LIFE ETERNAL OR, A TREATISE Of the knowledge of the Divine ESSENCE and ATTRIBUTES. Delivered in XVIII. Sermons. By the late faithful and worthy Minister of JESUS CHRIST, JOHN PRESTON, D. in Divinity, Chaplain in ordinary to his Majesty, Master of Emmanuel College in Cambridge, and sometimes Preacher of LINCOLN'S Inn. JOHN 17.3. This is Life Eternal to know thee, the only true God, and jesus Christ whom thou hast sent. Imprinted at London by R. B. and are to be sold by Nicholas Bourne at the Royal Exchange, and by Rapha Harford, in Paternoster Row, in Queenes-head Alley, at the sign of the guilt Bible. 163●. TO THE RIGHT HONOURABLE, WILLIAM; VISCOUNT SAY AND SEAL, INCREASE OF GRACE. RIGHT HONOURABLE: SO waking and omnipotent hath ever been the eye and hand of God, that nothing by himself designed to worth and use, could wholly be debased or laid aside. Moses and Cyrus devoted in their infancy to ruin and obscurity, were by that eye and hand kept and advanced to highest honours and employments for his Church. Some footsteps of which care and power, we have observed, upon the birth and bringing forth to light of this Orphan: which, in relation to the painful labour of him, who (as the Mother) brought it forth, and died in travel with it, we thought might well be styled BENNONI, Son of my sorrows; But, when we saw the strength and holiness imprinted on the child by God the father of it, we doubted not to call it BENJAMIN, Son of the right hand. For, as dying Jacob laid his right hand upon the youngest son of Joseph: So God did stretch forth his on this, the last issue of the dying Author; when out of a womb (as then) so dead and dried, he brought forth a Manchild so strong and vigorous: As also, when by the Parent's immature departure, it seemed to be adjudged to death and darkness, that yet by the same hand it was preserved, and at last through many hazards delivered unto us, who by the dying Parent, were appointed to the Midwife's Office, in bringing it forth to the public view. And, if we may estimate the writings of men, by the same rule whereby we are to judge of the works of God himself; and those works of God excel the rest, which do most clearly show forth him the Author of them: and therefore Grace, though but an accident in the soul, is of far more price with God, than all men's souls devoid of it, because it is the lively Image of his Holiness, which is his beauty. We could not imagine, how this work should not be valued when it came abroad, that presents to all men's understandings so clear, evident and immediate expressions of God, his Name and Attributes. And indeed what vast and boundless volumes of heaven, earth & hell, hath God been pleased to publish to make known his wrath, eternal power and Godhead? and how long hath he continued that expensive work of governing the world, to show forth the riches of his goodness, patience & forbearance? Yet when all were bound together; so little knew we of him, that he set forth his Son, the express Image of his Person, as the Last, and best Edition, that could be hoped for. And, it being much more true of God which is usually said of knowledge in the general, Non habet inimicum nisi ignorantem, that being so good, he hath no enemies nor strangers to him, but those that know him not; surely then the knowledge of him is a most necessary and effectual means to friendship with him. And indeed, As, that God knoweth us, is the first Foundation of his Covenant of Mercy with us, 2 Tim. 2.19. So, our true and savoury knowledge of him, is made the first entrance into covenant, continuing of acquaintance, and increasing of communion with him, Jerem. 31.33, 34. Yea further, as to make known himself was the utmost end of all his works; Rom. 1.19. So rightly to know him, is the best reward attainable by us for all our works. Joh. 17.3. This is eternal Life to know thee, the only true GOD, and JESUS CHRIST, whom thou hast sent. Which great reward we doubt not, but this servant of God attained. Who, after he had spent the most of his living, thoughts and breath in unfolding and applying, the most proper and peculiar Characters of Grace, which is God's Image; whereby Believers came to be assured, that God is their God, and they in covenant with him; was in the end admitted to exercise his last and dying thoughts, about the Essence, Attributes and Greatness of GOD Himself, who is their portion and exceeding great reward. In the very entrance almost into which, he was carried up so nigh to Heaven, that he came not down again, but died in the Mount into which (by God's appointment) he was ascended; and before many of God's glorious backparts were passed by him, he was taken up to view the rest more fully Face to face. So that, as he was often in his sickness wont to say, I shall but change my place, and not my company; we may also truly say, he did but change his studying place, not his thoughts nor studies. God being the only immediate subject about which the studies of men and Angels are wholly taken up for all eternity. Which change, though to him full of gain, had been to us more grievous, had not this little piece, like to ELIAHS' mantle fall'n from him, as he was ascending. Wherein we have those lofty speculations of the schools (which like empty clouds fly often high, but drop no fatness) digested into useful applications, and distilled into Spiritful and quickening cordials, to comfort and confirm the inward Man. Not only showing (as others) what GOD is; but also what we therefore ought to be. At once, emblazoning the Divine Essence, and glorious Attributes of God; and withal delineating the most noble dispositions of the Divine Nature in us, which are the prints and imitations of those his Attributes, applying as a skilful builder, the pattern to the piece he was to frame. So, as by his unfinished draught, it may be gathered, what enlarged and working apprehensions, and impressions of the Deity possessed his heart. He speaks of God, not as one that had only heard of him, by the hearing of the ear, but whose eye of faith had seen him. But needeth he, or this relict of his, Epistles of commendation from us unto your Honour, who knew him so well? Or unto others, besides this Inscription of, and Dedication to your Name? which we account our only choice, and best Epistle to the Reader; You, are our Epistle, etc. Seeing in your Honour, those more Heroical Graces, and Noblest parts of God's Image, which in these SERMONS the Author endeavoured to raise his hearers to, are found already written, and imprinted not with ink, but with the Spirit of the Living God: yea, and not only written, but also by reason of the greatness of your birth, the nobleness of your deportment in your country, known and read of all men. Such ingenuous simplicity lodged in depth of wisdom: Holiness of life so set in honour and esteem, and immovably settled with evenness of walking in midst of all vanities: Such humility in height of parts: graciousness of heart in greatness of mind. So rare, fixed and happy a conjunction, in an house so eminent, doth not fall out, without a general observation. To your Name and Honour, therefore, we present it (most Noble LORD) as the last Legacy bequeathed by him to the Church, as a pledge of our service, and a counterpane of your Lordship's most raised thoughts and resolutions. And likewise unto others, as honoured with your Lordship's name; that those who study, either men or books, may read these SERMONS together with your Lordship's VERTVES, each as the copy of the other, to invite them to the imitation of the same. And that the World, which (like that Indian Monarch) accounts such true Pictures of the beauty of Holiness as this, to be but counterfeit, because not tawny, like their own; and look upon so high Principles of Godliness, as empty notions raised up by art and fancy to make a show, may see and know in you, the true, real, uniform subsistence of them; and that God hath indeed some such living, walking Patterns of his own Great Holiness, and more transcendent Graces. Which Graces, He, who is the God of all Grace, increase and perfect in your Lordship here, that hereafter you may be filled with all the fullness of him; So pray Your Honours ever to be commanded, THOMAS GOODWIN, THOMAS BALL. THat there is a God proved: Page 5 1 By the Creation. Ibid. By the law, written in men's hearts. Page 13 By the Soul of man. Page 15 USE 1. To strengthen faith in this Principle. Page 22 USE 2. What consequences to draw hence. Page 28 Objections against this Principle. Page 30 2 That there is a God proved by faith. Page 19.45 The Scripture proved true by four things. Page 48 USE 3. To confirm us in this Principle. Page 61 Difference in the assent of men to this. Page 62 4 Means to confirm our Faith in this. Page 68 Three Effects of a firm assent to this Principle. Page 70 3 That there is no other God, but GOD. Page 75 Five Arguments to prove that there is no other God. Page 76 The gods and religion of the Heathens false, proved three ways. Page 80 Religion of Mahomet false. Page 82 USE 1. To believe that our God is God alone, and to cleave to him. Page 85 USE 2. To comfort us in this, that God will show himself the true GOD, in raising the Churches. Page 87 USE 3. To keep our hearts from Idolatry. Page 88 Three grounds of Idolatry. Page 89 What God is. Page 94 Doctrine. God only and properly hath being in him. Page 97 What the being of God is, explained in five things. Ibid. USE 1. There is something in God's Essence not to be inquired into. Page 100 USE 2. To strengthen our faith and encourage us in wants and crosses. Page 103 USE 3. To give God the praise of his being. Page 112 USE 4. To learn the vanity of the creatures, and the remedy against it. Page 116 Attributes of God of two sorts. Page 119 The First ATTRIBUTE. The perfection of God. Page 120 Five differences between the perfection of God, and the creatures. Page 121 USE 1. All that we do cannot reach to God to merit. Page 123 USE 2. To see the freeness of God's grace. Page 125 USE 3. To go to God with faith though we have no worth in us. Ibid. USE 4. God hath no need of any creature. Page 126 USE 5. Though many perish it is nothing to God, he is perfect. Page 127 USE 6. God's commands are for our good, he is perfect. Ibid. USE 7. To give God the honour of his perfection. Page 129 Four signs of exalting God's perfection. Ibid. The creatures of themselves can do nothing for us in three respects. Page 137 The Second ATTRIBUTE. God without all causes. Page 140 Reason 1. Else something should be before him. Ibid. Reason 2. That which hath a part receiveth it from the whole. Page 141 Reason 3. All other things have a possibility not to be. Page 142 USE 1. God wills not things because they are just, but they are just because he wills them. Page 143 USE 2. God may do all things for himself and his own glory. Page 144 USE 3. We should do nothing for our own ends but for God. Page 146 Eight signs to know whether a man make God or himself his end. Page 148 The Third ATTRIBUTE. Doctrine. God is eternal. Page 156 Five things required in Eternity. Page 157 Reasons why God must be Eternal. Page 158 Four differences between the Eternity of God, and the duration of the creatures. Page 159 Consect. 1. God possesseth all things together. Page 159 Consect. 2. Eternity maketh things infinitely good or evil. Page 160 USE 1. To mind more things Eternal. Page 161 Motives to consider Eternity. Page 167 USE 2. Not to be offended with Gods delaying, he hath time enough to perform his promises, being Eternal. Page 168 USE 3. To consider God's love and enmity are eternal. Page 171 USE 4. To comfort us against mutability of things below. Page 172 USE 5. God is Lord of time. Page 174 PART II. The Fourth ATTRIBUTE. God is a SPIRIT. Page 2 Four properties of a Spirit. Ibid. USE 1. God's eye chiefly on our spirits, therefore they must be kept fit for communion with him. Page 4 How to fit our spirits for communion with God. Page 6 Directions for cleansing the spirit. Page 10 USE 2. God's government chiefly on the spirits of men. Page 25 Proved by 3 Demonstrations. Page 28 USE 3. To worship God in spirit. Page 32 Which consists in three things. Page 33 What necessity of the gestures of the body in God's service. Page 38 How to conceive of God in prayer. Page 44 The Simplicity of GOD. God's simplicity proved by six reasons. Page 48 Consec. 1. To see what a stable foundation faith hath. Page 51 Consec. 2. God cannot be hindered in his works. Page 52 Consec. 3. The Attributes of God are equal. Page 53 USE 1. To labour to be content in a simple condition. Page 54 USE 2. To labour for singleness of heart. Page 59 Two things in simplicity. Page 60 USE 3. To go to God rather than to the creatures. Page 67 The Fifth ATTRIBUTE. God's immutability. Page 72 Five Reasons of God's immutability. Page 73 Two Objections against God's immutability. Page 76 Consec. 1. How to understand several places of Scripture. Page 78 Consec. 2. Love and hatred in God eternal. Ibid. USE 1. Take heed of provoking him to cast us off. Page 80 The time of Gods casting off a man, unknown. Page 83 USE 2. God's gifts and calling without repentance. Page 84 How to know we are in Covenant with God. Page 85 The unchangeableness of God takes not away endeavour. Page 93 The occasion, end, and use of revealing the doctrine of God's unchangeableness in Scripture. Page 96 USE 3. God dispenceth mercies and judgements, now as in former times. Page 98 Two cases wherein God punisheth his own Children. Page 99 GOD'S judgements different in time and means. Page 101 USE 4. To see a difference between God and the creature. Page 103 Forgetting the creatures to be mutable, three inconveniences of it. Ibid. USE 5. To esteem things by their unchangeableness. Page 106 USE 6. To judge our own spirits by constancy in well doing. Page 111 USE 7. To go to God to get it. Page 113 Two causes of inconstancy. Page 115 3 Helps to strengthen purposes. Page 117 Means to help resolutions. Page 119 The Sixth ATTRIBUTE. The greatness of God. Page 123 The greatness of God in six things. Ibid. The greatness of God proved by four Reasons. Page 127 USE 1. To know our interest in God, and to get an answerable greatness of mind. Page 129 Why men are led aside by outward things. Page 130 How to come to true greatness of mind. Page 137 USE 2. To fear him for his greatness. Page 140 USE 3. To think no affection or obedience enough for him, and therefore not to limit ourselves. Page 142 USE 4. To reverence before him. Page 145 The Seventh ATTRIBUTE. God's immensity. Page 147 3 Reasons of God's infinite presence. Page 148 USE 1. God governs the world immediately, a remedy against complaint of ill Governors. Page 150 USE 2. To choose God, and rejoice in him, as a friend in all places. Page 152 USE 3. To see a ground of God's particular Providence in the smallest things. Page 154 USE 4. To be patient and meek in injuries offered by men. Page 156 USE 5. To walk with God. Page 159 How we are present with God. Page 160 How to make God present with us. Page 161 Why men desire company. Page 166 USE 6. God observeth all the evil and good we do. Page 168 USE 7. Terror to wicked men, God is an enemy they cannot flee from. Page 174 The Eighth ATTRIBUTE. God is Omnipotent. Page 176 Omnipotency of God, wherein. Page 177 4 Reasons of God's Omnipotency. Page 178 Objections against the Omnipotency of God. Page 181 USE 1. To rejoice in our God, who is Almighty. Page 186 USE 2. To make use of God's Power, in all wants and straits. Page 191 USE 3. To believe the Omnipotency of God. Page 194 Men doubt as much of the power of God, as of his will. Ibid. USE 4. To seek and pray to God in all straits with confidence. Page 198 2 Instances of God's Power. Page 201 GOD'S NAME, AND ATTRIBUTES. THE FIRST SERMON. HEBREWS 11.6. He that cometh to God, must believe that God is, and that he is a rewarder of them that seek him. HAVING undertaken to go through the whole body of Theology, I will first give you a brief definition of the thing itself, which we call Divinity, it is this; It is that heavenly wisdom, What Theology is. or form of wholesome words, revealed by the Holy Ghost, in the Scripture, touching the knowledge of God, and ourselves, whereby we are taught the way to eternal life. I call it [heavenly wisdom] for so it is called, 1 Cor. 2.13. 1 Cor. 2.13. The wisdom which we teach, is not in the words, which man's wisdom teacheth, but which the Holy Ghost teacheth. So likewise the Apostle in another place calls it, The form of wholesome words; 2 Tim. 1.13. that is, That system, or comprehension of wholesome Doctrine delivered in the Scripture. Now it differs from other systemes, and bodies of Sciences: Theologie wherein it differs from other Sciences. 1 Because it is revealed from above; all other knowledge is gathered from things below. 2 Again, all other sciences are taught by men, but this is taught by the Holy Ghost. 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 himself, though men were the mediate penmen of it; therefore, I add that, to distinguish it from all other Sciences; that, It is not revealed by men, but by the holy Ghost, not in books written by men, but in the holy Scriptures. In the next place I add the object, about which this wisdom is conversant, it is the knowledge of God, and of ourselves. And so it is likewise distinguished from all other knowledge, which hath some other objects. It is the knowledge of God, that is, of God, not simply considered, or absolutely, in his Essence, but as he is in reference and relation to us. And again, it is not simply the knowledge of ourselves, (for many things in us belong to other arts and sciences) but as we stand in reference to God; so that these are the two parts of it; the knowledge of God, in reference to us; and of ourselves, in reference to him. Last of all, it is distinguished by the end, towhich it tends, which it aims at, which is to teach us the way to eternal life: And therein it differs from all other sciences whatsoever; for they only help some defects of understanding here in this present life: for where there is some failing or defect, Arts, why invented. which common reason doth not help, there arts are invented to supply and rectify those defects; but this doth somewhat more, it leads us the way to eternal life: for, as it hath in it a principal above all others, so it hath an higher end than others: for as the wellhead is higher, so the streams ascend higher than others. And so much for this description, what this sum of the doctrine of Theologie is. Parts of Theologie. The parts of it are two: 1 Concerning God. 2 Concerning ourselves. Now concerning God, 1 Concerning God. 2. things are to be known: 2. Things. 1 That he is; both these are set down in the Text. 2 What he is. both these are set down in the Text. 1 That God is, 1 That God is. we shall find that there are two ways to prove it, or to make it good to us: 1 By the strength of natural reason. 2 By faith. 