the blcffihg made him not to looke fingly upon GeJ$ but to goe a double and uneven way inufing unlawfull meanes to obtaineit. And [Jeroboanis too greedy defire of the Kingdome, made him to joyne God and the Calves together: for two feverall principles cauie two feverall motions. And fo is it when there is any inordinate affeft ion, be it what it will be, there is not ■zfimplicitj-oi heart ; and if there be not, you will never looke upon Goda-lone, but upon fome creature, upon fome object or other. Therefore,74^^4.8. Cleanfc your beartsyou wavering-minded. As if when the heart was cleanfed from corruption, the mind would be freed from wavering, and brought to fim-plicity : were the heart purged, there would be a con(kncy and evenneffe in our mouth, and in all our wayes.

This exprctfion of fimplicity you fhall find in Matth. 10. 16. BeholdeJ fend you as (heepe among wolves:be wife therefore as ferpents^andinnocent as doves.Tte meaning is this: I fend you (faith our Saviour )among men ascruell as nWi^y,that will perfecute,and hurt,and devoure you-wherefore I give you leave,nay exhort you to be wife as

frpents,

lames 4.8,

Matth io. opened.

The Si mpl i city of God. \

ferpents, that is, asfervents have many wiles,doe winde and turnc to (helter offa ftroke, and defend their head, fo doe you : but on the other fidc,take heed of being toofearefull of this per-fccutioft,fo that when to endure it comes to be a duty, you doe not ftirinkebacke and withdraw your felves,but in fuch a cafe let your hearts be fimple, cleanfedfrom fuch an inordinate affe-&ion,as that feare island even take that blow,as the doves doe, which have no wiles as the (er-pents have to defend themfelves, but ftand ftill and take the blow. So that in any fuch cafe when a duty is to be done, as the profeffing of my name, or the like, here you muft take the blow as willingly as a dove doth,there is no avoiding in fuch a cafe-therfore take heed that your hearts be fimple, that there be no feare there. And this is the very meaning and fcope of the words.//*-nocent as doves , fimple as doves in the original!: th^tis, letnofinfuli inordinate temptation ad-mixe it felfe,and fo deprive you oithisjimplietty of heart,becaufe you doe not like my fervice. This you (hall fee lively exemplified in Saint i Com, i*.o- Paul, 2 Cor. i. i z . For our rejoycing is this, the te-pencd. JUmony of our sonfeience , that in fimplicity and

godly fincerity, not withfiejhly wifedome, but by the grace of God, wee have had our converfation in the world, and more abundantly to you wards. St.Paui was a very prudent man, and therefore hated above all the Apoftles, even as Saul was angry with David, becaufe he walked wifely, he was fo fubtle to efcape out of his hands, which is as if

the

the hounds fhould complaine of the hare, that (he hath fo many trickcs to efcapc from them : but,as I faid, hee was a very prudent man, and he ufed thefcrpents wifedome to fave himfelfe, as he did when the affembly confiftcd of Sadduces and Pharifts, hee put adivifion betweene them, and fo efcaped himfelfe, as it were through the middeft of them. So the firft part was true in him, hee was asrvifettsaferpcnt, to keepe the blow off from himfelfe. But now (faith the A-poftle) if cainall wifedome (hall come in, that is, if my underftanding (hallfuggeft an inordinate meanes,and (hall fay,Goe and give a bribe to Ftlix, and thou (halt efcape imprifonment, as by this meanes at another time hee might 5 or goe and take a gift of thefe Corinthians, and thou flialt have fomething of thine owne, and {halt not be fo dependent on the almes of o-thers-now,faith he,when carnall wifdome {hall fuggeft any fuch thing to tne 3 I never would admit of it,but I have walked mfimplicity and godly pureneffe toward all men, but efpecially toward yo^Connthians^ here was in him the fim-plicity of the Doves.

That wee might draw it to a little more particulars, you fhall fee an other expreflion of this, Ephef 6.5. Servants be obedient to them that are your majlers in the flefh, with fear e and t rem. bling, in fingknejfe of your heart as unto Chriji: that is, fetvantSy take heede even withfeare and tremblings that you admit not by and finfull rc-fpe&sin performing your duty, as there are \ E e many

61

Carnall wife-dome oppofite to finccrity.

EphA *.

The Simplicity of God.

R0.1M&.8,

A&si;4$.

many motives, as feare,hope,reward, and a nc-ceffity to doe it,but keepe your heartsfngle,that you may looke onely upon Chrift and his com-mandement, and then you fiiall be faithfull in your fervice- but if other refpe&s mingle them-felves with xhisjimplicitj, you will doe but eye-fervice, you will doe it in a double and difiem-bling manner, not plainely, and heartily, and [imply. Therefore let us put in pra&ife this fimpltcity upon all occafions, in all other things whatfoever. Rom.ii.%. Heethat diftributeth, let him doe itinfimplicity: that is,men are fubje& to by-ends in their good workes- as in giving almes, or {hewing a kindnefle to men, there may be many by-refpe<fts, as that they may make ufe of them hereafter, or the like, but, faith hee,kcepeyou your hearts fmple> to looke upon Go D alone in them. So in converging with men, when you profcfle love and kinde-nefle, you are fubje^t to by-ends in doing ir, but they are commended,^^ .46. that they did eate their meat with gladneffe and fngleneffe of heart: that is, what love they profefied one to another, they were Jimple and plaine in it, not double. Compare this place with that in 2 Pet. 1 .22. Seeing you have funfedyour fives in obeying the truth through the Spirit , unto unfained love ef the brethren-^ fee that ye love one another with a pure love fervently .-that is,when there is nothing elfe, when the heart is-fimple and plaine, when there is nothing but love, no mixture, no by-ends ink. So iikcwife when you come to preach

thej

*7

theGofpell, doc hinfimplicityof heart, that is, let there be nothing befides: as the Apoftle faith of himfelfe , hec preached Chrttt and not himfelfe, fo we ihould doe every thing in fim-fliaty of heart. And fo you fhould behave your felves inyourele&ions, to lookewithafingle eye to the oath by which you ought to be guided; doe nothing for feare or favour of men, or forany finifterrcfpe&. I wifh I could fpcake and give this rule to all the kingdome at Parliament times. For it is an errour among men" to thinkethat in ele&ionof Burgefles or any o-thers,they may pleafure their friends, orthem-felvcs,by having this or that eye to their owne advantage or difadvantage that may arife from it: whereas they ought to keepe their minder fingle and free from all refpects; fo that when they come to choofe , they might choofe him, whom in their own confeiences, and in the fight of cJ^they thinke fitted for the place, and that you may doe fo, you are to get a {ingle and a fimple heart to doe it.

3. If there be in God this Jimplicity that wee have declared to you, thengoe to him upon alloccafions^ goe not to the ftreame, goe not to the creatures, which have what they have, but by derivation and participation: but goe to him, that hath all that he hath naturally, and abundantly 5 not fparingly, as they have, that have it by participation. As when a man is in anymiferablcconduion,whereinhedcfires pit-ty,and would be refpeftcd and relieved, what

Ee 2 wilt

Vfei.

Goe to God

rather than the creatures 3 hee being mercy, wifedomeit felfe,&c.by reafon ofthe fimplicity that isinhim.

I For mercy.

Mat,7. x».

2

Wifedome.

Proiu 8.

The Simplicity o/God,

wilt thou doe in this cafe: Wilt thou goe to a vveafce man,and have him to pitty thee? No ; goe to the great God, in whom there is mercy it fclfe. Amongft men, he that is the fulleft of pitty, he hath but a ftreameofit, a drop ofir, therefore feeke not fo much to him • no not to parents,their pitty falls infinitely fhort of what is in Godi remember that hee is mercy it felfe, that is, thou (halt finde infinitely more mercy in him,than can be faid to be in man; the moft that can be faid of man, is, that he is mercifull, but that which can be faid of GWis, that the very thing it felfe is there.If you have a firebrand, and light it by the fire,it is fomething, but fire it felfe is another thing: man hee hath a little mercy, but if you goe to God, hee hath a fea of mercy,and he is never dry. Therefore whatfo-ever thy mifery or diftrelfe be, whether of conscience or eftate, be fure, that thou goe to God, and fay to him,If evill parents can be fo merci-full to their children when they aske it of them, what then fhall I have of him that is mercy it felfe? Mat. 7.n. Solikewife forwifedome^ if thou haft a doubtfull cafe, and knoweft not what to doe, thou goeft to thy friends, (which indeede is a good meanes, and ought not to be ncgle&ed, for in the multitude of counfeli there is peace: ) but remember this , that there is but a little wifedome in them, and therefore they will counfeli thee but a little 5 but goe to God> that is wifedome it felfe, Prov. 8. Goe to him, for hee will givetheewifedomeliber-attend'with-

out

outreproacb,Iam.i,$. thinkcofhim, that hcc is the fountaine of wifedome, and fulneffe it felfe. So ihhou nee deft grace, thou wouldeft faine have more, thou wouldeft have thy faith ftrengthened, and thy love and zeale more fer-vent,goe to Chrift then, from whom wereccive grace for grace,who is m.ide to m w>fedome,fan£ii-fication, and redemption ; goe to God that is grace it felfe. Goe no-to men, for what they have, they have it from him-therefore looke upon all occafions, that thou goeft to the Lord, when thou wanted comfort, goe not to thy pleafure, and fports,and friends, and acquaintance, but goe to God that is the great God of heaven and earth, that hath it in him abundantly 5 and in him thou (halt finde more abundance, that in any man or creature in the world.

FjfKfS.

Ee$

THE

6 9

Iacrui.J.

Grace.

■*rr '-

THE

THIRTEENTH

SERMON.

ExO D.3. 13, 14. i^ArtdlAoks fad unto God, Behold when I come unto the children of ifrael, and fbaS fay unto them, the God of your fathers hath fent wee unto you,and they Jbaufdy unto me^wbat ishis name$ what (had I fay unto them ? <^indGodfaidunto Mofes,/ Uf M, TH AT I K^i U : x^indhefoid^htu thou Jhalt fay unto the children oflfracljJM hath fent me untoytu. **■. N thcfe words, as you ktiow, God defcribes him-fclfe to Mofes by his eter-nall being-/ \^i U hath fent me unto you. Now our bu-finefle is to make this ef-fence and being of God more fully knowne to you: This is done by

declaring \

r*

The ]muvt ability of God,

The fifth Attri-butcof God j His Immutability,

lam. 1.17«

declaring to you the feverall Attributcs,which are given to him in Scripture, wee have palled through divers: The laft Attribute was his Simplicity.

That which followes next in order is his Immutability oxVncbangeableneff'e. Now that hee takes this property to himielfe, you (hall fee in Num. 23,19. G o d is not as man that he Jhould lie y neitherthe fonne of man that hee jhould repent. Rcpenting,you know, is a figne of change • he willnot repent, that is, hee is not fubjedi toa-ny change: whatfoever purpofe or decree, or counfcll hee takes to him, hee is immutable m it. Shallhe'fay , and not doe it f fl)a'{ he fpeake, and net make it good ? So lames 1. 17. "Every good and perfect gift is from above, andcommeth downefrom the father of lights, with whom there is no variable-nejfe^norfiadow of turning. When the queftion was, whence temptations fhould arife. faith the Apoftle, God tempts no man, for he is in himfelfe juft, good, and full of goodneflc, and hee can never be otherwife, and therefore no temptation to evill can arife from him: and feeing he is fo, he muft al wayes be fo, for he is not changed, nay there is no liiadow of change in him. So iJMal. 5.6. I am the Lord, I change not. So that in this body of Divinity wee doe but fumme up divers heads, and fo open them to you. This is an Attribute that he takes to himfelfe, and therefore wewillexplaine it to you. Firft, I will fhew you the reafons why^ fc-condly, an objection or two againftit- and

thirdly, [

7?

thirdly, I will (hew you the confequcnces or ufes that arife from it.

Now to convince us fully of this poinr,con-fiderthefcrcafons.

Becaufe whercfoevcr there is any change , there muft be fome vanity and imperfection; that all the creatures are iub )c£t to change, it a-rifeth from hence, that they arefubjeCt to fome imperfection. Now that which is moft perfect, cannot be fub j?ft to change^ becaufe in c-very change, either there is fome perfection added that before was wanting, or elfe fome-thing is taken away which before was enjoyed. Now neither of thefe can befall our G o d, who is moftperfed, nothing can be added or taken away from him; for if any thing could, he were not perfect: whence it muft needes fol-low,that he is unchangeable.

Whatfoever is changeable, muft be in a pof-fibility either to receive fome new being, or fome other being that it had not before , either in fubftance or incircumftance,orelfe it cannot be changeable: now that which is capable of no new being in any refped, cannot be changed. Now God isexceeding full of being, as the fea is of water, and the Sunne of light, that is, he hath all the degrees and extensions of being in him: therefore hee is not in poflibility of receiving any other being, than hee hath 5 hee is not fubjed to receive any other being, for fubftance, and no other being for quantity, and therefore nothing can be added to his time or

place

5 Reafonswhy God muft be immutable.

Reaf. i.

Where there is change , there is imperfection

Reaj.2.

God is capable of no new be-

T)x Immvtab i li ty of God.

Re*f. 3.

Hccis Cmplc without quantity and quali-*7-

Ruf.4. lie is infinite.

place where he is $ neither can he receive any orher being for quality, no new habits, no new powers can be added to him; for if there could be, hee fliould not be full of being , but there fhould be fopie defe£ in him ^ if there were any poffibility in him of having any more: but feeing hee is full ofbeing, and conftantly full, it cannot be that hee mould be fubjed to any change; fome other being muft be added to him, or elie taken from him j but feeing that cannot be, therefore fee muft needes be*wA**-getblt.

In regard of his fimplicity; becaufe, if there be nothing in him but what is himfelfc, but what is his efTcnce,unkfle his cflence fhould be annihilated,( which is impoffible) he is not fub-je£ to change. Now allthe creatures, befides their eflence, have quantity in them, and that may be greater or lefle in the creature • and befides, they have quality, and therefore they may be better or worfe: but GWis great without quantity, and good without quality * and therefore in regard cf his firaplicity , feeing there is nothing in him, but what is himfelfe, he cannot admit of any JW** cf turning.

Becaufehce is infinite5 you know, an infinite thing is that which extends it felfe, which fills all things, to which nothing can be added: and therefore feeing he is infinite at the utmoft extent, hee cannot extend himfelfe any further. Againc, nothing can beej ca^en from him, whereby bee fhould be changes

^ I I 111 I

Tike Immvtab i LiTYof God. 75

1 a U

crearure whence :C

gcd; for 3 Infinitum est, <ui nee xddi, nee admit I poteji: arid therefore feeing he is moft infinite,. hee isalfo unchangeable. For whatfoever is infinite, cannot be greater or leifer, nothing can be added or taken from it: and therefore nucfun. ; gtdUe.

If you obferve it among the creatures, you Betf.j* /feall finde, that all change arifeth from one of cfeagc thefe two things^ either from fomething with out, orelfefromfome difpofition within tbej^aht creature: But in God there can be no change in either of thefe refpe&s. Not from any thing without him,becaufe he is the firft and iupremc . being, and therefore there is no being before him,thathe fhould borrow any thing oT-nei;her j is there any berng above him, or ftronger than ; he, that fhould make any imprefiion upon him. ' Againe, not from any thing within him- for; when there is in any creature any change that arifeth from a principle within, there moft needes be fomething to move, and to be moved j fomething to alft and to fuffcr in the creature,elfe there can be no change: as mans bo-die is fubje<ftto change, becaufe there be divers principles within, of which fome doc ift, andfomcdoefuffer,and fo the body is fubjecfr to change, and moulders away : but in God there are not two things, there is not in him fomething to aft, and fomething to fuffcr, and\ therefore he is not made up of fuch principles, as can admit any change within him* So then [ /theconclufion {lands fure, that hee can admit I of,

T/^lMMVTABILITYfl/GOD. \

Objeft. i.

i Sam. i MI, Gcn,6 .6,

<^4nftv.

How repentance is attr is'

buted to Ggd*

Objec7.2

of no change or variation within or without him ; and necdes rnuft be unchangeable.

The obje&ions againft this are but two. Thcfirft is,That which is taken from thofepla-' cesofScripture,where6Wisfaid to repent • as that Hee repented that he made Saul King, i Sam. 15.11. and Gen.6.6. It grieved him at the heart, that he made man t now thofe that repent, feeme to change their minde.

This is attributed to God, as many other fpee-chesare, onely after the manner of men: as man, when he alters any thing that he did be-fore,is faid to repent: fothat it is but a figurative fpeech, and a Metaphor, ufed, when he doth make any change in the world: as he made ^/*/King, 9 andputhimdowneagaine: he puts meninhigheftates, and pulls them downe a iagaine, this is onely in regard of the aftions I done; as when he fhewes favour to any man, I and takes it away againe. So that it is but a figurative kinde of fpeech: not that there is any change in himfelfe, but becaufe what he did before, he undoes it now: in regard of his a&ions he is faid to change,not in regard of himfelfe.

What is the reafon that hee is faid to draw neere to us at one time, and at another time to depart from us,why doth the holy Ghoft come into one mans heart, and fan&ifie him, when before hee was an unregenerate man 5 what is the reafon that Chrift which was in heaven, came downe and tooke our nature upon him, andlivedamongftusj I fay,what is the reafon

of

The Immvtabiitvo/'God.

77

God comes and goes in his favour, how*

Simile.

of all this, if there be no change in the Lord. i G o d is faid to doe all this, to come to us, and to goe from us, and to fandifie them that were void of fan&ification: even as you fay of the Sunne. you fay, that the Sunne comes into thehoufe, when it fills it with light, but when the windowes are (hut, you fay, the Sunne is gone. yet the Sunne alters not, but the change is in regard of the houfe: It is faid to come into the houfe, becaufeof the light that comes into it, which before did not, but the Sunne it felfe is not altered: So in this cafe, the Holy Ghoft fanftifies a man, God drawes neere to him in his comfortable prefence, becaufe there are fome workes wrought in the heart, that before were not: G o d is not changed, but it is the man that fuffcrs the change; hee fees light now, that before was in darkneffe and in thejha. dow of death ± he is faid to be changed by reafon of thofe operations that now are there, which before were not. So is it in Chrifts comming; there was a change in the humane nature that was afl'umed, which before was not • there was a worke done on the earth, which was not be-fore^he put forth his power in his humiliation and exaltation, which before hee did not: but yet he was thefame, the change was in the creature, and not in him.

Now wee come to the confequencesj which are two.

Hence wee may learne then how to under-ftand all thofe places which wee meete with in

Scripture,

Confecl.i*

+m—*mmm»

77;e Immvtab i l i ty of God,

How to under-

fhndfeverall

Scriptures.

Con feel. 2

That all his lore, hatred, ioy,&cwere in him froui eternity.

Scripture, wherein the Lord expreffeth fuch a follicitude for the death of finners: as,JFify will you diefi houfe oflfraelfwhy will you not hearken, and obey i And, ^As I live, faith the Lord, I defire not the death of a fmner. And, how am / preB under your abominations y ev en as a cart ispref-fedwith {heaves f And it is is faid,GVtf.6.6.T/W the Lord wasgrieved at the heart, or it pained him at the heart, that bee had made man. All thefe J kind of cxpreffions (as it is evident from hence) are but attributed to G o d after the manner of men: not that hee is moved, for it cannot be, feeing he is unchangeable: whatfoever new accidents fall out in the world, hee is not (lined with them, he is not moved with any new affection: for if he were, he fhould be, as man is, changeable. But the meaning of thofe places is,tofhew the infinite goodnefleof his nature, and the greatnefle of our finnes: fo that as men grieve much,when their wills are crofted, and when their worke is brought to nothing, how weary are they, when they drive long, and doe no good < So the Lord would expreffe it to us thus, that wee might take notice, what the great provocations ai e, what the finnes and faults are, wherewith we offend him from day to day, that wee may know what they be, and what price tofet upon thofe finnes whereby we weary him from time to time.

That all the love and hatred , that hee hath now fince the world was made, all the complacency and difphcency,all the happineffe and

joy

79

joy which he hath from any thing, done either by the Angels or men, that hee had it from all eternity, for if any thing were new in him,! there fhould be a change : but now there being none, youmuft needesgrant this, that they were in him from all eternity. So that all the workes of men and Angels be nothing to him, all the joy that hec hath from them, hee had it from eternity.

Againe, all the finnes whereby evill men provoke him, and all the punifhments that they fuffer for finne, it mooves not him; but as when a glaffe ruflieth againft a wall, the glafle is broken 5 but the wall is not mooved:fo wicked men, they hurt themfelves,but hee is not moo-vcd.

Therefore henceobferve, that God mud needes be moftholy, and righteous, and jttjl in all hisrvayes, becaufe there is neither love, nor hatred,nor griefe in him, nor joy, which fhould make crooked,or bend the rule of his wilI,or alter it in any adion. Men are therefore unjuft, becaufe in all that they doe, there is fomething that bends their wills thisway,or that way,and makes them crooked, they are capable of love, joy,griefe: but GW,fceing he is capable of none of thefe^therfore he muft needs be raoft juft and righteous in all his workes.Therefore whatfoe-ver he doth, though thou feeft no reafon for it, yet juftifie thou him in all- when thou feeft him overthrowing the Churches, denying his grace to many thoufands, and the like, yet doe thou

juftifie

Simile.

Whence I. He mult needs be righteous in

ailhiswayes.

So

The Immvt ab i l i ty of God.

a. All his decrees and counsel!* were from eternity.

juftific him in all his wayes: becaufe there is no griefe or trouble can come to him, as to the creature, therefore hemuft needes be holy in all his way es,and righteous in all his workes.

If this be fo, then this will alfo follow, that

all the decrees, all the counfells, and all the

ads of his will,that ever were in him 5 they were

in him from all eternity : that is, there is not a

viciflitude of counfells, thoughts and defires

upon the paflages of things in the world , as

there is in men 5 for then heefliould be fubjeft

to change: For this is a furerule, Whatfoever

is under different termes, there is a change in it • he

is now, that which hee was not before: and if

there were any inftant,in which (Wfhould will

one thing which hee did not another time, hee

fhould be fubjeft to change. Therefore lookc

backe to all times, in your imaginations and

thoughts, as to the making of the world 5 all

thofe adls,thofecounfels that have bin executed

upon mcn,they were in him from everlafting.

Now I come to ufes for pra&ifeand we will make fuch ufes as the Scripture doth make of this point. The firft is this.

In i Sam. 15 .28,29. \^ind Samuel faid unto Take heedeof I Saul, The Lord hath rent the kingdome of Ifrael provoking him from thee this day, and hath given it to a neighbour of thine,that is better than thee: and alfo theftrength of Ifrael will not lie,nor recent: for hee is not as man that hee jhonld repent. If G o d be unchangeable, take hecde then, left hee come to this, that hee caft thee off,as hee did Saul: for if ever hee doe

Vfc 1

tocaftthecoff.

81

it, he will neuer repent, never alter, neuer re-traft his decree. Sanl lived , you know, many yearcs after, for it was in the beginning of his reigne-and yet becaufe the will of God was revealed clearely to him, he was bid by a cleare command y Goe and kill all the <^Amalekites, and

leave not any of them alive: Saul now had a heart contemning God in this commandement, therefore alfo God came to a refolution and decree, to caft him off: though Saul lived many yeares after, yet you could fee no change in him, there was no alteration in his outward behauiour • But, faith he, and it is moft feare-full, God doth not repent : it is not with him as it is with man, for he may be intreated,and may repent ; but the Lord is not as man that hefhauld repent. Confider this, you that have cleare eommandements from God, you that have beene toldc that you ought to be confcionable in your calling, that you ought to pray in your families, if you will be ft ill breaking the Lords will, and live idly in your calling, and rebelli-oufly finne againft G o Driving as if there were no God in the world; take heede left the Lord reje& you 5 for when hec hath done it, confider that he is an vnchangeable GW, and that all his decrees are immutable. Confider that place , Bee fwore in his wrath that thcyjhould not enter into his reft. It was not long after the children of Ifrael came out of Egypt , yet ten times they provoked him , before hce declared this refolution, and many of them lived forty

Ff yeares

Sz

Ier.7.16.

Ier.ii. 14.

The Immvtabilityo/God.

Id. 14.11,12,

yenres after: but becaufe many of them did fee cleardy that it was the will of Go d , they did fee his miracles <and his workes that hee had done amot>gft them , and yet hecaufe they ftill rebelled , he [wore in his wrath , that theyjhould never enter into his reji.lt is a fearefull cafe,when GWfhall doe this,(as<loubtles he doth it now as well as then ) ( Evitn all you that heare me this day,)thcrc is a time, I am perfwaded, when the Lord pronounceth fuch a decree upon fuch a man,faying-I have reje&ed him:yet no man fees k,nonot he himfelfe, but he comes to Church, and heares the word from day. But yet remember that God i$ unchangeable 5 for, you fee, the lewes in Ierermes time, they lived vnder leremies Miniftery aJmoft twenty yeares, but God had rejedgd them, and hee would not be intreated, though leremy and the people did pray to him: There are three places fork: Ier* 7. 16. There, fore pray not thou for this people, neither lift thou vp cry nor prayer from them, neither make inter cefsion to me for I will not heare thee. But what ifthe lews being moved with the calamity when ir came, fhould cry, and be importunate with the Lord, would not their teares move him i No, faith he : Ierem. 11. 14. Therefore pray not thou for

this people, neither lift vp a cry or prayer for ihem: for I will not heare them in the time that they cry vnto me for their trouble.

But what,if they fad and pray < No; if they doe that, I will not heare them./<^. 14. 11,12, Then God faid vnto me, pray not for this people

for

\

r

77;elMMVTABlLlTY of GOD.

»5

for their good: when t hey, faft I will not heare their cry . when they offer burnt offering and an oblation, I will not accept them 3 but I will con fume them by thefword^ and by the famine 3 and by thepefti-lence.. When the day of death comes,when the timeoffickene0eand extremitie comes 5 then you will cry , and cry earneftly: but God (hall fay to you then, the time was, when I cryed to you by the Minifters, and you would not heare; nay^you flighted and mocked them, and you would not heare them, I will alfo mocke & laugh atyour dejlruclion. Prov : 1. 26. Doe not thinke this is a cafe that feldome comes, it is done every day, continually uponfome. There is a double time : a time of preparing and trying before this unchangeable decree come forth. Zep. 2. i 5 2. Gather your felves together,yeaga-ther together, 0 nation not defired^ before the decree come forth, before the day paffe, as the chaffe^ before the fierce anger of the Lord come upon you, before the day of the Lords anger come upon you. And there is a time, when the decree is paft ; and when this is not pad, there is a doorc of hope opened: but when the decree is come forth, then you are paft hope.

But how (hall I doe to know this?

Beloved,never an Angel,nor I,nor any creature can tell you ; you fee that he tooke<SWat the beginning of the kingdome, when hee was young and ftrong • he tooke the Iewes at the beginning of Ieremtes preaching 5 onely theufe that you are to make of it is this: Take hcede

Ff 2 of

WtanGod hath caftaman* off,ailhisins dcauourshclp hot.

Pro.l. 26.