2 What God is. That we do not deliver this without ground, look into Romans 1 20. Rom. 1.20. For the invisible things of him, that is, his eternal power, and Godhead, are seen by the creation of the world, being considered in his works, so that they are without excuse. So likewise, Act. 17.27, 28. you shall see there what the Apostle saith, Acts 17. that they should seek after the Lord, if happily they might grope after him, and find him: for he is not far from every one of us: for in him we live, move, and have our being: That is, by the very things that we handle and touch, we may know that there is a God; and also, by our own life, motion, and being, we may learn that there is a Deity, from whence these proceed: For the Apostle speaketh this to them, that had no Scripture to teach them. So likewise, Act. 14.17. Acts 14.17. Nevertheless, he hath not left himself without witness, in giving us fruitful seasons: As if those did bear witness of him, that is, those works of his in the creatures. So that you see, there are two ways to come to the knowledge of this, that God is; One, I say, is by natural reason: Or else to make it more plain, we shall see this in these two things: 1 There is enough in the very creation of the world, to declare him unto us. 2 There is a light of the understanding, or reason, put into us, whereby we are able to discern those characters of God stamped in the creatures, whereby we may discern the invisible things of God, his infinite power and wisdom; and when these are put together, that which is written in the creature, there are arguments enough in them, and in us there is reason enough, to see the force of those arguments, and thence we may conclude that there is a GOD, besides the arguments of Scripture, that we have to reveal it. For, though I said before, that Divinity was revealed by the HOLY GHOST, yet there is this difference in the points of Theology: Difference in points of Theologie. Some truths are wholly revealed, and have no footsteps in the creatures, no prints in the creation, or in the works of GOD, to discern them by, and such are all the mysteries of the Gospel, and of the Trinity: other truths there are, that have some vestigia, some characters stamped upon the creature, whereby we may discern them, and such is this which we now have in hand, that, There is a God. 1 That there is a God. Therefore we will show you these two things: 1 How it is manifest from the creation. 2 How this point is evident to you by faith. 3 A third thing i will add, that this God whom we worship, is the only true God. Now for the first, to explicate this, that, The power and Godhead is seen in the creation of the world. Besides those Demonstrations elsewhere handled, See the sensible Demonstration of the Deity in the beginning. drawn from the Creation in general, as from: 1 The sweet consent and harmony the creatures have among themselves. 2 The fitness and proportion of one unto another. 3 From the reasonable actions of creatures, in themselves unreasonable. 4 The great and orderly provision that is made for all things. 5 The combination and dependence that is among them. 6 The impressions of skill and workmanship that is upon the creatures. All which argue that there is a God. There remain three other principal arguments to demonstrate this: The consideration of the Original of all things, which argues that they must needs be made by GOD, The consideration of the original of all things proved. the Maker of Heaven and Earth; which we will make good to you by these particulars: If man was made by him, for whom all things are made, 1 By the making of man. than it is certain that they are made also. For the argument holds; If the best things in the world must have a beginning, then surely those things that are subserving, and subordinate to them, must much more have a beginning. Now that man was made by him, That man was made. consider but this reason; The father that begets, knows not the making of him; the mother that conceives, knows it not; neither doth the formative virtue, (as we call it) that is, that vigour that is in the materials, that shapes, and fashions, and articulates the body in the womb, that knows not what it doth. Now is is certain; that he that makes any thing, must needs know it perfectly, and all the parts of it, though the slander by may be ignorant of it. As for example; he that makes a statue, knows how every particle is made; he that makes a Watch, or any ordinary work of art, he knows all the junctures, all the wheels, and commissures of it, or else it is impossible that he should make it: now all these 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 formative virtue, that is, that vigour which is in the materials, which works and fashions the body, as the workman doth a statue, and gives several limbs to it, all these know it not: therefore he must needs be made by God, and not by man: and therefore see how the Wiseman reasons, Psal. 94.9. Psal. 94.9. He that made the eye, shall he not see? he that made the ear, shall not he hear? etc. that is, he that is the maker of the engines, or organs, or senses, or limbs of the body, or he that is maker of the soul, and faculties of it, it is certain that he must know, though others do not, the making of the body and soul, the turnings of the will, and the windings of the understanding; all those other are but as pencils in the hand of him that doth all; the pencil knows not what it doth, though it draws all, it is guided by the hand of a skilful Painter, else it could do nothing; the Painter only knoweth what he doth; so that formative virtue, that vigour that forms the body of a man, that knows no more what it doth, than the pencil doth, but he in whose hand it is, who sets it on work, it is he that gives vigour and virtue to that seed in the womb, from whence the body is raised, it is he that knows it, for it is he that makes it. And this is the first particular by which we prove that things were made, and had not their original from themselves. The second is: If things were not made, then, it is certain, that they must have a being from themselves: Because else the creatures should be Gods. Now to have a being from itself, is nothing else but to be God: for it is an inseparable property of God, to have his being from himself. Now if you will acknowledge, that the creatures had a being of themselves, they must needs be Gods; for it belongs to him alone, to have a being of himself, and from himself. The third follows, which I would have you chiefly to mark. If things have a being from themselves, it is certain then that they are without causes; Else the creatures should be without Causes. as for example; That which hath no efficient cause, (that is) no maker, that hath no end. Look upon all the works made by man (that we may express it to you;) take an house, or any work, or instrument that man makes; therefore it hath an end, because he that made it, propounded such an end to himself; but if it have no maker, it can have no end: for the end of any thing is that which the maker aims at. Now if things have no end, they could have no form: for the form and fashion of every thing ariseth only from the end, which the maker propounds to himself; as for example, the reason, why a knife hath such a fashion, is, because it was the end of the maker, to have it an instrument to cut with: the reason why an axe or hatchet hath another fashion, is, because it might be an instrument to chop with; and the reason, why a key hath another fashion different from these, is, because the maker propounded to himself another end, in making of it, namely, to open locks with; these are all made of the same matter, that is, of iron, but they have diverse fashions, because they have several ends, which the maker propounds to himself. So that, if there be no ends of things, there is no form, nor fashion of them, because the ground of all their fashions, is their several ends. So then we will put them all together; if there be no efficient, no maker of them, than there is no end, and if there be no end, than there is no form nor fashion, and if there be no form, then there is no matter, and so consequently, they have no cause; and that which is without any cause, must needs be God; which I am sure none dares to affirm; and therefore they have not their being of themselves. But besides that negative argument, by bringing it to an impossibility, that the creatures should be Gods, we will make it plain by an affirmative argument, that all the creatures have an end. For look upon all the creatures, and we shall see that they have an end; All creatures have an end. the end of the Sun, Moon and Stars is, to serve the Earth; and the end of the Earth is, to bring forth Plants; and the end of Plants is, to feed the beasts: and so if you look to all particular things else, you shall see that they have an end, and if they have an end, it is certain, there is one did aim at it, and did give those creatures, those several fashions, which those several ends did require: As for example, What is the reason, why a horse hath one fashion, a dog another, sheep another, and oxen another? The reason is plain, a horse was made to run, and to carry men; the oxen to plow; a dog to hunt, and so of the rest. Now this cannot be without an author, without a maker, from whom they have their beginning. So likewise this is plain by the effects: for this is a sure rule: Whatsoever it is, that hath no other end, but itself, that seeks to provide for its own happiness in looking no further than itself; and this is only in God, blessed for ever; he hath no end but himself, no cause above himself, therefore he looks only to himself, and therein doth his happiness consist. Take any thing that will not go out of its own sphere, but dwells within its own compass, stands upon its own bottom to seek its happiness, that thing destroys itself; look to any of the creatures, and let them not stir out of their own shell, they perish there. So, take a man that hath no further end than himself, When a man maketh himself his end he destroyeth himself. let him seek himself, make himself his end in all things he doth, look only to his own profit and commodity, such a man destroys himself: for he is made to serve God, and men, and therein doth his happiness consist, because that he is made for such an end: take those that have been serviceable to God, and men, that have spent themselves in serving God, with a perfect heart, we see that such men are happy men; and do we not find it by experience, that those that have gone a contrary way, have destroyed themselves? And this is the third particular. 4 If things had no beginning, Else, where be any monuments of times before those mentioned the Scriptures. if the world was from eternity; what is the reason there are no monuments of more ancient times, than there are? For, if we consider what eternity is, and what the vastness of it is, that when you have thought of millions of millions of years, yet still there is more beyond: if the world hath been of so long continuance, what is the reason, that things are but, as it were, newly ripened? what is the reason, that things are of no greater antiquity than they are? Take all the Writers that ever wrote, (besides the Scripture) and they all exceed not above four thousand years; for they almost all agree in this, that the first man, that had ever any history written of him, was Ninus, who lived about Abraham's time, or a little before; Trogus Pompeius, and Diodorus Siculus agree in this. Plutarch saith, that Theseus, was the first, before him there was no history of truth, nothing credible; and this is his expression: Take the Histories of times before Theseus, and you shall find them to be but like skirts, in the maps, wherein you shall find nothing but vast Seas. Varro, one of the most learned of their Writers, professeth, that before the kingdom of the Sicyonians, which begun after Ninus time, that before that time nothing was certain, and the beginning of that was doubtful, and uncertain. And their usual division of all history, into fabulous, and certain, by Historians, is well known, to those that are conversant in them; and yet the Historians, that are of any truth, began long after the Captivity in Babylon; for Herodotus, that lived after esther's time, is counted the first that ever wrote in Prose, and he was above eight hundred years after Moses time. For conclusion of this, we will only say, that which one of the ancientest of the Roman Poets, drawing this conclusion from the argument we have in hand, saith, If things were from eternity, and had not a beginning; Curio supra bellum Thebanum & funera Trojae Non alias alii quoque res cecinere Poetae? If things were from eternity, what is the reason, that before the Theban and Trojan war, all the ancient Poets, and ancient Writers did not make mention of any thing? Do you think, if things had been from eternity, there would be no monuments of them, if you consider the vastness of eternity, what it is? So likewise for the beginning of Arts and Sciences; what is the reason that the original of them is known? why were they no sooner found out? why are they not sooner perfected? Printing, you know, is a late invention; and so is the invention of Letters: take all Sciences, the ancientest, as Astrology and Philosophy, as well as the Mathematics; why are their authors yet known, & we see them in the blade, and not in the fruit? So for the Genealogies of men (for that I touch, because it is an argument insinuated by Paul, when he disputed with the Heathens, Acts 17.26. That God hath made of one blood all mankind) you see evidently how one man begets another, and he another, etc. and so go and take all the Genealogies in the Scripture, and in all other historiographers, we shall see, that they all come to one wellhead. Now, I ask, if the world was from eternity, what is the reason that there is but one fountain, one blood whereof we are all made? Why should 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 been from eternity, and had no beginning? The second principal Head, by which we will make this good to you, that there is a God, That there is a God, proved by the Law written in men's hearts. that made Heaven and Earth, is, the testimony of God himself. There is a double testimony; one is the written testimony, which we have in the Scripture; the other is, that testimony, 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 those that have been lately discovered, that live, as it were, disjoined from the rest of the world, yet they all have, and worship a God; those Nations discovered lately by the Spaniards, in the West Indies, and those that have been discovered since; all of them, without exception, have it written in their hearts, that there is a God. Now the strength of the argument lies in these two things: 1 I observe that phrase used, Rom. 2.15. It is called a law written in their hearts. Rom. 1. 1●. Every man's soul is but, as it were, the table or paper, upon which the writing is; the thing written is this principle that we are now upon, that there is a God, that made Heaven and Earth: but now who is the Writer? surely it is God, which is evident by this; because it is a general effect in the heart of every man living, and therefore it must come from a general cause: from whence else shall it proceed? no particular cause can produce it; if it were, or had been taught by some particular man, by some sect, in some one Nation or Kingdom, in one age, then, knowing the cause, we should see that the effect would not exceed it, but when you find it in the hearts of all men, in all Nations and ages; than you must conclude, it was an universal effect, written by the general Author of all things, which is God alone; and so consequently, the argument hath this strength in it, that it is the testimony of God. 2 Besides, when you see every man looking after a God, and seeking him, it is an argument that there is one, though they do not find him: it is true, they pitch upon a false god, and go the wrong way to seek him, yet it shows that there is such a Deity. For as in other things; when we see one affect that thing which another doth not; as to the eye of one, that is beautiful which is not to another, yet all affecting some beauty; it is an argument that beauty is the general object of all, and so in taste & other senses. So when we see men going different ways, some worshipping one God, some another, yet all conspiring in this, to worship a God, it must needs argue that there is one: for this law engraven in every man's heart, you will grant that it is a work of Nature at least, and the works of Nature are not in vain; even as, when you see the fire to ascend above the air, it argues that there is a place where it would rest, though you never saw it; and as, in winter, when you see the Swallows flying to a place, though you never saw the place, yet you must needs gather that there is one which Nature hath appointed them, and hath given them an instinct to fly unto, and there to be at rest; so when you see in every man's soul such an instigation to seek God, though men never saw him, and the most go the wrong way to seek him, and take that for God which is not, yet this argues there is a Deity which they intent. And this is the third. The last argument is taken from the soul of man, The same truth is proved by the soul of man. the fashion of it, and the immortality of it. First, God is said to have made man after his own Image; he doth not mean his body, for that is not made after the Image of God; neither is it only that holiness which was created in us, and now lost: for than he would not have said, Gen. 9.6. Gen. 9.6 He that sheds man's blood, by man shall his blood be shed, for in the Image of GOD made he man. The principal intent of that place, is (for aught I can see or judge) of that Scripture (speaking of the natural fashion of things, and not of the supernatural graces) it is, to express that God hath given a soul to man, that carries the Image of God, a likeness to the Essence of God, immaterial, immortal, invisible; for there is a double Image of God in the soul, one in the substance of it, which is never lost; another is the supernatural grace, which is an Image of the knowledge, holiness, and righteousness of God, and this is utterly lost. But the soul is the Image of the Essence of God, (as I may so speak) that is, it is a spirit immaterial, immortal, invisible, as he is; hath understanding and will, as he hath; he understands all things, and wills whatsoever he pleaseth. And you see an expression of him in your own soul, which is an argument of the Deity. Secondly, beside, the immortality of the soul, which argues it came not from any thing here below, but that it hath its original from God; it came from GOD, and to GOD it must return; that is, it had not any beginning here, it had it from him, and to him again it must return. For what is this body, wherein the soul is? it is but the case of the soul, the shell, and sheath of it; therefore the soul useth it but for a time, and dwells in it, as a man dwells in a house, while it is habitable, but when it is grown ruinous, he departeth: the soul useth the body, as a man doth a vessel, when it is broken, he lays it aside; or as a man doth an instrument, whilst it will be serviceable to him; but when it is no longer fit to play upon, he casts it aside; so doth the soul, as it were, lay aside the body: for it is but as a garment that a man useth; when it is worn out, and threadbare, he casts it off: so doth the soul with the body. And for the further proof of