A drubletimc. Zcph. 2.1.2.

Object. Anfwi

The time of Gods calling off a man vn knowne.

*

Tfx Immvtabilityo/God.

of neglecting God, or good admonitions , take contemning the word from

heede of

rfcz.

Gods gifts and jailing arc

i tamce to his i z& Rom.ilti^c,

day to day, and faying, that I will repent hereafter; for the ZW perhaps will not give thee a heart' r to repent,he will not heare y ou,(as was faid be-1 1 fore,) though you cry never fo much to him,as in time of extremity you are likeft to doe.

Thefecondufe I take out ofRom.i 1.28,20. t^fs concerning the Go}} ell > thy arc enemies for your fake: but as touching the election ,' they are beloved without rep y or tf?e Fathers fah. For the rifts and cal&wrof God are without repentance. The mean-ing or it is this;faith the Lord J, have caflr away the Ierves, and they are now enemies for the Gofpcls fake, that is j that the Gofpell might come fooner to you • they have rejected iyhat upon their refu-fell,it might came to you Gentiles^ they are enemies and caft off, yet they are beloved for their fathers fake^that is,in regard ofthc promife that \ I made to their father Graham, 1faac, and Jacob, ; and in regard of that covenant I made with the, which I wil notalter 5 not,faith he,toalkhe/o^, but thofe who I have ele&ed/o farrcas my covenant reacheth^with whom I have made it.Do not thinke that there is any change of the Lord \ toward them, For the gifts and calling of the Lord, thatis,thc calling of them by the worke ofthc : Spirit,and the gifts of faving grace,that he hath beftovved upon the cleft Icrves , they are without J all repentance, there is no change in them. Then I if ever thou art in covenant with God, and haft this feale in thy foulc , that there is a change

wrought \

The Immvtabilityo/God.

S5

Hcb.6.i3,

wrought in thee by the covenant, then thy de-; dionisfurc: and befureGW will never alter ! it, for he \smnchdnguMe± This thou muft confi-der,thatthou matft \\zvq fining confoUtion. Beloved, our confolation,if it be upon any thing , but upon G o d that is unchangeable,it is weake, and twenty things may batter it,and overthrow it: but when it is grounded upon the immutability of his cotcnceU.iz is called in Heb.-6.i s./frong confolation, fothat all the Divelh in hell, Ml temptations ofthe world, and all the objedi-ons that our owne hearts can make-cannot batter ir-for it is built upon the lowed foundation, even upon the unchangeable Cod. So that this dodtrineis for comfort to all the Snints of God. | Therefore confidcr thou, whether thou art in the ft ate of grace, whether thou haft made the match with Icfus Chrifl, if ever there was a covenant betweene Chrift, and thy foule.

But how (ruin know ir, you will fay i Did you ever come to this, as to fay, I am content Anfw. to be divorced from,and to psrt with all things, Howto know with every luft , and to be content to follow him through all his wayes, andtobeare every croiTef yec this is not enough • Did there follow hereupon a generall change within th) heart, and a new heart, and a newfpirit given rheer otherwife it is butlip-labour,a thought onely that pafTeth through the mind,and then -fore was never any fjcha&uall agreement betweene Chrift and thee. But if there were any fuch change.then thou maift comfort thy fclle-

Ffs for;

'ec ar c vcn^Jit ivithl Cod.

The Immvtab i l i ty q/G o d.

flay f5.3.

Covenant twofold.

( for God is unchangeable, and this covenant, it is an ever lofting covenant. Confider that it is every where called fo: I fay 55.3. it is faid to be an e-verlajiing covenant, becaufe it is founded upon thefurc mercies of B avid: GWgave Saul mercies as well as Vavidfiod tells him that he fhall have the kin^domc, if hee will vvalkcin his wayes; i but Saul ftarted out of the wayes of God, and fo. I GWpeiformed his part, but yet the covenant was broke,becaufe.SW performed not his part. And as it was with S aul,fo it was with the people of ifrael^ becaufe they broke the covenant on their parts, G^aifo broke his. David ftarted out of the way, as well as Saul: but they were fure mercies that were promifed him ,. for it was an ever latting covenant ofmercy. Ther-fore you muft know this, that there is a twofold covenant: Tnfc^z fingle covenant , fuchas God makes with children when they are bap-tifed,which is this • If you will believe and repent , and walkeinmy wayes, you (hall be fa-I ved: now if they breake the condition 3 G o d is : freed, he is not bound any further. Secondly, J a double covenant ,to performe both parts* which ! is this; If you will believe ,zr\d repent, you {hall be faved, and,I will give you an heart,and you fball repent, and beheve, and be faved - I began : the worke, and I will finifh it: here is not one-1 ly a covenant on Gods part, to be our Father, butonoui parts alio, as in the othcr 3 but God doth not onely promifc for his part, but makes a covenant to to inable us to pcif oime the conditions

h I

ditions on our part: and therefore it is called a

double covenant. And it is impoflible that this

covenant fhouldbe broken, for then God

fhould brcake it himfclfc,tfor he is ingaged for

both parts-)and fo be changeable, if hec fliould

I not give thee a new hearty and keepe thee from

the firft day of thy regeneration till death, j

Therefore it is an everlasting covenant, and the

fruites of it arc fare merctes • it is a double cove-

\nant ,and therefore cannot be changed. And it is

j called, Compa(T>om that fade not: why are they

| called fo i to (hew the unchwgeablenefc of this

covenant.

But you will fay, what if I fall into an? I will forgive them, faith the Lord. Oh, but lufts doe rebcll, old lufts, and new: but, faith the Lord, \ will mortifie them,and give you grace to overcome them. Oh, but grace is iubjed to decay : but I will renew it,f aith Go p . If thy iinncs and lufts fliould cscecdc his mercies , then they fliould failej but they cannot: and therefore! they are called cowp.i( : r cm tfutfiUc not.

Befides, confidcr this, that the covenant is made in lefiu ChrijK There are two ^Adams, he made a covenant with both : with xhcfrji kA darn, he made acovenant, as with the common roote of all mankindc^out K^Adam brake the covenant, and fo did all his members. But there is a Jecond^Ada** , and all that are faved , are I members of him as truely as wee are of the prjl ^Adam: and he kept the covenanted therefore• if he (land, they fhallftand alfo.

F f 4 Befides, I

Cbjetl.

Atifw.

Falling into

finaecaanoc

finftrateGods

covenant.

\ ss

TfelMMVTABILITY o/God.

Objeci.

Gods. Immutability makes vis love him.

Why men leave their

prof cH ion.

^cb. io ij.

Befides,coniider that he makes -this Gove-nam as to fonncs, and not as to fervants.To the fervant the Matter faith- Doe my worke. faith-fully ,and thou fhalt have thy wages, if nor, I willturne thee out of my dorcs: but with his Sonne it is not fo y hee dbideth in the houfe for c* fa^if hefallintoiinne,. hce corre&sand nurtures hirn^ but yet heeiecpes him in his houfe for ever.

But what ufe is there of this Do&rine.f

There is this end for it $ were it not for this Do&rinc,thoucouldcft never love God with a iinccrc and perfedi love: For I aske thee this-/ qucftion, canft thou love him with a perfect j love, whom thou thinkeft may fometime be-.[. come thine enemy i Ic is a fay ing, Amare tan- \ qti&maliquandtofurusyis the very poyfonof trucj friendfliip. But now, when thou knoweft thaol God is knit ta thee by anunebangedJebond y that hee isa friend whom thou maift build upon for ever, whom tboumaift truft: this makes thy j heart to cleave to him,as Paul faith,/ know whom f / have trusted, this makes thy heart to faften up- [ on him, end there isnofcruple of love, which • would be,if there were a poflibility of change.

Befidcs, what makes a man to depart from. | his profeffion i Bccaufe he thinkes to get a better portion: but when thou haft this portion fure; chrifiy and heaven furc > why fhouldeft. thoulcr it goe. Heb. 10.23.

B fides, endeavours never faile, till hope railes : And therefore when thouart fuic that,

thy

The Immvtabilityo/ God.

89 ]

thy woike is not in vainc in the Lord, it is that which makes thee conftant, and immovable in \ mil-doing*. And therefore the ufeis , to make us have firing confolationm the Lord > and to doe bis worke abundantly, to doe that which wee j Co jj.$8. are exhorted to doe 5 to cleave to the Lord without fepavation. And this wee cannot doe, except we were fure of him: and that you may know by this, that he is an unchangeable G»d> and the gifts of his calling arc without remittance. -

KJK3&

THE

The Immvtabilityo/God.

5>*

THE

FOVRTEENTH

SERMON.

E xo d, 3.13,14. U^Mofes faid unto God, Behold when I come 1 unto the children of ifrael , and Jha/I fay unto \ them, the God of your fathers hath fentmee unto \ you, and they fhadfay unto mejvhat is his name ••

o*W Godfaidunto Mofes, 7 c^ii/, THAT I \^i M, &c.

Hen men hcare that GoDisthus unchangeable, that when he hath rejected any, he never retrafts hisdecree 5 this obje&io maybe n>ade. For what end is it then to pray, to endeavour achange^of littjO 10 iepem,for it there be fuch

an

Object.

ctV-lltU

That the tm-changeablenes of Gods Decrees takes not away endeavours.

Simile.

pz The Immvt abiliiy of Go d.

, an unrefiftablc decree paft agai&ft mee, what * hope is there?

Before I come to a particular anfwere to this, I will premife thefe two things in general!,

Firft,you know, that in other things there is an unchangeable Decree, as there is an unalterable Decree concerning the time of mens death, and yet no man for this doth ceafetoeate, or to take Phyfickeifo there is an umh&ngtabh&z-cree concerning the.fuccelTe of every bufinefTe under the Stmne, yet wee doe norfoi bcare to take counfell, and to ufe the beft meanes to bring our entcrprifes to pafle : And fo there is an unchangeable Decree concerning the fal-vation of men, concerning giving grace, or denying grace to them ; - and you can no more take an argument from hence, to give over endeavours, than you can an the former.

2. Though there be an unchangeable Decree part upon mcn,w r hen God hath rejefledthc m, this I and God will not alter it 5 yet this Decree is keprfecret, and no man knowesit: therefore there is a dore of hope opened, to ftirreup men to-endeavour. Indeed if the Decree were made knowne, and revealed to us, then it were in vaine,then there were no place for endeavours : but feeing it is not fo , therefore there is place for hope, and for endeavours which arife from hope.

Thefe things being premifed, we will now

come

2

No man

knowes

Decree.

9%

he cannot pray Rom.i.

come to a particular anfwer of this objedhon. |

Firft, that i( thou doeft pray, thou (halt j i change God and his carriage toward thee, iFamanbe though hee be vnchangeable. For if a man be vttcr! y rcicftcd rejected as Saul was, and as the laves were, and asthofcin Rom.i. who were given up to a reprobate mtnde ; if he be fo rejected , he is not able to pray, or repent, or to fceke to God, or to defire to go about in good earneft any change of life: for if he were able to doe it, he was fure to fpeed. Therefore if thou doeft pray in truth, thou (halt prevaile, thou art fure to have mercy at his hand-for it is a great figne that he hath not giuen thee over, that no fuch vnchangeable decree is paftagainft thee: therefore it is no do&rine of difcouragement. Indeed it is a do&rine of great terrour to thofe,

whofe hearts doe not tremble at it, that let fuch

a doftrine Aide a way as water doth oflFa ftone,

and not finke into their hearts at all : but to

a man that faith, I would repent, and pray, and

' change the courfe of my life , if there were any

: hope • I can^fay this to thee, that if thou doeft

I pray thou flialt be accepted •, for G o d hath

ftiled himfelfe,that he is a G o d hearing praters*

and except he were changeable, he muft needs

be ready to heare tjiec,if thou feekeft to him:For

the Lord>is vnchangeable in his promifes,& thou

flialt findehim vnchangeable toward* thee : bur

'to a man that will not pray, that is fet upon e-

I v ill, and will not be wrought upon , to fuch a

man this is a fearefull and a terrible doftrine.

Secondly,

The ImmvTability of God. |

2 If there be a change in vs it ftwll^goe well with vs.

Simile.

Simile*

Secondly ^though Gods decree be unchangeable^ yet if thou canft iind a change in thy felfe, it (hall go well with thee: as if a father fhould take up an unchangeable refolution to difinhcrit a ftubborne and ungracious child, becaufe he is fo^if the child fhould change and alter his cour-fes , and grow fober, the father may now re-ceiuehim to mercy a and yet no change in his refolution,but the change is onely in the fonne. ,Or,if a Prince fhould fet downe in a law, (as a law of the Medes & Perjiansjhat alters not) fay. ing,I will not receive to favour fuch a rebellious fubjeft, becaufe he isforyet if hisfubjeft be changed,he may receive him,& yet his Decree may be unchangeable , becaufe the change was in the fubjeft, and the decree was grounded upon this 5 it hec did remainc fo rebellious and ftubborne:So I fay to thee:., if G o d hath therefore threatned to vc)c£t thee., becaufe thou art i a ftubborne and rebellious wretch, if now thou j ilialt finde a change in thy felfe, that thy ftub-I borne heart is broken, (landing in awe of him, i fearing to offend him , or to commit any finne that thou knoweft to be a finne, I fay, notwith-' Handing that vnchangeailenejje of his, he cannot but receive the to mercy. As if a Phyfitian fhould take up an unchangeable refolution, not to give his patient fuch reftorative phyficke,be-caufe his ftomacke is foule , fo that it will not worke,and becaufe he will not receive fuch purgations whereby he fhould be prepared for it: But if there be a change in him / if hisftomacke

be

95

be cleane & fie for it,fo that it will woi k,and he ; become willing to receive it, if hce give it him, the change is not in the Phy fitian, but in the patient. Therefore when you heare this, fit not downe difcouraged, but rather goe and fit a-lone, and confider of thy finnes, and give not over till thy heart be broken for them : and when this is done , be fure that he will receive thee to mercy,for he may rcmaine unchangeable in his decree, if the change be in thee. And therefore this Doftrine doth not difcouragc, but rather ftirre vp, and incite men to change their courfes, yea it is the very fcope of it.

Againe, I addethis further ; he that faiffi, to what purpofe is it to endeavour, whofoever it is that fay es fo,I would aske that man this que-ftion-Didft thou ever goe about any holy du-tie, and yet didft findethis ftoppe in it, that though thou wouldeft doe them, thou couldeft not be accepted i hadft thou everaferiousre-folution to forfake fuch & fuch a finne, and the occasions of it, and yet thou didft findefucha barre as this, that thou couldeft not alter Gods decree thereby , and for that oncly reafon haft gone on in it < Did ever any man upon his death-bed fayfo i No man will fay fo: but it is becaufe he would not. Therefore complaine not of the vnchangeaUe decree of G o d , but of die ftubborneffe of thy heart,thatthou wilt not buckle,and come in unto him.

The beft way in this Dodrine of the vnchAn-geablenejfe of Gods decree of cleftion , is this :

to

It is but an cx-cufetofayGod isvnchangca-ble, therefore there is no hope.

\

The IMMVTABILITY Of GOD.

Vponwhatoc-caflon the doctrine of Gods vnchangeable-nefleis revealed in Scripture Rorao. 18,19.

The end of this doctrine.

co confider in what manner it is delivered in ! the Scripture, and to what purpofe, and to make that ufe of it, and then thou (halt be fure not to abufe it. As for example; to what end, and for what occafion is this Do&rineof ele-<5iiondelivered < You (hall findethat it is on this occafion. Rom. 9. 18,19. When many of xhzletves did not come in 5 to whom did belong the covenant , and the lawe , And the leftimonies, this was an obje&ion that was made againft the DovfhineoftheGofpell 5 what wasthercafon that the Iewes did not come in 3 and that his owne people were not wrought upon < To an-fvvere this obje&ion, the Apoftle tells them, that this was not againft Cods good \vill,hee was able to doe it, if it were his pleafure, but, faith he,fomc hath hee chofen, and fome not b fome he -loves, and fome hee hates5fome hee hath mercy upon 5 and fome he hardens • So that the icopeof that Dodlrine is, that God might be magnified, that no objetf ion might be made a-gainft the almighty power of G o d , as if hee was not able to bring them in, that men might • notfay that they have refifted his will: and the J Apoftle reveales it for that purpofe, that men might be anfwered. So that fuch Dodrinesas this, you muft confider for what end they are revealed. So for this Dodrine of Gods vn-change.dblenejje, what is the end, why it is revealed 1 You(halifceini\T/*w£.2 3.i9. He is not (is manlhat he flwuld repent: Therefore I haveblejfed ifraely And hejhall be blejjed. The end is, to fhew

that

97

chat his favour is an unchangeable favour: So hce j hath curfed Saul y and he ihall be curfed, i Sam, , s i$ .29. his decrees are unalterable. So likewife lam. 1. \-].God\% good,andcannot be otherwife, therefore he can tempt no man. Out of all thefe places it is apparant, that the ufe of this Doctrine is, that wee might tremble at his judgements, and that we might rejoyce in his favour with joy unfpeakablc and glorious: In a word, that men might know the excellency of the Almighty 5 and might know and magnifie God, be-caufe conftancyand unchangeablenefj'eisz property of wiiedome. This being the end why it 1$ revealed,it ought to be applied onely to thefe ufes:As,(tofhew it in thofe particulars which before wee did mention) when weehearc that God reje&ed Saul, and will not repent of it , and { the lewesj&cc.thc ufe that we fhould make of it is • thisjto thinke with thy felfc,If GWfhould paffe fuch a decree of reje&ion upon me } it cannot be changed^ therefore I will feare before him, and take heed of that flubborneffe and courfe of dif-obedience, that may bring that curfe upon me, and fuch a ftroke upon my foule 5 and for this purpofe is this doftrine revealed to us. And this ufe the Apoftle makes of it^Heb. 3 .when he had delivered Gods unchangeable decree, declared by hisfwearingtn his wrath, that theyJbouldnever enter into his reH; therefore deferre not, faith he, while tt is called to day ,. left that you continuing in a courfe of rebellion, the doore of mercy be fhut upon you, and God doe fweare in hu

G g wrath, \

am, xf.i9.

Iam:x.i7.

The ufe of this doctrine,

\ 93

Vfc 3. Wefliallfinic God the lame indifpenfing indgements and mercies in theft times to usthat he hath becne in former times to them.

The Immvtarillty of God.

wrath,as he did to thenv&tf yeujhal!never enter into his reB. Beloved, there is a double time : a time of the comraing forth ot this decree, and a time of preparing and trying, while thedoore (lands open. Therefore take heed that that ac-ceptabletiwedocnoiipaffe away, left thou be hardened through the deceitfulnejfe offtnne.

If Go Dbe unchangeable , then looke what-foevcr hec hath done in former times, what judgements heehath inflided, and for what, what mercies hee hath ihewen, and upon what ground y and thou maift expeft the fame, be-caufe there is no change in him: therefore goe over all the Scripture, and beholde what hee hath done there, looke through all thine owne experience, and fee what he hath done to thee, and to others, and know that hee will doc the fame againe to thee, for he is unchangeable. As for example,looke what he did to Ioab, Shimei, and the houfc of Saul. You know the finnes that they committed- Ioab had committed murther, and Shimei reviled David,znd Saul (lew the Gi-beon'ttes againft his oath: though they went on a long time in peace and profperity, yet becaufe their pardon was not fued out, therefore after many yeares God called them to an account. As Ioab went not to the grave in peace, and Shimei deferved death , and therefore it was brought upon him •. and Saul was puniflied in the blood of his fonnes, and he was flaine himfelfe, as he had (laine others in battcll. So be thou afiurcd, if there be any (inne which thou haft foimerly

com-

committed, unrepented of, though it be long fincc, God will waken it in due time. So, looke what hee did to David ^ he had committed a finncin fecret, but the Lord faith, that he will make his punifliment to be open, he will doe it before the Sunne: So if thou haft committed a finne in fecret, take heede left hec bring it to light, hee will doe to thee, as hee did to David; and I fay unto thee, that though thou be rege-nerace,and ait one of his ele<ft,yet if thy cafe be the fame with Davids , hee will doe fo to thee, for hee is unchangeable. There be two cafes wherein the L$rd vt\\\ not fpare, but bring judgement upon his owne children.

Firft,inthecafeoffcandall, as Davids was: for though his firft finne was fecret, yet his fe-cond was publickc, and made the fuft fo too. Therfore though his fin was forgiven him, God tells him that his punifliment (hould be open,:' and that the ftvordfyouldnot depart from his houfe. \

Secondly, if their finne be not fcandalous, j 2 yet if it be unrepented of, GWwill even pu- Impcnfcea nifti his owne children. And as G^dealcs witn fecret finnes to bring them to light: fo hee will doe with fecret innocency, on the other fidealfo. As lofeph 9 whofe uprightnefie was in fecret, for none did fee it but himfelfe, as for his Miftrefie, (he accufedhim, and was believed: yet the Lord brought it to light in due fea-foa. So he will doe thine. Let men keepe their credit with God, and hee will keepe their credit wich men, let them raife (landers, or what

Gg2 they

Two cafes wherein God will punifh his owne.

I.

In cafe of fcandall.

they will: looke how he did with Iofeph, fo he will deale with thee, for he changcth not.

So looke how the Lordhath dealt with wic-| ked men ; looke how the Lord did deale with them that did meddle with holy things, as Na-' dab, and Abihu,zvid Vzzah,and the Bethfiem/tes ; you know that he deftroyedthem all, and that with a prefent deftrudion: fo if thou.wilt abufe his name,abufe his holy things, and come unto the Sacraments with anuncircHmcifed heart,hz\s the fame GWftill, he is as much offended now, and hee is as ready to execute his wrath upon thee, as he was then.

So looke hovy hee dealt with Saul , with the Ierves that came out of Egypt , hee fwore in hi* wrath J hat they fhouldnot enter into his reft: if thou wilt doe the fame that they did, rebell againft him as they did, he vriW fweare in his rvrath, that thoujhalt never enter into his reft. As hee pafled his fentence upon Saul , and as hee pafleth his fentence upon any: fo he wi!l bring it pafTe, if thy cafe be the fame, for he is unchangeable.

So looke how hee did deale in Iohn Baptifts time, and as it was with them, Now the axe is laid to the rooteofthe tree,whcn the Gofpell, and the meanes of grace, and thefpring-timcofthe word began 5 becaufe they did nut regard it then, 7 they were caft off: the time of their ignorance God regarded not fo much > y but then hee called upon every one to repent, and becaufe they did not come in then, he deferred not his judgement.That upon which I ground this 5 you

(hall

ioi

a Cor-io.

(hall findeia two places of Scripture. 2 Pet.2. ^Pai 4. If the Lor d did fo with ihc Angels ^Jpared notthewfiuth hc,he is the fame G o D,and therefore hee knowes how to referve the unjujl to the day of judgement, and efpecially thofe that are uncleane : the ground of it is bis unchangeable^ neffe. The other place is in 2 Cor.10- You know what he did to the Ifraelites, faith hee, hee will doe the fame to you: therefore doe you take heede,that you doe not commit fornication,as fome ofthemcommitted y anddiedin the mldemefte^&c.

Onely here is this caution diligently to be remembredjWhich we muft adde to all this that hath beene fpoken. It is fure, that whenfoever it is the fame cafe, hee will doe the fame thing: though his judgements are different, the time ditferent,the wayes and meanes are different.

As for example b he ftroke Vzzah prefently, and fo he did Gehazi, and Nadab, and ^Jbth^ yet to others there may be difference in time: to thefe he did it prefently, to others it may be he will doe it many yeares after. Againe, he ftroke them with death,but it may be there is another kindc of judgement referved for thee^as it may be he will give thee up to hardncfle of heart, or the like.

Againe, fo it is in (hewing mercy , for the rule is as true therein alfo:For he fhewes mercy tQ fome this way,and to others that way,and he humbles men after divers manners^and fo fome men hee punilheth for their finnes in this life, fome hee referves for another world: Againe, Gg 3 fome J

A Caution added.

Gods iudge-mentsdifferent in the time, and meanes.

Tie Immvtability of God.

Simile.

Qljtit.

Anfrv.

lome heeftrikes prefently, and fomeheefor-bcares with much patience.

And this you muft remember inboth thefe, that though hec cloth the fame things, yet hee doth them in a different manner,time, and way: he hath divers judgements, and afflictions, and as there are divers meanes to attaine to the fame end,as fomC may ride,fome go on foot,and yet all come to one journeys end: So the judgements and affliAions may be different, yet the end the fame- and that this caution being taken in, thou maiit be fure, that the fame judgements that he did execute in former time, he is ready to execute them (till. As he hath given them up to open finnes, that did negleft him in fecrer, fo he will doe to thee ; as he hath ftric-ken fome men in their finnes,fo the fame wrath is gone out againft and remaines for thee,if thou doe not repent and turne to him:for the kindes, as whether by iicknefTe, or death, &c. thefe we cannot determine ofyhc wayesof G o d are infinite, and exceding divers, unfearchable, and paft finding out: but though in regard or his particular wayes it doth not follow,hedio thus to this man,thcrforc he will doc the very fame to thee- yet becaufe he did this to them,he will doe the fame thin^ to thee in the fame or in a different manner.

So looke what he hath done to all his Saints, hee hath bleffed them, and heard them. But thou wilt fay, I have prayed, and I am not heard. I fay to thee, if thy cafe be the fame,

thou i

II ■I__,_J1_U- hum ' I ■»» Mfc>MT»MM^—' - " —-~^~—————~-

7^Immvtabiliiyo/God. io$

thou (halt be heard. To this end are thofc places : "The L ords hand is not jhortened, that hee can-notfave,nor his eare heavy , that it cannot heare: This is the fcope of the Prophet; as if he fhould fay, you wonder why you are not heard, that you have not the fame iuccefle in prayer that the Saints have had,but the cafe is not the fame, faith he : they repented, bnt you doe not 5 you are mi(taken,for you are yet in your finnes^I am as ftrongtohelpeyou, ard as ready, and if I doe it not,it is becaufe the cafe is different: Tour finnes have made a Reparation betvoeene me and yw. Which implieSjthat GodwiW heare if the cafe be thefame. Onely remember this, that God may deferre it fomcthing long before he heares you, yet he will doe it in the end,

if unchangeablenejfe be proper to Cod, ( for fo you muft underftand improper to him,and common to no other) then learne to know the difference betweene him and the creatures. There be divers branches of this ufe: As, Firft,if this be fo,chen every creature is, and muft be changeable, and if fo,then take hcede, that you doe not expedl more of the creature, than is in it, for this will raifc your affe&ions to the creature, andfocaufegriefe and vexation in the end: and indeed the torgctfulneffe of this changeable nefle in the creature, and unchange-ablenefle in God, is the caufe of all our crofles and furrow in outward things wc meetc with. There be thefe degrees to it. For,firft, TheforgetfulnefTcofthe mutabi-G g 4 lity

God heares prayer now as in former time if our cafe be thefame. Efay 50.1,

Ffe

f 4«

To fee the difference betweene God and the crea-tures. Containes two branches*

I. Lookc on the creatures as murable,and cxped not much from them.

Forgetting the creatures to be mutable:

Makes us ex- i pec"t much from them. j

Rftifeth our affections them.

to

THefe ftrong nfFe&ions breed ih'ong affii&ions.

lity of the creature caufeth us to exped more from it than is in it. Secondly, This expectation raifeth our affections unto the creature: hence it is, that we fct our affections too much upon them, and delight too much in them. Thirdly, Strong affeCt ions, when they arefet upon the creature, doe ahvayes bring forth ftrong afflictions: for what is the reafon of all the griefe, that we undergoe from day to day? Is it not 5 becaufe ouraffe&ions arc fct upon changeable objects, upon the creatures ? And therefore when they arc changed, then there is a change in the minde alfo: whereas if thou didft Iooke alone upon the unchangeable God,this would keepe thee from worldly care and for-roWj this would preferve intheeevennefleand equability of minde. Therefore take heedc of forgetting this,that tobc unchangeable^ proper to <70;/alonejtherefore fet thy affedions upon none but him: and if thou wilt doe fo, thou (haltalwayes injoy aconftantferenity and fe-curity of minde, as if a man were in the upper region, where there is no change of weather, when as below here^there is one day foulc, another faire-fo that if a man could live with GW, and walkewith him, and have his convention in heaven, he {hould not be fubjeCt to fuch changes: whereas if *a man fct his mind upon earthly things, hefhallbeftillfubjeft to perturbations and unevennefTe. All griefe of mind comes from hence, that thou lookeft for tin-\ cbangeabkneffe from the creature, where it is not

to

The Immvtab ilityo/ God.

105

to be had. If thou wouldefi: looke up to God, thou (halt find all things alike there, there is no change with him. When an earthen pot is broken^ doth not much trouble you, for you remember it to be but an earthen pot: now every thing here below, all your friends, wife, chil-dren,they are but earthen ve(Tels,and the consideration of this would exceedingly help you,if you would fettle it on your heart.Therfore fay, wiiat a foole was 1 i I did not remember, they were but aflower,a vapour,anda fhadow: for lo the Scripture calls them. And (hall a man take on,becaufe a vapour is fcattered, and a flower withered, and a fhadow vanifhed i Therefore remember, that to be unchangeable is proper to GWalone: and to be changeable is as proper to the creature,as to him to be immutable.

Secondly, You may fee from hence, how to hclpe that vanity to which the creature is fub-je<5t: for if iwchangeablenejfe be the property of GW, thoumuftnotfeekea (lability from the creature, butconfider that it hath no further conftancy in it,than6Wis pleafed to communicate the fame to k.Therfore go to him to whom mcbangeablenejJebz\QX\vs£ot as mutable as they be, yet if he will make thy friends to be (tabic, or thy wealth Jt (ball be fo. Therefore the one-ly way is, to goe to him, to make thofe things firmc, which otherwife are unconftant. The love ofa friend is unconftant, for hee may die, the breath Is in his nosfrills , and if hee doe live, jet his thoughts way perijh ,and his affections alter:

So

All outward things as cjr-then vcHells*

2. Goe to Gad to put a (lability into the things tbou cnioyeft.

A dependent felicity to truft in creatures,

Vfe 5.

ILearne to prize things by their unchangeablc-neflcjasGracC;

\q6 ^he ImmvtabiLity of God. |

So that they (hall faile thee as a Lnd-floud doth tn fummer , as lob faith. It dries up in fummcr time, and yet that is the time of third • and fo will they faile the in time of neede: and the like may be faid of all things elfe, fo that he whofe comfort doth depend upon them,hath but a dependent felicity, which is like the motion of mills, and (hips, which ceafe when the water or wind failes them.But yet as mutable as they are,<7<?*/can put a conftancy unto them. Apply this therefore to thy felfe. Thou lived now,and art in health and wealth, in fuch and fuch a place,and fuch circumftances, as may continue it: the onely way to eftablifh thee in all this is, togoeto(7^,andtobefeechhimtoput a liability into thy condition. For the creature, as it is made of nothing, and is built upon a foundation of nothing: So it is apt to returne to nothing. And remember this, that the more retired, and weaned , and fearefull thy aft'e&ions are a-bout any thing, fo that thou canft fay in good earned: If (Wwill, I (hall enjoy them to day, and next day, but his will I know not, I know not how long I (hall enjoy them j if thou canft fay thus, thou (halt holde them longer, and the fafter: for that is a figne that thou depended upon Godjmd not on the creature,that thou trufttft him, and art not faftened to it.

If this be fo, then unchdngeAblenejfe is an excellency in him: for all his Attributes are exceeding excellent. Then if thou wouldeft judge of any thing in the world, thou mud take this

as

107

as a meafureby which thou maift prize and e-j fteemc it: lookc how changeable it is, fo much the vvorfe it is if it be good, the more immuta-table, the better it is, for all changeablenefle commcth from weaknefle. Therefore learne to value it fo: and you (hall finde this of much ufe. As wee may fee in the heavens: it is faid that they arc vaine, becaufe they voaxe olde as doth a gar?nent,but thou art the fame, Pfal. 102.26327. Go through every thing glorious in the world, glorious Churches, they are fubje& to change; as Ierufalem, the glory of all the earth, it is ruina-ted,and brought to nothing. Take men thatare moft eminent, yet becaufe they are fubjeft to change,by death or by paffions,there is a vanity in them: though they live here like Gods in their glory: and when they come to die, and their change comes, they appeare to be but men. Therefore magnifie no man, but labour to be perfwaded of thy felfe, as a man. I neede not fpeake to you of riches,they take to themfelves wings and fly away 5 nor of credit and honour, they are in the power ot them that give them : whatfocver is changeable,according to the mutability ofit,fo value it. But I preffe the contrary. Looke upon the things that are not changeable, and labour to prize them. Thou fhalt finde faving grace to be unchangeable, though it may be impaired in degree, and may recoyle to the root, and may not bud forth as at other times, yet it is unchangeable, it (hall never be

1 taken away: So fpirituall life is unchangeable, when

Pfal f ioi,%6, *7.

Grace unchangeable.

TJie Immvtabilityo/God.

the word un. changeable. Ifay4o.8. Mat. J.

Coed workes unchangeable.

when that begins,then the other (hales off,even as old nailes doe, when new grow under them: therefore t his lhould teach us to value it much.

So the word of God is an nnchangeable thing, Ifiy 40.8. Tbegrajfewitheretb, the flowerfideth : but tbc word of the Lord [hall Jl and for ever. So Otfatth.$. Heaven and earth Jhatfpajfi an>ay } but my word frail not pajfe. Now what ufe mould we make of this i Then ftudy the word more than any thing in the world befides. There is much learning in the world, and there are many creatures: now all other knowledge is but ofthercreature, and the knowledgeof them cannot be more excellent than the thing knownc, and itvanifhethaway with them, but ■the word of God frail not fd/fe> the word tndures for ever. Therefore looke what truthes thou canft get out of the word, which may build up the inward man, looke what profit thou canft get from it, that (hall retnaine for ever: therefore thou (houldeft prize it much, get it plentcoufly into thy hcair,in the wifedome and power of it.' We have many imployments in this life: but that whichisbeftowed upon unchangeable things which (hall never alter, that is the beft time fpent.

Laftly, all the good workes thou doeft, and all the evill workes of unregenerate men unre-pented of, (hall rcmaine for ever, Looke what good workes thou doeft in the world,they (hall rcmaine with thee for ever, they (hall be had in continuall remembrance.Therefore thou (houldeft

deft labour to be abundant in good works,that is,to befuretoferve God whatfoever tkou do-eft. This is the happy condition of the Saints, that their finnes (hall be blotted out, and their good workes fhall rcmaine to eternity, they are jpirituall feed fowne, which fhall bring forth a fure harveft.If thou be a fervant or a labouring man-when thou doeft thy works out of obedience to him,even thofe works (hall remaine.So lookc upon any thing that thou haft done for ChriB, allthefethings {hall remaine forever: what faithfull praiers foever thou haft made,or whatfoever thou haft luffercd for ChriB, what paines thou haft taken in preaching,or in repen-ting,or in advancing the caufe of Chrifi , thefe fhall be had in everlaftmg remembrance. So looke what finnes unrepented of thou haft com-mittcd.Thefinnesofunregenerate men fhall al-fo remaine. All the praife that comes from any a<5lion,andthepleafure of it, that pafTeth away, and comes to nothing: but lookc what finful-neffe there is in any worke, that remaines, and if thou repent not of it, thatfinne fhall be reckoned upon thy fcore- and what uprightnefle foever there is in any worke , that alfo (hall remaine. Therefore learne from hence to prize and value oncly thofe good things that are immutable,and propoi tionably to feare and fhunne the evill.

•FJHJS.

The Immvtabi i.iTtef God.

hi

THE

FIFTEENTH

SERMON.

ExO D.3. 13,14.

^ndMoksfazd unto God, Behold when I come unto the children of ifrael, and fhall fay unto them, the God of your fathers hath fent mee unto yott,and they fhallfay unto mejvhat is his name$ what fiall rfaj unto them ?

KjindGodfaidunto Mofes,./ k^A M, TH AT I

S wee are to judge of other things by the mutability of them: folearneto judge of thy felfe, of thine ownefpirit, by thac conftancy that thou findeft in well-doing 3 or that mutability and unconftancy that thou art fubjeft to. If a man would make a cenfure of himfelfe, let him confider, that the nearer hee comes to vn-changeailenejfe in well-doing, the better hee is,

and

Vfe6.

To iudge of our ownc (pints by confta«« cj in well-do*

The Imm vt ab i l i ty of God.

To be humbled for our uncon« ftancy.

A^s 11,23,

and the ftrongcr he is:againe,the more mutable, 1 the weaker. Thou art to judge of thy felfe, as wee ufe to efteemeone of another. Now let a man be unconftant,one that we can have no hold of, that is as fickle as the weather, that will re-folve upon fuch a thing to day, and change his mind to morrow: what ever learning or excellency^ what kindncfle foever is in this man, we regard him not, becaufe he is an unconftant man.Now learne thou to doe fo with thy felfe, toaskethy felfethat queftion: Haft thou not had many refolutions, that never came to any endeavours? Haft thou not begun many good workes,and broke off in the middle, and never finifhed them? Haft thou not found that property of folly in thee,To begin ftilltolive? Stulti-tiafemfer inapit<vivere?Ha(i thou not often begun and ended,and begun again,& ftill brought no fruit to perfection:' If this be thy cafe,lcarne to abhorre thy felfe for ir,and to be a(hamed:for all is nothing, till wee come to a conftant and unchangeable refolution: So that we come to fct it downe with our felves as an inviolable law: this is a duty, and I will doe it, whatfoeverit coftmee; this is a finne, and I will avoid it, whatfoever come of it. This is a refolution that Darnel takes up, Dan. 1.8. He determined in his hearty that he would not be defiled with the Kings meate: and fuch a refolution they were exhorted to in K^itts 11.25. With fullpirfofe ofleart to cleave unto God. It is translated, full purpofe: but the words are, with a decree and full refolution

ii

lution of heart

Trpocr'

(Apett t5 xvcav : That is, when a man doth not lightly put himfelfc upon an holy courfe$but takes up a ftrong refolution togoe through with it • fuch a refolution as Pauls was , Acts 20.22. he knew what bands did waite for him as for theev^by the way,it was no tnaucv^hcrva^boud inthejpirit, All is nothing: I care not, fayes he, f$ that I may fulfil the UMimftery committed to me. Such a refolution we fhould have. And according as thou findeft thy felfe able to doe this, fo thou fliouldeft judge of thy felfe. A man that is on and off in his wayes, Salomon compares him to a City whofe walls are broken downe, that is, if a temptation come, and fet upon him, it hath free entrance, and the temptation comes in, becaufe his fouk was without guard and ward. But on the other fide, a man that doth not ftand trifling with the Lord^to fay, onely I wifli Icould, and I am forry that I cannot, but that will goe through a good comfe, fuch a man is like to City which hath walls round about it; that if a temptation come,there isfomethingtokecpe it out.I fay, as thou art to judge of other things by the mutability of them :fo of thy felfe. There is nothing better than to have a peremptory refolution in well-doing, to be conftant therein, and there is nothing worfe than to bee peremptory in e-vill.

If GWbe immutable^ then thou knoweft whither to goe to get this conftancy, tomafce thy

Hh felfe

A&. ao.it,

Simile.

Con ft ancle in euill nothing worfe.

rfe 1 .

1 o goe to Ood

to get conftancy in wells doinj».

\

TT^Immvtability of God,

lam. i.f.

/felfe unchangeable^^ immutable and conftant in well-doing. For,for what end hath he revealed to us that he is unchangeable', is it not for our ufc? Sure it is,even to teach us, that when wefinde our felves fubjeft to mutability,wee fhould goe ; to the unchangeable <W,and befecch him.to efta-blifli our hearts. No creature is able to doe it. Every creature is mutable, onelyfofarre Unchangeable^ as he makcth it to be fo 5 he onely is originally unchangeable • all friends and all o-thcr things in the world arc no further unchangeable than he communicates it to them, (as was faid before:) and the fame is true of thine owne heart, and of thy purpofes. Therefore thou muft thinke with thy felfe, and make this ufe of the unchangeablenejfe oiGod^ that hee onely can make thee unchangeable. Therefore as when a man wants dire&ion, hee muft goe to G o d: lam. i.5. he is onely wife, 'and can (hew a man what to doe, when he is in a ftrait. So upon the fame ground when thou feeft that thou art un-conftant, goe to him that is unchangeable ^ that can make thee conftant;and defire him to fixe thy quicke-filver, toballance thy lightnefle, and that he would fettle and fill that vaine and empty heart of thine with fomething that may ftayandeftablifliit. There is no other way:all the meanesthat can beufed, all the motives that can be put to a man, all the reafons that can be brought, are not able to make us conftant, till God workeitinus, and for us. Therefore the onely way is to give G o d the glory of his

immutallitj^ \

"5

immutability , to goc to him in a fenfc of thine J owneunconftancy, andfiy j Lord, thou haft revealed thy felfe to be unchangeable , that wee may feeke it of thee, and finde it in thee, thou alone art originally and cffcntially fo: no creature is any futher than thoudocft communicate ittoic. Thereforedoethou, Lord^ makemee ftable and conftant in well-doing. Grace it felfe of it felfe is not immutable^ for it isfubieftto ebbing and flowing : and the reafon why we doe not quite lofe it, is not from the nature of grace, as if it were immutable^ but becaufe it comes from and ftickes clofe to Chrift. Therefore goe to him • he is the roote that communicates fappe and life to thee,becaufe thou abUeft ingrafted in him.

But the Z<Wdoth this by meanes:it is not enough to pray,and to ft eke to him,ro make me unchangeable , ( fo much as humane infirmity can reach) but I muft ufe the meanes alfo.

It is true, he doth it by meanes: and if you fay , what are thofe meanes i I will fhew it you briefly.

You (hall finde rhit there two caufes ofvn-conftancy, or mutability, or fickleneflte: and if you finde ouc what the caufes are, you will eafily fee the way to helpe it.

Firft, Strength of luft: that caufeth men to be unconftant. lames 4.8. Cleanfeyour hands ,ye [inner s, and purge your heart you wavering-minded: what is the reafon , that the Apoftle bids them Xopurge their hearts, that were wavering-minded, I Hh 2 but

Grace in it fclf

notimmuta*

blc.

Object.

K^Anfw.

Two caufes of I inconftancy, and two means to procure con-ftancy,

I Lufts: get them mortified. Iam.4,8.

1 u6

Simile.

Pfil. w

The Immvtabilityo/God.

Stfong lufh break off llrong purpolcs.

but becaufe that corruprion,and thofe vnruly affections that are within, caufe us to be vncon-ftant,& to waver, even as an arrow though (hot with a ftrong hand > which yet the winde makes to fly unconftantly: fo a man that refolucs upon a good courfe 9 and takes to himfelfe good pur-pofes & defires, yet he having fomeluft in him, thefe thruft in, & make .him vnftable j therefore purge your hearts you wavering-minded. As if he (hould fay,the reafon why you are not (fablers, becaufe yon are not cleanfed from thefe corruptions, which are the caufe of this uncon-ftancy. So Pjal. 5.9. There is no faithfttlnejfe in then mouth jheir inward part is very fitthinejje^&c. The reafon why there is noconftancieintheir fpeech,Iife, and anions is , becaufe within they are very corruption:that is the fin that is within, is the caufe of all the wavering that is in the lite I of manj were it not for ir,otir actions would not I bee of fuch different colours,therc would be no I fuch vneuenefleinour lives. Thcrfore if this be the caufe of it 3 there is no way to helpe it,but to get this corruption mortified,to be cleanfed fro al pollution of flefh & fpirit,as much as may be. Take a man that fayes hee will amend his courfe, that intends to be diligent in his calling, andthinkes never to turne to fuch evill courfes, buttoferve 6Wwith a perfeft heart: obferve now what is the reafon that this man breakes his purpofes, and falls off againe. it is , becaufe there is fome ftrong luft, that comes like a guft of a cortrary winde, and breakes him off from

his

' '

■

.'.-. r;-:

'

H ' :

The Imm vtab i L i ty of God.

Purpofcsprcus dcd on rcafbn.

therefore hee muft have an inclination of the will to it ^ both thefe, when they concurre,they make the refolution vp: when the vnderftand-ing is conuinced 3 and the will inclined, the undemanding faith there is reafon for it, and the will faith, it is good,then this makes vp the refolution. As firft, when a man hath any reafon to move him to any action, and it is a ftrong reafon, fo that hee anfwers all obje&ions that hee meets with, now the refolution continues firme: but if his reafonsbe not fufficient,but he meets with objedions that are ftronger, then the firft principle being taken away , the refolution growes flaggy and weake. And fo is it in the other alfo,whena man hath a defire to any thing, ifit be fo ftrong, that no other defire is ftronger then »it, that can overtop, and overrule it, then he goes on without any impediment: but if it bee weake, fo that a ftronger defire can come, and overbalance it, then the fecond principle is demolifhed alfo, & there is an end of this refolution. So that let the reafon on which wee fixe it bee ftrong, and let the inclination (whichmuft concurre, )befix , tand

2 Inclination*.

Renewing of

purpofes.

ftrong, and then the refolution will be according.

But I adde the third, that there muft be a-renewing ot this : for though the refolution bee well built, yet to make it conftant, it muft ftill be renewed^For there are fome workes, which muft have a third and fourth hand to goe over them, orelfc they will failc,and moulder.away:

And

\

The Immvtab i l i ty o/God,

119

Mcanes to help rcfolutioa*.

I.

Getftrong

reafonsfor them,

And this is the nature of our refolutions alfo , ir is not the refolution of a day or two, that will fcruetheturne, for the nature of man is fubjed to fuch weakene(Te,that except our refolutions bee gone over and over againe, they (hrinkc'& come to nothing.Thereforethe thing that cai-feth vnconftancy, is oncofthefc three:cither weakenefle of reafon that fets thee or. wbrkc,or weakenefle of the inclination and dctire,or elfe, not renewing of this. Now when you have found out thecaufes of wcakene(Tc,you may ea-fily findeoutthc meancs to make you rcfolure in welldoing. As.

Firft, Labour to get ft rong reafons for what you refolve on. The want of this was the caufe of the mutability of the fecond ground. It wanted depth of earth : that is, the feed was good,and the earth was good, but it was not deepe enough, and fo the ftrength of the Sunne caufed it to wither away. So when we (hall have good purpofes and refolutions, & they have not root inough, that is b when a man hath not well examined the thing, fo as to bee fully convinced of the thing that he vndertakes, he is apt to be inconftant in it. And this was the reafon of Eves inconftancy , becaufe fliee considered not the bottome that (lie was built vpon. On theo-ther fide, the Woman of Canaan when (lie had fixed her faith vpon a good ground, (he would not be beaten off: though (lie could not anfwer the objedion, yet (lie would not bee plucked off. Thou art the o1f*j/V, and therefore thou

H h 4 wilt

Outbid Sa tans temptations.

Tl?e Immvtab i li ty of God. j

wilt (hew mercy : and then (he had necde of mercy, for her daughter was fickc, and weakc, and therefore (he would not be driuen off, fhee would take no deniall. So is it with all our rc-folutions when they have this depth of earth. Therefore the beft way is, to confider, and forecaft the worft. So our Saviour counfelleth to expeft the worft : How canfi thou that haft but two hundred , got agawft him that hath a thou-fand y (o\s it in this cafe. When you fhallvn-dcrtake a good coui fe, and you goe out but with weake reafons : ifSathanoraluft come and objeft ftrongcr reafons , this will make thee give out. Therefore the beft way is to forecaft the worft y and to outbid the Devill in every temptation. Therefore when hce (hull come and fay y that thou (halt have favour with men y fay to him that the favour of G o d is better j if he (hall tell thee of riches,and wealth,fay that thou (halt have a treafure in heaven: if hee fay to thee that thou fhalt have reft and plea-furc in finne, fay to him, that the peace ofconfidence, and joy in the Holy Ghoft, is farre beyond that reft, and pleafure, whatsoever it be; Soinallthc temptations on the other hand, it is good to ponder them well, that wee may bee able to outbid him therein. Whatsoever he doth object, it is one of thefe two: either fome good that thou fhalt have, or fomc e-vill. Now confider, ihat as theloveand favour of God, is a greater good then all the world can give thee: So his wrath is a greater i evil

121

evill, than any the world can inflict upon thee.

Secondly , If thou v.ouldcft haue thy refo-lution itrong , tobrcake through all impediments, labour to get vehement defires to over-toppe all other : that whatfoever comes , yet they may overballanec them.

But how (hall I come to get fuch a defire?

There is no way in the world but this: Labour to be humbled for thy finnes, to get a broken heart for them : for then a nvm conies to prize grace exceeding much, and worldly things as nothing. For this is a fure rule, When thoufeelcfl thyfinnes to lie heav:c vpon thee , then all the things in the world will bee exceeding light: therforc labour to know the bitternefle of finne; it is that which fets air edge vpo al our fpirituall defires :without this a man doth but cheapen the kingdome of heaven , he doth as the people did with Rehoboam , they expoftulated with him about their ferving him: fo wee doe capitulate with the Lord, as it were,and ftand vpon termes with him , untill we are humbled. and then we are ready to take heaven vpon any condition. Till a man be thus humbled, his defires are re-miffe, and weake, and flaggy defires ; they raife up great buildings upon no foundation • fhe foundation is weake and crazie , and fo the building comes downe. And hence is it, that men put their hand to the plough, and looke backe againe. A fcholler will ferve the Lord, ifhee may have eminency in gifts, and outward excellency^ fome honour in the flelh $ but other-wife

2. Getftrom* defires.

gueft. i^dnfw.

How to get

{Iron g defires.

A humble man takes heaven vpon any conditions*

The Immvtab i li ty of God,

1

3-

Renew our fc-

folutions.

wife his dcfircs toGods worke are remiflerbut when he is once humbled,thcn he will fay with Saint Patil^Lordfvhat wilt thou have we to doc?6>c I will doe it, whatfoever it is, & whatsoever thou wotildeft haue me to fuffer, I will fuffer ir. He will take tie kingd$me of heaven by violence : and then his refolutions continue conftant that way. For what can the world and Satandotohim? will they take away his pleafure from him, his wealth, or his credit < they are things that hec hath defpifed beforerthey can take nothing from him, but what he cares not for. Ic is the bitter-nefTe of finne,that makes him now to prize Gods love and favour aboue all things.

Thirdly,thou muft renew thy refolution oft: it is not enough tofetthe heart in good frame of grace for a day,or two,or for a moneth, but thou muft have a conftant courle in doing of ir, ever and anon:as the Butch men vfe to doe with their bankes, that keepe them with little coft, becaufe.they looke narrowly to them; if there be but the leaft breach, they make ituppre-fently, otherwife the water makes a breach upon them. So thou fhouldeft doc with thy heart, obferve it from day today,marke what objections come that thou canft not anfwer, what luftsanddefires doe overbalance thee , and learne ftill to renew thy reafons and refolutions againft them: and this will make thee conftant and firme, and peremptory in well-doing.

Now

\

Tl>e Greataes of God.

"J

NO w I come to the next Attribute, and that is, The GreatneffeofGod,or his Infiniteneffe: We follow in this rather the rule of the Scrip-cure, than the trait of the Schoolemen, and wee in£ft upon thofc that 6fc/dothe(pecially take to him in Scripture.

Now that God takes this Attribute to him-felfe, you fliall fee in z Chron^z. 5. Fer great is ear God above all Gods. Pfal. 135.5. For 1 know that the Lord is great , and that our Lord is above allGods&utthz place that I would chiefly commend to you is this: Pp/. 145. 3. Great is the Lord , and mott worthy to be prat fed: and his great-neffe is unfearchable. Where you fee,that it is an infinite, and incomprehenfible greatnejje that the Lord takes to himfelfe. So Pfal. 147.5 .Great is our God ', and of great power,: and his vnderft anting is infinite..

In handling of this, Twill (hew you thefe two things.

Firft, I will (hew you how this greatnefTe of G o d is gathered from the Scriptures.

Secondly, I will (hew you the reafon of it, as I have done in the reft.

The greatnefTe of God is declared to us in the Scripture by thefe fixe things.

Firft, By the workes of his creation. The great ne/fe of the workes doe (hew the greatne(Te of the maker. I fay 40.12 JVho hath me fured the heavens in the ho/low of his hand-.and meted out the heavens with a jpanne^ and comprehended the duff of the earth in ameafire , sgj weighed themoun. \ taines

Tr^fixth Attribute of God j hi grentnetfe and Infiniteneffe.

x.Chro.*«j.

Pfal. 135. J.

PfaVMM. Pfal. X47.*.

TheGreatnes ofGoddecla. red in 6 things. I

By the workes of Creation,

The Infinitenes,W

BythcEnfigns of his Grcat-nefTc.

Dcut.4.36.

tainestnfcales , and the hills inaballance? that is, If you would looke upon any worke, you may judge of the workemanby it 5 if you fee a great buildiftg, you conceive it to be made by a man of fome power: now when you looke vpon the great building of heauen and earth, you may think that he that did handle the materials thcr-of,as an Archited doth handle the ftones,& lay them in their placets great: now the Lord doxh put the waters rogether,as if he held them in bis hand; and hee meafuresoutthe heavens, as a workeman meafures out the roofe: Againe, e-very workeman muft worke by plummet ahd by weight,now confider the great mountaines, faith he,he weighes them in fcales, and the hills in a ballance: as this building doth goe beyond mans, fo doth t he greatnejje of God exceed the greatnejfe o£ man : and by this you may take a glimpfe ohhQ great nejfeof the Lord.

Secondly, by the enfignes of his greatnejfe: Thegrata^ofPrincesisfetoutby their enfignes, which are the declaration of it. Now when the Lord wsuld fhew his greatnejfe, you (hall fee how he exprefleth it. Dent. 4.36. When he came out of the CMount, they heard a great voice, and on the earth there was a greatfre: by that you may knowthe^ra/tf^of G o d. For why doth hee come forth with thofe enfignes, clothed with them, as it were, but that by this you might have a crevice opened to ihew you the greatnejfe of G o d < So when he appeared to Eltts , and in his apparitions to CMofes ,to the

Prophets,,

I2 5

Prophets, ifaiah, and Ezckiel.lt is faid alfo,that his voice was as the found of many waters • and he was fo terrible , that it was a vfuall faying a-mong the Iewes 5 Who can fee God and l-ve ? why foc'Becaufc when he appeared, when he flic wed any fhadowofhis^/r^w/^weak flefh could not behold him, bar was fwJlowed up as it were, with the greatneffe of his Majefty.