this, and that it depends not on the body, nor hath its original of it, or by it; consider the great acts of the soul, which are such, as cannot arise from the temper of the matter, be it never so curious: As the discourse of the soul from one general to another; the apprehension of so high things, as God, and Angels; the devising of such things as never came into the senses. For, though it be true, that sounds and colours be carried into the understanding by the senses; yet to make pictures of these colours, and music of these sounds, this is from the understanding within: So the remembrance of things past; observing the condition of things, by comparing one with another. Now, look upon bruit beasts, we see no actions but may arise from the temper of the matter; according to which their fancy and appetite are fashioned; though some actions are stronger than others, yet they arise not above the Wellhead of sense: all those extraordinary things, which they are taught to do, it is but for their food, as Hawks, and some Pigeons, it is reported, in Assyria that they carry Letters from one place to another, where they use to have food; so other beasts that act dancing, and such like motions, it is done by working on their senses: but come to man, there are other actions of his understanding and will in the soul: It is true indeed, in a man there are fancy and appetite, and these arise from the temper of the body; therefore as the body hath a different temper, so there are several appetites, dispositions and affections; some man longs after one thing, some after another, but these are but the several turnings of the sensual appetite, (which is also seen in beasts) therefore when the soul is gone, these remain no longer; but come to the higher part of the soul, the actions of the will, and understanding of man, and they are of an higher nature; the acts which they do, have no dependence upon the body at all: Besides, come to the motions of the body; the soul guides and moves the body, as a Pilot doth a ship, (now the Pilot may be safe, though the ship be split upon the rock.) Look on beasts, they are led wholly as their appetite carries them, and they must go that way; therefore they are not ruled, as a Pilot governs a ship: but in men, their appetites would carry them hither, or thither, but the will saith no, and that hath the understanding for its counsellor. So that the motions of the body arise not from the diversity of the sensual appetites, as in all other creatures, but of the will and understanding; for the soul depends not upon the body, but the acts of the body depend upon it: therefore, when the body perisheth, the soul dies not; but, as a man that dwells in a house; if the house fall, he hath no dependence on it, but may go away to another house; so the soul hath no dependence upon the body at all; therefore you must not think that it doth die when the body perisheth. Besides, the soul is not worn, it is not weary, as other things are; the body is weary, and the spirits are weary: the body wears, as doth a garment, till it be wholly worn out: now, any thing that is not weary, it cannot perish; but, in the very actions of the soul itself there is no weariness, but whatsoever comes into the soul perfects it, with a natural perfection, and it is the stronger for it; therefore it cannot be subject to decay, it cannot wear out, as other things do, but the more notions it hath, the more perfect it is: the body, indeed, is weary with labour, and the spirits are weary, but the soul is not weary, but in the immediate acts of it, the soul it works still, even when the body sleepeth: Look upon all the actions of the soul, and they are independent, and as their independency grows, so the soul grows younger and younger, and stronger and stronger, senescens juvenescit, and is not subject to decay, or mortality: as you see in a Chicken, it grows still, and so the shell breaks, and falls off: so is it with the soul, the body hangs on it, but as a shell, and when the soul is grown to perfection, it falls away, and the soul returns to the Maker. The next thing that I should come to, The second way to prove, that God is, is by faith. is to show you how this is made evident by faith. When a man hath some rude thoughts of a thing, and hath some reason for it, he than begins to have some persuasion of it; but when, beside, a man wise and true, shall come, and tell him it is so, this adds much strength to his confidence: for when you come to discern this Godhead, and to know it by reasons from the creatures, this may give you some persuasion; but when one shall come, and tell you out of the Scripture, made by a wise and true God, that it is so indeed; this makes you confirmed in it. Therefore the strength of the argument by faith, you may gather after this manner: Ye believe the Scriptures to be true, and that they are the Word of God; now this is contained in the Scriptures, that God made Heaven and Earth; therefore, believing the Scriptures to be the Word of God, and whatsoever is contained in them; hence faith lays hold upon it also, and so our consent grows strong and firm, that there is a God: After this manner you come to conclude it by faith. For what is faith? Faith is, but when a thing is propounded to you, even as an object set before the eye, there is an habit of faith within, that sees it what it is; for faith is nothing else, but a seeing of that which is: for though a thing is not true, because I believe it is so, yet things first are, and then I believe them. Faith doth not believe things imaginary, and such as have no ground; but whatsoever faith believes, it hath a being, and the things we believe, do lie before the eye of reason, sanctified and elevated by the eye of faith; therefore Moses, when he goes about to set down the Scripture, he doth not prove things by reason, but propounds them, as, In the beginning GOD made the Heaven and Earth; he propounds the object, and leaves it to the eye of faith to look upon. For the nature of faith is this: God hath given to man an understanding faculty, (which we call, Reason) the object of this is all the truths that are delivered in the world, & whatsoever hath a being. Now take all things that we are said to believe, and they also are things that are, and which are the true objects of the understanding and reason. But the understanding hath objects of two sorts: 1 Such as we may easily perceive, as the eye of man doth the object that is before him. 2 Such as we see with more difficulty, and cannot do▪ it, without something above the eye to elevate it: As the candle and the bigness of it, the eye can see; but to know the bigness of the Sun, in the latitude of it, you must have instruments of art to see it, and you must measure it by degrees, and so see it: So is it here, some things we may fully see by reason alone, and those are such as lie before us, and them we may easily see: but other things there are, that though they are true, yet they are more remote, and further off; therefore they are harder to be seen; and therefore we must have something to help our understanding to see them. So that indeed, Faith, it is but the lifting up of the understanding, by adding a new light to them and it; and therefore they are said to be revealed, not because they were not before, as if the revealing of them gave a being unto them; but, even as a new light in the night discovers to us that which we did not see before, and as a prospective glass reveals to the eye, that which we could not see before, and by its own power, the eye could not reach unto. So that the way to strengthen ourselves by this argument, is to believe the Scriptures; and the things contained in them. Now you should see, why we are to believe the Scriptures; but this we must leave till the next time. We will now come to some use of the point, for we are not to dismiss you without some application, but we must insert some uses here and there. Use 1 When you hear these arguments, and this conclusion proving that there is a God, To strengthen this principle, that there is a God, more in our hearts. the use you should make of it, is, to labour daily to strengthen our faith in this principle, and to have an eye at God in all our actions, for this is the reason given in the Text, why one man comes to God, because he believes that he is, and another doth not, because he believes it but by halves; if they did believe this fully, they would serve God with a perfect heart. What is the reason, that Moses breaks thorough all impediments, Hebr. 11.27. he had temptations on both sides; Prosperity and preferment on the one side, and adversity and afflictions on the other, yet he passeth thorough wealth and poverty, honour and dishonour, and goes strait on in the way to heaven, and 〈◊〉 reason is added in the Text, because he saw him that was invisible; even so, if you did see him that was invisible, the God we now speak of, as you see a man that stands before you, your ways would be more even, and we should walk with him more uprightly than we do, if we did but believe, that it is he that fills the heaven and earth; as he saith of himself, jer. 23.24. jer. 23.24. Some may here say; Object. How can we see him that is invisible? here is oppositum in adjecto, to see him that is invisible. Answ. Come to the body of a man, you can see nothing but the outside, the outward bulk and hide of the creature, yet there is an immaterial, invisible substance within, that fills the body; so come to the body of the world, there is a God that fills Heaven and Earth, as the soul doth the body. Now to draw this a little nearer, that invisible, immaterial substance, the soul of man which stands at the doors of the body, and looks out at the windows of the eyes, and of the ears, both to see and hear, which yet we see not; yet it is this soul that doth all these; for if the soul be once gone out of the house of the body, the eye sees no more, the ear hears no more, than an house or chamber can see, when there is no body in it; and as it is the spiritual substance within the body that sees, and hears, and understands all; so apply this to God that dwells in Heaven and Earth; that as, though you see not the soul, yet every part of the body is full of it; so if we look into the world, we see that it is filled, and yet God (like as the soul) is in every place, and fills it with his presence; he is present with every creature, he is in the air, and in yourselves, and seeth all your actions, and heareth all your words; and if we could bring ourselves to a settled persuasion of this, it would cause us to walk more evenly with God than we do, and to converse with him after another manner; when a man is present, yea, are solicitous, thinking what that soul thinks of you, how that soul is affected to you; so if you believed God were in the world, it would make you have an eye to him in all your actions, as he hath an eye to you, and to have a special care to please him in all things, rather than to please men. And this is the ground of all the difference between men: One man believes it fully that there is such a mighty God; another believes it but by halves; and therefore one man hath a care, only to please God in all things, and to have an eye to him alone; the other believing it but by halves, he seeketh and earnestly followeth other things, and is not so solicitous what the Lord thinks of him. The thing therefore which we exhort you unto, is, that you would endeavour to strengthen that principle more and more. We speak not to Atheists now, but to them that believe there is a God, and yet we do not think our labour lost: For, though there be an assent to this truth in us, yet it is such an one as may receive degrees, and may be strengthened: for I know that there are few perfect Atheists, yet there are some degrees of Atheism left in the best of God's children, which we take not notice of; for there is a twofold Atheism: Two kinds of Atheism. 1 One is, when a man thinks that there is no God, and knows he doth so. 2 Another kind of Atheism is, when a man doubts of the Deity, and observes it not. There are some degrees of doubting in the hearts of all men, as we shall see by these effects, that this untaken-notice-of Atheism doth produce. As, when men shall avoid crosses, rather than sin, not considering that the wrath and displeasure of God goes with it, which is the greatest evil that can befall us: What is the reason of it? That whereas the greatest cross is exceeding light, if the wrath of God be put in the other balance, what is the reason that yet this should over-weigh the other, in our apprehension, if we be fully persuaded of this principle, that God made Heaven and earth? What is the reason that when crosses and sin come into competition, as two several ways, that we must go one way; why will men rather turn aside from a cross, to sin against God, and violate the peace of their consciences, rather than undergo losses, or crosses, or imprisonment? Again, what is the reason that we are so ready to please, and loath to displease men, as a potent friend or enemy, rather than God? If this principle were fully believed, that there is a God, that made Heaven and Earth, you would not do so. The Prophet Isaiah doth express this most elegantly, Isai. 51.12, 13, 14. Isai. 51.12, 13, 14. Who art thou that art afraid of man that shall die, and the son of man, which shall be made as grass, and forgettest the LORD thy Maker, which stretched forth the Heavens, and laid the foundation of the Earth? As if he should say, what Atheism is this in the hearts of men? Whence else are also those deceits, lies, and shift, to make things fair with men, when they know that God is offended with it, who seeth all things. What is the reason that men are so sensible of outward shame, more than of secret sins; and care so much what men think of them, and speak of them, and not what God sees or knows? Doth not this declare that men think as those Atheists of whom job speaks, job 22. and do they not conceive in some degree, as those do, as if GOD did not descend beneath the circle of the heavens to the earth, job 22. and his eyes were barred by the curtains of the night, that he did not take notice of the ways of men; and look how men do this in a greater measure, so much greater Atheism they have. Again, if you do believe that there is such a God, what is the reason when you have any thing to do, that you run to creatures, and seek help from them, and busy yourselves wholly about outward means, and seek not to God by prayer, and renewing of your repentance? if you did fully believe that there is a God, you would rather do this. Again, What is the reason that men are carried away with the present, as Aristotle calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this same very (nunc) doth transport a man from the ways of virtue to vice, that they are too busy about the body, and are careless of the immortal soul, that they suffer that to lie, like a forlorn prisoner, and to starve within them? Would you do so, if you did believe that there is such a God, that made the soul, to whom it must return and give an account, and live with him for ever? Again, what is the reason that men do seek so for the things of this life, are so careful in building houses, gathering estates, and preparing for themselves here such goodly mansions for their bodies, and spend no time to adorn the soul? (when yet these do but grace us amongst men, and are only for present use) and look not for those things which commend the soul to God, and regard not eternity in which the soul must live? I say, what is the reason of this, if there be not some grounds of secret Atheism in men? What is the reason that there is such stupidity in men, that the threatenings will not move them, they will be moved with nothing, like beasts, but present strokes, that they do not foresee the plague to prevent it, but go on, and are punished? And so for God's promises and rewards; Why will you not forbear sin, that you may receive the promises, and the rewards? Whence is this stupidity both ways? Why are we as beasts, led with sensuality, that we will not be drawn to that which belongs to God▪ and his Kingdom? Is not this an argument of secret Atheism and impiety in the heart of every man, more or less? Again, what is the reason, that when men come into the presence of God, they carry themselves so negligently, not caring how their souls are clad, and what the behaviour of their spirits is before him? If you should come before men, you would look that your clothes be neat and decent, and you will carry yourselves with such reverence, as becomes him, in whose presence you stand; this proceeds from Atheism, in the hearts of men, not believing the Lord to be he that fills the Heaven, and the Earth: Therefore, as you find these things in you, more or less, so labour to confirm this principle more and more to yourselves; and you should say, when you hear these arguments, certainly I will believe it more firmly, surely I will hover no more about it. To what end are more lights brought, but that you should see things more clearly, which you did not before? So that this double use you shall make of it: One is, to fix this conclusion in you hearts, and to fasten it daily upon your souls. Use 2 The second is, if there be such a mighty God, then labour to draw such consequences as may arise from such a conclusion. Draw such consequences as may arise from such a conclusion. As, if there be such a one that fills Heaven and Earth; then look upon him, as one that sees all you do, and hears whatsoever you speak: As when you see a ship pass thorough the sea, and see the sails applied to the wind, and taken down, and hoist up again, as the wind requires, and shall see it keep such a constant course, to such a haven, avoiding the rocks and sands, you will say, surely there is one within that guides it; for it could not do this of itself: or as when you look upon the body of man, and see it live and move, and do the actions of a living man; you must needs say, the body could not do this of itself, but there must be something within that quickens it, and causeth all the actions; even so when you look upon the creatures, and see them to do such things, which of themselves they are no more able to do, than the body can do the actions that it doth, without the soul: therefore hence you may gather that there is a God, that fills Heaven and Earth, and doth whatsoever he pleaseth; and if this be so, then draw nigh to him, converse with him, and walk with him from day to day; observe him in all his dealings with us, and our dealings with him, and one with another; be thankful to him for all the blessings we enjoy, and fly to him for succour in all dangers, and upon all occasions. THE SECOND SERMON. HEBREWS 11.6. He that cometh to God, must believe that GOd is, etc. BEfore we come to the second sort of arguments to prove this principle, that GOD is, by faith, we think it necessary to answer some objections of Atheism, which may arise and trouble the hearts of men. Object. 1 Men are ready to say that, which you shall find, in 2 Pet. 3.4. 