ThirdTy, Bytheworkes of his providence. Ezek. 36. 23. And Iwillfanclfie my great Name which was prophaned among the heathen, which yee haveprohanedin the middeflofthem y and the heathen frail know that I am the Lord, fnh the Lord G o D y when ijha/l befincfifiedm you before their eyes. As if heefliould fay 5 They make no account of me now, but when they ihall fee me to bring downe great Babel, then they (hall know aridbelceve, that Iam a great God. So elfe where in Ezech-ie/l hee compareth t^jhur , and Tyre , to a Lyon and Eagle, and a Cedar : and hec faith, that hee will put a hookeinto the Lyon, and deplume the Eagle, and overtop the Cedar . that is, hee will (h?w forth his greatnejfe, atthattime, when he (hali bring downe thofe great nations. So the greatnep ot G o d is feene in his providence over every thing elferwhen he (hall overthrow a whole kingdome,and a great battell by a litle accident, as great (hips are turned about by alitlerudder, then his might appeares. So his ruling the winds and feas, and weather, all which (hewes the greatnejfe oihis excellency. Therefore look vpan his judgements, and like-wife

3.

By the workes of his providence.

The Infinitbnes,W

4*

By comparing him with the grcatert things.

Ifay40«s?<

I%5f.

wife upon his mercyes, when you fee, how he raifcth men out ofthedufi &c. All this lhewes the greatnefJeoiGod.

Fourthly , It isfetout comparatively. To compare him, with the greateft of men, Kings what are they unto him, who is the King of Kings ? Nay , take Nations which are greater, nay take all Nations, you Ihall fee what they are to him. Jfa.+o. i5. Behold the Nations are as a drop of a bucket , and are counted as the fmall duft of the hallance: Behold he taketh up the lies as a very little thing, ey' Lebanon is netfuffi tent to burn for a burntoffering. All Nations before h m are as nothing, and they are counted to htm lejje then nothing and vanjy. The very fcope of this place is, to (hew the greatnejje olGod by comparifon. A bucket of water is but a fmall thing , but the dropps that fall from it, they are no ufe: Againe, the duH of the earth is but a fmall thing, but the dujl of thefcales , that will not fo much as turne them, that muft neeedes be exceeding little: but all rhe world is not fo much to him,as a little dull. An-other comparifon you ihall finde in lfa. $$.My thoughts are above your t houghs , asthe heaven is a-bouetheearth.Rcyondall things are the thoughts ofmanjfor though Nations bee great, yeta mans thoughts goe beyond them: notwithstanding the Lord is as much beyond the fcant-ling, and modell that we draw of him in our thoughts, as the heavens art above the earth. When you have thought upon meeasmuch as you can thinke-when you have thought

me

me;

fpe. etlam

fiill, then you c t^mtbcbatuemin

abczethe earth.

Fifthly, The Im |Sroi ex his

being. Ur. 23. 24. Di n and earth, *■

■

6.

faith th: Lor if \' . thxtkfcd-

vert ofi. - ; : -

ofltisefiencc ptefemed to our. hisgrcJttuJJitoas.

Sixthly, Hisfoli* : wes his gru?MtJfc m

Lookeasmenkeepc a greater diftance from o- ";'-^'"""" thcrs 3 • as Princes doe j fo wee eftceme them greater: Now his holinefft is 0 dft , I

his fcpaiation and diftance from : cry creature. Everything isboly,becaal >m

imon ufes-itis common,bcca. I I

queftred : now the holmes of G§d nd

.ohnes of all other tbingSytot Coiis fo I rated as none may come neerc him 5 the c/^™-£/«H c#rw flSwr &;<?; before him -anc

lount, none might approach nearero him • if they did 0 :e to be thru gh

wkhadzrtlflcdiVzBs inbghtinaceTble^ thete-fore the great k$U*cffc of Go Dinewes the .-:.'-neffeoi Ma efty.

The reafo s of this Infinitenejfe are thefe. J J

Firft, from this very place, 1 ^4Mhathfent to mc<utnoj$u?lKj£Mi (bewesthathehatha beii 1,

from bim(elfc,iffo,then lie had no caufe. Now h- « tab-from hence , as in that he bid no ef.cierr. nc: ' sm *\

f nail caufe , he is eternal!, fo in that he hath neither

77;elNFlNITENES,<*H</

■\

thcr matter not forme , hee is infinite and incom-prehenfible. And that is the reafon that hee hath an vnlimitcd e(Tence,becaufe all limitation pro-cccdes either from the matter or from the forme: the forme is contrafted by the wdfnrragainc, the matter would he indefinite, but it is cotrafted & bounded by the forme , and (hut up into fuch a compafTe. Now God hath neither matter nor formepot nothing like it; therfore he is infinite. Al the creatures they have their feverall kindes: the Angels they have no matter , yet they have fomething in them anfwerable to matter&cforme^ wherein they agree,& difagree with other creatures : and therefore they are one kinde of crea-tures^and man another • which ihewes that they have formes to bound and limit them,in that the eflence of the Angels goes fo farre, and no farther^ fo the effence of man, &c. But in G o d there is no fimilitude of any fuch thing, there is no Ejfe recepttijhcxezve no limits in hiro,nothing to bounde his eflfencciwhereas they are Entia in a certaine kinde,he is fimfliciter £w,& therefore without all limitation, and fo muft be immenfe.

Secondly, He is omnipotent and almighty, he can doe whatfoever he will: Whence I reafon. If he haue an infinite power, it cannot bee but in an infinite effence -for as a thing is inwr-k/ngy fo it is in being : an infinite effed: fuppofeth an infinite caufectherefore w her* his power is in. finite , that muft needs be infinite in which it is rooted, and from whence it proceedes.

Thirdly, That which is beyond all that wee

can

Reaf.z.

He is almighty

Reaf.

Greatneso/ God.

ll 9

can conceive is infinite: but God is fo, for if any thing could be imagined more perfed than he is,that fliould be God and no: he: and therefore whatfoever we can conceive of him, he is in Scripture faid to be beyond it. Rom, 11. His tvajes are fafifinding out-fit it is faid,that he dwels in light inacceffible.

Fourthly, Confider it from his workes: you fee that hee hath made the world of nothing. Whence I reafon: If you would heate the aire, it is more cafily heated than water, becaufe the paflive power is neerer the a&ive 5 and if you would heate water, you may more eafily heate it than the earth: Now according to therefi-ftance,according to the paflive power, fuch is the a<5Hvc: if the paflive power lie open, the atfive power is lefle, that workes upon it; now when the paflive power is infinitely low, then the a&ive power muft be infinitely high, aad anfwerabletoit. Therefore when (W comes to make fomething of nothing, thcaftivepo-wer muft be exceeding high, becaufe the paf-five power is infinitely low: and therefore requires an infinite attivc power to make fomething of nothing, and confequently, hee muft be infinite, in whom this power is feated.

If he be fo great a God, hee that is our God, the God, who is our Father, if hee be thus great ^ and incomprehenfible, learne you to know what you are then : that you have an infinite God to maintaine, defend and uphold you,in all all that you have to doe, or fuffer for his will,

Ii This

He is beyond

alltnatwcean

conceive,

Rom. 1i.

Reafiq. From his workes.

Vfe 1.

To know our intereftin this great God, and to take up a grcatccfle of minde anfwe-rable.

T^Infinitenes, and

What makes the naind great.

Why men are led a fide by outward great. nelTe.

This will caufe you to take great mindes to your felves to have a holy magnanimity in you.* And theconfidcration of this Attribute is of great ufe, to make Chriftians come to have I great mindes. For what is it that makes the minde great? It is the greatneffe of the object: whence it is, that Kings have great mindes, be-caufe of x\\z\x great Kingdomes ; and great men have great thoughts, becaufe of the great objects that they have to lookc upon. Now therefore, if thou wouldeft looke upon the greatGod, if thou wouldeftconfider that hecisthy Father, and that all thathee hath is thine, this would likewife make thy minde exceeding great ;. it ' would take from us that pufillammity and nar-rowneffe of mind, which we are fubjedi to; and it is of great moment it fliould doe fo. A little mind though it be good,yet becaufe it is a little vefleil, it can be and receive but a little good; whereas when the minde is great, it is capable of great grace, great aft ions, and^^indeavours: ; therefore we (hould get our mindes tobc inlar-I ged,by confidering the greatnejfe of Go d, and i our intereft in it. For want of this it is, that Chriftiansare fo apt to be led afidc into by-wayes by the power of great men ; becaufe they thinke that they are greatly graced when they arc look't after by great men; when as if they did know their ownegreatnejfe, that they are fonnesof God, and fains of heaven, this goes beyond all,and would raife their thoughts. Hence likewife it is, that men are fo eafily

wrought

*$

wrought upon by pIeafurc,profit, and the like, that they are ready to tranfgreiTc for a little: why is it?It is,becaufc rhey doe not know what they arc borne to, that the great G o d of heaven is theirs,and all the treafures there are theirs.

So what is the reafon, that the praife, and credit of men,doe fo much affe<ft you i but bc-caufe we have fo little mindes 1 whereas, if God were knowne in his greatnejfe, what would the praife of great men be to the praife of the great God? This would give us much (trength a-gainftthcic temptations. And hence it is that young ftudentsthat are provided for,have their mindes lift up to vanities : whereas if their mindes were great , they would defpife them , and labour to lerve the great God with their ftrength 2nd parts in their callings.

And fameiuhat are growne up, if they have eftate inough, they leave the high and honourable calling of the Miniftery • the reafon is, be-caufe they overvalue thefe outward things: whereas, if a man had a great minde, nothing would ht great to him.

Hence alfo it is, that men are fo ftirred with variety of conditions-wheri profperity comes D it puffs them up one way- when erodes & adver-(ity comes 3 it troubles and (hakes them on the other fide: and what is the reafon, but becaufe they feemegratf to them? which appeares from hence, becaufe they ftirre up great ?&£t\om. Therefore the way to walkeeven in both conditions, is, to get this greatneJJ'c ofmmde : for it Ii 2 is

By pleafurei.

By praife of men.

Why men ace ftirred with variety of conditions.

7?^ISFINITENES,

.>.-;.'.';.

; r-.".J in

- :: _ • : :

* is the weaknelle of the mind, which cauicth a man to be 91 ei affcdcdwiththcfc things, to re-ioyce too much in the one, and to be too much afieAed with the other. Even as, wee fee, a real: eye, as ::?e eyes of Owles and Bacs,can-not indui c 1 gicat lighr*and 1 weake brime cannot beare ftrong dl mkeibuta ftroog eye, as the

the greateft light: fo -:, it will indurc neat grace and difgraccowith the iame temper, it will beare aO well enough, itknowes/wf* vsut, Asdb$wU d$nr.:. . iereas c then have their eyes dai. :. ruJ their braines Buck giuoy as it were with the * or diicounrenancc of great men.

Hence alio it is that we are To buiie about worldly things, dignity, and riches, &c. I: is true we thou Id ieeke after theie things,bu: why doc we doe ktjntocona:* f It was P suits grau-neffeofmindt. that made him md 10 prcaci

thcGofpeS-^ to ferve tables, and fbch like, were fmall matters, he would not iookc aftec them : . we hadgrcsitm;;^a y we {hould feeke for grace,and how to increase m i:, how to live an ufefull,and painefuli and profitable life. Worldly things are too little for the minde to beftow it Cdfc upon 5 which would be lb to us, if wee man d fee CtJinh'isgrcttncjjt, and ourinrereft in it. Men offo$bmumks,*MidfmjU[dr,:wcxj y \\hh the 5 reckon it as agrcM matter to ttigm

run :he trees: whereas the Vim and the Figtree c (1 1 :med it not fo,but chofe rather to fer\e God 4r,Jm~* with their frveetnefic Andfjtnejfc.

Henee

Greatneso/ God.

l U

Why men a re affc&ed with inmric6ofmcn

Gai.r. it:

Hence it is that men are fo much affe&cd wirh the injuries of men on the one fide, and the favours of men on the other fidcrallthis arifeth from the littlenefle of their mindes. Saint Paul, Gal. 5.12. when the Galathians had done him great injury y yet faith he, Brtthrenybe as Iam,for lam as youare: you havedone me great injury, but I cfteeme it not, you have not hurt mee at all. For, a man inlarged to a holy greatnejfe ofmindy all the injuries put upon him by men, feeme fmallto him: when men are full of complaints, and fay, they cannot beare fuch difgrace and flander, and reproach 5 this doth not proceede from the greatnejfe, but from the weakneffe of their mindes. Men thinke it indeede greatnejfe of tnmde y not to parte over thefe things, not to put up an injury : but furely it is a note of a great rnindey tooverlookethemall. So it is true on the other fide, not to regard the praife of men : The Philofopher could fay, that the magnanimous man did not regard the praife of common men, becaufe hec was above them^ as is not hee praifeof men. a weake man, that would regard the praife of children,becaufe they are not able to judge? fo hee hath but a weake minde, that regards the praife of worldly men- for they are too little for him to regard, if hee did fee God in his greatnejfe. This made Paul to fay, that hee did not care for mans day, let them fay what they will by me, better or worfe, I regard it not. (There is indeede a mecte regard to be had of them 5 but if they come into competition j

Ii 3 with

Weakneflc to regard the

**4

TMnfinitenes, and

Fcarfulneflcin profeffion whence it is.

with God, then they muft bcare no weight at all:) and thusbecaaufe difgrace and difparage-menr,&c.feemed but little to Paul, he defpiied ! them alL

So from this weaknefle of minde arifcth that cowardlinefle which wee fee often in men. Whence is it that men are fo fearefullto holde out the light of a holy profeflionds it not from hence, that they axe pufiBanimous, that they doe too much eftcemc the face & fpeeches of men? A Lion,bccaufe he knowes himfelfe to be a Li-on,if the dogs barke,hc walkes in the ftreet and regards them not; he turneth not his head afide | for them: So a magnanimous man,that knowes \ himfelfe in Gods favour, will paffe by the obloquies of men, You (hall fee David did fo: \ hee went on in his courfe like a Lion, when 5fc vki railed againft him, fo that the two fonnes of Zcrviab would have cut offhis head: No D let him alcne^faith he s the/Wthenraifedhim up to agreatnejfe ofmwde.- So was it with Paul r hce pajfed through cvill report>andgood report, and.ne-ver turned afidgfor any. So Mofcs, and Jeremy, They fhallfinite thee with the, tongue of men, ejrc fayes Go d, but I am withthee, and I mil make thee a brazen wall, and an iron pilar . And fo,if we could fee Go Din his grcatneffe , all thefe outward things would fceme nothing to us, As an hundred torches appcare to be nothing, when we looke upon the Sunne: fo,if we could confi-der aright of the greatneffe of God, all thefaire fpeeches of men would bcasnothing.Now the

way!

FJKJS.

M5

way to get this magnanimity, is to bclceve this

grcatnefleoiG o d, and to confider that wc arc

the fonnes ofGod,and hares of heaven: the caufc

of this puji/iantmify is the want of faith. If wee

did belccve that wc were the fonnes of God, and

did belccve that God would-be with us, that

he was fo^r^raG o d, and that hce did ftand

by, andfecond us, wee fhould not be fo fcarc-

full as we are.Therefore ftrengthen your faith,

that you may have your mindes inlarged, that

fo you may walkc without impediments,and be

perfed with him: This was the argument ufed

to Abraham, that made him ferfetf with

G o d in all his wayes • that God

was AlLfufficicnt > and his

great reward.

n 4

THE

I .

\

'17

THE

SIXTEENTH

SERMON.

ExOd.3.13, 14.

L^MMofcS fiid unto God, Behold when I come unto the children of ifrael, and jhall fay unto them, the God of your fathers hath fent mee unto you,and they pall fay unto mejvhat is his name^ what (hall I fay unto them f

i^indGodfaidunto Mofes, I \yiM, TH AT I k^4M,&c.

F you aske the queftion 3 How a man {hall come to this greatnejfe ofminde,v/hat rife it hath from the great-nefeofGod? Ianfwer.

Firft, it arifeth thus from it- When a man confiders that God is fo exceeding great y and that hee

hath

Queft.

K^infw.

How a man fhall come by this great aeflc of minde, and what rife it hath from Gods grcatnes.

The iNFINlTfiNES^ttJ

t

The fight of

Gods grcatnei makes a man dcf^ifc all o-

thcr things.

Plul.3.8.

lam.1.

10.

2 He is able to defend us a-gainft all op* pofition.

Heb.u.

hath intereft in him , that will make him to de-fpife all other things, as fmall things in compa-rifonofhim.Indeed,thonghGodwere^r<f4f,yet if we had no intereft in him, then there was no caufe why wee fhould take to our felves this magnanimity upon any fuch ground : but feeing that he is (o great, and that this greatnejp {hall be improved to our advantage, what addition can any thing elfe make unto us? You fhall fee that Paul vai&d up his heart upon this ground: Phil.^.s. confideringthe priviledges that hee had in Chrift, this makes him to account other things as nothing. Hence in lam. 1.10. Let him that is of a high degree , rejoyce in that hee is made low: that is,Iet him rejoyce that hee is inabled to looke upon his riches which he did fo highly magnifie before, to thirtke them as nothing, but as fading flowers; let him rejoyce in it, becaufe now he is made a greater man, becaufe he is made too bigge for them 5 they are no fuch things, as before he thought them to be: not that they are made leffc, but becaufe he is exalted and lifted above them.

Secondly, fo likewife there is a rife for it in this regard, becaufe he is able to defend us, and proted us,and beare us out againft all oppofi-tion. You fee that men looke great, becaufe they have got great men or Pripces to beare themfelves upoa. And when men confiderthat they hwexhc great God on their fide, to beare themfelves upon, why fhould not they have great mindes ? Thus CMofes, Hebr. 11. regarded

not\

139

not the wrath of the King, becaufee hee did fee that God that was invifible: thatis, when hee confidcrcd God in his greatneffe, the King and his wrath were nothing to him. So that the way to get this magnanimity, is, to beleeve that God is our God: and according to the great-nefj'e of a mans faith, fitch will be this greatneffe and magnanimity of mtnde that we commend to you. Sa/4l y when he was a King,had a new heart, and another fpirit 5 becaufe when he beleeved in earned that he was a King, he looked upon things after another manner 5 hee had other thoughts and other affe&ions than he had before: and fo would.any man elfe,.if he were advanced from ameaneeftatetoa kingdome. And, if we did beleevethat wee weiethcfennes of the great Cod of heayen and earth, wee would have great mindes ; therefore the ftrongcr our faith is, the greater our minde is. O nely this is to be added b that this faith mud not be in the habit onely in thee, but it mud be exercifed & renewed continually :there imift not be only x/l^,but xf rci h the a&uall ufe of it. And were that which God faid to Abraham = , (I am thy exceeding great reward,) were this beleeved of any of us, that God is fo great, and that his greatnejfe is our exceeding great reward ± then all other rewards wot>ld feeme but fmall things. You (hall fee what David did upon this ground , in P/4/.27.1. The Lord is my light,and my fidv at ton, whom fhaU I feare ? the Lord is theftrength of my Ufe, ofwbomfialllbe afraid? Sec, here are two

things:

Pfal«i7«x

The Infinitenes, and

Pfal.4*.itM

rfez.

Lcarne to fcarc him for his greatncflc.

/ things: Firft,he confiders that G o d is his- He f is my falv at ion.Secondly,he confiders the great. neffe, and ftrength and power of GW ; and from thence he drawes this conclufion, whom (hall I feare i For in thee doe I truft; that is,in this power and greatneffe o£ G o d, and the intereft that I have in him. Pfal.4.6.1,1,3. God is our refuge and ftrength, a very pre fern helpe in trouble: There, fore will we not feare though the earth he removed, and though the mountaines he carried into the midH ofthefea: though the waters thereof roare and he troubled, and though themountainesjhakemththe fweliing thereof: that is, when God is feenein hisgreatnep , when wee looke upon him, and beleeve him to be fuch a God, and that we have iatereft in him,in the greatest trouble and confu-fion that can befall us: though the earth bejhaken, and the mount aines catt into the midfl of the Sea, yet the minde will not be (haken, but ftill re-mainesthe fame. They beare out all, becaufe they have a great God to beare themfelves upon, who will proted and defend them upon all occafions.

If G o d be fo great and infinite,(as he is)hence we fliould learne to feare him, and to tremble at his word, h great and potent enemy, men will feare. Therefore this is one ufe that wee are to makeofthegr^/^ofG^, that his wrath is exceeding great, and fo is his goodneffe; and both are to be feared. Wee ought to feare his wrath, left it come upon us, and his goodnefle ieft wee lofe it: for hee is a great God, and his

wrath (

r

Gre atnes of God.

141

wrath is able to crufli in pieces, and to confume | us,fuch he expreflcd it to be, when he put forth but fome part of his ftrength, as when he con-fumed them with their Cenfers, even the company ofCorah 3 Dathan, & Abiram. Who can dwell with everlasting burnings? as if he (hould fay ;he is a great C7^,who can come neere him? who can converfe with him? how (hall men deale with him? Some oft hem there made an evill ufc of it: but we muft learnc to make ufe of it for our owne advantagejto take heed,how we provoke him: for is it a fmall thing to have the great God of heaven and earth our enemy? Let them con-fider this,that live without God in the world,that finne,and will finne,they are tolde of their particular faults,of their idleneffe,&c.and they are fo and will be fo (till: but let them confider that which is fpoken in 1 Cor. 10.12. Doewe provoke the Lord to jealoufie? Are wefronger than he? He fpeakes it to them that receive the Sacrament unworthily: As if he (hould fay- Both in this, and in all other finnes that you doe commit,y ou doe,as it wcre,contend with rhz great God, which is a vaine thing, if you confider his greatnejfe: for are you fir onger than hee t So Pfal. 90. Who knowes the power of his wrath?

And fo {hould we doe in regard of his good-nes^Hof^ ,ult.Men frailfeare his goodnes: thatis,if his goodneffe be fo great andinfinite j& himfelfe, then the loffe of it, is a loffe above the loffe of all things in the world. Whatfoevcr is precious to us, that we feare the loffe of, as of our liberties

x Cor. xo.21,

pr^o.

To fearc hit

goodneffe. Hof.$.u!t,

142

The Infinitenes,^

tics and lives: and as things are more precious to us 3 the more wee feare the lode of them. Now the goodnefle of God is greater than all other things,it is beyond all thefe, as having all thefe in ir.therefore we are to feare the lofle of it as the greatett evill in the world.

Therefore if wee could fee the extenfion of his wrath and goodnefle, thelofle of the one would be the great eft lofle,& the other the^rf*-teft croife to us^the enjoying of the one the greatest good,and the enduring of the other the grca-teft evill in the world in our efteeme: and the confideration of this would helpe us to guide our hopes and feares aright s for z great cmie of mifleading us in our wayes, are the vaine hopes and feares that we are fubjc«5i to: we feare the lofle of friends, and loffe of lives and liberties $ but thefe in comparifon are not to be feared. This ufe Chrift makes of it: Feare not thofe that can kill the body, but feare the great Godjhat can de-ftroy both body andfouleJXhe greatnes of his wrath we fliould feare as the great eft evilrand his good-I nefle as the chicfeft good:and our thoughts and intentions being taken up about thefe two, it would fet our hopes and feares aright$& worldly things 5 as credit 3 and profir,&c. would feeme nothing to us 5 and prevaile nothing with us.

If God be Co exceeding j^rf, then there is no loveenough,no affe&ion, no defire anfwerable ^r^im^ana t0 h* m - K °ur love were perfcd,yct it could not therefore not j reach to -him, whole greatneffe doth farre exceed

Sv^in cither ; . it:but bdn § iwp^fc^; ^ it* is, it falls exceeding % fhonA

Vfei.

That no affection orobes dienccinusis

Greatnbs ef God.

»4S

fhort of him. Therefore let no man feare that he cangoetoofarre, that there can be too much holinetfeand ftridneffe in our wayes : but let him remember the great Godot heaven & earth, and what is due to him , and then thinke how farre thou falleft fhoit of that which thou flioul-dtft do to him. It is an expreffion oiChriJl^Luk. l4.26.M4f.10.37. He that lovetb father ormother more than me, is not worthy ofmee. That which I would have obferved out of thefc places is, Hec is not worthy of me: that is, if men confidered my greatnejje, and excellency, they would eafily fee me worthyof more love,than this of friends, or than any that ate deareft to thee • and except you can doe fo, except you can prize my love above thefe things, yea even hate them all, if they come into competition with me, y ou-are notworthy of me. Confider.therefore,how much love he is worthyof, and fee if there be not reafon for that commandement, where wee are commanded to love the Lord mth allourjlrength: that is ,, if you would love Cod with that love that he is worthy of, you would love God with all your Jlrength.: that is, whatsoever ftrength a man hath, his love fliould caufe him to put it forth to doferviceto Godli a man be rich,he is able to doe more for GWthan a poore man 5 if he be a Mag ift rate,.he can doe more than a private man- if he hath learning and knowledge, he hath much more ftrength than another: now the improvement of thefe to the glory of God, 1 this is to love him with all our jlrength. And if

\ you

Luke 14*16. Mat,10.37*

Ihe Infinitenes, and

I

ob]eft. An fa*

The love of o-ther tfeings fubordinatc to the love of 6*h xlohna. 1 J.

lames 4.4.

')

/you confidcr how great a God he is, you will fee great reafon why you fhould love him thus with all your firength. Therefore we {hould check our felves when we fee the dulneffe of our hearts, how ready and how apt wee are to befto w our love upon any befides him: we (hould obferve allthofcriverets, wherein our love goes out, and whereby our foules runne to other things, and bring them backe againc into the right! channell. For if you confider the greatnefe of] God^ you will fee, that there is no love to I pare.

But may we not love him, and love other things alfo i

You cannot with a coordinate, but with zfub-ordinate loue you may: that is, you cannot love him,&the world,forthey areoppofed.i Joh.z. IS. Love not the world, neither the things of the world: if An) man love the world, the love of the Fa-theris not in him.So lam.^.^.Knowye not,that the friendship of the world is enmity with God? whomever therefore will be a friend of the world^ is an enemy to God. All our love muft be beftowed upon him,as moft worthy of itrthere is not one particle to be beftowed upon any other thing.

But then he gives us our love againe,and then we may difpofc of it here and there according to his will.As for example: he hath commanded thee to love father and mother,and friends: and the ground that thou art to doe it upon, is becaufe he hath commanded thee, and gives thee leave to do it;Only he hath put naturall af-fe#ion into thee, that thou maift doe it more readily. So

H5

So he hath given thee leave to love recreations and other things that are finable to our de-fires, but you muft remember, that the end is, that you may bee made more ferviccable to him, to quicken and ftrengthen you to doe his fcrvice, and thus it may bebeftowed upon o-thcrthings.

Bat that which we haveinhand, and commend to your consideration is this: thatifhec be Co exceeding great in goodnes,that therefore heufcrves thy whole love, i Cor.i6.22Jfany man love net the Lordlefus Chrifl, let him be Ana-thema,o\daranatha. Paul comes with indigna-tion,coniidering the great good that lefu* Chrifl had done for us: if any man love not him, he is worthy to periili, let him be accurfed even to death. I fay, if vveconfider the greatnejfe that is in him, you (lull fee iome reafon for that indignation of the Apoftle, and that curfe whereby heexprefleth it, and fo farreas we fall fhort, ofour love herein- we (hould goe to Chri8> and befeech him to make it up,that our defeats may be fupplied, and that we may be accepted in him.

Againc, if he be Co great , then wee fhould learne to reverence him, to come before him with much feare, when we performe any duty to him. According as a man is great , fo wee feare him. This ufe is made of it in CMal. 1.1 4 . Cur fed be the deceiver,that hath in hisflocke a male, and vorveth and facrifceth to the Lord a corrupt \ thing: for I am a great King, faith the Lord ot

' Kk hoftS;

1 Cor. i6, it.

rfc 4 .

To reverence him when wee come before him. Mai 1.14.

*4<5

The INF INITENES, ofGoD.

Gcn.28.17.

Ecclcfj.a*

hofts-c^ my **** # dreadfnllamwgAl Natto$;xhat\ is the reafon , that the Lord thcxe vfeth to ftirre them up, / am a great King. So that the confide-ration of his greatnejfe fhould caufe us to feare before him.

When hee appeared to Jacob , when he fled from his fathers houfe to his vncle Lab an y Gen. 28. 17. lacob faith of the place wherein GWap-pearcd to hxm^Snre /y this place is exceeding feare-full: the reafon was,. becaufe God appeared there, becaufe hee was prefent there, his pre-fence ftroke him with an awefull reverence, that he faid, the place was exceeding fearefulL So wee fhould thinke of his dreadfull prefence j when wee come before him. Ecclef. $.z.Benot rajh withthy mouth , and let not thine hem be hasly to vtter any th'mg before God : for God is in heaven , and thou on earth , therefore let thy words be few : that is, he is exceeding^**", and he is in heaven , therefore learne to feare him, when you draw nigh vnto him. That which may help vsin this, is to confider how glorious his apparitions were , when hee appeared to Mofes , to the Prophets , as Eliah and Ezekiel: and you rauft remember, that though you fee notfuch npparitions,yet confider that you have the fame GWtodcalewithall: and though hee doth not fhew itfo now , yet hee is as great now as then-and fo feare before him. Andthisisto/)##//fe God in our hesrts . that is, when wee conceive of him as he is, and doe accordingly feare, when wee come before him. And thus much in gene-rail of this Attribute, Now

M ll> OM^dBM

Or, His Immenjity.

H7

Now \hxsgreatnejfe of GWis fcene in foure particulars.

Firft, In the Infnitenejfe of his pre fence.

Secondly , In the Infnitenefe of his power , which is his Omnipotence.

Thirdly, In the Infinitenejfe of hk wife-dome.

Fourthly, In the ^Abfolutenejfe of his tvill,ilm it is without all bounds and limits*

THE SEVENTH AT.

TRIBVTE OF God 5

The hfinitenejfe of his prefence, Or, Hts Immtnftty.

Or the firft. The Infnitenes of his pretence,that is another At-tribuS| which hee takes to himfelfe in Scripture. As ler. 23.24.. Can any man hide him-_ felfe in fecretplaces , that ifhaB not fee htm, faith the Lord f Doe mt 1jiHheaven and earthy faith the Lord? That is, he is prcfent every where, in all the parts of heaucn & earth, even as water when it fills every channell, and as the light when itfhines throughout the 1 whole world: So, Doe not If U heaven and earth, \ Kk 2 faith

1

i%

3

Thefoienth Attribute of Godj

Thclnfinitc-actfeof his Prc(cDcc,Or, His Immenlity,

t Eph 4.^;

£uejt.

God without the world as well as in it. 2 Chron,*, 6.

Reaf 1.

God of an in. 'inite eflence, thereforeof an infinite prefence.

Reaf 2.

The hfinitenefte of his defence.

) faith the Lord f So, Eph:+ y 6. ~ One God and Father of all, who is a hue ally and through all^ and in you all, God fills all in all.

Onely this queftion may be asked, whether he be without the world, as well as he is in the world < Becaufe fome hauedifputeditj there fore we will briefly anfwer it.

The Scripture is cleare in it, that he is without the world; there are no limits of his eflence, that wee can fet downe 5 hee is not contained within the com pafTe of heaucn and earth,as you (hallfee in 2. Chron.2.6. Butwhoisabletohmld htm an houfe, feeing the heaven of heavens cannot containe him ? But this is but a curious qucfti-onrtherefore I will leaueit, and will come to fliew thereafonofhis^w^r^^, whyheeis immenfe^ why he is every where,as I haue done in the reft.

1 . This property or Attribute oUmmenfity muft needs be given to God,becaufe his eflence is infinite , which hath beene before proved. Now as the argument holds good , that according to the fubftance of every thing , fuch muft the quantity be in things that have quantity j if the body be great, fo muft the quantity bee: So, if God be an infinite eflence, (as he is; there is as good reafon that he would have an infinite prefence accompanying it, as that a great bo-iy hath a quantity anlwerable to it. So that feeing he is of an infinite being, therefore alfo >f an infinite prefence.

2. .You fee fee it by cxpcrience,and cannot deny

Or His Jmmenfity.

149

power is where.

ny it, that his power is every where, he guides [Bccaufthis all things,he puts forth his power every wehre: Now in the Lord feeing there is no facultie as is in man , but whatfoever is in him , is himfelfc-it cannot be, but that he himfelfc muft be in e-very place where he doth any thing. The fire may heate afarre off, andthe Sunne, ban giue light to the whole world, though it abides in the firmament, becaufe it hath a quality of heat, and light: but Almighty God is moft fimple, there is no compofition in him, no quality , no executive pover, but hee ishimfelfe what he is, and therefore what he doth is done by himfelfe immediatly, tmrned/atione fttppofitt, as the Schoolemen exprefle it.

Laftly, I adde,.that God muft bee every where preient, not onely within the world, but as Salomon exprefTeth it, The heaven of heavens cannot containehim ; that is,. hee is without the world as well as within it, becaufe wee cannot deny but that hee is able to make other worlds as well as this • and then if hee fhould not bee without this world, lie fhould move himfelfe, and change his place : or there fhould bee a world where hee is not prefent:but he isnot capable of any change,of any motion or alteration of place.

Onely one caution muft be taken in : You fee that thalight is in many places throughout the world', but the prefence of (7^ ]s not like to that prefence, nor the prefence of any creature, becaufe he is totally prefent: the creatures are

K.k 3 not

:very

Reaf. 3.

Becaufe he his abletomake other worlds.

A camion con*! ccrning Gods oiDnipJefeaec.

Tl?e JnfinittneJJe of his fre/ence^

Vfei.

He gouerncs the world immediately j which is a remedy againft the complaint of evill Govcr-nours.

Simile.

j not fo, but according to the parts of chem, one part here, another there: but GWbeing without all parts, wherefoever he is, hemuft be totally there. Therefore you muft not conceive , God is commenfurated by the place, as if he were partly here,and partly in another place, but he is every where all prefent. The heauensyou fee have a large place, but they haueone part herc,another there: but the Lord is totally prefent, wherefoever he his prefent.

Firft, If Godbt every where prefent,fo that he doth not doe any thing by a mediatejvei tue or power, but he doth it by the prefence of his effence, hence we gather: firft,that he governes the world immediately. For though there bee menvfed therein, yet hec is prefent with thofe meanes. Other Kings muft ncedes governes by Deputies and Viceroyes,and inferiour Magi-ftrates of juftice • becaufe they cannot be every where: whence it comes to paffe, that Kings may be good , and yet the people may be op-preffed by their wicked inftruments. But with the Lord it is not fo: but he guides immediatly, and being every where prefent, heneedethno Deputies, for he is not capable of information, as Kings are, but fees all with his ownc eyes, and heares all with his ownc eares. And a-gaine,he vfeth no Deputies: for the vfe of Deputies argues a defeft, as the vfing of fpe&acles or crutches doth, if the eyes or legges were well and found inough, a man would not vfe them 5 fo a man would not write letters, or vfe

other'

Or, His Jmmenfity.

«5»

other meanes to doe hisbufinelTe, but from a defeft ; he is not large inough todoehisbufi-nefle immediately:But almighty Cod , he is eve-ry where ptefent,and in his governing al things are done by his ovvne Almighty power. Good Governours, may have wicked inftruments, contrary to their mindes, which they know not of, as Elyi and Samuel had : but in G o d s Gouernement it is not fo^thcrefore learne from hence , not to complaine of the iniquitie of the times, or the injuftice of men. It is true, that a kind mother may ignorantly put her child to a wicked Nurfe that will abufcit:but God never puts any of his children to Nurfe, but he is prefent with them, his governement is immediate. So that that which is faid ofDauid^ he is a man after Gods owne heart, it may be faid of every King and Gouernour; they doe,what cWwould have them to doe, though it be for evjll 5 as Dauids was for good,they arc men after Gods owne heart. As it was in the killing oilefm Chrift , even that is faid to be done by the determinate Counfell of God. And therefore let no man complaine of his Gouernement: for God go-vernes nor by Deputies, but by himfelfe. Therefore let no man fay, that hee hath an evill Mafter or Governour , but let him acknow-ledge,that wharfoever he hath fronnnan, it is the worke of the Almighty God, that is every where prefent : it is he that difpofeth of men, and puts them into fucha condition ; for he is the King of heaven and earth. T herefore com-

Kk 4 plaine

The bifinitenejfeof bis Trefence;

Vfti,

Therefore to choofe him and reioyce in him as a friend in all places.

plaine to him, and be patient, becaufe he hath i done k : doe not complainc of men , and fret againft them, bccatife the Lord is not abfent in his kingdome , but is prefent to guide and dif-pofe them according to his ovvne pleafure.

Secondly, If God be every where prefent in his owne eflence and perfon, wee fhould the / rather choofe him to be our G od, and re Joyce much in the amplenefle of our portion , feeing wee have fuch a God that is every where: we can goe no whither, but wee have his company , wee haue nothing to doe a thoufand miles hence, but he is there, and doth our bu-finefleforvs. Wcfeeke a multitude of friends, 'becaufe one cannot doe all • becaufe one doth -one thing, and another another 5 one friend ; may be a comfort to vs in one place, but if you j come to another place, there you may be defti-tute 5 friends cannot be every where, hence we ; needc many friends : butifyoulooke upon the Lord^ and his omnifrefence , all this is fupplied in I him; hee is in every place,and hee can doe your bufineflfes for you, though you be diftant iron. , the place , where they are to be done y and God I is with you every whei c,whithcr thou goeft he ! goes,as it was his promife to 7^£,when he wei to Padan Aram, I will be w'ttb thec^ faith the Lord. ; So he faid to David\ and when lofeph went into ; prifon, the Lord went with him. When Abraham was called out of his Country, the Lord I bid him xogoejw:ll be with thee. Beloved, when you confider this, that God is every where

prefent, J

*53 \

; prefent, and can doe every thing for you, /whereby he hath the fwcctncflcof athoufand friends in him, and the ability of as many J f ay, when wee confider this, k fliouid teach vs not oncly to be content, but to fay that wcedefire no more.

Learne therefore toftudie this Attribute. The more we know him by it, the more comfort wee gather from it. As, is it not matter of great comfort , that in all pkces wccfhould nave a God to doe all our bufineffes t To which purpofe is that cxpreflionin/*r. 23. 23, 24. Hec is a God nigh at band? that is > though I your bufmcflelie in other Countries , yet I am

• there to doe them for you. Andagainc, is it

• not comfort to confider that hec is with your ' enemies (it may be) in a diftant place < For | you thinkc, that if you were there, you would ; have fomediing to prevent them. Confider

; that hec is there , and after another manner, 1 than any man is : hec is prefent with their ] I mindes, and knowes their counfells, and moves I their hearts, and difpofeth of all their counfells. I As Elijha wide the King of Arams counfell to i the King oilfracl , ( which fliewed that God t was there. ) So alfo hec is prefent whith thy

• friends when they are abfent .• it may be that they forget vs, yet hecanftirre themvp, as he did ftirrevp Cyrus to doe what hec did for the people oflfracl. So likewife he is prefent with our children, when wee are ^one out of this world,to provide for chem,& co bring them vp.

I Hce

To flut!Ic Cods imxren" Gtic.

Icr.23.13.

The hifinttenefte of bis Trefence-

rfei.

See aground of his pat ticu-lar providence in the fmalleit things.

I Hecis prefent with allor.r affaires, and bufi-ncilcs when vvc arc abfcnr,and know not how rhings goc, we are apt to be follicitous : but if we would con(ider,that he is great GW 5 andthat he is every where, this fhould comfort vs , and ftay our hearts. And therefore thinke with thy felfe 5 that thou haft a large portion,becaufe thou haft the Lord. And this is the lecond vie.

Thirdly, If God be every where prefent, hence you may fee a ground for his particular providence. It fecmes fomething ftrange to men, that every fmall thing (hould be difpofeci of by him ; we thinke indeed that great things are: but fortheleaft things , therein we arc cpr to make a doubr,and can hardly beleeve it. But this point in hand is a great confirmation of our faith in this truth.If an horfe ft uble by the way 5 we thinke it a common accident • if a fly fall into a mans eye, or if a tile £all off horn the houfe, or an axe hcad,wc looke upon them as common accidents : but ifweconfiderthcuheis prefent there,it is then an eafie matter for vs to beleeve, that God doth difpofe allthefc. when the axe head falls off, it is in his ii2nd , as before it was in the hand of theworkeman. If he be prefent with every fmallcreature, with every fly, with every JpArrow and ftone, with every motion of thecreature, then allrheatflions ti-ac befall us, they are all his workes. In him wee Live, move^ and fave our being : that is , hee is prefent with every creature. Therefore it is no difficulty to beleeve, that hee guides the fmalleft thing. If

an

Or, His Jmmenfity.

*!>

How men arc fa id to beprc-

an enemy hart vs , wee are to thinke, that he is but as a staffs in Gods band , as it is faid of Nebu. cbadnezzar. Every accident is but as a cuf , as Chrift faith of the cuyxhzx. was brought to him, Shall not I drinke of the cuf , which my Father giues me ? So wee may fay of every aftii&ion. The tongucsoimenarcbutfeourgesin his handjind though lames fayes, none can tame and rule the tongue ofman^yQt hee can rule them ashcplca-feth; and fo wee fhould thinke of every aftion. And indeed the more we thinke of his particular providence, the more wee conceive of his infi-niteneffe. For why doe wee thinke men to bee prefent, but becaufe they fee and heare i Be-caufethey doe fomcthingf If the body bethere,, and the foule gone, wee fay that the man is abfent:it is the adion that fhewes them prefent. Therefore the Schoolemen fay , that the An-gells are faid to bee prefent here or there , becaufe they worke there. Therefore, I fay , the more that wee can fee Gods hand in every action, the more wee acknowledge his prefence. Therefore we fhould labour to bee abundant in confidering the OmnifrefenceofGodv^on all oc-cafions : as if a man bee out of the way, and one come and tells him that he is fo, wee fhould bee ready to fay, that Go d fent him. If we are in a (trait, and know not what to doe, and' therecomeone, andhclpevs $ weefhouldfay that it comes from God. So did Dav:d when .Abigail came and met him ; he faith that the Lordfenther. iSam: 25.32. And this would * Sam iy ? i

eafily 1

\

Thehfiniteneffe of his fre/ence;

iChxo.1,%6.

\Vfe A .

* It;teacheth vs patience and roecknefle, w.hcn iniuries

are offered.

lam. $■&.

cafily bee bcleived, if we would thinkethat hceis prefent every where. There is no man thatfpcak.es forvsoragainft vs,. that dothvs either hurt or good, but G o d is prefent with him, and ftirres him up to it 5 whatsoever it be. 1 Ckron. 5 . 26. And the God oflfraelftirred vp thefpiritofPul KingofA(fyria> arc. that is , he himfelfe was prcfent with his fpirit, he ftirred him vp : ( for the thoughts of men have their rifing vp,from their fpirit ftirring them to good or evill. ) So alfo for their fpecches : when Shimei curfed Dauid,I>auidfaiih y that it was the Lord that hade him. So the Lord is prefent with the creatures: it is hec that a<5te them 3 and fets them on worke to doc us any good. And this is the the next vie that wee are to make of it,

Fourthly , If G o r> be prefent every where, it fhould teach vs patience, and meekneffe, and quietneffeofmind in all injuries and hard mea-fur-e which wee fuffer from men. This vfe you (hail fee made of it.Phtl. 4.5 .Letyour moderation, bt known e vnto all men , The Lord is at hand. lam. 5 .8.9. Be ye alfo patient ^ ftablity your hearts-^for the comm'tn*oftheLorddrawth mgh^ the judgeftands at the doorc. Therefore when any injury is done you, when you are oppreffed by men that haue power over you,yct be quietrfor God fees it,and knowes it ^ and hee takes care for you. A man will be ready to fay, (hall [I take this < (hail I bee trampled vndcr foot? as I (hall bee,if Ire-fift them not: faith the Apoftle , you ncedc not

to

Or, His Immenfity.

to feare, for the Lord is prefent. We ufe to fay if the Magiftrate be not prefent, we may offend another , to defend our felues • but if the Magiftrate be prefent, there is noexcufe: fo here the Iudgcflands at the doore. Scrvans , if their Matters be abfent, will defend thcmfelves againft their follow-fcrvants • but if the Mafter bee there, and looke on, they will let them alone, becaufe he hath power to puniili, and knowes better how to revenge it: So is it in this cafe-when we confider that G o d is prefent, & that he Cqqs what we fuffer, we fhould be quiet, and patient, and not onely be patient within, but let our patient mindes be knownevntoallmen , that is, carry our felves fo,that men may fee it, and take notice of ic. And if you fay,that nothing is done, but hee abufeth mee more and more: I anfwer. Confider, it is not becaufe the Lord is wcake,& cannot helpe us^or becaufe he his negligent,and will not doe it • no, he is prefent, and fees it all the while: but you moft confider > that the due time is not come, therefore you muft be quiet, and not tumultuous in your thoughts, andre-vengefull in your fpirits, becaufe the Lord looks on, and will avenge you in due time. Therefore this is the thing added in Phil. 4. In nothing hee carefull: Becaufe when a man fuffers any thing from another man, then he will be ready to be follicitous, how to defend himfelfe, and what he (hall doe hereafter; faith the Apoftle, 1 Be you in nothing carefull, &c. for the Lord is at \hand: that is, he doth not ftand by as a bare fpe-

ftator

157

lames J. 9,

Object. K^infw.

Why God doth notauengchis, prefently.

Phil 4,

\ ftator , and looker on who,meanes to doe no-

1 thing on either fide, but fee the iniuries done & i j

fuffered,but he lookes on ,as one that takes care

for you. Therefore b$ you in nothing csrefull: but

inevtry thing by prayer y andapplication,

with thankefgiving, let your requefis

be made knowne <vnto

God*

finis.

THE

>"■■ M««»».

•:'

THE

SEVENTEENTH

SERMON.

jti

>

Exo o. }.i3, i + . rjfl*llfa'Bwt4mc i wkmmbmnjme 2

- - - :

Ob]ett.

Towalkcwith God what.

Amanspre-fenceisfeene in three things,

I

And Co is Gods with vs, and ourswith him*

.Wowwcarc present with /God.

I I-

,' By feeing him.

thoughts to him, and apply our felvcs to him ? It is an exceeding great diftionour to him. You kn&w, a great man, when he is with you, if you negled him,and apply your felves to inferiour men, he will take it as a great wrong done unto him,to let him fit alone, and not to regard him. And when the Lord is with us from day to day, will you not take notice of him i Let them consider this, that fuffer dayes to pafle without any calling upon the Lordjhat never thinke of him, norconfider that he beholds all that they doe: You know, it was the onely commendation of noah^ that he walked with God,

"But you will fay, What is this to walke with the Lord i

It is to fee him prefent with us , and to make ourfelues prefent with him: and what that is, wee will eafily finde out, when wee confider what it is to be prefent with any one. -

The prefence of any man is feene in three things.

Firft. A man that fees and heares all things, that w r e doe, he is faid to be prefent.

Secondly, he that fpeakes to us,ht is prefent with us.

Thirdly, he that ads or doth fomething a* bout us or towards us, he is prefent. In this manner is God prefent with us: and fo wee fhould be with him.

Firft, we muftbe prefent with him, that is, wemuftfeehim, as he fees us. He that lookes upon the Lord, as beholding him, as knowing

all

161

all that hec doth, hcc that obferves all the paf-fagcs of his providence toward him, and about him, hee makes himfelfe prefent with the Lord.

Secondly, hec that fpeakes to the Lord, and maketh knowne his fecrets to him, and o-pens to him allhisdefircs, andallhisgriefes upon all occafions, hee makes himfelfe prefent with him.

Thirdly , hee that pleafeth G o d in all his anions, and do;h what is acceptable to him, that doth what hee hath commanded, and ab-

Byfpeakingto him.

By doing that that pleafeth him.

Hcb.xi.f.

ftaincs from what he hath forbidden, he which behaves himfelfe after this manner, makes himfelfe prefent with the Lord. For this laft, you (hall fee, if you compare that in Gexejis, of£-nochs walking with God, with that in Heb. 11. 5. To make our anions agreeable to the rule of his will, this is to walke with the Lord; for E-noch is faid to walke with God, in Genefis . and in the Hebrewes he if faid to pleafe the Lord.

And, as wee muft be thus prefent with the Lord, Sofecondly, wee muft make him pre-IJ^^?^^ fent with us. As firft,we muft looke upon him, as one who obferveth all that we doe. When a man hath this full perfwafion in his heart, not onely habitually, but a&ually, that the Lord lookes upon him in all that he fpeaks,and doth, hee makes the Lord prefent with him: Sofe-condly,when a man fhall obferve the £<?r^fpea-kingto him, which a man doth in meditating i in the word. But this is notinough: but you

LI muft

fent with us

I.

By looking on him feeing all we doe.

2.

Obferve him fpcakingtous.

\6z

The lnfinitemjfc of bis Prcfence \

How the Lord fpeakes to us now*

3. To confider what bee dotli

tOUSt

Dan«f,si.

muftobfervc what the £#nK faith to you upon every occafion,and in every paflage of his providence alfo. For although the Ltrd doth not fpeake to us now as he did to the Prophets; yet he doth in a manner fpeak to us .He fpeakes to our confeiences; that is the immediate, deputy by which he fpeakes to every man. And alfo hee fpeakes to us by the fuggeftions of the Spirit, and the good motions of it: he fpeakes to us by the good counfell of our friends, and of theMinifters, and others ; he fpeakes to us by thepaffiages of his providence, (for a man may make knowne his will by.his actions ., as well as by his word.) I fay,to obferve what the Lord faith to us in all thefe this is a- part of our walking with him.

Laftly, fo confidcr what hee doth, and what the mercies are, which hee fhewes to thee: what corrections, what judgements D what turnings of his providence, what hee doth to thofe that are neare thee • (for God would have us to take fpeciall notice of it, as in Daa.s . 22. So obfervc what is brought to your knowledge-for as the word of Godfo alfo his workes ought to be fought out by them .that belong to him-

After this manner we (hbuld walke with the Lord from day to day. And it is one thing re quired,whereof you are put in mind, when you heare that he is every where prefenr,you fljould be prefent with him upon all occasions, and J obferve his dealing towards you,,, and your

carriage

**9

carriage to him. Every man walkcs with fome-thing continually : now looke what a mans 'mind is bufied about moft,that he walkcs with. And indeed, to walke with any thing, is to give it the honour that is due onely to God. When l a man is bufie about what men thinkcof him 5 about his riches and eftate, how they ebbe -and flow, about his credit with men 5 thefe are the things that a man walkes with. Beloved, you are not to goe a ftcp with any thing, except hee fend you on fuch an errand, as a Matter doth his fervant $ but you are to walke with him from day to day. It is poflible that a man may be in company, and his minde be in another place, and bufied about other things : and where his minde is , there hee walkes. So a man may be in the world, and yet his minde and conversion in heaven 5 as Enoch did the things of this life, and yet hee ishidtowalkewitbGod: if thou do eft ib, this is a fignc that thou loveft God, anddelightcft in him 5 for to walke with a thing, it is the bed argument that thou loveft it. Let a man profefte never fo much love to a friend, if hee will not walke with him, it is but in fliew, and not in truth. If thou wouldeft fhew thy love to God^ why doeft thou not walke with him? If there be a friend that thou loveft, doeft thou not defirc to be with him i And when thou art in company with many others, to fingle out him 3 is it not afigne alfo of delight in him. As when many arc together, all goc to

LI 2 the

I

To walke with God a fignc of love.

The JnfiniteneJJe of his Trejence-,

Gods pretence makes a man at homeland at liberty ciery where.

/ the chiefc man: fo thou muft walkc with God. You know what God faith to ^Abraham^ Gen.i7.1. Q eHm l7 j.iam God All-fujjicient t xvalke with me, and bee thouperfecl. Marke here the connection : as if he fhould hy ^Abraham y when I defire this, thou fhouldeft withdraw thy felfe from all o-ther creatures, and things,to walke with me: know that there is great reafon for it, for / am All-fufftcient , thou needed no other. If thou hadft a friend all-fufficient^ haft thou not reafon to walke with him? But as we (hewed you, God is in ftead of ten thoufand friends. A man needs many friends, a friend at Court, a friend at home, a friend abroad, tobe there where hee himfelfe cannot bee:but wherefocver thou go-eft,the Lordis with thee: if into banifhmentj banifhment is nothing you will fay, if I might have all my companions with mee^ now remember, that G o d is with thee: if thou goeft intoimprifonment, hee is there. A man will fay,that no friend in the world can doe fo, but yetthcZWdoth. When Iacob went to Padan <^Aram^ God promifed him, that he would goe with him, Iofefh,when he went into prifon, ,God went with him; and with Paul when he was in bonds. And ^Abraham was banifhed into a ftrange Country, and the Lord tells him, that he would bee with him there: and thatmakes a mans home and country,and liber-| ty to bee every where , hee is at home, when he is a broad- and at liberty, when he is in prifon. Now therefore let a man confider this,

that

Or^ His Immenjity.

6 j-\

that wherefoevcr he is, yet G o d is with him • who is able to dire& us in all our doubts,to defend us in all danger, and to provide for us in all our neceffities. And then confider alfo what benefit comes by this; thou (hah grow acquainted with him, and then thou canft finde the way to him upon all occafions whatfoe-ver, when other men cannot. Another man would fainegoe to G o d, but he knowes not the way. Iobzz. 21. {^Acquaint now thy felfe with him, and be at peace, thereby good Jhall come unto thee: that is, ferve G o d , and thou (halt profper. Themeaningisthis, one that is acquainted with God, when he hath any thing to doe,he may goe to Go d, and get helpe from him, and fo bring his enterprifes to pafTe: he knowes the way to put up a prayer to him, and hcefhall finde a prefent helpe upon all occafions.