2 Pet 3.4. All things have continued alike since the creation. That is, when men look upon the condition of things, they see the Sun rise, and set again, and see the rivers run in a circle into the sea, the day follows the night, etc. the winds return in their compasses, and they have done so continually, and there is no alteration; therefore they doubt whether there be such a God, that hath given a beginning to these things, and shall give an end? Answ. 1 For answer to this, consider that these bodies of ours, which we carry about with us, which we know had a beginning, and shall have an end, that there is something in them, that is as constant as any of the former; as the beating of the pulse, the breathing of the lungs, and the motion of the heart, and yet the body had a beginning, and shall have an end: Now what is the difference between these two? It is but small, this continueth only for some tithes of years, but the world for thousands; the difference is not great; and therefore why should you not think it had a beginning, as well as your body, and likewise shall have an ending. See what the Apostle saith in this place, though all things continue alike; yet there are two reasons, whereby he proves that God made the world, and that the world shall have an end. 1 The first is laid down in verse 5. Verse 5. For this they are willingly ignorant of, that by the Word of GOD the heavens were of old, and the earth standing 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 natural place of the waters is above the earth, even as of the air above the waters: Now who is it that hath drawn these waters out of the earth, and caused it to stand out of the waters, and made it habitable for men and beasts, saith he, was it not the LORD? 2 And was not this proved by the Flood, vers. 6. whereby the world, Vers. 6. that then was, being overflowed with waters, perished; that is, the waters, when God took away his hand, returned to their place, and covered the face of the earth. Now, who was it that did dry the earth again, and now reserveth it to the day of judgement to be destroyed by fire? And this he proveth by the famous story of the Flood: You have heard of it (saith he) but of this they are willingly ignorant, that is, they are such things as may be known; but by reason of your lusts, which obscure your knowledge, and hide those parts of nature and reason, which God hath planted in your hearts; therefore, of these things you are willingly ignorant. Answ. 2 And therefore, beside, we will give this second answer to those that make this objection. That things are not alike since the creation. For, 1 The course of Nature hath been turned many times, as those miracles that the LORD wrought in stopping the course of the Sun, and making of it go backward; he made the waters to run a contrary course, and stopped the heat of the fire, and the efficacy of it, so that it could do the three Children no harm. 2 Besides those miracles, look upon the things done amongst us, and you shall see, though they are not contrary to Nature, yet Nature is turned of its course, as in our bodies there be sicknesses and distempers, so there are in the great body of the World, strange inundations, stirs and alterations; now if there were not a free Agent, that governs these, why are these things so, and why no more? why do these things go so far, and no further? why are there any alterations at all? and when any alterations come to pass, who is he that stoppeth them? why doth the sea overflow some places, and go no further? who is he that sets bounds to them, but only the Lord? Therefore this we may learn from it, the constancy of these things shows the wisdom of God; as it is wisdom in us to do things constantly: and again, the variety of things shows the liberty of the Agent; for the actions of Nature are determined to one, but God shows his liberty in this, that he can change and alter them at his pleasure. Besides, the things that are ordinary amongst us, wherein there is no such swarving, but they are constant in their course; doth not God guide them, and dispose of them as he pleaseth? as the former and latter rain: doth not God give more or less, according to his good pleasure? which shows, that all things have not continued alike, but that there is a God, that governs the world. And as it is thus with natural things, so in other things also; you shall see some judgements and rewards upon some, and not upon others. Object. Oh but, you say, the world hath continued very long, and there is a promise of his coming, but we see no such thing? Answ. But, saith the LORD, A thousand years are to me but as one day, and one day as a thousand years. As if he should say, it may seem long to you, who measure time by motion and revolution, to your narrow understanding it may seem long; but to God it doth not: A thousand years with him, is but as one day. Where, by the way, we shall answer that fond objection: Object. How the Lord employed himself before the creation of the World? Answ. A thousand years to him is but as one day; and again, one day is as the longest time, that is, there is no difference of time with him. To which I may add this; that, who knoweth what the Lord hath done? Indeed he made but one world to our knowledge, but who knoweth what he did before, and what he will do after? who knows his counsels? and who is able to judge of him or of his actions? we can know no more, nor judge no otherwise than he hath revealed, we have no other book to look into, but the book of his Word, and the book of this World; and therefore to seek any further, is to be wise above sobriety, and above that which is written. Object. 2 But whence then comes this promiscuous administration of things, which seems to make things run upon wheels, they have no certain course, but are turned upside down: whence comes this to pass, if there be a God that rules heaven and earth? Answ. For answer of this, look in Ezek. 1. where you have an expression of this, Ezek. 1. of things running upon wheels: wherein you may observe these things: 1 That all things here below are exceeding mutable; and therefore compared to Wheels, and they are turned about as easy as a wheel, so that a man may wonder at their variety and turning. 2 But yet, these wheels have eyes in them, that is, though we see not the reason of things in them, yet they have eyes in them, they have something to be discerned; the speech is a metaphor, and a metonymy too, showing that there is something in their events, that may show the reason of their Turning, if we could discern it, but it is oft hidden from us. 3 And these Wheels are stirred, but as the beasts stir them; that is, there is nothing done here below, but they are done by the instruments of God, namely, the Angels. 4 And these Angels, first, have faces like men, that is, the wisdom of men; and on the other side, secondly, a face like a Lion, for their strength; thirdly, there is service, and laboriousness in them, as in Oxen: fourthly, there is swiftness in them, as in Eagles; and this is meant of the Angels, that order and guide the course of things, and change them, as we see continually. 5 Again, as these Wheels move not, but as they are guided by them, and both move by the Spirit, that is, what God commands them, they execute, they go, when he would have them go, and stand still, when he would have them. 6 Again, for the manner of their motion; every one of them had four faces; that is, they could look every way, from East to West, and from North to South, when as man can see but one way, before him, he cannot look on the right side, or the left, or behind him, and therefore he may be deceived; but these look every way. So also the feet, on which they go, are not like men's feet, to go forward only, but like calf's feet, that is, they were round feet, which go either forward or backward, so, as they are easily turned; and as they see every way, so they are apt to go every way, and this with the greatest facility that can be. Let a man set any thing on work, and it must needs run in such a channel, in such a way, he cannot change it suddenly: But it is not so with God, he can alter a thing as easily to the left hand, as to the right, and that in an instant. Object. But what dependence is there between things; do we not see strange things come to pass, that we can see no reason for, as the Churches overthrown, the godly afflicted, the wicked exalted? Answ. Well, saith the Lord, this is to be considered further, that one wheel is within another, and the wings of the Angels are one within another; there is a suitableness, and an agreeableness between them: so that take the changes of a thousand years, and, if you sum them up, you shall find them, as wheels, one within another. Therefore I would sum up the answer thus; this deceives us, we look upon God's providence, in some few particulars only, that we look upon a wheel or two, and not as they are one within another; for then, indeed, we should see things that might cause us to wonder: as we see joseph, an innocent man, lying in disgrace and imprisonment; and David, though innocent, yet a long time disgraced in the Court of Saul, and afterwards Shimei cursing him; yea, we see jesus Christ himself delivered and condemned for an impostor, and that by witnesses, and in a legal manner: so we see Paul, one that was a man, full of zeal, yet accounted one of the worst men, that lived in his time: and Naboth, an innocent man condemned to death by witnesses, & stoned, and who shall rise again to show his innocence? If you look but upon a wheel or two, you shall find the Church ready to be swallowed up in ester's time; but if you look upon them all at once, than you will see, that these passages have eyes in them, and that they have Angels, and the Spirit to guide them. As for example, look on all the wheels of Joseph's life, you shall see the envy of his brethren, selling him to the steward of Pharaohs house, and there his falling out with his mistress, his casting into prison, and there meeting with Pharaohs officers; he was thereby made known to Pharaoh, and so he became great in Pharaohs Court; and than you see it is a goodly work. So in David, take all the wheels together, and you shall see a glorious work; how God brought him along to the Kingdom; God was with him, and wrought his works for him, when he did sit still; and when his hand was not upon Saul, than he sent the Philistines to vex him, and to end his days: and first he gave David the Kingdom of judah; and then afterwards Abner and Isobosheth fell out about a word, and one of them was slain; and then also came two wicked men, and took off the others head, and so came home the whole Kingdom of Israel into his hand. So also in esther's time, take all the wheels together, and you shall see an excellent act of God's providence, when the Church was ready to be destroyed, when the neck was upon the block, and the sword drawn out ready to strike, and that that night the King should not sleep, but that a book must be brought, and rather that than another, and that the place should be opened, where he should find Mordecai his revealing of the treason against him, and thereupon the decree was revoked, and the Church delivered: I say, take all these together, and we shall plainly see, that in this strange administration of things, there is still a providence, and that there are eyes in the wheels, and a spirit to guide them. Object. 3 If there be such a God that made the Heaven and the Earth; what is the reason then, that we see things are brought to pass by natural causes? If there be a cause for such a thing, the effect doth follow; when there is no cause, than the effect doth not, as a wise man doth bring a thing to pass, but the foolish miscarry in them, we see the diligent hand maketh rich, and he that labours not, hath nothing; and things that are strong prevail against those that are weak; and so God is forgotten in the world, and his wisdom and power is not seen? Answ. 1 It is not so: God doth carry it often another way, as it is, Eccles. 9.11. Eccles. 9.11. Always the battle is not to the strong, but chance and accident befall them all; that is, the LORD of purpose doth often change them, that his power and might may be seen. We see often, that Princes walk on foot, Eccles. 10. like servants, and servants ride like Princes, as in Chap. 10. that is, things do not always come to pass according to their causes; for, when the cause is exceeding fair to bring forth such an effect, yet we see it is an abortive birth, and such things come to pass that we looked not for; as he that was diligent, many times comes to poverty; the wise do often miscarry in bringing their enterprises to pass. Answ. 2 Though the immediate cause produceth the effect; yet, who is the first cause? As for example, though folly be the cause, that such a business doth miscarry, yet who is the cause of that folly? It is sin that bringeth destruction, and doth precipitate a man thereunto; but who is it that leaveth men to their sins and lusts? You see, what was the immediate cause of the loss of Rehoboams' Kingdom, the ill counsel that was given him by the young men; but who was it, that fitted the cause thereunto? was it not the Lord? So on the contrary, we see that godliness is the cause of good success, and makes men to prosper, but who is the cause of that cause, is it not the Lord himself? Object. 4 But, oftentimes it is ill with those that are good, and well with those that are wicked; the wicked prosper, many times, when it goes ill with those that fear the LORD; oftentimes it cometh to the wicked according to the work of the righteous, and contrarily. If there be a God, what is the reason that this comes to pass? Answ. It is certain, that whensoever any wicked man doth an evil act, and a good man doth well, and serveth the Lord with a perfect heart, that there is a sentence of good and evil goes with it; but God doth often suspend the reward to the godly, and of punishment to the wicked; the execution of them is deferred. Besides, we are often mistaken; for that which we think to be ill to us, is many times for our good; and that which we think is very happy and prosperous, may be hurtful to us. As for example, when jacob came from Laban, GOD said to him; Be not afraid, I am with thee, and I will do thee good. You see, jacob was no sooner gone, but Laban follows him, and would have done him much hurt, had not the Lord taken him off: No sooner was Laban gone from him, but Esau comes against him, and when the Lord had rescued him from him; when he was come nearer home, when he might have expected some rest after his weary journey; yet than his daughter was ravished, and his two sons were rebellious, and committed murder; after that Rachel died, and Deborah, who was Rebeccah's nurse, who was a good woman, and therefore a great loss to his family; after all this, a famine fell upon him; yet for all this, God said that he would do him good; and doubtless, God 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 so was it with these afflictions. So Paul, he prayed that he might have an happy journey to Rome, and no doubt, the LORD heard his prayer, as appeareth by the Lords appearing to him; yet see what a kind of prosperous journey he had; what a deal of trouble did he meet with? Being in great afflictions, he went to jerusalem, thinking there to be comforted by the Saints; and when he came thither he went into the Temple, thinking he had well provided for himself; but then he was hardly entertained, put into prison, and sent bound to Caesarea, and afterwards, was in many perils upon the sea. And this was the prosperous journey that Paul had, and surely it was happy, and did much good to his own soul, whereby he did good to others; a journey that led him into many experiments of God's providence, and goodness towards him: therefore we must not judge according to the outside, or that which the world accounts of, and appears to be evil, for they may be causes of much good to us: therefore Saint james wils us, james 1.2, 3. to rejoice when we fall into diverse temptations, james 1.2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is but a trial of your faith. These varieties of afflictions are as fire to cleanse your faith, and make it shine more, and grow more: therefore, saith he, rejoice, when you fall into variety of them; for the variety of them will cure that variety of evils and diseases in us; as poverty may do that which sickness cannot do, and imprisonment may heal that which poverty or disgrace cannot do, etc. So on the contrary, those good things are not always good, which we account good; as when a man goes on from one good blessing to another, and is carried with a prosperous wind, and finds no change in any thing; this may also tend to his hurt and destruction, as the other to his salvation; these slay the foolish, even as the other save the godly: for these oftentimes do make the soul fouler and fouler, and make it to be more rusty. This want of changes makes men to depart from God, and fall into evil; whereas the other makes us the more carefully to cleanse our ways, and to cleave more firmly to him: Therefore, let us take heed that we be not deceived about these evils. Object. 