So confider in the time of death 5 if thou haft accuftomedthy felfe to walke with God^ if in thy life time thou haft beene acquainted with him, death will be no death to thee. Death in-deede is bitter, becaufeit drawesaman from his home, from his friends and acquaintance, and into a ft range place: and therefore you ufe to fay, wee know not what we (hall have hereafter, we know what we have here, and therefore the foule trembles at it. Whence comes this,but beeaufe wc have not beene wonted to walke with the Lord 1 Is it a great thing for him to die, when hee hath the fame company, \ LI 3 and

lob 12.11

WalkingNvith God fwectens death.

\ 166

>fc One of the Speeches repea-ted bytheAu-thourat his death.

Why men de-fire company.

I.

Tocxercifc his faculties.

To have dires clion and advice.

The Infinitenejfe of his Trefence ;

and the fame friends with him ftill < * It is but changwgthtplace , not bis company: for hce is prcfenc every where. Therefore our dutie thence is, to maintaine fuch a conftant communion with him, that wee may be able to fetch helpe,and comfort,and dire&ion from him, fo thatweneedenotturne afide to the creatures, and be dependent upon them. And indeed one that is acquainted with the Lord> and hath full communion with him, may be fatiffied with that alone: for what is it that makes a man todefirecompany? Itarifethfrom thefetwo things.

Firft, partly becaufe one would have fit objetfs to exercife his faculties upon: which if hee had not, they would Ian-guifli, and a wearifomneffe would grow upon them.

Secondly, becaufe hee would have knowledge and dire&ion, and helpe and advice, and comfort brought into his empty heart, by fuch friends as are able to fuggeft thefe to him: and therefore they defire company. Now (hall they not finde this in the Lord more than in any creature i Is not he the worthieft and the high-eft objeft, on whom they (hould beftow their thoughts i

Againe,cannot he fill thy heart with joy and comfort * is not he oncly wife to give thee di-re&ion upon all occalions * and is there any then that thou fhouldcft choofeto walfcc with more than with him < Every man, the more

faith

i6y

faith he hath, and the more wifedome he hath, j the more able hee is to walke with God, and j with himfelfc : the more unbeleeving, and weafce, and unconftant, the more unable hee is to be alone. And the ground of it is: By faith aman walke with God, and by reflection hee walkes with himfelfc. There are two companions which a man necdes never to be deftitute of, God and himfelfc,

Firft, a man walkes by faith, when hee fees God prefent, and fpeaking to him, and hee fpeakes againe to the Lord: and the ftronger a mans faith is, the more he doth it.

Againe, a man walkes with himfelfc by reflection on his owneactions, and heart, and wayes . a beaft cannot walke with it felfc, bc-caufe it cannot rccoyle and turne in upon it felfe; neither can children or foolcs, or weakc and unconftant men: therefore they cannot be without company, it is a hell to them to be a-lone^and the leffe a mans wifedome is,the more hecomplaines of want of company.

Seeing therefore Godis every where prefent, labour to ftrengthen thy faith in that his pre-fence, and fothou maift ft ill be with him , and walke with him.

And then fecondly, labour to fpeakc to thy felfe, to reproove and admonifli thy felfc, to confidcr thine owne wayes and actions, to cheare and comfort thy felfe, (for thefe arc all the actions of one that makes himfelfe his companion :) and hec that doth thefe things, ihall

Two companions.

I.

Col

2 AmansfcJfci

LI

never

rfi 6.

He obferveth

alltheiinnes

thoucommit-

teft,anda!Ithc

good thou do.

eft,forincou»

ragementand

rcftrairit.

lob 3I.2.4-

7be Infinitenejji of his Tre/ence.

never complaine of want of company, and (oli-tarineffc.

Sixthly [ If G o d be every where prefent, then hec obferveth all the finnes that thou committed, and obferveth all the good that thoudoeft. Then mak^thisufeofit: that thel prefence of the Lord (hould be a reftraint to kcepc thee from finning on the one hand, and it (hould incourage thee on the other hand to abound in every good worke.Therefore a man (hould fay thus with himfelfe : I dare not doe this, becaufe G o d is prefent, he (lands by and lookes on. It vtaslefephs reafon to his Miftreffe. Though we be alone, yet G o d is prefent, and beholds it: And how can I doe this great wickednes, andfinneagainft God. As if he (hould fay 3 though we fee him not, yet hee is prefent, and kes ir, and knowes it. And not onely fay , I dare not do it 5 but thou (houldeft fay,I dare not fo much as thinke it: for he beholdcs the thoughts. You (hall fee an excellent place for this, if you compare lob 31. verfe i • and 4. together, it is one continued fpeech : / have made a covenant with mine eyes • why thenflwuldl thinke upon a maid? Dxtth not hee fee my wayes , and count all my fleps t As if hee (hould fay $ I durft not fo much as give liberty to my thoughts, becaufe he beheld all my wayes. It is a queftion which thofe that fcare God , are often wont to aske $ How (hall I doe to bee rid of fuch and fuch thoughts, that haunt mee continually? I would very fainc be rid of them. This an excellent

way:

Or> His Immenjity.

169

way: to confider that God himfelfe (lands by and knowes all thy thoughts , and takes notice of them. As put this cafe- Suppofeawife and godly man (hould Hand by and take notice of all thy bafe thoughts, that pafle through thy heart- wouldeft thou not be afhamed of thy felfe i Ifthy body were made a glaffe,and men fhould fee all thy thoughts through it,wouldft thou not be alhamed of them, and carefull in them,as we are of our actions now before men? Now to confider that the wife and holy Godbe-holdesthem, to confider thathce fees every thought, (the leaft whereof is no light matter,) and (nail not this be a meanes to rcftraine thee?' Nay confider,that the Lord doth not oncly behold them, but he ponders all thy a&ions, to give thee the fruit of them: fo that tWdoth not ftand by as a meere looker on, but he takes fuch notice of all thy thoughts, that pafle through thy heart,and all thy vaine words, that he rvetghes them, as it were. And therefore hee is faid in Scripture fo often to fender our rvayes. He puts thy fins,and thofe lufts in one ballance, and his cenfure in the other 5 and gives thee accordingly^ puts weight for weight 3 he gives thee correflion,if thou art his child,& judgment if thou be wicked.Therforc thou muft confider who it is that knowes them^what a one he is: as it is in 1?^2 Avhenhe tells his Churches that he knowes them all, then hee defcribes himfelfe, I what a one hee is: as his eyes to be of flaming \fire, and his feete like braffe. This, if confidc-

red.

A eood way to be rid of c-rill thoughts*

Simile.

Rcv« s.

> ^ " - ' ' " _

I 170 77;e InfiniteneJJe of bis Trefence-,

Eph,4.*opc. ncd.

red, would make a man to looke about him. If there was a company fet together, and there was an informer (landing by,& did note downe in his table-book what they faid or did,and did declare it to their enemies, or to the King and Counfell,men would be exceeding wary , they would ponder every word before they (pake: fo when Go d isprefent, and beholdeth all that thou doeft • haft thou not reafon much more to confidcr thy wayes £ Men fay indeede, that the Lord is prefent everywhere, but our Hues (hew that wee thinke like the Atheifts in At, that God is (hut up in the thicke clouds, and cannot fee through them. Yea there is noe man, but needs an increafe of faith in this point. For if it were fully believcd,it could not be,but that wee fliould take more heed to our wayes and thoughts than wee doe. Therefore to convince you of and perfwadeyou to this , I will name two places. One you (hall findein Epbe. 4*6.. One God,one Lord 3 who is above you all , and in you,ali and through all. Firft he is above all. As a man that (lands above can fee all that is done below: fo the Z^lookes downc , and beholds all that is done on earth, as a man in an high placc,fees all that is dome below^

But it may bee objected, though a man be a. bouc, yet there may be fome corners, fome rockes and dens, fo that he may hide himfelfe from the eyes of him that is aboue him: there-fore it is added , who is in you ally that is, he beholds every thought,evcry lecret place, every

comer

Or, Hislmmenjity.

171-

corner of our hearts: he is tnyou all, and through I <*//.This you (hall find find more at large in Pfa. \ 13 9. 1. 0 Lord then haft fear c bed me and knorvne me , thou knotvejlmy downefitting and mine up r 7-y/#r, * Aw vnderfiandefl my thoughts afar re off &c. The meaning of it is this. Dauid labours to perfwade his owne heart, that G o d is prefent with him ; and he doth it by this argument: If I goe forward the Lord is there s if on this fide orthat fide, yet ftill he is prefent, he compaf-feth me round about, he is behind and before: therefore it muft needs be, that there is not a word that I fpeake ora'thoughtthatlthinke, but he fees and hcares all. Yea, he knorves my thoughts afarre off^ that is, as a man that knowes what rootes he hath in his garden, though there be not a flower appcares, yet he can fay , when the fpring comes,this and this will come up,be-caufe he knowes the garden, and knowes what roots are there : So the Lord knowes a mans thoughts afarre off,becaufe he knowes the principles that are within,and he knowes what they would doc, when occafion is offered 5 and therefore faith David , I have caufc to feare exceedingly before him. Nay, he doth not onely fee mens t houghs afarre off ^but he will judge you afarre oif for them. We vfe to deftroy hem-locke even in the middeft of winter, becaufe we know what it will do,if it be fuffered to growrfo the Lord doth cut off men long before ^becaufe, he knowes their natures that they will doe this and this. Such paflages of his providence there

may

Pfal:i39 pencd,

1.0-

Simile*

Simile,

1 i JZ The Infiniteueffeofbis Trefence ;

Rev 1.3

fled.

ope-

\ may be, as to cut offchildren and young men out of the forefightof theevill,that they would doe to his Church , becaufe hee knowes their thoughts afarre off.

So hee knowes thy thoughts for good afarre off: therefore though a child of Go d maybe cut off in fome undifcovercd finne, when hee . hath not aftually repented, yet G o d forgives it him, becaufe he knowes what he would doe, if he had time to repent,and fhould come to discover it: and therefore God judgeth him accordingly: and likewife if wee have begun any good worke, if wee be cut off before wee have hnifhed it, yet remember, that God knowes what wee would doe. And feeing hee doth this, wee fhouldlearne, exceedingly to feare beforehim, toponder our owne thoughts and fpeeches, feeing God himfclfe takes notice ofthem.

So it (houldbe acontinaall incouragement to confider that God takes notice of all the good that we doe, as well as of the evill: Rev. 2. and 3 .1 know thy workes, thy Ubour and thy patience, I know thyfufferings • that is, when a man is mifcalled,flandered, and evill fpoken of, becaufe he ferves & feares God, becaufe he is none of the worlds owne, and therefore it ihewes I forth its hatred in word,when it cannot in deed 5 1 (for malice muft have fome vent,) yet / know thyfufferings, and let it be enough that / know them, and regifter them : there is not the leaft fuffering but 1 take notice of ir, and it (hall bee

rewarded.

Or, His Jmmenfity.

m

rewarded. Againe, men take much paines, and no man regardes it 5 y et God takes notice of their lal/ouryZndthc'u paines y znd not of their workes onely, but their labour in doing them, and [qqs what ends they put upon all, Againe, men put up injuries, and fuflfer much wrong, yet faith the Lord, I know thy patience &c. What is faid of this may be faid of all other good actions. And it is a great honour to the Lord^that we are content with this, that he alone knowes it. And fo we may be well inough^for his knowledge will bring in a fure fruit with it, as he faith to Iacob. Gen. 31. I know all the labour thou haft done unto me. And what followed that ? Why fiod taught Iacob how to inlarge his wages, and fo Mandated Labans fubftance to him. So Pft.i. laft. The meaning is, the Lord knowes the way of 'the righteous, and therefore it doth/w/^?r,and /hall. And he knowes the way of the wicked, and therefore they Jhallperijh, Therefore it is inough to us, that he is prefent,and fees it, and knowes it.

Againe this fhould ftire us up to good duties, feeing he is alwaies prefent ^ you know fouldi-ets though they are fomewhat cowardly other-wife, yet in the prefence of the General!, if hee looke on they will adventure much: fo fervants that are ptherwife idle, yet they will doe eye-fervice, they will worke while the Mafter lookeson: fo when we confider that the Lord (lands by, and looJtes on, and takes notice what paines we take, how we doe fight his battells,

and

Gcn.jj

Pfal. 1.7.

Simile.

'74

Tlxlnfimtenejfeofhit Prefence;

Rct.i.ij,

yfi

'7-

Terror to wicked men, who have iuch an enemy from whom they cannotfly.

and what wee doe for him, itlhould incourage us and make us abundant in the rvorke of the Lord, feeing wee know, that our labour is not in vaine in the Lord. Nay it is an incouragement againft the difcouragement of men • thou maift have difcouragement from friends, from neighbours, in the place where thou liveft: yet let this be thy comfort, the Lord isprefent; hee kno wes thy dwelling, thy neighbours, who is for thee, and who againft thee, hee knowes the difficulties thou meetcft with in any performance, he knowes what hindrance thou haft, as it is there ia the verfc 13. / know thy workes, and where thou dweUejt, even where Satans feate is, and thou holdeflfajl my name, and hajl not denied my faith, even in thofe day es wherein K^ntifas was my faith full CMartyr, who was (laine among you, where Satan dwetleth.

Seventhly, this fhould bee an exceeding great terrour to all men that remaine in the flrate ofunregeneration. The Lord is their enemy, and they have fuch an enemy from whom they cannot fly or efcape,which is a miferable thing. On earth if man have an enemy in one place, if he goe to another hee is free $ if hee have an enemy in one land, yet he may fly to another, and there be free • and however, yet when hee dies, hee (hall be free from the voice of the ofpref-fours, and the wearied Jhallbe at refi^ as Ub faith 3 his enemy can follow himno further: But consider what an enemy 6Wis,who is every where

prefent- fly whither thou canft

he followes thee

»75 1

thee, ifthou gocft into another Country, hee will be with thee there ^ or ifthou dieft and goe into another world , yet fhllhefollowesthee: I prefTe it the rather, becaufe, when fomegreat man makes requeft to a man, and Gxjd commands the contrary $ when the commands of GWand men differ, they will rather make God their enemy than a powerful! man. Thus men wrench their confeiences , choofing rather God senmity than mens. Doe but confider what it is , to have the Lordy our enemy, he will meet thee iacvery place: Though man be thy enemy , yet he meetes not with thee every where • if thou be in thy chamber, hee cannot come at thee, but God can meete with thee there. And how will he meet thee? Hee will naest thee as a Ljff*,wd as a Bcare robbed of her whelpes. You (hall fee how the L Wcxprcf-feth it: \^imo$ 9.2. 5.4^ Though they digge into Hell, thence Jhall my hand take them *• though they climbe up to heaven, thence will I bring them dewne,&c. It is a common-opinion , that if men have ftrong friends , ftrorig Towers, and a ftrong Land, that is well befet with Sea, and clifts, or great eftatcs that will defend them-that then they are.fafe: but if the Lord be thine enemy , none of thefe will doe thee any good, verfe2.4. & yet if a man hath made peace with his enemies^ he thinkes himfelfe fafe, as if there were no other enemy but mortall men. So the lewes not being killed, but going into captivity onely, thought their lives fafe, their peace

made

What an enemy God it*

Amos 9.1, j,4.

The Omnipotence of God.

The eighth Attribute of Godj His Omnipotence.

made: but, faith the Lordjfyougoc into captivi ty, yetthere I mil command the /wordto flay you: verfe 4. The meaning is this: no condition that a man can be in, no greatnelfe, though he be compafled about with friends and fafety 0*1 every fide, can availe, if Godbe his enemy • he will full thee from the midjl ofthefea: verfe 3. which yet is an hard thing,to finde a man in the midft of the fea: and all this is but to defcribe that no condition is fafe, when GW is a mans c-nerny.

And thus much for this Attribute.

THE EIGHTH AT.

TRIBVTE OF God,. His Omnipotence.

H e next Attribute is the Omnipotence of G o d : for wee tolde you, that this Infinite-nefle of Go d confifted in foure things.

; Firft, In the Infinitenefe of hk prefence.

Secondly, In the Infimtenejje of his power. Thirdly, In the Infinitenejfe of his wife-dome.

Fourthly,

77

Fourthly, In the ^sfbfoluteneffeofhismll. The firft of thefe we have fpoken of his Omni-prefence: now we come to fpeake of his Omnipotence*

I will not ftand to prove it. It is obferved by fome Divines, that God is almighty, is ex-pretfed feventy times in the Scripture. CMat* 19.26. Luke 1.39. To God nothing istmpofitble. He doth whatsoever he will: and in Genefis, it is faid, 7he God almighty be with thee,ejrc. Genef

28.3.

In handling this Attribute, I will fhew you what it is, and the reafons of it, and the obje-ftions againft it, as I have done in the reft.

The Omnipotence of Godly es in this, that hee is able to doe whatfoever is abfolutely, Amply, and generally poflibletobe done. Other things can doe what is poffible to doe in their owne kinde $ asfiiecandoe what belongs to fire to doe • and a Lion can doe what is poflible for him to doe: fo men, and Angels: but no creature can doe what is (imply and abfolutely poflibletobe done. Now whatfoever can be done, when the nature of the thing is not repugnant to it, without any limitation, that the Lord is able to doe: and herein is his Omni-potencekene. And the ground of it is this.

Becaufc all creatures are put into thei r feve-rall kindes • a man is one kinde of creatu re, he is not an Angel • Angels are another kinde 3 they are not men • and as they are put in feve. rail kindes, and hedged in, and limited with \ M m bounds

That Cod is almighty 70 times repeated in Scripture. Matip. 26, Luke 1. 39. Gcn.i8.j.

Omnipotence of God wherein.

1 he Omnipotence of God,

Reap i. From the Creation,

/ bounds and definitions, fo is their power limited-they can doe what is in their ownefpha:rc, and according to their cflence and being,fuch is their power: But the Lordis a being without all limits and reftraint, an abfolute being , and an unlimited eflence •, and therefore he can be faid not oncly to doe things within fuch a compatfe, within this or that kinde , but whatfoevcr is fimply, and abfolutely poifibleto be done 5 even that his power reacheth unto, and this is properly his Omnipotence.

There is no. Attribute ofGoD, that doth need a greater degree of faith than this: therefore reafonsare not unnecefifary. Thcfirft tea-fen therefore is this.

Firft, confider, that he that made thele great things, he that made the higheft heavens , and thole heavens that thou fecit, he that made the earth, and the deepe fea,he that made the wind, and the treafures of fnow, and haile, hee that made the Angels, hee that wrought /o many miracles, thoumuftthinke that hee that doth thefe things can doe the like: as hee that hath made a faire picture or flatue, hee can make an-

j other5 he that makes a fairc houle, you are ready to fay, that he is able to build another. Lookcthcn upon-his .great workes, and you

i willthinkcthatheisablctodocthe like. This is an argument very frequent in Scripture,whcn there is any occafionofexprcffrng^W/great power to bring any thing to pnffe: as lice that made beazen and-eartb,betbat brought tbe children

"ft

The Omnipotence of God.

*79

of Ifraeti out of Egipt^ he that divided'the red'fea,he I that wrought the wonders in Bgipt before Pharoh and all his hofi j and iuch like.

Secondly, confidcr the manner how thc\ Rea f-

Lord did all thcic things. You know he

m ore, but fay , Let there bee light 5 and there was light: Let the trees bring forth , let theffbes multiply, and the aire bee filled withfowle, and it was fo. Now to doe fuch things with a word 3 with iuch facility, is a figne of an infinite power: for when one can doe great things,with his breath, or little finger, we are apt to fay, what could he doe if he put his whole ftrength to it i So the manner of his working doth (hew the infinite^ *^ of his power-.

Thirdly, the further any thing is offfrom being , the more power it requires to bring it to Being. As take bafe materialls, and there is greater power required, to make a faire building of them • to make a goodly ftatuc of a crooked piece of wood, is harder, than that which comes neerer in propinquity to it. Now no being at all is in a thoufand times greater di-ftance, than the bafeft marerialls are from fuch or fuch abeing , and therefore the power muft bee infinitely greater that brings it to being. Now the herd hath done this, therefore his power muft bee infinite great. To make this moreplaineto you- Confider what it is that refhaincs mans power, fo that he can goe no further: it is becaule me matter will not permit him. If you give him clay, and ftraw, het^can Mm2 iSakej

l From the man ' ncr of the Cre-

ation.

Reaf. 3.

That hee made things of nothing.

The Omnipotence of God.

Afancannot workc without materiails.

Rtaf 4 .

Fiom the e-quality of his Attributes,

make bricke y but if yoihgive him nothing, hee can doe nothing: foif you give him timber, he can make an houfe^but if you give him none ofthefe, hee can doe nothing. But fuppofe now, there was fuch an architeftour, fuch a builder, that if he did but imagine the modell or frame of an houfe in his minde,hee could fet it up of nothing, or make materiails at his plea-fure,hee could make it as bigge as he could conceive it, and alfo could mike as many hou-fes as hee could thinke of, and in as great and large a manner, as hee could conceive, it there were fuch a one, there would bee no reftraint to him. Nowthe lordis fuch a builder, what-foever he conceives,he can make it without anything y as he did the heavens and the earth: and therefore there is no reftraint in his power, as there is in the creature.

Fourthly, confider that the Attributes of God are equall, and needes muft be fo, becaufe every Attribute is his effence, and wee doe but diftingui/h them in our understanding: h\%omni-potencte is but the aftive power* his will, the com-mandmgy and his understanding, the direttmg: we diftinguifh them thus. But in him they are all one. Hencelreafon thus: the wifedome of G o d , the largenefife and infinitene/Te of his understanding and knowledge, what is it not able to conceive i You know men are able to thinke much, and Angells more than men, but G o d is able to conceive infinitely beyond them: For his thoughtsare above ours\<t& the heavens

1S1

vens are above the earth. Now whatfoever hee can conceive, his power is cble to a& it. In man it is not lb-he imagines and wills many things, but his power falls (hort, becaufe his faculties are not of equall largencfle: but God can imagine infinitely, and his power is as large and infinite as his wifedomc.-thercfore he muft be able to doe things that are infinite. So Pfa: 155. He doth whatfoever he mil, to (hew that his power is as large as his will: which cannot bee faid of any creature. Confider thefe things- for when you are in diftreffe, and put to it,you fTiall find need of them to perfwade you that God is Allmighty .

Now I come to anfwer the objections which arc made againft this, which arc thefe.

Firft, why doth God produce no infinite thing, no infinite effeft? AllhisefFeds are finite : therefore we cannot fee by any thing hee doth, that he is omnipotent.

It is true in naturall caufes , and fuch caufes as produce things onely like to themfelves, which are called univocall cvufcs^ but I will not trouble you with that diftin&ion)therethe caufe goes not beyond the effe&: as fire begets fire, and it cannot but beget it, and it cannot goe beyond it, for it is a naturall caufe, and produceth effects like to it felfe 5 So a Lion begets a Lion, becaufe it is a naturall caufe.

But there are caufes wherein it is not fo-.

wherein you muft not fay, that there is no fuch

M m 3 effeft

Cods power as large as his will.

Objec7.1 .

i^sfnfxv.

God a voluntary,not a naturall caufe.

ob^eci.z*

That God cannot doc fomc 1 things, is not for want of power jbut be-caufc they arc not to be done.

Objeff.s

Ihe Omnipotence of God.

effeft, and therefore the caufe doth not goe beyond it: that is, in voluntary caufes, wherein the caufe doth not worke neceffarily,but by the liberty of his, will, and he may be able to doe much more than he doth.

2. There are fome things which God cannot doe,.as things that are part, and have beene, hee cannot caufe them not to have beene,

The reafon why God cannot; doe thefe things- is not becaufe there is a reftraint of his power, but becaufe the things are not poflible to be done ; becaufe hee cannot make truth to be falfhood,or things that arc, not to bej what-foever implies acontradiftion, he cannot doe: and the reafon is, becaufe the things are not to be done: But in things (imply poffiblc,?herein confifts his tmnipotencc : as when it is not contrary to the nature of the thing, as when the predicate is nor. repugnant to the nature and efience of the fub je& $ as a Lyon being a Lyon cannot be a man, this is a thing that cannot be done: therefore it is no impeachment to his omnipotence not to doe it.

<^4nfiv.

God is therefore oir, iii potent, becaufe hecannot (In.

i 3 .God cannot finne, Govcanmt deny bimfdfe, \becannotlye,&c. .

We need not anfvvcr this: For even for this caufe he is omnipotent, becaufe hee cannot doe thefe things. As if I (hould l'«y , the Sunne is

full

The Omnipotence of God.

i8 ?

full of 1 ightj it cannot be darkc. Thefe are the

expreffions which the Scripture ufeth:

as Tit. 1. a, God cannot lie: and

2 Tim. 2.13. God cannot

deny himfelfe.

Tit. 1.1,

1 lim 1.13.

M m -f THE

=

■—.-■;•• •■ •=

Tlie Omnipotence of God.

i8 5

THE

EIGHTEENTH

SERMON.

Exo 0,3. 13, 14.

i^fndMofcsfaid unto God, Behold when I come unto the children of ifrael, and frail fay unto them, the God ofyourjathers hath fent mee unto you, and they jhaUfay unte meyohat is his namey what (ball I fay unto them ?

KjindGodfaidunto Mofes, I ^4M y TH A T I

kAM,&c.

fj®<\ F God produceth no infinite effe& j and yet is infinite in power y that power which being never brought intoa&isinvaine.

Tothislanfwer, that it is true, when any power is appointed and deftinated to any aft, it is fo

farre

Objeft.^

Anfx*> 1

The end of Gods power.

Tie Omnipotence o/God,

A contra^ >£i-on to make a creature infinite.

rfi i.

Let ill in Cos

tenant with God reioyce that they have an Almighty God foi their God,

farrc in vaine,as it doth not attaine to that end and aft: as bread is appointed to nourifh- if it dothnot 3 it is not fit for the end to which it is made,andfainvaine: I may fay the fame of every thing clfe. But that is not the end of Gods power, to bring forth any effeft anfwerable to it felfe: for his power (to fpeake properly)hath no cnd,butall things are made fork. In other things,the caufe is appointed for the effeft asits end: but he himfelte is the caufe of all other things; all that hee doth, isforhimftlfcjard therefore though bee doth not produce any fucheffe&,yet his power is infinite.

Secondly, whenth< re is a repugnancy in the nature of the thing, it is no (honening or limitation of his power. N ow a ereature,if it be a.creature, muft be finite; And the Lord can dot what may be done: but to-make a creature infinite, is a contradi&iwn. And therefore if hee doe not doe it, it is not becaufe hee cannot, but becaufe the thiag.it felfe cannot be done.

Wee now come to the application of this point.

If G o d be Almighty, then let all thofe that are in covenant with God y and that have intereft in him, that tan fay, they are the Lords 7 and the Lordis theirs, let them exceedingly rejoyce in ,this,thatthcy have an Almighty God for their God. To have a friend that is able to doe all things, (as wee tolde you befpre, hee is every where prefent,) it is agreat benefit: to have a

friend

The Omnipotence of God,

.87

friend in Court, in Country, a friend beyond thefeas, ifyoufhall haveoccafiontobe bani-fhed thither: but if you adde this, hce is able to doe whatfoever he will, it will adde much to our comfort. Afriend many times is willing, but he is not able j if able and willing, yet not prefent: but feeing he is every where, if thou haft any bufinefle to doe, thouneedeft not to fend a letter, doe but put up a prayer to him,to be thy fadour,to doe it for thee, to worke thy workes far thee, he is every where prefent^and hce is ^Allmlghty alfo, able to doe it, therefore be content to have him alone for your portion. That is thecaufe, that mens wayes are fo unlike one to another : becaufe they would grafpe Cad and the creature. And why doc they doe fo { Becaufe they will not be content to have God alone. And what is-the ground of that i Becaufe they doe not thinkehim in-deede ^All-fujficient and Allmlghty : for if they did, they needenotto joyneany other with him.

But you will fay, this is againft fence: G o d is All' fiijficient ., it is true, it is good to have hira:but,doe we not need many hundred things befides? Muftweenot have friends, houfe, wife, &c < Can wee live without them? Can wee live without friends , eftate convenient? What is your meaning then to have G o d a-lone for our portion 1

God hath all thefe in him, that is , hee hath the comfort of them all: if hce be All-mighty

Why men arc not content with God a-lene.

Oljett.

^Anfxx

n\

mm % i* * » m

The comfort

of all things in God.

Ohjctt. Anjw.

Mar. io-»*»*9 1°'

88 7 he Omnipotence ofG o d. \

mighty and All-fufficient , then looke about, and' confidcr the multitude of the things thou need-cft,and the variety ofcomfortsthou defireft,and thou (halt finde all in him. That argument which you are not ftrangcrs to . He hath made them all , and there is nothing in the effed, but what is in the caufe, becaufe it gave it to the cf-fe<5t firft , and it gives nothing, but what it felfe had before ; if hee hath put in beames of comfort, and this beauty in the feverall creatures, muft they not needs be in him i

But you will fay , that this is but a fpecula-tioa.

But that it is more I will put you to one place, which I defire you to confider ferioufly: that is , Mar. io. 28.29. 30. Then Peter began to fay unto him ^Loe wee have left all , and havef$L lowed thee. And Iefa anfwered andfaid- verily I :fay vntoyou , there is no man that hath left houfe , ] or Br ether en, or Sitters, or Father, or Mother, or Wife, or Children, or lands for my fake and the Gofpels.5 but hee frail receive an hundredfoldnow \ tn this time, Houfes^ and Br ether en, and Sifters, and CM. others^ and Children^ and lands, with per-fecutions y and in the world to come eternall lije. When it is faid here, hee fhall receive the very fame- why doth the Holy Ghoft repeat them' in particular • Heefiall receive houfes and Bre-thcren(jrc with fafecution? that is, you fhall bee ftript of all thefe things by perfecution, y ei at the fame time,you (hallhave them all. At that time when he is in a clofeprifon,& driven from

all

The Omnipotenceof God

i8p

allthefe, heefhall receive them for this pre- ( lent. The meaning is this : let a man have com--munion with God, let the Lord revealc him-felfe to a man-ithee be once pleafed to come to a man , and pip with him ,if hee will but communicate to a ma the confolations of the fpirk,and fill him with joy and peace through beleivmg: I fay, though hee be in a clofe prifon, yet he fhall have the comfort of houjes, Brethren , Sifters ^ Mothers &c. That is, that comfort which they would yeeld him, he (hall finde them altogether in G o d. So that if one fhould come and fay to him,what if you fhould have Father^ Mo-ther, and friends reftored to you, that you may injoy them-I fay , a man that hath a neere communion with Go d, to whom God faies, that hee will come andfup with him r at fuch a time • hee will fay , I doe not care one jot for them, for I have that which is better than them all. For example: you fee this in the Apoftles, that rejoyced in prifon. What doe you thinke they would have faid to men that offered them riches < Would they not have flighted them ? They did flight imprifonment: and in that they did flight ftiime, and prifon &c. they would have flighted the other by the rule of contraries. Therefore labour to be content with God alone.

To make this argument without doubt, eon-fider what heaven is. Doe you thinke, that there you lhall have a worfe condition than here * Here you have need;of many comforts

and

The Omnipotence oJGod,

If all comforts were not in God,theSaints fnould bec worfc in heaven,than here.

%*,

and conveniences 5 it is a variegare appetite, that is, an appetite that is full of multiplicity: why, when you cometo heaven, you doe nor lay aiideyour nature, but you defire (till • and thereyoufhal!have none but God alone:fo that there you (hall bee in a worfe eftate then here, ifallthefe things were not to bee found in the Lord: if there were not this variety in the Lord, it could not bee, that in heaven you ihould bee fohappy. Here you need Sunne, andMoone, and Starres, and a thoufand other things, but there you fhall have none, butl 3 faith he, will bee Sunne , andMoone^ and all to you : and therefore he faith 5 that hee will be all in all, which is the plurall number, and fignifies, all things,

I Will be 7rav^eWct(7Z.

Now this Kyillmighty God, that will bee ^/l-y^/f/V/V^ in heaven, if hee will but communicate to a man, and draw him ncare to his pre-fence, fhall not that be inough < Beloved, it is certaine, that hee willbee inough for your portion. Asforinftanccj let a man be ftript of all his friends, and brethren and fitters, and country, as Abraham was: hee was ftript of all, and had God alone left for hisportion,yetyou fee that hee was exceeding rich, and made a greatPrince,and he had a great pofterity.Ther-forelettsmakethisufeofit: to care for none but the Lord alone, wee know not what fhall becomeofus., v.-cemay beled intobanifhment, as others now arc, and have bin: now if you have the Lord with you, it is inough. So if

any

The Omnipotence of G o d.

ipi

any condition befall you, if you can bee content with God alone , you are well , what if your friends deceive you ? What if you fhould bee (hut up in a clofe prifon < It is nothing, he \$\s4ll-fujficknt and ^Allm'ighty , and there is no eftatc or condition, buthee is with you in it, there is no ftreir, but he can helpe you out. Therefore ftudy thefe things, and examine them, and labour to bcatc them upon your foules: never reft, till you have brought your hearts to fuch a condition: to fay, I know that no. man can feparate betweene God and tae 3 and I am content with God alone*

Secondly, If this be fo, then labour to make ufeof this power of his. Why is this Attribute revealed to you * is it not tor this, that men might make ufeof this power of his? Then let every man confider with hiuifelfr,wbat he hath neede of, what ftrait he is in, what bufineflfe he would have done: remember that God is All-mighty, and is able to bring it to paffe- be it poverty in your cftates, or debts, which a man is not able to overwraftle, if there be a blemifh in your names,and you cannot tell how to have it healed, or any weaknefle in your body 5 and which is more than all this, if there be a luft that ye cannot overcome, a temptation which ye cannot be rid of, if there be a dead.ncflTe of ipiritin you, and indifpofedneffc to holy duties, and yec cannot tell how to gee lite and quickening • remember that there is an ^All-mighty power revealed for that end, and ic is

our

Vfez.

A4akc ufeof his power in all want?, and in all (traits, &c.

be Omnipotence ofG o d. I

lames 4» 6*

our parts to make ufe of it: though it be an hereditary difeafe in thee, (now you know an hereditary difeafe is that which we have from our parents,) though thou haft fuch a difeafe, fuch a ftrong luft, yet thinke with thy felfe,the Lord is able to heale this. lam. 4.. 6. A place named before, But he giveth more grace, &c. As if he fliould fay: when hee had tolde them of the lufts that fight in their members, this objeftion comes in j Alas,-wee are not able to mafter thefe lufts. It is true,faith the Apoftle,the lufts that are in us,doe luft againft the fpirit,as naturally as the ftone defcends downeward: but how fliould wee heale them, fay you i How? The Scripture giveth more grace, that is, there is an omnipotent power which can heale all this.

So UWatth. 19. 26. With men this is im-

poffibie, but with God all things are ftffible. It is

a place worthy confideration, Saith our Savi-

I our, It is imfojjiblefor a rich man to enter into the

I kingdome of heaven': why, fay the Difciples,

Who then can be favedtln&zcd ,faith Chrifi, it is

impojfible with men , but with God all things are

peflible. The meaning is this • when a man

hath riches, that is, when the objed: is prefent

and before him, a man cannot of himfelfe but

fet his heart upon them j and when a mans

heart is fet upon them, no man in the world can

weane his heart from thofe riches: what fhall

we doe then * Why, faith hee, the Lord

hath zvi^sillmighty power, he is able to morti-

fie

peaed.

The Omnipotence of God.

193

fiethefelufts. We can no more doe it, than a cable rope cangoe through the eye of a needle. Now that which is faid of riches, may be faid ofany /luft. Let an ambitious man have honour, or fuch an objc& futable to a carnall mindc, hee cannot choofe butfethis heart upon it: now when that luft is fet upon an objed, a CamelL may a* weltgoe through a needle, as hee can loofe his heart from thefe lufts: but yet the Lord can doe it, With him all things are fofftble. And what the Apoftle faith of the Icwes, R0m.11.23. The Lord can ingraft them in againe, as bad as they be, though the wrath of G od be gone over them to the utmoft, yet G o d can doe it: fo is it true of thy felfe, and any one elfe, the Lord can, if hee will; to him nothing is impoffible. Thinke with your felves, that he that can draw fuch bcautifull flowers out of fo dry an earth, as you iookeupon in winter; though thou haft an heart as farre from grace, as the flowers feemetobc fromcomming forth in the midft of winter,y et he that can do fd in nature,is able todocthelikcingracealfo,ashe did to Paul, and CMary CMagdalen. Now confidcr what they would have beene without his power: and by his power we may be as excellent as they. To confirme this,confider what a change grace hath wrought even among us: how many a-mongft us, that of proud have become humble, of fierce and cruell have become gentle; of loofc,fober • ofweake,ftrong,&c. Goe therefore to him,beleeve this, and apply it: and it is N n furc

Ronui.i;.

By pow Gocfs cr in the works of nature we fliould ftrcng-then faith.

*94

H>e Omnipotence of G 6 d.

Vfc

fure it Jhall be according to thy faith. It a-man would goe to the Lord, and fay to him, Lord, I have fuch a luft, and cannot overcome it, and Iwantgriefe andforrow for finne, thou that haft an al/mighy power, thou that didft draw lightout of darknefle,. thou art able to make fuch a change-in my heart,thouhaft an allm/ghty power, and to thee nothing is impoffible. I fay, let a man doe fo, and the Lord will put forth his power, to.-, cffe£t the thing that thou defireft. Surely hee which eftablifheth the earth upon nothing, and kecpes the winde in his fills, and bounds the water as in a garment, can fixe the moft unfetlcd minde, and the wildeft difpofiti-oa, and fee bounds to the moft loofeand intemperate* -

If 6Wbe dllmtghty, you muft beleeve this all-migbtimffeot his: and whereas you. fay, wee doubt not of his power, but of his will $ I will fhew to you, that all our doubts, and difcou-ragements and deje&ions doe ari-fe from hence, notbecaufeyouthinketheLoiR d will not, but b.ccaufe you thmke he cannoto Therefore you know nut your owne hearts.in this, in faying that you doubt not of the power of God. I.wiUmake this good to you.by thefe arguments.

If we did notdoubt of the power of Go d , what is th^ reafon that when you fee a great probability of a thing, you can goe and pray for it with great chearfulneffe: but if there be no hope, how doe your hands grow faint, and

your

To beleeve this great power of Gcd,

Tbat rncn -doubt as much of the power of God, as of hiswl! by 3 inftanccs..

I

Becaufe wee> • ar< more irv (courage! by probabilities.

/

The Omnipotence of God.

*95

your knees feeble in the duty i You pray bc-caufetheduty muft nor bee omitted, but yon doc not pray with a heart. And fo for endeavours : are not your minds dejeefkd , {doe you not fit ftill as men difcouraged, with your armes folded up,if you fee every doore Ihut up, and there bee no probability of helpe from the creature f And all this is for want of this faith, would this bee, ifyoudidbeleivethis^//w/jA-ty power of G o d < For cannot God doe if, when things are not probable, as well as when there are the faireft bloffomes of hope «f

Befides, doe wee not heare this fpeceh of man t when the times arc bad, doe not men fay, oh, wee fhall never fee better dayes < And when a man is in affliction, oh, he thinkes this will never bee altered : c fo ifhc.be in pro-fperity, they thinke there will bee no change. Whence comes this, but becaufe we forget the K_Allm:ghty power of Go d { If wee thought that hee could make fach a change in a night,as he doth in the weather, as he did with Job^ wee ihould not bee fo dcje&ed in cafe of advcifity, and fo lift up in cafe of profpeiity.

Befides, men have not ordinarily more ability to believe, then the ifradites had which were Gods owne people: yet confider, that thefe very men, that had feen all thofe gseat plagues, thatthe Lord brought upon the Egyptians , I therein meane, all his Atlmigbty powei- that fawhis power in brihgihg them through the red fca,andgivmg them breadandwater inthfc wil-N n 2 dcrncfle-

2 Becaufe wee thinke our prc-fent condition cannot bee changed.

We limitthe Lord a* the If-raelitcs.

The Omnipotence ofG o d.

pfai.7a.41,

Object*

( dernefle j yet called his power into queftion, andfaid , that Go d could not bring them into thelandofc*/*^/*. Yee will finde they didfo, .-Pfo •• 7 8.41. They turnedhacke r and limited the holy one oflfraeL And faid , hee cannot doe this and this: and why t becaufethey have Cities walled up to heaven* That is the thing laid to their charge, They limited the holy one of Israel: thatis^they remembrcd not that bee had an unlimited power, but they thought, if the Cities had bin low, and the men had bin but ordinary mon,hee could have done it: but becaufe they were fo mighty men , and the Cities had fuch high walls;, therefore they could not be-leivc,, that hee could bring them in. jNow if they did fo, doe you not thinke it is hard for you to j doeother wife < Yea take him, that thinkes he doth not doubt of the power of God y bring that man to a particular diftreffe, and yee (ball fee hi«i faik:. (for it is one thing.to have a thing in the notion, as for a mnn to thinke what hee would doc, if hee were a Pilot, or a Cap-taine 5 and an o ther thing to have it in the reall \ managing,. as when hee is brought to fight:) fo is it here. It isone thing to beleive Gods ^illmighty power, and who doubts of it < But I ask you,jf you have had a trial! of your heart-if you have bin brought to an exigent. Doc you finde it fo eafie a thing, to believe in difficulties., as in facility $

But you will fay, the people of Ifrad were Aitubberne andp^enecked rebellions people: and I j hope our faith is greater then theirs. I

The Omnipotence of God.

J 97

I > but doe you thinke that your faith is grea- AnCw. ter than the faith of CMary or CMartki. ioh. i1. tot* 11^,^i 2 1. ZW^ tfthou hadfi bin here my Brother had not died.So verfe 3 2.If you obferve their reafo- j ning, you (hall fee, all this doubt was of his power. If thou hadft bin here, when hee was ficke, and when it was time, thou mighteft have raifed him: but now it is too late, hec hath bin dead foure dayes, and his body is putrified. Hercisnodoubt of his good will: but all the qtieftion was of his power. And fo it is with us: doe not we doe the fame, and fay with our felves, ii: this had beene taken in time, it might have beene done, but now the cafe is defperate? Why? is not the Lordzs well able to hclpe in defperate cafes, if he be K^illmighty ?

Yea, but thefe were but weake women, and we hope our faith may be ftronger than theirs 1

But js your faith ftronger than that of Mofes? Numb. 11. You (hall fee there that Mofes did doubt of Gods power. When God had pro-mifedto fend them flefli, and that not for a day or two, or five, or twenty, but for a moneth together, and for fo many people: Mofes faith, Lord, wile thou fend them flefh for a moneth together r There are fixe hundred thoufand men of them, and it is in the wildernefie. As if he fhould fay, if it had beene for a day or two, or in aplentifull Country, or for a few per-fons;but there are fix hundred thoufand, and it is in the wildernefle,and that for a moneth together. Here tfvfes was at a ftand, and could not

N n 3 beleeve

Objefi. Anfetv.

Num. 11, Our faith not ftronger than MOSES , yet he doubted of Gods power.

"PiS>*

The Omnipotence ofG o d,

Num. li.H,

vfn>

Seekeand pray to him in all (baits with confidence.

beleevc it. The Lord anfweres him . // the Lords handjhortcnedy that he cannot helpe ? thou (hale fee, that I am able to doe it, Numb. 11.2.1. It is therefore not an eafie thing to beleeve Gods power. Therefore fet your felves with all your might, to beleeve this x^illmighty power, and know, that all yourftrength wih be needfull for it. It is apt to man to meafurc things accor- j ding to their owne raodells, a* to thinkc him | to bee as powerfully as mans understanding j can reach, and mercifull, as farre as man exu \ bee mercifull; but for a finite creature to believe the infinite attributes of Cod, lice is not able to doe it throughly without fupernaturall grace. You cannot believe that hee forgives {o much as hee doth, or that his power is lb great, as his power is,buu though you obllrvc it not) I you doe frame modells of him according to 1 your felves, and you doe not thinke that his \ thoughts are above yours , as the heavens are above the earth. Therefore labour to get faith in h*s power. And will you have it tolicdcad, when you have it i No. Therefore addc this for a fourth ufe.

VVhatfoever thy condition bee, what-

foever ftrait thou art in, be not difcoura^ed,

butfecketohim; that is the ground of.your

prayers. You know the Lor d s prayer is

concluded with this: Tor thine isthykingdom?,

, power and glory frr ever and ever. As if that were

the ground ot all the petitions that went before.

So rf the Lord becv^ llmighty, and hath /in ML

ghty

mn

199

i mighty power, then in the moft defperate cafe, ! when there is no hope or helpe in the creature, 1 that you can difceme, yet then pray, and pray • ftrongly and confidently as men full of hope, to obtaine what they defire.

And remember this for your comfort: At that time, when you are in affii&ion,and in fo great a ftrait, that you are hedged about, and no hope, no poffibility to evade, that is the time that the Lord will fhew forth his power-for a man is ncverdifcouraged but in thiscafe-I have feene it by many particular experiments: when the cafe hath beene defperate, when there hath beene no hope, yet when God hath beene fought to by fefting and prayer, there hath beene alteration above all thought, according to that uxpreffion ufed, Epbcf. 3. 20. Nee ; is Able to doe exceeding abundantly above all that rve isle or thinke* according to the power that rvor- | keth in us ; that is, when they could not enlarge their thoughts farrc, nor were able to fee there could be any way devifed,. yet enlarging their prayers, the L o rd hath devifed a way often- J times ^ I will give youfome inftances that the Scripture gives in this cafe. When EfwczvciQ \ aga'm&Iacob, was hec not in afearcfull ftrait; j' there was no hope, and no poffibility, Efau was too ftrong for him • what (hould he doe nowc j hcexpofethhimfelfetothc enemy, there was [ no other remedy; and it was an enmity of twenty yeares continuance, and die Text faith, that lacob fared, and yet the L o r d delivered him, N n 4 when

Eph.3.io,

Inftances of

Gods power "n £irat limits,

ll?e Omnipotence of God,

Din]

\

I when he had prayed to him. So when L&ban came againft him, God bid him that fie (hould doe him no hurt. So Daniel, when he was caft into the Lions den, when all the Lions were prefent with their mouthes opened ready to^ devour, yet the LW flopped their mouthes,' they could doe him no hurt. So is it in many' cafes amongfi: usj when our encmicsare ready, to devoure us,then Goi> comes in in t he nic kc, \ bctweenethecup, and the lip, and workes aj | way for our delivery* Therefore never be dif-1 couraged whatfoeverthycafebe: it is a very! great matter to fay, that the L Wean doe fucii a thing, though you thinke it but afmall thkg.! As when the Leper could goe to £#//?, arid fay, Lord, thou canft make me cleane if thou wilt y j then the Zard?did fo. It was a great matter for] thofe three children in Dan.$ . to be able to fay, j when the fire was ready ptcpafcd,and the King] was wroth, and there was no refiftance, yet they CaidjTheLord isabletofavcu* out ofthyhandl O King I ThcLoR sdid take this fo well at their hands, that the Lord did hclpe them, and fave them. On the contrary fide, when a man doth doubt of his power, you (hall fee how much moment it is of. As that Prince laid to Eli ah , Though Cod fhouldmake windows in heaven, jet there could not befucha plenty,as hee fpake of: now the Lo * d was fo difpleafedj vvithir, that hedeflroyed him for it. So the Ifraeltes did not belceve that the L o r d could bring them into the land of Canaan, therefore ^ the

The Omnipotence of Go d.

201

the Lords anger was kindled againft.thcm for this: P/4/.78.

But to draw this ufe to a conclufion. Learnc to bring your hearts to this, whatfocver your cafe is, dill to belceve his power, and to be a-ble to fay (till, the Lard cm doe it 5 and it is not a fmall matter to be able to fay fo. When the C hurches are very losy, and there is no hope, andyou fee little heipe v a manfliould goe and pray with fuch chearfulneffc and fuch hope, and confidence, asifitwasthe eafieft thing in the world to helpe them 5. which you would doe,if you did bcleeve that Go d is <^Allmigh-ty.You know what the cafe of the Church was jn AhafuerH* time,yetfafting. and praying made a great change on the fuddaine.. Nay when the Church is downe,yet pray with as great hope, as if it had the beft props to holde it up,for the Lord is able toiaife it up againe.

I will give you two inftances, that you may, confiderthe Lords power on both fides- his power to raife it up from a low condition. (as now, if you consider the miferable eftate of the Churchin Chriftendome at this time:) as it appcaresby the vifion of the dry bones in Eze-kid: the meaning whereof is, that when the people arc as low as low may be, like dead men, buried men, men fcatrercd to the foure windes, yet faith the Lord, I will put life into them; I will raife them and make them a great army, and I will put grace into them,and make them .living men-, that is, though the Church

be

Pftl.7*.

Gods power to raife from a low condition 4

I

zoz

The Omnipotence of God.

Objetf.

^yinfw.

2 Gods power iu bringing downe thofc that arc fecure-

LanvM*.

be never fo low, yet the zWcan put life into it, and make a wonderfull change.

Again,thereis no Church To fafe,<as we doe

thinke our felves now> and as the Palatinate d\A

thinke themfelves ) but that yet the Lord can

make a fudden change, and bring them downe,

as well as hee could raife thefe dry bones $ and

as he hath done to others already. This you

/hall fee. Lam.+.iz.' The Kings and allthewha-

b'ttanti ofiho world, would not have beletved, that

the adverfaryand the enemy could have entred into

1 be gates joflerufclem. Ierufalem was fo ft rong,

there was fuch probability of fafety , that no

man would ever have beleived that the enemy

and the adverfary fliouldever have centred into

the gates thereof. Yvtthe Mlmighty power of

God brought them downe onafuddaine, and

laide them flat to the ground. Therefore let

the cafe bee what it will bee, fuppofc a nation

bee never fo ftrong, yet G o d can bring them

downe; and let it bee never fo weake and low,

yet the Lord is able to raife them up. And it is

true of every particular thing alfo • then beleive

this Allmighty power of G o d , and apply it,

whatfoever thy cafe bee 5 confider that thou

haft to doe with an Allmighty God.

I But you will fay, the cak may bee fuch, as

there is no helpe, the Lord hath declared his

will by an event j and the cafe is fuch as never

was helped, and will y©u have us to belecvc it

now, becaufe there is an K^Allmighty power i

You muft learne to doe in this cafe, as Chnjl

did:

The Omnipotence of God.

°y

did ; Lord if thou wilt, let this cuppe paffefiom me. •jet not mj will but thine be done. Iuft after this manner you oughtto doe in every one of thefe cafes, where there is no hope: you rnuft fay thus, Lordyiz is paffihle to thee to doe it, be the cafe as defperate as it will be. As fuppofe a man hath a ftonc in the bladder, which we thinke an incurable difeafc, becaufe the ftone is fo hard, and cannot be foftened,yet it is pofliblc to him^ he can fo lodge it, and bdd it, that it /hall doc you no hurt ; and if he doe take away this life, yet he gives you a better 5 if it doe paine you here, yet he will give you joy arid peace,which will farreexceed the induring a little pain in the flefli. I fay, you ought to-doe as Chrifl did in this cafe ; and remember this,, that in fuch a cafe v y0arbufineiTe is not with the power, but with rheWillot GoDithat is,you rouft £iy,ZW I know it is poflible that this cup may paffe, but Z^ here is all the matter • it is my defire 1 thatitfhouldpafie, and it may be it is thy will, that it (hail not, Lord, if this be the cafe, it is meet my will fhould yeeld, and that thy will fliould be done: As if Chrift (hould have faid, Lord, I will give thee this honour, that thou canft remove this cup from mee, but if thou doeftnot, it is not thy will, to doe fo 5 and I am content. So doe thou give the .LWthisj glory of his power in every cafe, that hee can doe it,, if it be his will.

Be it that thy defire is to be delivered from fuch or fuch an affii&ion 5 confider this: Is it

mcete

No cafe fo dc-perate but God can helpe.

objett. Anfw.

Wcclofenot by yeeldinc to Gods will

Hcb.?.

1he Omnipotence of God.

mectc Cods will fhould yeeld to thine, or thine to his i Then bring thy heart downe, and be content that it fhould be fo.

But you will fay^ it is hard to doe this, to be willing to undergoe fuch an affliftion.

Confident is G^/willj and therefore if it were not beft for thee, yet thou fhouldeft honour hira fo fane, as to preferre his will before thine own:but it being his will, thou (halt be af-fured if thou art one that belongs to him,that it (hall be bed forthee. ChriH was no lofer when he yeelded to his Fathers will, for God heard him in what he frayed for: as it is Heb. 5, though the Lords will pafled on him, and be dranJce of the cup. So thou muft yeeld to his will what-foevcr it is, be content with what is done, and belecve that thou fhalt be no lofcr by it in the

end, but thou fhalt have what thou defi-reft, though not in that manner that thou wouldeft have it to be done.

F1KIS.

rPart. Page

K^ibfolute.

THe perfection ofGod ab-[oUte. 1,121

Adorne. The fpirit of man how it fhould be adorned* 2, i j

^Adorning of the fpirit commends us to God. 2,18

Advcrfaries. The truth of the Scriptures proved by the teftimony of the adverfiries. 1,53

Advantage. Hee that puts himfelfe from Gods vvorke for his owne advanxnge , makes himfelfe

his end.

149

Affections. sAffe&ions inordinately fet on

athing,makeitagodL 1,90 Afitttions fin full muft be purr

gedout. 2, 62

Affections to the creatures,

what raifeth them ♦ 2,2 04 Affecltons ftrong breede ftrong

afflictions. Ibid.

Agreement. Agreement of the prophecies in Scripture. i/fl

Aharon. Alcaron of Mahomet barbarous 1,^4

Almighty.

Cod is almighty. 2, 128

That G od is almighty, 70 times

repeated in Scripture. 2,177

Wee fhould re Joyce that our

THE TJ(BLE.