5 What is the reason then, that as dies the beast, so doth man die, to our appearance, there are none that rise from the dead; indeed, if one should come from heaven or hell, and bring us word what is done there, we should believe it, but when did any ever hear of such a thing? Answ. You have more, than if a man should come from the dead, from either of these two places: for you have Christ come into the world, from the bosom of the Father, and he hath brought us news, what is done there. Besides, we have God himself, 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 do, as to Moses upon Mount Sinai, and he would have done it to this day, but that our weakness cannot endure the mightiness and greatness of his Majesty, but would say, as the people did; Let not the Lord speak to us any more lest we die, but let MOSES, let him send his messengers, let him speak no more. Again, the Spirit whereby the Prophets and Apostles spoke to us, was it not sent from heaven? Again, suppose one should come from either of those two places, would you believe him? It might be a false relation, would you believe him without further ground? But it is a direct answer which our Saviour giveth to this question, Luke 16. the two last verses, Luke 16. it was the objection of Dives, if there came one from the dead again, they would believe it; Abraham answers, They have Moses and the Prophets, and if they will not believe them, they will not believe, though one should come from the dead: as if he should say, these carry greater evidence in them, they have more power to confirm the truth that they delivered, that it came from the great God of heaven and earth, than if a man should arise from the dead, if we consider the many miracles which they did, and holy life which they led. Object. But, if you will say, that, indeed for the declaring of things, and for the confirmring of truths, there is more evidence in these, than if one did arise from the dead; but if one should come from the dead, this would be much to show the eternity of things, and the immortality of the soul. Answ. If this be so; you see, that men have risen from the dead; as when Christ did arise, than many arose from the dead. THE THIRD SERMON. HEBREWS 11.6. He that cometh to God, must believe that God is, etc. NOw we proceed to that which remains; The second sort of arguments. we will show you how this point is made manifest to you by faith, that GOD made the Heavens, and the Earth. It is done after this manner; When you believe the Scriptures to be true, How this is proved by Faith. and find this set down in the Scripture, that God made Heaven and Earth, than you believe that there is an eternal Deity, that is the Author and Maker of all these things: and thus faith gathers the conclusion: Object. If you ask me, how faith differs from reason, and how this second proof differs from the former. Answ. 1 I answer, after this manner: There is a double assent: One is a doubtful assent, which we call Opinion, that is, when we assent to the one part, so as we fear the contrary to be true. The other is, a firm assent, and this is twofold: Either it is grounded upon reason, which we call Knowledge; or else is grounded upon the authority of him that reveals it; and this we call Faith. And the difference of them stands in this: The objects of the first, which we call Knowledge, are natural things, such as God did not reveal himself, but they lie before us, and reason can find them out: but Faith believeth things that are revealed by God, yet so, as that there is no reason for them, as well as for the other. For if one come and tell you any thing, and if you believe it, you can give a reason of it, and why you believe it, aswell as of any other natural conclusion; as that he is a wise man, and one that I know will tell the truth, I have had experience of him heretofore, etc. Even so, when you believe the Scriptures, you can give a reason for it; it is, because God delivered it, and he cannot lie; but now, how do ye know that God delivered it? Because the men that delivered it, in his Name, did confirm it by works, and miracles, and predictions of times; so that reason runs along together with Faith: Only there is this difference between them; Faith addeth to the eye of reason, and raiseth it higher; for the understanding is conversant, as about things of reason, so about things of Faith; for they are propounded to the understanding, only they are above it, and must have faith to reveal them; as when Moses saith, In the beginning, GOD made the Heaven and the Earth: when we hear such a proposition, reason doth but look upon it, and cannot see it at first, but Faith helpeth reason to go further: therefore Faith is but an addition to the strength of reason; when it could go no further, Faith makes it to go further: as one that hath dim eyes, he can see better with the help of spectacles: even so doth the eye of reason, by a supernatural faith infused. So that all the things which we believe, have a credibility and entity in them, and they are the objects of the understanding; but we cannot find them out, without some supernatural help. As if you would choose a right jewel; (you know there are many counterfeit ones) how should you know a true one? The slander by cannot tell, but brings it to a Lapidary, or a jeweller, and he knows it, because he is skilled in it. Now, as there are the jewels, and they are to be discerned and differenced, but all lies in the skill. So is it in the things that are revealed by God, and by natural reason, to know which are of God, which not; there are the things, and they are to be seen, yea, the things themselves have characters, by which they may be discerned; but let two men look upon them, one believes, and the other doth not; one man goes no further than reason, but the other doth; the reason is, because one is helped from above, and the other is not, he wants that light, that habit of skill which another hath. Now, this being premised in general; let us see how faith gathers, that the Scriptures are true, and that all that is in them is true; and consequently, that there is a God that made the world. Three ways, whereby Faith gathers that the Scriptures are true, and consequently, that there is a God, that made the World. It gathers it by these three heads: When a man looks into the Scriptures, and sees the phrases of the Prophets and Apostles, saying, Thus saith the Lord; he considers, if this be from God, than it must needs be true. But now the question is, whether it was delivered truly, and therefore he looks upon the men that did deliver it, as upon Moses, etc. and if he can find any evidence in them, that they delivered it truly, without collusion, than he believeth that it is so, and so faith lays hold and pitches upon it; and gives solid assent unto it. Now the proofs, whereby we show that these men have spoken by the Holy Ghost, Proofs that Moses and other Penmen of Scripture, spoke by the Holy Ghost. are these three: The miracles, which they wrought: wherein this is to be considered; that they were such miracles as were done before many witnesses, The miracles which were: they were not done in a corner, where two or three were, 1 Visible. and so related to the people, as many false miracles are, but they were done before many thousand; as the standing still of the Sun, the plagues of Egypt, the dividing of the waters, the Mannah, that came down from Heaven, the water flowing out of the rocks, the miracles that were wrought by Eliah, and Elisha, they were all openly done, in the view of all the people. They were such miracles, as had a reality in them; false miracles stand only in appearance, 2 Real. they have only a shadow and not the substance, they have no solidity in them, as the miracles that Enchanters do, they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we call them; they are only appearances, and no more, as, if they give money, it will afterwards prove but dry leaves; and such were the miracles of the Enchanters in Egypt: but look upon the miracles of Moses, they were solid, as the Mannah fed the people many years; the water that came out of the rocks did refresh them, the plagues of Egypt were real; the miracles of Christ were all of use to mankind, as when he turned water into wine, it was such as they were refreshed by; so, when he healed the people, when he gave sight to the blind, they were all useful, and had a reality in them. Besides, consider the miracles which were wrought at the delivery of the Law, Exod. 19 as the thunder, Exod. 19 the lightning, the sound of trumpets, etc. whatsoever was done then, all the people saw it, and their senses were taken up about it, so that they could not be deceived. The laws that Numa Pompilius brought from the gods, he related to them, but the people saw and heard nothing; but these miracles the people all saw, the Mount burnt with fire, and thick darkness round about it; and there was thunder and lightning, and the Mount trembled. And as their eyes did see 〈◊〉 things, so their ears were busied. In hearing the voice of the trumpets sounding louder and louder, a great while, and hearing the voice of God himself. And this was not done only in the sight of the Elders of Israel, but all the people saw it, and heard the voice of the Lord. And such were all the miracles of the Apostles, and of all the Prophets. And this argues that they came from God himself; because they could not be done, but by a supernatural power. Again, I will add to this the prophecies, The prophecies which were, for that is one of the ways by which the Lord confirms his word unto the sons of men, Isa. 41.22, 23. Esay 41.22, 23. Show to us the things to come, that we may know that you are Gods, etc. As if he should say; If any man be able to foretell things to come, he is God: for it is the property of God alone; and therefore he can do it. Now I will name some prophecies, to instance in; and I will show the difference between them, and the predictions of Soothsayers; for you shall find that these prophecies were Particular, 1 Particular. and not general, they were Perspicuous and plain, 2 Perspicuous. and not obscure, and they had fixed times set, 3 Limited to a set time. and not left at random: As in the prophecy delivered to Abraham, that the Children of Israel should be strangers, and in bondage in Egypt four hundred years: now, saith the Text, that very night they went forth of Egypt, the four hundred years were expired. Exod. 12. Moreover, that prophecy, that judah should have the Sceptre, it was a thing could not be foreseen; judah was not the elder brother, and it was long first before it was brought to pass: therefore Moses could not see it by any thing at the present; and besides that, he should not only have the Sceptre, but he should have it till Shiloh come, that is, CHRIST JESUS, which was about two thousand years after; which was not like to the prophecies of other Nations. Moreover, the prophecy of jericho, that he that did begin to build it again, should lay the foundation of it in his eldest son, and set up the gates of it in the youngest, which was fulfilled, 1 King. 16. last. 1 King. 16. ult. So likewise, the prophecy of josiah, it was a distinct prophecy, you have it in 1 King. 13.1, 2, 3. where the Prophet comes from the Lord, 1 King. 13.1, 2, 3. and cryeth, Oh Altar, Altar, behold a child shall be borne, josiah, by name, etc. he names the very man that should perform it. The like is the prophecy of Cyrus, long before Cyrus was borne, that he should deliver the jews, and take off the yoke of their captivity, etc. So likewise, come to the prophecies of Daniel, the prophecy of the four Monarchies you see, how particular it was: Daniel, he lived but in the two first, which were the Chaldean and Persian Monarchy, it was not possible, by any thing that was then done, that he should have been able to see the succession; yet then after them was the Grecian, and then the Roman Monarchy. So likewise the prophecy of the captivity, seventy years, and of their deliverance, you see, how distinct and particular it is. Object. But the time of Moses is very ancient, it is out of memory, and it might be some feigned story, those things were done long ago, they that saw them are all swept away, and who can say that they were done so? Answ. Herein lies the strength of the argument; If you could think it possible, that Moses and all the people should consent together to leave a false monument behind them, (which was impossible) yet consider that many hundred years after the same was confirmed by all the Prophets, who had miracles to confirm the same, and they all agreed in one; and it is impossible that such an imposture and falsehood should be compacted together, and carried down so strongly, for they differ not a jot: all the Prophets repeating that which was delivered by Moses. Consider the strength of this argument, for it admits of no ambiguity. If you will add to this the holiness which appears in their writing, and of the men, as in Moses; look upon the holiness in his doctrine and Law: Look upon Paul, see with what Spirit he wrote his Epistles; so consider the spirits of them all in their writings, they did, as it were, transcribere animas, they did not forbear to publish their own faults: see how they were handled, they suffered persecution, and in this, what end could they have? Moses sought not his own glory, he doth not deliver the Sceptre to his own Tribe, but in his prophecies he speaks worse of that Tribe than of any other, of Reuben, Simeon, and Levi, and this will confirm it, and take away all doubts of it. And this is the first proof. The second Argument, Arg. 2. by which we confirm the truth of the Scriptures, is taken from the testimonies that are given to them by our enemies; The testimonies that are given to the Scriptures by adversaries. the Gentiles themselves being judges: As, to instance in the Flood, there are many that have made mention of it. Those Floods that are related by the ancient Greek Historians come so near it, that they must needs have the relation of it from the jews, though they have mingled it with many falsehoods, we have not the Writings of them, but fragments in the Writings of others, as of Alexander Polyhistor, in josephus and Cyril: They say that there was a great Flood, and that there was one Nicurus, to whom Saturn revealed it, and bade him make an Ark; and he did so, and gathered some of all beasts into it, and that the Ark was in Armenia, and that the fragments of it are in Heliopolis. And Abidenus saith, that it was a common opinion, that the men, that the Earth brought forth, gathered themselves together and builded a great Tower, which was Babel; and the gods being angry with it, threw it down with a great wind, and thence came the confusion of tongues. And for the pillar of Salt, josephus saith, that some of it was remaining in his time. And for Abraham, many speak of him, and also of Moses, there are many that agree in their story of him, but the Chaldee Historians especially, and some of the ancientest Greek Historians. Diodorus Siculus relates the history of him, though mingled with falsehoods, of what he did in Egypt, and what laws he gave the people, and how he cast out the Canaanites, and that he said he received his laws from a God called jah, and that they were such laws as separated that people from all others, and that his God was such an one, as could not be seen, etc. And Strabo saith, that he reproved the Egyptians for worshipping visible gods, and therefore he was cast out, and his people with him, etc. After this, when Cyrus did restore the Kingdom of the jews, and had overcome Darius, Zenophon reports this, that when he came into Babylon, he gave commandment, that no Syrian should be hurt: now Syria lies upon judea, even as one Shire doth upon another, so that they were all called Syrians. Moreover, Megasthenes, the Chaldean Historian, relates, that Nabuchadnezzar had conquered Egypt, Phoenicia, and Syria, and all those parts he brought into captivity; and after that, he made him a great Palace, which is spoken of by Daniel the Prophet, and how he ordered the people of the captivity. Moreover, Berosus saith, that afterward he was strucken with madness, and Evanuit, he vanished (for that is his word) he departed from amongst men. (Indeed one Annius, a Monk, hath put forth some books under the name of Megasthenes, but they are but supposititious.) So likewise, of Senacherib and Salmanasars' war, and of the building of Salomon's Temple, they are recorded in the Annals of the Tyrians. This is related by those that are neither jews nor Christians; and these testimonies are fetched from those that are our enemies, which are more fit for the Press, than for the Pulpit, and to be written, than delivered in a popular congregation. I will add to this but this one; consider the exact Chronologie, which is found in all the Scriptures, The exact Chronologie in the Scriptures. and the agreement of them with the Heathen Histories. In latter times there have been great confusions, but the greatest evidence, that is to be found, is the Tables of Ptolemy, lately found, which doth exactly agree with the Scripture; he exactly sets down the time that Nabuchadnezzar and Cyrus reigned; compare them with the Scripture, and you shall find these agree with Daniel and jeremy, otherwise Chronologers differ very much: for in joseph Scaligers time, that Table they had not, but it was found since: So in the time when jerusalem was taken, they agree exactly; and this is the greatest testimony that the Scripture can have from Heathen men. Quest. But this Question may now be made; How should we know that these books, which we have, as written by Moses, that these are they, that there is no alteration in them, or supposititious prophecies put in? Answ. You have the jews agreeing with the Christians, who were enemies, and the jews kept it exactly, yet theirs agree with ours. Object. But how should we know that the jews are true? Answ. They have testimony from the Samaritans, and they were enemies to the jews, and there being once a rend made, were never reconciled again: yet in the Samaritan Bible, there is no difference at all, to any purpose. Now add to this the testimony of the Churches from Christ's time downward, still it hath continued; so as in Eusebius and Baronius you shall see plentiful testimonies thereof. Arg. 3. The third Argument is from the Scriptures themselves, From the Scriptures themselves. if you consider but these three things; 1 The majesty and plainness of the style, 1 Their majesty. and the manner of the expressions, a mere relation, and no more. In the beginning was the Word, etc. Where doth any book express itself, in a manner, in the relation of any stories? So as that it carries evidence from God; so that junius reading the first Chapter of john, was stricken with an amazement, by a kind of divine and stupendious authority, and so he was converted from Atheism, as himself said in his life. 2 Purity. 2 If you consider the purity of the doctrine. If a man would deceive the world, than the things that he teaches, must needs be to please men; but the Scripture is quite contrary, it ties men to strict rules, and therefore see how it is etertained, and how hard it is for men to keep it in the purity of the doctrine, 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, than they would speak the truth, and not lie; if by bad men, than they would never have set down such strict rules of doctrine that they must live by, and which condemn themselves. 3 Consider the antiquity of them, 3 Antiquity. they were before all other Heathen stories, which will answer an objection, namely, why there is no more testimony from them of the Scriptures: The answer is, that when Scriptures ended their writings did but begin, there being little use and trading of learning in those days, but it seems the Grecians were the first, or rather the Chaldees, but there were not so many books written then, as afterward. Now when all these things are considered, we are brought to believe the Scriptures are the Word of God, and you find this in the Scriptures, that there is a God, that made Heaven and Earth, than this begets faith; and so, By faith we believe (as here saith the Apostle) that there is one GOD. I confess all this which hath been said is not enough, unless God infuseth an inward light by his Spirit to work this faith, but yet there is enough left in the Scriptures to give evidence of themselves. THE FOURTH SERMON. HEBREWS 11.6. He that cometh to God, must believe that God is, etc. THere is one reason more remains, & that is from the testimony of the Church; doubtless, it is an argument of great strength; The fourth argument, from the testimony of the Church. That so many generations since CHRIST'S time, and before, have, from hand to hand, delivered it unto us, and that so many holy men, as the Martyrs were, and, as the Fathers were, when they lived, that these all gave testimony to this Scripture in all ages. But yet we will add something to it, because the Papists have abused this, and say, they would have the truth of the Scriptures to depend upon the authority of the Church, and not so much upon the testimony it hath received from all ages and generations; they would have it to be such a testimony as the present Church gives of it; because, say they, that can err in nothing; therefore not in this: and therefore they say, This is the Bible, and the very Dictate of the Pope, in cathedrâ, with his Council (some say,) makes it so, and you must receive it for Scripture, upon this ground, without any further inquiry. But, with us, who do not receive that conclusion, that the Church cannot err; it is out of question, that the Scripture doth not depend on the authority of the Church. But yet we will give you this reason against it. Ask that Church, that Synod of men, what is that which makes the Church to believe that the Scripture is the Word of God? Surely, they will give the same answer, that we shall deliver unto you; that it could be nothing else, but the Scripture itself, which therefore must needs be of greater authority than the Church itself, for the declaration of themselves, and the Scriptures manifestation of this argument, be of more force than the authority of the Church, as the cause hath much more strength, than the effect. Again, the Church hath no authority to judge of the Scripture, till it be known to be the Church, which cannot be but by the Scripture. Moreover, the Scripture hath a testimony more ancient, than the authority of the Church, and therefore cannot receive its authority from any; the Scripture being the first truth, it cannot be proved by any other; it is the confession of their own Writers, that Theologia non est argumentativa; Theologie is not argumentative, to prove its own principles, but only our deductions out of it: As also, they say, we cannot prove the Scriptures, probando, sed solvendo, by answering, and resolving objections made against it. In all other things, you see, it is so; as the Standard, that being the rule of all, cannot be known but by itself; the Sun that shows light to all things else, cannot be known by any other light but its own: so the Scripture, that is the ground of all other truths, cannot be known, but by the evidence of those truths, that it carries in itself. We have only this word to be added more concerning the Scriptures. You shall observe this difference between the Writings of the Scripture, that were written by holy men inspired by the Holy Ghost, A difference between the Writings of the Penmen of Scripture, and other holy men. and all men's Writings in the world. In men's Writings, you shall see that men are praised and extolled, something spoken of their wisdom, and of their courage, and what acts they have done; there is no story of any man, but you shall find something of his praise in it: but you shall find the quite contrary in the Book of God, there is nothing given to men, but all to God himself; as Moses, David, Paul, and all the Worthies in the Scripture, you shall find nothing given to them: But of David, it is said, that he walked wisely, because the LORD was with him, it was not his own strength; so, when they had any victory, it was not through their own courage, or stratagems, that they used, but the LORD did give their enemies into their hands. And Paul, that was the means of converting so many thousands, he ascribes nothing to himself, but it was the grace of GOD, that was with him. So, Samson was strong, but yet he had his strength from God; and therefore this is an argument, that the Scriptures were written by holy men inspired by the Holy Ghost. Seeing we have such just ground to believe, Use. that there is a GOD, that made Heaven and Earth, To confirm our faith in this first principle. and that this word, which testifies of him, is indeed the word of GOD. This use we are to make of it, that it might not be in vain to us; it should teach us to confirm this first principle, and make it sure; seeing all the rest are built upon it, therefore we have reason to weigh it, that we may give full consent to it, and not a weak one. Object. But, you will say, this is a principle, that needs not to be thus urged, or made question of; therefore, what need so many reasons to prove it? Answ. Even the strongest amongst us have still need to increase our faith in this point; and therefore we have cause to attend to it, and that for these two reasons: For two reasons. Because these principles, though they be so common, Reason 1. yet there is a great difference in the belief of the Saints, Because there is a great difference between common faith and that of the elect in these principles. and that, with which common men believe them; the difference is in these four things: both of them do believe, and they speak as they think, yet you shall find this difference: A regenerate man hath a further and a deeper insight into these truths, he gives a more through and a stronger assent to them; Diff. 1. but another man gives a more slight and overly assent; that faith, with which they believe them, is a faith that wants depth of earth; therefore, if any strong temptation comes upon them, as fear of being put to death, etc. they are soon shaken off, and do often fall away, when they are put to it; they shrink away in time of persecution: for their faith wants depth of earth, that is, the assent, they give to the Scripture, is but an overly, and superficial assent, it doth not take deep root in their soul, and therefore it withers in time of temptation, they do not so ponder them, as others do; and therefore they are not so grounded in these first principles, as others are; though they have some hold, 〈◊〉 yet not so great a hold, as the godly have: So as they are not so firmly established, so grounded in the present truth, they are not so rooted, as the Saints are. Diff. 2. That, which breeds this assent in them, is, but a common gift of the Holy Ghost; but that, with which the Saints believe them, is a special grace infused, wrought by the Holy Ghost: now, that which hath a weaker cause, must needs have a weaker effect; that which is wrought by a common, cannot be so strong an assent, as that which is wrought by an infused habit of the Holy Ghost; therefore the faith of the Saints is stronger than the faith of the wicked. The Saints, the regenerate men, Diff. 3. build their hope, comfort and happiness upon the truth of these principles, as that there is a GOD, that rules Heaven and Earth, and that the Scriptures are his Word, and whatsoever is in them, is truth, they build all upon these; therefore, if any doubts arise, they can never be at rest, till faith hath resolved them, and wrought them out: with another man it is not so; he takes these things upon trust, and believes them, as others do, but he doth not much trouble himself about them; and therefore, if any doubts come against them, he suffers them to lie there, and goes on in a careless manner: But with the Saints it is not so; they building their hope upon them, do therefore resolve to suffer any thing for God, they will be content to lose all for Him, if occasion requires, and therefore they are upon sure ground; but the other, they do but receive upon trust, and therefore they do not cleave to him in that manner that the Saints do. Regenerate men have a lively and experimental knowledge, that there is a GOD, Diff. 4. and that the Scriptures are his Word, from the communion that they have had with this God, and from the experience they have had of the truths delivered in the Scripture. They know very well, and that experimentally, what difference there was between; what they were once, and what they are now; what it is to envy the Saints, and what it is to have an affection of love to them; they know the time, when they slighted sin, when they made no reckoning of it; they know again the bitterness and sorrow of sin, when the commandment came, and showed it unto them in its colours: they know a time when they judged perversely of the ways of God, when they had a bad opinion of them, and how now they are changed: beside, they know, how that once they did admire, and magnify worldly excellency and preferment; but since they were enlightened, their opinion is otherwise; I say, they know all this experimentally. Take the whole work of regeneration, they know it in themselves; and so for God himself, as he is described in the Scriptures, such have they found him to themselves: Now where a man doth know things thus experimentally, it is another kind of knowledge, than that which is by hearsay: so that though there is a belief in them both, yet there is a great difference between them. Motive 2. We must labour to confirm our faith in these principles, because they are of exceeding great moment, and consequence, in the lives of men; Because these principles have a great influence into men's lives. though they seem to be remote, yet they are of more moment than any other; as of a house, you see a fair top, but yet the foundation is of more moment, and that cannot be seen; the streams are seen, but the Wellhead cannot: so all the actions of the lives of men are built upon these principles, and as they are more strongly, or weakly believed; so have they more or less influence into the hearts and lives of men. As take a man that believes fully, that there is a GOD; and that, the Scriptures are his Word: this breeds an unresistable resolution to serve, and please him, notwithstanding all oppositions he meets with: Take the greatest things that use to daunt men, as take a man that is to die, if he considers that there is a God, with whom he is to live for ever, what is death then? no more than the stones flying about Stevens ears, when he beheld the heavens opened; so when men speak against him, and slander him; when they scoff, and revile him, and trample upon him; yet, if God be with him, he can boldly say, I care not for man's day, nor for the speaking against of sinners; he is not moved a whit with them; they pass away as a vapour, that moves him not: so when he sees the current of the times to run against him, yet, when he sees that there is an Almighty GOD that takes notice of him, he is able to stand against and despise them all, and is not stirred an hair's breadth out of the way for it, they are as waters beating against a rock. Consider the Martyrs, that died in the fire, if you had stood by, you would have said; Surely, that man hath a strong faith, that can go out of this life, and suffer such a kind of death; but why doth he do it? because he believes that there is a GOD, Hebr. 11.6. that is a rewarder of them that seek him. So every regenerate man, whatsoever he doth, he doth it with the same faith that they did, only here is the difference; the Martyrs spent all at once, and these do it but drop by drop: as when a man forbears all present joys, which this life consists in; it is, as it were, a dying by piecemeals, a dying drop by drop, as Paul said, I die daily. If one of us were to suffer, as the Martyrs did, what is it that would establish our souls? it is the belief of these principles, that enables the Saints to do all this: you live by your faith in these principles, though you observe it not; for this is a thing that is to be marked to this purpose, that the opinions of men, their imaginations and thoughts, they all proceed from such notions, as lie more overly in their hearts, but their actions proceed from the strong settled notions and principles that are riveted in their inward heart. And therefore, observe the lives of men; such as their principles in them are, such are their actions: For as it is true, on the one side, where men believe, there they come to God; so it is true on the otherside, if men be not grounded in these first principles, if they do not believe, they do not come to him; but go on unevenly in their ways, and forsake their profession. Now, whence comes this uneven walking, this exorbitance of the wheels, but from the weakness of the main spring, that sets all on motion? because these are the first springs, that set all the rest on work. For, could a man be carried away by the praise of men, by the voice and breath of man, on the one side; or could he be discouraged by the scoffs of men on the other side, if he did fully believe this principle? it is impossible he should, as Esay 52. Esay 52. As if he should say, It is impossible that men should shrink so, at the face of man, if they did not forget the Lord their Maker. Hence it is, (although you do not observe from whence it comes) yet hence do come all those fruits of Atheism in the lives of men; all that unthankfulness, that men can take blessings at GOD'S hands, and never give him thanks, nay rather, they render evil for good; hence it is, that men trust in means more than in God; hence it is, that men are so unholy when they come into his presence, they are not struck with fear and reverence of his Majesty, when they come before him; hence also comes that carelessness in the lives of men that fear not his Word, but walk on in a careless and remiss manner; and hence also is that hasting after honours and profits, with the neglect of better things; they all arise from hence, even the weakness of the assent to these main principles: for there is a double kind of Atheism in the heart; there is a direct thought of Atheism, when a man doubts of the truth of these principles, and knows he doth so. Secondly, when a man doubts, and knows not that he doubts. Object. But, you will say, If it be of so much moment, than what is the way to strengthen our faith in them? Answ. It is exceeding profitable to search and examine these truths to the full, 1. Means. not to give over pondering of them, till your hearts be established in the present truth. To confirm our faith in these principles. It is good to do with yourselves, as Eliah did in the case of Baal, Why halt you between two religions, come to that disjunction, If Baal be god, follow him? So I say to you in this case; examine it to the full, 1 Search and examine them to the full. if these principles be not true, walk according to your liberty and lusts, take no pains, but live as your nature would have you; but if they be true, then walk so, as if thou didst throughly believe them so to be; the belief of them is that which will carry us through all losses and slanders, through good report and ill report; if thou didst throughly believe them, they would make thee do any thing for God; I say, it is very profitable to come to this disjunction, and it strengthens our faith much; and this being laid, then draw the conclusion from it, that we thus here must live, and that it is here best for us to do so. 2 Means. To pray to God to strengthen our faith in these common principles, Prayer. to say as the Disciples did, LORD increase our faith: you see that Christ did it, when Peter's faith failed him, he prayed that it might be strengthened; and when you have found any weakness or doubting, you must remember that faith, in these principles, is the gift of God. There is indeed a common faith, which others may have, and thou mayest have, but the strong faith ariseth from the Spirit, God dispenseth it where he pleaseth; this infused faith is not gotten by strength of argument, or perspicuity of the understanding; it is not brought in by custom, but God doth work it; it is not all the antecedent preparation that will do it, but God must first work it, and then you are able to believe these principles of faith, and able to believe them to the purpose. When thou hast such a habit lying in thy soul, 3 Means. the more thou readest the Word, and acquaintest thyself with it, Acquaint thyself with the Word more and more. day by day, the more stronger doth thy faith grow, Rom. 10. Rom. 10. Faith comes by hearing, and hearing by the Word of GOD, that is, it is a means, by which God works it, both in the beginning and increase of it. Therefore take that exhortation, which is in Coloss. 3.16. Colos. 3.16. Let the Word dwell in you plenteously, etc. that is, let it not come as a stranger, looking to it now and then, (as it is the fashion of most men) but let it be familiar with you, let it dwell with you, and let it dwell with you plentifully; that is, read not a Chapter or two, but all the Word; be not content to know one part of it, but know it throughout. Lastly, let it be in wisdom; A man may read much, and understand little, because he knows not the meaning of it; a child may be able to say much by hart, and yet not have it in wisdom: therefore let the Word dwell plentifully in you, in all wisdom. It is profitable to converse with faithful men: Converse with faithful men. As it is said of Barnabas, 4 Means. he was a man full of faith; therefore it is said, he converted many: It is not in vain, that phrase of the Scripture; he was a man full of faith, and therefore many were added to the Lord. And you shall find it by experience, when you converse with worldly men; they will be ready, on every occasion, to attribute the event of things to natural causes, but the godly, they ascribe it to God. Now good words strengthen our faith, but the evil words of natural men, they corrupt good manners. And not only the words of the godly work so, but the very manner of the delivery of it, is emphatical, for they do believe it themselves: now if a man deliver an history that he believes, he will deliver it in such a manner, that he will make others believe it also: Act. 14.1. Act. 14.1. They so spoke, that a great multitude of the jews believed; that is, in such a manner, that many were turned to the faith. junius professeth in his life, that the very first thing that turned him from his Atheism, was the talking with a countryman of his not far from Florence, and his manner of expressing himself. The next was the majesty of the Scripture, which he observed in joh. 1. but the other was the beginning of it. 3 Effects of a firm assent to these principles. So it will still be true, that walking with godly men will increase our faith, but with worldly men, it will weaken it. Therefore use all these means to strengthen these principles in you; for they will have many excellent effects in your lives. As; When a man believes this throughly, he will take the judgement of the Scripture against his own fancy, and the opinions of men (with which we are still ready to be misled;) so that when the Scripture saith of riches, that they are nothing, whereas before thou thoughtest them to be a strong tower, now you think them to be but a staff of reed; so of sinful lusts, that are so pleasant to us, the Scripture saith of them, that they fight against the soul, though they are sweet for the present, yet they are sour in the latter end; so that thou takest the judgement of the Scripture against thy own reason. So for the praise of men, see what the Scripture saith; he is praiseworthy whom God praiseth; so thou judgest vainglory to be but a bubble; I say, if you could believe this throughly, you would set the judgement of the Scripture against your own reasons, and the opinions of men. Besides this, it will breed a notable fervency in prayer, when a man knoweth that there are such promises, it will make him never give over, it will make him watch and pray continually with all perseverance, though many times he prayeth, and hath no answer, as the woman of Canaan, yea, though he hath sometimes a contrary answer and effect to what he asketh; yet when he hath laid hold on the promises, he will not let go, he will never give over; he knows, He, who hath promised, is faithful; therefore he is not like a wave of the sea, tossed up and down with every wind. But it is not only a ground of all this, but it brings forth the effect: it doth