God is almighty. t j 186

i^4lone. To belceve that God is God

alone. If o5

To behold God done in ferving

him. *> 3 6

VYhy men are not content

with God d/0«r. 2,187

Angels* oAngels ufed in guidiog the courfe of things. 1,35

Antiquity. Antiquity of Scripture, proves them true: 1,57

Apprehtnfion. Apprehenjton of things makes •them heavie or ealie. 2, 30

Arts. Arts why invented

*> J

Ajjcnt.

- ^jf«f* double. i*4&

^fjijfof bred differently in the

Saints and others: i$6z

Atheifme. Atheifme- of two kindes. 1,24 Atheifme the effeds of it. 1,25 Iwitu conuerted from atlicifme

1,56

/

Attributes.

Attributes of God of two forts 1,119

Beafiyfe'e tjiian.

Before.

Go&before all things. 1, 120

If God had any caufe, iome-

what was before him* 1,1*0

Bein*. "Being properly onely in God J

1.97 /?«»£ of God explained in five

things: Ibid.

Being given to, all things by

God-* 1,99

Wee fhould give God the

praife of hii being: 1,11 1 All things but God are capable

of not being,. 1*14*

What being hee maft have

that is ecemall .• *>*$7

God the firit being. 1, 50

God not capable of any new

being. 2 ;73

Beginning. Hee that is ecemall mud bee without beginning. 1 , 15 7

Body.. Body .nmft be kept downe .•

2 23

Body.

THE TABLE.

Body , geftures of it ufed in Oods woithip 2,38

Bufie.

Why men ere fo buff in worldly things. 2,131

CaHojf. We fliould take heed God cafi

us not off 2,80

The time of Gods cafiing off

unknowne. 2,83

Caufe. The creatures /riould be without caufe, if they were not made. 1,8

God the firft caufe. 1,39

God without all caufe. 1,140 G od a voluntary <:*#/*; 2,181

Change. Change in the crtature whence it is: 2,75

Change in u s a token of good :

When we thinke our condition cannot change, we doubt of Gods power: 2,195

See Jmferfetl.

Chronologic Chronology of Scripture cxaft.

Church.

Churches teftimony proves the

truth o f Scripture: 1,58

I Scriptures of greater authority

than the Church: 1,59

God will (hew himfeleuod

in raiding the Churches, 1,87

Not to faint in the mifery of

the Churches.

1,109

Chrifi. Chrifi his humanity alone not to be woririipped. 2, 45 See Mahomet

Cleave. What makes us cleave to a thing: i } S6

Conceive. GOD is beyond all that wee OM conceive; 2, 129

Complaint. Complaint and griefe whence itarifeth; 1,1,04

Command.

The creature at gOD S command. 1,138

Confufion. Confufou^vhcn the body rules the fpirit. x y 21

Comfort ,fee god fie Heaven.

Compofrtion. god without compofition. 2^49 O o 2 Coun-

THE TJ®LE.

Comfett, fez Eternity*

Covenant. How to know we are in w-ivmtwith God. 2 > *>>

Covenant twofold. 2 >85

Covenant not fruftrate by our fumes. 2 > $7

Conjlancj.

To fudge of our fpirits byw-

yte<7 in well-doing. 2,111

Constancy in ill nothing vvorfe.

2,113

finftancy, to beggeit of God.

Ibid. finfiancy , two meanes to get ' it. i,i'J

Compiny. Company y why it is defired. 2,166 Companions that a man may alwayrmve. M67

Company , the more griefe in want of it, the ieife wife-dome. J bid.

ContracliBionfet Infinite.

Content.

To be content with God,thogh

with crofTes. ij^o

To bee content with a flmple

condition. 2,54

Content bred by godlinefle:

2,58

Creature.

Creatures, to learne the vanity of them. i,fitf

Creatures of themfelves can doe nothing for us. 1*137

Creatures, difference betweene God a id them. 1,146

Creatures, not to goe to them but God. 2,67

Creatures, difference betweene God andthem in refpefl of hisuichangeablenes. 2.105

Creatures , not to expeil much from them; ibid

Creation.

Workes of creation (hew the greameffe of God. 2,123

Gods omnipotence in the creation. 2,178

Croffes. Crofes 9 God doth his good by

them. j 3 4i

C ro Jf es , foith ftrengthened in

them,how. i, 105

See Content,

D.

Pead^Death. Hee that beleeveth not Chrift, would not beleeve one riling from the dead. 1,41

We

THE TA'BLE.

We cannot fee rcafon for many things till death. 1,103

Death fweetned by walking wkhGOV : I,l6;

D ecree. Decree of G 0 r D unchansea blc,yet unknowne :

2,92

Defend. gOD is able to defendus: 2,166*

Delay. "Delay of gOD ftould not offend us, why, 1,168 Delay feemeslong,why: 1,169

D eftnd, D ependent. Not to defend on many things:

2,56

Defendent felicity to truft in

the creature. 2, io<5

Defires. Defires muft bee ftrong that helpe relolution : 2; 121 How to get ftrong defiresdbid*

Dejpife. What makes a man deffife outward things: 2,138

Dejlroy. A man deftrojeth hiinfelf,how:

j, 10

Die, Dying.

\y s lyCC

Heathen gods <^>,therfore falfe

1, bi

Direction. Men defire company for direction-. 2,166

Difontent. "Difcontent, whence it is; 1,123

ArBiftion and profperity difyo-Jed by g O l D : j 5 40

To be content with g OD S diff>ofingo£\xs\ ',i*4

Doe, Doing. We are prefent with GOD

by doing his will. 2, 1 6 1 Toconfider wrut GOT) doth

to us: 2,162

Some things that GO*D can*

not doe, why: 2, 182

Double. Double-minded man who:

2-6*0

Sinful affections make the heart

donble. 2,61

E

Effects.

Mortifying of lufts a dying iai- \ Three qjfrtfiofa firme affent I O o j that

7 HE TABLE.

that there is a God. i, 70

Efficacy. Efficacy of the cieature from

Eternall,Eternity,

God.

137

Enemy. What en enemy God is to wicked men: 2,175

End. All creatures have an «m& 1,9 Wee Oiould doe nothing for

our owne ends. 1,146

End of mens callings appoin-

ted by God. 1, 147

When a man makes himfelfe

hisend. 1,148

Ending. Hee that is etcrnall muft bee without ending: I; I 5 7

to advantage.

Enftgnes.

Snfignes of Gods greatneffe.

2,124

Eqnall.

Attributes of Cod equal!. I;jj

Equality of Cods Attributes

proove him omnipotent.

2;l80

Erre^fie Rule.

EJpnce. £fence ©f God what. 1,94 £]JW of God infinite. 1,14*

Eternity o£ God.

S*

Eternity, 5 things ink; 1,157 Why God muft be eternaH;

1,158

Foure d : ft:rences between the

eternity of God jand duration

of the creatures. 1.159

Eternal/ things to be minded

more. 1,161

Eternity^v\ exhortation to con-

fiderofit. M65

Eternity, motives to conlider

it. 1, -67

Eternity w\\2t ; 1,168

Love and enmity of God eter-

na/t; 1*171

Hatred and joy in God from

eternity; 2, 78

Counfels of God from eternity;

1,81

EvilL

Things are notalway evi/lthat

we think are; 1,42

Everlafting*

God from ever lading $ other

gods new; 1,79

G ods being ever/aiding; 1, 98

Events. Events contrary to matis preparations: 1, 39 Exalt. To exa/t God as God: 1 > 13 5

Excellency. Excellency outward not to be / m fought i

THE TABLE.

1

fought after: V7

Excellency outward of 3 forts :

Ibid.

F.

Faculties. Men defire company to exer-ciih their faculties: 2,166

Faint .kc^hurch.

Faith.

That there is a God,proved by

faith. l; 19AS

Faith what* I, 20

Faith in this that there is a

God fliould be confirmed:

1,61

Faith of dec!: and others differ;

Faith though the fame hath fe-verallafb; 1,72

Faith Itrengrhened by revealing *Jods name: 1,103

Falfe. The gods, and religion of the (dentil z$ falfe: j,8o

The religion of Mahomet falfe

1,82 Feare. Why we fhould feare God 5 1,171

See Goodmffe.

Fire. The Spirit as Fire, 1,15

FtB.

The Lord fills heaven and earth

Flee. God fuch an enemy as the wicked cannotyfo? from: 2,174 Force. Force in the motion of a fpirit:

Foundation.

Foundation of faith ftable; 2.51

Friend/hip of G od to be eftee-

med; iji*9

Future.

Future things knovvne only to

God; 1,79

G

9PD,that he is: 1,3

ThatthereisaCWZ); i,j Creatures fhould bcG OD y if they were made; 1,8

A C70/) fought naturally by all;

M4

That there is a (7 0 D , confe-

quentsofit. 1,28

Meanes to confirme our faith,

that there is a GOD; i,68 That GOD is gOD y and

none befides him. 1,75 5 Arguments, that there is no

other GOD. lf y$

G O £>,what he is: 1,94

goT>, how to conceive of him

inprayer# 2,4^

GOD

THE TABLE.

gOD, how fiid to come and ^ goe: 2,77

GODjhe comfort ofall things in him. 2,ifc8

See Affettions*

Goody Goodneffe.

The commands of GOD for ouv good: i>i*7

Eternity makes things infinitely good: i y i6o

To feare $OD for his goodnes:

See obferve.

Government, government of the world by

See Spirit.

Grace,Gracious. Grace of God free. '1*25

The Lord is gracious. 2, afi To goe to God (or grace: 1,65* See Ltght 3 Sin,Vnchang*ble.

1 Grieve, fee Himfelfe.

Greatnejfe.

greatnejfe of God. 2,12 3

Greatnejfe of God declared in

fixe things: Ibid.

greatnejfe o£ God compared:

2,126

Greatnes of mind to be fought : 2,129

What makes ihe minde^rar .-2,130 Greatnejfe outward why men are led away with it; Ibid. Greatnejfe of minde how gotten* 2, 137 To fearc God for hisgreatnefe. 2,140

H.

Hate. Pollution of fpirit to hate it :

How to come to hate it: 2,13

Heathen. PaiTages of Scripture acknow ■ ledged by Heathen. 1,53

Heaven. No want of outward comforts in heaven. 2,lQ

See Humble.

Helpe. No cafe fo defperate but God

can helpe: 2,20$

Hindred. God cannot be kindred-. 2,52

High. Not to put our felves to things too high: i, J49

THE TAftLE.

Himfelfe. Being of God of himfelfe. f,p8 GOT) may doc things for htm-

FKk i jl44

what he doth that greines mod

for things that conceme him-

fafe. 1,150

Hope. Hop* of the Saints whereon built: ifii

Holinefe. Holincffe of Scripture: i y $t Holinefe what: 2,37

Holinefe exprefled outwardly :

2 39

HoUncffe of God (Lewes his

greatneflc 3,127

Holy ghofi. Holy gboft guidedpenmen of Scripture: X) ^

Humble.

An HumbU man takes heauen

k™ -1 1,111

Humanity : feefHR IS 7.

I

•

lam. I am, what meant by it: 1,95

Idolatry. To keepe our hearts from 7«fo-Utr J: i,88 i

Idolatry of two kinds : Ibid:

Idolatry 1 grounds of it: 1,82

Idolatry to refolve on things

by our owne ftrength; i,i ? z

Image. Image of God: ^5

Image o: God in the foule dou-, *>k: ll6

immediate,fee Goverment.

Impure. The life and doctrine of Mabo: met impure l$±

Immenfe. The Immenfty of Gods being:

1,97

Immenfty of Gods being fliews

his greatneflc: 2,127

Immenfty of God : 2,147

Immenftty of God we fhould

r re/oyceinit: 2152

Immenfity G f God we frouid

ftudie it. 2)l$3

Imperfettion. Imperfeftion negatiize in the Saints: ljl21

Imperfection where there is

See^elflK h73

Impenitence, impenitence punniihed in Gods children: 2,99

Immutable. Immutability of God 2 72 5: reafons ofGodsImmutabt-P P lity.

TFiE7A<BLE.

iitj: *,71

Grace initifelfe notimmuuMe:

V»5

Incoflfiancy. \nconftancy t to be humbled for it. *>i«*

Incon fancy, two caufes of it.*

2,115 Jnconftmtcj from weakneffe:

2,117

Indeavour. Indeavour s help'riot when God

hath caft offa man: a, 83 Indeavour f not taken away by

God? decree; , 1,9* =

Infinite. God if ftfjttlfti: *i 74

Tp.make a creature infinite % were a contradttfion: a^t 8d Sec EJfence, ?refence.

In+ifft>U. Ta.be i*vifibte> a property of aipint. « f a

inquire. Somevtfttatin God we muft not inquireinto. 1,100

Injuries. Injuries of men t why we are fo afFe&ed with them; a, 13 3

How to be patient in injuries:

Infiucncc. To beleeve there is a God hath influence into the whole life:

luttifcAtion* Eaith. (lengthened in matters oijufttficAtion y whence: 1,71

/*/?, fee JT/&

ludgements. ludgements fpuituall the grea-

tell: 3,17

ludgements difpenfed by God

now as in former time: 1:98 ludgements of God different ia

time,and meanes, r. ioi

Kill. fciftsmuftbcJ^W: *; 1.3

Knowledge, Knowledge experimental! that there is a God: 161

L

Labour, Labour y how if is iwcetned:

THE 1A&LE.

Latbc.

Performances lame when the body is nor cxercifed; 1:40

Ldtv. Law written in mens hearts proves that there is a God:

Liberty. Gods prefcnce gives liberty :

1,164

Ltfe. .God onely the living God:

Lift, the ftiortnefle of it fliould

make us thinke of eternity:

I, 167

Light, i What makes all outward things light; 1,163

Prophecies ofScripnif e#atfW* toafettime: 1,50

God without limits:' 1,1 it

Our obedience to God rtiould k Hot be limited*. •*■ t^t

When wee limit God, wee doubt of his power: 2,195

Lips. Our fpirits muft be neare God, as our lips: j, 33

Long,fie Short* .

mmmm - -• fTTft 1 m

Low. Wee ihould not reft in things

too low: 13149

Gods power can raife from a

low condition: a,ioi

Love. Gods immutability makes us

love him: i, 88

Love of other things muft be

fubordinate to the love of

God: a, 144

To walkc w ith God a figne of

love: 1,163

Lufis.

l*tts defile the fpirit of man :

The tenth commandcmcnt a-

gainft lu&: t t y

\h&.\ reftrained hateful to God

i * x >9

iLnfis mortified make uscon-\ ftant in well-doing; *,i 15

. M.

^Magnanimity* An holy magnanimity'va eft joy -<

IngbfGod Magnzr.imi ij falfe : J (3 \\A.

Pp 2

CMahomet.

CMahomet denied two things inChrift: 1)84

Seefalfe.

<JM.Aiefty<

tMajcftj of Scripture proue the

truth of them: i,$6

CMajefiyoiGOD 1,76.77

LMan. j

That there is a GOD proued by the making of man: 1^6

Difference betweene the anions of man and beaft: 1,17

Heathen Gods men: 1,81

Matter.

CjOD without matter: 2,127 GOD can Worke without matter : 2,180

Merit.

All that we can doe cannot merit of (]0D: 1,123

Mercie.

CMercieofgOD how it is o-verallhisworkes: 1,54

(Mercie we fihould goe to C od fork; ^3

Secludgcment.

CMwde.

To worfhip GOD w ith all the mtnde. 2 25

See Great.

CMiracles.

Miracles proovc the truth of the Scriptures: i,^g

Cteafomets. religion wanted miracles; f> g^

Monuments.

Monuments, none more ancient than thofe in Scripture:

Morrow.

Morrow , not to boaft of it: i, 128

Move.

THE 7J<BLE.

Mcvc, Motion.

G 0 D not fubjecl to motittt.

1,170

A fpirit meves it felfe and other

things: 2,3

CMultiflication*

No multiplication in G O D :

Mutability.

How to comfort our felves

in the mutability of things :

1,172

Mutability of che creature for*

gotten: i, 203

N.

Nature.

Tfatur Cytht courfe of it altered fi'icc the creation. 1,32

Faith ftrengthened ft om Gods workes in Njture: 2,193

'Need.

[God hath no need of any crea-

ture

VIP3

Nothing.

Outward things nothing in two refpefts: 1, 131

O.

Oh]ett,ob\ettion.

Single heart iookes but upon one objett. 2, 60

Objettions againft this principle , that there is a God : 1,3°

Obfervc.

COB obferveth all wee doe.-2,158

See Sinne.

■

OmnifBtent.

Omnifotency of<7 OD: t 9 lj6 Omnifotency of (J O D wherein; V77

*n

THE TABLE.

Omnifrefence. A caution concerning the omni-frefenceof gOD 1,14

OngindL Originall of all creatures 1,6 Love, wifedome&C originally in C/OD : it,49

Ownei Two cafes when God punnifli-etb hi so whc children.- 1,99

Outward. 0toward manftirrsup the in-wtrds H4P

• .%

P&rts* "

G07):wb*Kp*rtji *,jo

j ......

Perijh. Why it is nothing to gOD , that many prrifi: x f i*7

Particular. Prophecies of Scripture fartU

h 5°

c*/*r:

Perfticueufc. Prophecies of Scripture pcrjpi-cuoufei i,y 0

Berfttt,

qODxsferfett: X,HO

Perfettton what Ibid

^-differences betweene perfetti. on in God f and in the creatures: i,ixi To praife gOD foThisperfetti on : M 2 ? 4 Signcs of praifing Gods perfection. Ibid: Place. Afpiritnot held in anyplace:

M

Plcafurc. ,

Tleafurtj, why men are carried away with them: x^ 3 *

Power df GoD every where; Pwwr of G O D the end of it .•

S,l?f

Power of g 0 D $ we (hould bo-

tfevifit: *,i*4

foiwr of gO*D doubted of:

; VP7

T#w^r of GOD manifefted:

Paction Pollution of fpixit to find it out

2,10 Pollution , diredions to finde it

rrajer. Fervency in prayer one ground

THE, TABLE.

, ofit: ,, 7 ,

*Pray agamft pollution offpirit.

2,14 Men mky pray much', yet not

aright. M2

Prayer 9 two times ofit: 2,4; He that is rejected ofgo<D

cannot pray; 2,93

iV*/^ heard of God now as in

former time. 1,103

Power of God mould make us

in* a,ip8

/V4//}.

*™»y# of men why men are led away with it i I3 i

Sstnukenctfe.

Prt[cnce,Prcfently r Prtfixcc of God infinite- a, 14$ How men are/»*/#»*: 2,155 Why God auengeth not fro-

rrefence fcenc m 5. things:

How wtmpreftnf with God.

. Ibid.

How wee make God fr^ft*

withus; %tl6l

Prophets; Prof hecier. Prophecies in Scripture prove the truth ofit, j, 50

Poets the Gentiles Prophets r

1, 81

Providence,

Provtdenee of God, the grcaN nefleofit proves that there is no other God. Jf 79

GreatnefTeofGodfeencinhis providence. ^ |2 ^

The ground of Gods particu-hr providence, ljI54

ProvikeMdCafiing of

Pro/per. Thofe that rruft not in God

wnymcnieaue their prefix.

Fearfclne* in pjftffei whence.-

*>*34

PromJfiuotsJly.

Outward things difpenfed »». mifcuoHJlj t}l3

Probabilities. When we are incouraged by frobabilitie* 1 we doubt of Godspower. tflQ ^

Pnnifb y fcetwne.

Purity.

) fxrity of Scriptures prove them true: J}S $

Purfofes. n^Hrpofesof qoTX brought to

parte

THE TJ<BLB.

pafle by wayes ynknownc to

us: i i* 6

Strongc lufts breakc ttronge

purpofes: 2,11<5

Turpofts 3. hclpesto ftrength-

cnthem: * Jl 7

Turpofes muft be renewed:

*,u8

QL

Quantity. God fimplc without qutntitj.

*»74

Miracles in Scripture reaU.

MP

Reafon. Difference betweene faith and reafon: 1,46

£**/£» for that faith beleeveth.

Ibid.

Reafon raifed by faith. 1,47

Purpofes grounded on reafon.

2,118

Wee muft get ftrong reafons

for our refolution. 2,119

Regard.

We (houldr^Wthe Lord in three things, 1,171

Rejoyce, fee Immenftty. Sec K^dlmighty.

Religion, fie Falfi.

Repentance. Repentance, how attributed to

God. 2,76*

Gods gifts and calling without

Repentance. 2,84

Refolution, Refolution, meanes to helpe ic.

Refolution muft be renewed :

2,122

SeeDefire.

Rejett, fee Fray.

Reft. Of refting in things concerning amansfdfe. i, 151

Reward. He that lookes for reward from men,makes himfcife his end

Reverence. We fliould reverenceQod why

Righteous. I God

THE TA%LE.

GOD righteous in his wayes:

Rootc. The roote of all fin what: i , 66

Rule* That which goeth by a rule mayerre: *>i44

We fliould let the Spirit rule:

How to know when the Spirit beareth r#/r: 2,22

Szzconfufion.

S.

Scandall. CjOD punniflieth his owne children in cafe of Scandall :

h99 Scriptures.

Scriptures proved true by faith

3. wayes: 1,48

Scriptures proved by them-

felues: 1, 56

Difference betweene penmen

offcripture and other writers:

1,80

Whence it is that men take the

judgement offcripture rather

then mens fancies: 1 3 70

How to underftand/m/tf ures:

2,78

Seek.

How to know wxfeeksto Go^i

1,13 •

Serve,fervice. Hethat neglccls GODS fervice makes him not his end:

1,150

Why we fliould labour to (erve GOD: l * l 7*

Secure. GODS power in bringing downe thofe that zrefecure :

Seeing.

We are prefent with GOD by feeing of him: 2, 160

GOD prefent with us by feeing us: 2,161

Short. The good the creatures do us is Jbort : *, J S$

To $0D no time long ot Jbort z

1,160

Sinne.

The pcrfeflion of GOD to bee

vncapable offinnei 1 a 122

Sinne 3.things in it; 1,1 66

Sinne and grace to be thought

oncheifly: 1,167

Sinne obferved by GOT) :

2,168

g 0 D therefore Omnipotent

becaufe he cannot/fw: 2, 182

Q_q fee

THE1AKLR

Set Light*

Simplicity.

Simplicity of God what. *, x

Simplicity of God'provcd by

tfrcaions. # M9

Simplicity , two things in k:

2, Co

Su gu/Mtity.

Sintfenejjh. SingUneffe of heart what* t$% 7 Singlenejfe to be laboured for.

2,59

Sjckntffe. Sicknep in the body of the world* *> 33

Soule.

; A God proved by the foule of

man. MJ

S*Hle y thz a#s of it depend not

or the body i*i 8

God in the world, as the foule

in the body. 1,23

Spwne*. Spawne of {innein the lufts of the fpirit: 2y 10

Speake.

Speaking to Cj OD makes us prefent with him. i;i6i

CjO c D prefect with us by. Speaking to us; Ibid.

f Hoy? go?)Jp*ak£S\oi\s now;

ly\6l

Spirit; GODzJpirit: 2,2

What kindeof fpirit God is;

Ibid 4 Properties of a $iri*% Ibid Gods eye efpeciaily on the fpirit of man. 2,4 How to fit out Spirits -for com-

munion with-God-' *i 6 Pollution ofjpirit,how hateful!

to God, 2,7

tyir/7 broken pleafeth God.

2,8 Directions for cleaning the Jp i-

ritx 2, 10

Gods government chiefly on

mens Spirits: 2,25

Spirit GO 3K guides onely:

2,28 Spirit >the guiding of it of great

confequence: 2,29

GOD muft be worfliipped ia

Spirit. *>3*

To feiveGOD in $«** what:

M3

How to conceive of a Spirit:

2,45

See^ tsfdorne, lodgement ;

Stability. Stability in that we enjoy to be. begged of (7 0 Z>; 2,105

Stron-

THE TABLE.

Stronger.

The aflent in the deft fironger that there is a God, than in others. l} t 2

Subftantiall. Perfection in ood fubfiantiall.

1,122

Succeffion. Cod without/%r^». i jP 8 Hee that is eternall, mud be without//**-^##. 1,157

Suffer. Why men rather finne than

M«* 1,25

T.

Temptdtions. Temptations, we muft outbid ttanu 2, 120

Tejtament. Teftament both oldc and new acknowledged by Mahomet. 1,82

Teftimony y f ce Adveffaries y Church*

Theologk. Theologie what. ' i, 1

Theolo£> e , wherein it differeth

from other fciences. j 8 Theologie, the parts ofit. ,', 3 Difference in points of 7%w-

*** 1,5

Time. Time difpenfed by God. 1,258 All time prefent with God.

1.159 Time of outward things fhorc

God the Lord of time. 1' \ 7 ! £**as a field to be fown.Ibid! *«** double. 2j '

«SV* Iudgement.

Thoughts. How to be rid of ill thoughts. t,i6 9

Together. God poffdfeth all things w«u

To ^/? i n God.

1.171

v.

Vanity. Vanity to refolve in our owne ftrength. I;I , 3

*to ere At tire.

THE TABLE.

refills. All outward things earthen vejfells. 2, 105

Vifible. Miracles of Scripture vifible :

i.4»

Vnderfl^ an ding. Ob/ecls of the understanding

of two forts.

i y 21

Vnchangeable.

Men make excufes from this, that Gods decree is unchangeable. *y 95

Ypon what occaiion the doctrine of Gods unchangea-blenejfe is revealed. 2, 96

The end,and ufe of the dofh ine of Gods unchangeablenejfe: ;

*>97

To prize things by their un-

changeablenejfe. 2,106

Grace unchangeable. 1*107

Sit pec fee.

Vnmixed. The perfection of God unmixed. MM

Voluntary, fee Caufe.

VV.

Walk.

To w% with God- 2, 159 To walhe with God what :

3,160 StcLove.

Warn. How faith is ftrengthened in

our wants. 1, 103

Perfection of GOD without

ww;r: 1 j 12 2

To make ufe of Gods power in

our wants ^

2,191

Weakne/fe, , jVeaknejfe , to regard praife of men; 2,133 \

Seelnconjlancy.

Weaned. To ufe outward things with weaned hearts; 2, 5 7

Weary.

The fbule not weary in its afti-

onj 1, 19

Wheeles.

Obfervations from the wheeles

in Ezek.x. 1,35

Will. God wills not things becaufe they are juft , bnt they are juft becaufe he wills them:

M43

Gods power large as his will:

2,181 j Meal

THE TABLE.

t

Men doubt more of Gods power than his wi'l > 2,194

No lode by yeelding to Gods will: 2, 204

W'tfedome. Wtfedome carnall oppoftte to fincerity* 2.65

See Qom$any\

Word. Word of God unchangeable,

Workes % Workes of God, the greatneflfe of them: 1, 78:

Good workes unchangeable :

2,108

Gods greatnefle kcnc in his workes: *,up

World-World } thz diffoI.utio» of it proved; 1>3 i World, why we are fent into it,

x,i68

World\ God without it as well

as in it; 2,148

God able to make other worlds

1.149

Worfiip, fee Spirit } ChriJl.

Worth : Want of worth in us muft not difcourage us frorncomming to God. 1,125

f?kjS-