exceedingly strengthen our faith in matters of justification; for it is certain, that the same faith, whereby we believe, and apply the promises of salvation, through Christ, it is the same faith whereby we believe the Scripture, and that there is a God, that made both Heaven and Earth. There is no difference in the faith; yea, that justifying faith, by which thou art saved, it ariseth from the belief of these principles; as it was the same eye, whereby the Israelites did see the mountains and trees, and other objects, and by which they saw the brazen Serpent; No man believes justification by Christ, but his faith is mainly grounded upon this Word of God; for whereas in Scripture we find that JESUS CHRIST is come in the flesh, and that he is a Lamb slain, for forgiveness of sins; that he is offered to every creature, that a man must thirst after him, and then take up his Cross and follow him. Now come to a believer going out of the world, and ask him what hope he hath to be saved, and what ground for it? he will be ready to say, I know that Christ 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 should not continue willingly in any known sin, that I should love the LORD JESUS, and desire to serve him above all; I know that I have fulfilled these conditions. I say, if the ground whereon our faith is builded be the Word, than it is builded on a sure rock, and the gates of hell, Satan, and all his temptations shall not prevail against it, but against a strong fancy it may. Therefore let us labour to strengthen our faith in these principles, that there is a GOD that made Heaven and Earth; and that the Scripture is his Word, whereby his mind is revealed to us, that so you may know what his will is, and what to expect of him, upon all occasions. There is one thing which remains in this point, which we added in the third place; That, that God which we worship is this GOD: for either it is that God, whom we worship, or else there is no true God in the world; we are to propound it negatively, to take away all other false religions: For, if there was ever a God revealed in the world, he was the God of the jews, and if he was the God of the jews, then of the Christians, and if of the Christians, then surely of the Protestants, and not the Papists; (for they do in most points add to the garment of Christ, and the Protestants do but cut off what thy have added before) and if of the Protestants, then surely of those that do make conscience of their ways, that do not live loosely, but do labour to please him in all things. THE FIFTH SERMON. ISAI. 46.9. Remember the former things of old; for I am GOD, and there is none else; I am GOD, and there is none like me. THe third thing which remains, The third Argument to prove that God is. is this, that there is no other GOD; and it is an argument which is often used in Scripture, to prove that the Lord is God, because there is none besides him; There is no other God besides him. for so you are to understand it: I am GOD; because there is no other; this particle is so used many times, Esay 45.22. Esay 45.22. I am GOD, and there is none else, there is none beside me; and this shows the falseness of all other gods, and all other religions; and the argument stands thus; That if you look to all former times, you shall see that there was never any other God, or any other religion but this, which we profess. There are two arguments set down in the Text: 1 Remember the former times, and you shall always find it thus, that there is none besides me. 2 There is none like me, saith the Lord; take all other gods, and there is a wonderful great difference between them and the God whom we profess; there is none like him. So that the point to be delivered hence is this; Doctr. It is a great argument to prove the Deity, that there is none besides the Lord. To open this to you; I will show you; 1 What reasons the Scripture useth to prove, that there is none besides him. 2 We will show you in some instances of it. 3 We will make some uses of it. For the first, you shall find in the Scripture these five arguments, to show that there is no other God, but that the LORD is GOD alone, and that there is none besides him. From the greatness of God's Majesty, and the immensity of his works, Proved by the greatness of his Majesty and works. and that is the reason of the words here annexed; there is none like him: Esay 46.5. as in verse 5. of this Chapter you shall see it more plainly. So, Among the gods, Psal. 86.8. there is none like to thee, O Lord, neither are there any works like thy works. Where you see that they are both put together; there is none like to him for the greatness of his Majesty, nor for the immensity of his works. More particularly, first, in regard of the greatness of his Majesty, there is none like him; Behold the nations are as a drop of a bucket, Esay 40.15, 16. and are counted as the small dust of the balance: behold, he taketh up the Isles as a very little thing; and Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering; All nations before him are as nothing, and they are counted to him less than no thing, and vanity: that is, let a man look on the greatness of God, and compare him with all the things that are in the world, and you shall find a great disproportion between them; they are but as the drop of the bucket. A bucket, of itself, holds but little water, but yet that is for some use; but the drops that fall from the bucket, when it cometh out of the Well, they are so small, as we make no account of them; and yet all the world is not so much to the Lord, as these small drops. And if that similitude will not serve, there is another; They are as the dust of the balance: if it were but as the dust of the earth, it were but small, but as for the dust of the balance, it is so small, that it cannot weigh the balance this way, or that way; and yet the whole world is not so much to the Lord, as the dust of the balance. Again, a third expression he useth, and that is taken from the manner of his worship: for some might here object; If he be so great, how short then do we come of worshipping him, and of giving him that honour which we owe unto him? saith he; it is true, for all the beasts of Lebanon are not sufficient 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 description of this in vers. 25. Vers. 25. And as, thus in regard of the greatness of him, there is none like him; so likewise in regard of the greatness of his works; vers. 12. Vers. 12. Who hath measured out the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? That is, look upon the great building of Heaven and Earth, and consider what went to these buildings, what might and power he must have to handle such things as these; as the vast mountains, the huge earth, the wind, and the seas; and consider, what an hand and arm he must have, that must do such things. And also consider the wisdom of God, that went to this work, and he did it alone; he had none to help him; take a man, let him set up a building, and he cannot do it of himself, but he needs some body to help him; but the Lord did all this alone: therefore he concludes, vers. 18. Vers. 18. that there is none like to him; as if it were his scope and intention in that place. It appears hence, that they are not gods, from their newness, they had a beginning, and they have an end; but God is from everlasting, All other gods are but new, He from everlasting. I am the first and last, Esay 41.4. and 44.6. and 43.10. Esay 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 own Historians have related it; but I was before them all, saith the Lord, and they have all vanished away, even in your own sight. Their ignorance and want of knowledge, and his Omniscience, is another argument, He only knows things to come. which you have used in Esay 41.22, 23. and 44.7, 8. Esa. 41 22 23. and 44.7, 8. Let them bring them forth, and show what will happen, let them show the former things, what they be, etc. that we may know that you are gods. The meaning is this; that there are none other gods, that do declare former things, that tell of the beginning of the world, or of the creation, nor can declare things to come; I only can do it, I have not spoken in secret, but my prophecies are plain and open, I have spoken it, and I will bring it to pass. Therefore, I say, his omniscience and showing future things, doth testify, that there are no other gods besides him, seeing no other hath been able so to do. The greatness of his power put forth in the continual passages of his providence, By the greatness of his power and providence, working changes in the world. and their want of power; which is another argument used in Isai. 41.23. Esay. 41.23 24. Behold, you are nothing, and your works are of nought; that is, you are not able to do any thing, either good or hurt to the sons of men, and therefore you are no gods, you are but vanity, and of no value: which argument you have often repeated; as also the great changes, that God works on the sons of men, which Idols cannot do, Isai 40.23, 24. Esay 40.23, 24. He brings the Princes to nothing, etc. that is, he is able to set up whom he will, and pull them down again; and he gives instance in the greatest Princes, that thought themselves best rooted, saith he, when I do but blow upon them, when I blast them, they are, as if they never had been planted, as if they had been never sown, but they are, as if they had taken no root in all the earth. So Psal. 107.33, 34. Psal. 107.33, 34. He turneth a desert into a fruitful land; and a fruitful land he turneth into barrenness, for the wickedness of them that dwell therein; making changes of men, and things, which no Idols could do. They are such as are dead men, and have no life in them. This is an argument that the Apostle Paul useth, Act. 14.15. that they should turn to the living GOD; Psal. 115. He only the living God; other gods but dead Vanities. Act 14.15. Psal. 115. It is true of all other gods, they are dead vanities, they are Idols, and have no life in them; only God is living, he only hath life in himself, and gives life to all other things in the world. Therefore, there is none other god besides him. 2 More particularly. Now we come to particulars. As, Take all the religions that ever have been in the world, besides that which we profess; take all the gods, that have been set up by others; they are divided into two times, 1 The gods of the Gentiles and their religion was false. either before, or since Christ; before, and they are either those gods, that were worshipped by the Grecians and the Romans, the wisest of the Heathens, or else those that were worshipped by the Barbarians. Now, they worshipped the Sun, and Moon, and fourfooted beasts, Rom. 1. Rom. 1. If there be question of any, it is of those among the Romans; such as were Saturn, and jupiter, and Inno, etc. which are now altogether exploded; and there is enough said against them, even by their own Writers. As; 1 They were men, and therefore not gods; 1 Because their gods were men; this was the argument that Tertullian and justin Martyr used to convince those, amongst whom they lived, that juno, jupiter, Neptune, etc. were Saturn's offspring, and therefore they were men; and if men, then borne of men, and their Genealogies are recorded by their own Writers. 2 And as they were men, 2 The worst of men. so they were the worst of men, given to the grossest vices, as adultery, theft, murder, etc. Object. And if it be objected, as it was to Lactantius, that these are only fictions of Poets. Answ. I answer, that the Poets were their Prophets, as the Apostle saith, One of your Prophets saith so; and they did but give light to the picture; and all their own Writers agree, as Cicero and Varro, that they were subject to those vices that we named. 3 They did dye, and therefore were not gods; 3 They did die. and therefore they would in one place show you a sepulchre, and in another place a temple erected to the same god, which is an extreme contradiction; yet this was acknowledged even by them that worshipped them: and as for Tully, we cannot have more against him, than he himself confesseth in his Tractate, De naturâ deorum; as one saith, Re tollit deos, sed oratione reliquit; He took away their gods in deed, though not in word: and himself saith, utinam tam facile veram religionem invenire possim, quam falsam convincere: I would I could as well find out the truth of true religion, as the falseness of the other. All which are disputed at large by Tertullian, and Augustine De civitate Dei, and Clemens Alexandrinus, who lived in those days; which we speak the more of, because it was that, which did spread itself even over the whole world for many ages together. And as for the gods that are worshipped by the Chaldaeans, and the Syrians, as the Sun and Moon, they are not worth the naming. There is another religion that is grown up since Christ, the religion of Mahomet, The religion of Mahomet is false. which hath spread over the most part of the world, for if that computation be true, that is lately given, they have fourteen times as much as any other hath; and they arose about six hundred years after Christ, and therefore they have continued a long time. I speak not this, because I think that any here had need to be dissuaded from it, but to show that there was never any veri-similitude of it, but that God was always God alone. Therefore against it, I will use four arguments: 1 Mahomet did fully acknowledge the truth of the Old Testament, and of the New; yet the things which he delivers, are contrary to both; 1 He gives testimony to the Old and New Testament, and yet is contrary to both. which confirms our religion, and shows the falseness of theirs; for he did acknowledge, that Moses received the Old Testament from God, and so did the Prophets, and he repeats most of the story; he acknowledgeth the creation of Adam, and the eating of the forbidden fruit, and the whole story of Abraham, and his calling, and the offering of his son Isaac; and also, he acknowledgeth the whole History of Moses, how God appeared to him, and how he went into Egypt, and of the ten Plagues that he sent upon the Egyptians, and the wonders that he wrought going down into Canaan; and so of all the rest, naming the book of Psalms, and quoting things out of it; and of Deuteronomy, acknowledging many of the Prophets, as Eliah, Samuel, job and jonah; and he confesseth that there were many more, which he did not name: and so he acknowledgeth the New Testament likewise; he acknowledgeth that Christ was borne of a Virgin, and that by the mighty power of God, without man; that he healed diseases; and that he received the Gospel from God himself; and that God gave power to him more than to all the Prophets that were before him, and that he was the word and power of God, and that all, that do believe in him, shall be be saved; and they shall follow him in white garments, and that he, which believes it not, shall be damned; and he acknowledgeth the New Testament to bear witness to the Old; and he acknowledgeth the resurrection, the coming of john Baptist; and he speaks very honourably of Christ, except only in two things: 1 He took up the opinion of the Arrians, to deny his Divinity. 2 And also, he denied that he was crucified, but that some body was crucified for him. He brought in a new religion, and yet he professeth, that he had no miracles, or predictions of things to come. Now, when religion is not confirmed by miracles, 2 His new religion wanted miracles to confirm it. or predictions of things to come, or holiness of life, it is a token that there is no truth in it. We may perceive it by the writing of the Alcoran; It is so barbarous, that there is no sense in it; 3 His Alcoran is barbarous, and without sense. and they say, that he could neither write nor read; and so the writing shows, that it was by one, that was an ignorant man, that had no skill; and those stories that are alleged out of the Scripture, have much falsehood mixed with them; which is a sign that he never read them himself, but that he had them by relation; but only he speaking to a very ignorant people, they received it of him; and having enlarged themselves by the sword; and so they continue to this day. The impurity of his doctrine, he cut off what was hard to be believed, 4 His doctrine is impure, and so his life. and whatsoever was difficult to practise, and he propounded that to the people, wherein there was no hardness, no difficulty, promising them a paradise, wherein they should have all pleasures, and should enjoy women; and also they should have meat, drink, apparel, and fruits of all sorts; as also, they should have silken, and purple carpets to lie upon, etc. and also he professeth that he had a licence given him from God, 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 show the vanity and falsehood of this their religion. Use 1 Seeing there is none other god besides the Lord, we should fix this principle in us, To believe that our God is God alone, and to cleave to him. and labour to strengthen it by this other medium also. When more candles are brought into a place, the light is greater, and you may see the objects the better. Therefore, add this to the other, that there is no other god; for this expresseth not only that the Lord is God, but that it is he whom we worship: for if there be a God that made Heaven and Earth, he would have revealed himself to the sons of men, but there hath never been any other revealed. Remember the former things, and you shall see that there was never any other. Make this chain, and every link of it is exceeding strong: see if ever there hath been any god besides him: For, if there was ever any God revealed to the sons of men, it was the God of the jews, that was revealed by Moses, and the Prophets. For all the dunghill gods of the Gentiles, they were but vanity, and they appeared to be so; and if it was the God of the jews, then of the Christians, (because the New Testament is builded upon the Old;) and then surely, he is that God, whom the Protestants worship, and not whom the Papists worship. For, if you take all those things, wherein they differ from us; as in their worshipping of Images, their Purgatory, their Indulgences, their Prayers to, and for the dead; their Prayers in an unknown tongue, and so all other points of difference, and you shall find that they were added, and taken in, in continuance of time, now one, than another; and there are many that have taken pains to show the pedigree of them, when they came in; and therefore they that have not seduced hearts, whose eyes the god of this world hath not blinded, may see, that what our devices cut off, is nothing but that which they have added before; the Papists agree in all with what we teach, only the difference is between the additions which have come in from time to time. Therefore you must learn from hence to confirm your faith, by that argument which Peter useth, joh. 6.68. john. 6.68. Whither shall we go, thou hast the words of eternal life. There are two things which make us cleave to any thing: 1 The firmness of the thing. 2 When we can go no whither else. So that look to any time or place, and consider that all other gods they are but vanity. For, look upon the world, and the creatures, and they have no bottom to stand on, they have no state to hold by. Therefore, let this teach us to cleave to him without separation: look upon every side, as David did, to the right hand, and to the left, and you shall see that there was no other god. Only here the soul hath sure footing; therefore say, that if the dissolution of all things should come, as death and martyrdom, (as we know not how soon they may) yet God shall be our God, we will forsake all to follow him. Consider the present time of the Church, consider how soon the times may come upon us, when we shall be put to it; for now things are in praecipitio; hasting down to the bottom of the hill; and we know not how near we are to that hour of temptation, spoken of in the Revelations; when it shall be as it was in Esay's time, 2 Chron. 15.6. 2 Chron. 15.6. Nation shall rise against Nation. These times are growing, and gathering strength more and more; therefore let us strengthen our faith, and prepare for a trial. Hitherto religion and peace have walked together in one path; but when they shall go in different paths, it will appear then, whose servants we are. So when the times of trial come, it will be a great matter to have this principle laid. If you should come to suffer death, and to lose your lives, it will be a great matter, to be rooted and grounded in the faith: for there is a great difference between those that have much earth, and between those that are not well rooted, that have not received this anointing, that teacheth us these things. Only this I will say to you in the second place to comfort you, Use. 2. though you see the Lord laying the Church's waste, For comfort; That he will sh●w himself to be the true God, in raising up his Churches. so that they are wallowing in their blood, and yet that you might hold up your heads; consider that he is God alone, and therefore will rouse up himself in due time; for, He will not give his glory to another: therefore though you see all the Churches in Christian doom laid waste, yet the Lord will raise them up again, and the ground of it is in Esay 48.11 For mine own sake, Esay 48.11. even for mine own sake will I do it: for, how should my name be polluted? and I will not give my glory to another; speaking there to the Churches in that time, saith the LORD, I have refined them, Vers. 10. but not with silver, I have chosen them in the furnace of affliction; that is, I have thus and thus dealt with them, yet will I not cast them off, though they be sinful, yet will I not put them away, for mine own sake; for my name should be polluted, if I should suffer them to lie thus: It should be thought that the other religion was true, and so I should lose my glory. And again, will God now say, I will not do so; for, should Antichrist prevail, it would be an argument that they had the truth, and not we. So Esay 42.8. Esay 42.8. I am the LORD, that is my name; and my glory will not I give to another, neither my praise to graven images. As the graven images there should have had the praise, so should the Papists now, if God should suffer his Church to be so, but for his own sake he will not suffer it. Let this encourage you then to be earnest with him in prayer; for the time will come, when he will turn his head, when the just period is come, he will be seen in the Mount. Use 3 If there be no other God, then let us be careful to keep our hearts from all kind of idolatry, not to set up any other in our heart or affections. To keep our hearts from idolatry, and to set up no other god. For there are two kinds of Idolatry: Two kinds of Idolatry. 1 One is gross, as the worshipping of Baal, Mahomet, etc. and that you are free from, because there is light enough in the Church to see the vanity of them. 2 There is another kind of Idolatry, which Saint james speaks of, james 4. james 4. Ye adulterers, and adulteresses, you make riches your god, and honour, and your belly, your god; and when you sacrifice to your own nets, that is, to outward and secondary means, or when we join any other thing with God; now this is Idolatry, which is common amongst us. Our nature is as prone to Idolatry as any, though not in that kind: for man is a weak creature, and therefore he seeks something to repose himself upon; and because they find not any one thing sufficient; therefore they put their confidence in many, Rom. 1. Rom. 1. For all Idolatry is upon one of these three grounds: 1 They worship them for gods, Three grounds of Idolatry. whom they saw excellent men, that had something in them above themselves; such as were strong men, as Hercules; and those that were Lawgivers, and Princes, as Saturn, and jupiter; and they did worship Virtues likewise; and they did build a Temple to Virtue itself; and to justice, and Patience. 2 Those, that brought any special help, and comfort to the lives of men; as they that did invent useful Arts, as Bacchus, Ceres, Vulcan, Aesculapius; and also they worshipped the creatures themselves, as the Sun, and Moon, and Oxen, and the like. 3 They worshipped for god, that which was stronger than themselves; therefore Tully saith, we build a Temple to Fevers, to Diseases, because they were stronger than they, they could kill men when they did seize upon them: so they did build a Temple to Fortune. Now to translate this to ourselves, see if we have not the same ground with us; see if the things that have any excellency amongst men; if the things that are profitable to us, and things that exceed us in strength, and overpower us, whether they are not ready to be set up as gods; when men spend themselves upon their pleasure, and are afraid of men, what is this, but to set up another god? We do the same, though not in the same manner that the Heathens did. Now, for the worshipping the creatures; we are not to do it: there is no creature in the world that can do either good or hurt, as it was said of Idols. But when our affections are so inordinately carried to them, we set them up for gods, though we observe it not. It is God's prerogative royal, and it belongs only to him, to do good or evil; whatsoever is either good or evil, he is the Author of it; he makes men's lives comfortable, or uncomfortable, at his pleasure; for he disposeth of things, giving them, and taking them from whom he will. Therefore, why is he forgotten? and why do men join other things with him? so far, as men see not the vanity of all things, and so far, as their affections are taken up with these outward things, so much Idolatry there is in their hearts. Therefore you must take heed that you give not God's glory to another. Take heed of Idolatry; in your opinions give not the glory of God to riches; for that which a man's mind is set most upon, and which he looks for comfort from, in time of need, this they count as God: so that, whatsoever it be, riches, or the favour of men, if you set your mind upon it, you make it as God, and it is to give the glory of God to another. We must not trust in them, Psal. 115.9. but trust in GOD; Psal. 115.9. O Israel trust thou in the LORD, he is their help and their shield. Now then, we exalt him, when we trust only in him, when we trust not in any of these outward things, when we think not ourselves any whit the better, the more riches or friends we have: for so far we trust in the creatures, so far we commit idolatry with them: but he that thinks himself safe, because he hath the Lord for his God, and because he is his Shield, he doth exalt the Lord, and this is to put this in practice which is here spoken of; I am God, and there is none like me. THE six SERMON. EXODUS. 3.13, 14, 15. 13 Moses said unto GOD; behold, when I come unto the children of Israel, and shall say unto them; The GOD of your Fathers hath sent me unto you, and they shall say unto me, What is his Name? what shall I say unto them? 14 And GOD said unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the children of Israel; I AM hath sent me unto you. 15 And GOD said moreover unto Moses, Thus shalt thou say unto the children of Israel; The LORD GOD of your Fathers, the GOD of Abraham, the GOD of Isaac, and the GOD of jacob hath sent me unto you: this is my Name for ever, and this is my memorial unto all generations. NOw we come to this, What GOD is. The second thing to be known concerning God. What God is. God is JEHOVAH ELOHIM; an absolute Essence, in three Persons. But we will first speak of the Deity, then of the Persons. Now God is known to us two ways: 1 By his Essence; and 2 By his Attributes. Now the great question is, what this Essence of God is. What the Essence of God is. Beloved, you need more than the tongue of man to declare this to you; yet we will show it to you, as the Scripture reveals it. Now, if we should define it, (though it is capable properly of no definition) we would say, GOD is an incomprehensible, first, and absolute Being. These words in this place, set out the Essence of God most clearly of any place in Scripture, that I know. This is the first expression, whereby God did ever show himself in his Essence. God hath before made himself known by his all-sufficiency, Exod. 6.3. Chap. 6.3. I appeared to Abraham; to Isaac, and unto jacob, by the name of GOD Almighty, but by my name JEHOVAH, was I not known unto them. This name, JEHOVAH, was known to Abraham, as appears in diverse places; but the meaning is, it was not opened to them, they did not understand it: The Lord saith, Gen. 17.1. Gen. 17.1. I am the Almighty GOD, walk before me, and be thou perfect. You shall find that Name used on every occasion, by Abraham, by Isaac, and by jacob. Elshaddai; GOD all-sufficient; but not JEHOVAH. The first time that ever God made himself known by this name, was here to Moses, I am that I am. There are two things to be observed in this expression: The incomprehensibleness of Almighty GOD, as it is usually said by us; when we are asked a thing, that we will not reveal any further, or that we would not have another to pry any further into, we say, It is, what it is; so God saith to Moses, I am, what I am. What is meant by such aforme of expression I am what I am. Such a kind of speech is also used to show the immutability of a thing; as Pilate said, What I have written, I have written; I will not change it: so men use to say; I have done what I have done, to show the constancy of a thing, that it shall not be altered: therefore, when God would show the constancy of his Nature, he adds further, I am, without any other word: as if he should say; Moses, if they inquire of thee, what my name is, tell them only this; He is, hath sent me unto you; as the Septuagints translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, if I should deliver the most expressing name, whereby I would be known to all ages, this is that which I will pitch upon; I am, or JEHOVAH; which comes from the same root. And if Moses should yet further inquire of his Name, he leads him into a further expression: The LORD GOD of your Fathers, the GOD of Abraham, the GOD of Isaac, and the GOD of jacob hath sent me unto you; this is my Name for ever, and this is my memorial unto all generations. As if he should say; If yet they cannot understand what this Name is, it is the same that I was known by to Abraham, to Isaac, and to jacob; what I was to them, the same will I be to you. I was known to them by my Word, and by my works, and by my miracles, and the same shall you find me, it is that God which hath sent me unto you. This is my Name; which words are to be referred, not only to the latter words, but to the former, I am, that I am. The words in the original are in the future tense; yet it is fitly translated, I am; for the future tense in Hebrew is often put for the present tense; and the words are put in the future tense, to show his immutability; which translation Christ's words do warrant; Before Abraham was, I am: therefore the Septuagints do well translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying no more, but he which is; so that, that which we are to learn from hence is this; That I am, or jehovah, I am, that I am, is the proper and essential name of God, (all Divines agree in this, I know none hat differ) because it expresseth him in his Essence, without any limitation, or modification. Besides, you shall find, that this name is never attributed to any other. The Altar, indeed, was called jehovah; but the meaning was; to jehovah; his other names indeed are given to the creatures, but this is given only to him: Whence I gather this point: That to be, or to say this, He is, or I am, Doctr. is proper to GOD alone. God only and properly hath Being in him. It is common to no creature with him; you cannot say of any creature, It is; if it be the only property of God to be, than you must say of every creature, It is not; and only the Lord is; which is a strange speech, but yet it is true, or else it is not proper to God only. Object. But you will say; What is the meaning of that? for creatures have a being, though not so excellent a being, as he hath. Answ. In comparison of him, they have no being at all, they cannot reach to his being: And therefore, what this being is, we will explain to you by these five things: What this Being is, explained in five things. It is an immense being, Immense. such as hath all the degrees, and kinds, and extents of being in it. The creatures have not so; they have so little of this being, that it is nothing: it is not so much, as the drop of a bucket, Isai. 40. that is, Isai. 40. it is of so small a being, that it is no being: therefore that place is to be marked, Isai. 40.17. Vers. 17. All nations before him are as nothing, and they are counted to him less than nothing, or vanity. Which place shows, that this place of being doth not agree to the creatures; for having said before, they were as the drop of a bucket, he adds, nay, they are less than nothing. But you will say, how can they be less than nothing? That is, if I should express it to you, as it is, they are less than that which you reckon as nothing; as you do a dust of the balance; so that in respect of the largeness of his being, they are nothing to him: there are diverse degrees, and extents of being, and he hath them all in him; as, there is a being of Angels, another of men, and so of every creature; but they are defined, and you know that definitions do but 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 respect of the being of God. It is a being of himself, Of himself. he is a spring of being, whereas all the creatures are but cisterns of being; which they have but by participation from him, Rom. 11. Rom. 11. In him we live, move, and have our being: In him, and for him, and through him, are all things; he only is of himself It is not only from himself, but it is an everlasting being: Everlasting. I am the first and the last: that is, I am before any thing was, and I am the last; every thing hath dependence on me. It is a being without succession: Without succession. the creatures have not this; there is something to them, which was not before; and something shall be, which is not for the present: this is true of every creature; of men and Angels; but with God there is no succession: and therefore it is that these words are used, I am hath sent unto you: which shows that there is no time passed with him, there is no distinction of time with him, all things are alike to him; but with the creature there is flux of time, the creatures enjoy one thing one minute, which they do not another; but God enjoys all at once, and that is one part of his blessedness, which the creature is not partaker of. And again, his acts are all done at once; but the creatures do all theirs by succession. It is such a being, as giveth a being to all things else. Giving Being to all things. And this is a great difference between him and the creatures: the Angels have an excellent being, yet they cannot give the least being to any thing. So that by these we may plainly see, that he only is, that is, he only is of an immense being, that is, he is like a mighty sea of being, that hath neither banks nor bottom, he only is a spring of being, he only is everlasting, he only is without succession, of time present, past, or to come. Lastly, he only gives a being to every thing. Such a one he is, all this is employed, where he bids Moses go, and tell the people; I am that I am, is he that hath sent me unto you. But we will stand no longer hereon, only we will labour to reduce these speculations to use, as it is said of Socrates, he did Devocare philosophiam de coelis, bring philosophy down to be practised in private houses. If we should inquire the reason, why God did reveal his Name to Moses, was it, that only he, and the Israelites should find out argute speculations in his name, as many of the Rabbins have done? and our Divines follow them too far; no surely, the end of names is to make things known. But yet he sets bounds to our apprehensions, in saying, I am that I am; as if there were more in it, as if there were some greater immensity in his nature: therefore the use is this; Use 1 That there is something of the Essence of God, that may not be inquired into, There is something in God's Essence not to be inquired into but to be content with that which is revealed. Rom. 1.18. Rom. 1.18. For that which may be known of GOD, is manifest in them; for GOD hath shown it unto them: there is something that may be known, and something there is that may not be known: therefore, Beloved, look not for a full knowledge of him, but only for a small degree of it; as Exo. 33. Exod. 33. My face (saith God to Moses) thou canst not see; which place compared with that, Ro. 1.20. the meaning is this; that it is very little of God, that we can know: even as when a great train, or glorious show, shall pass before us, and all is gone, we only see the latter end of it. So God passed by Moses, and he saw but a little of him: even as when you hear the latter end of a sentence, only that which the echo resounds; the main we cannot know. Therefore we should learn from hence, not to be searching and prying into the counsels of God; as, why so many are damned, and so few saved; to ask, how the infallibility of God's will, and the liberty of man's will can stand together; to ask the reason, why he suffered the Gentiles to walk in the vanity of their own minds so long a time; why he suffers the Church to lie, as it doth at this time: for we might say as Gideon did, If the LORD be with us, why are we thus and thus? Why the Church of the Grecians, those famous Churches; why the golden Candlesticks were removed from them? These, and all other such, we must be content to be ignorant of; he doth not reveal himself fully in this life. Thou canst not see me, and live, saith God to Moses: the meaning is this, the vale of mortality doth hide us, it covers God from us: when that shall be laid aside, we shall know all these things; and therefore we must be content to stay the time; and till then, we are as narrow-mouthed vessels, we are not able to receive much knowledge, but a great deal will fall beside; and God will do nothing in vain; as Christ said to his Disciples, There are many things that I should reveal unto you, but you are not able to bear them: and therefore it should content us rather; as a weak eye is not able to behold the Sun, as the Schoolmen well say, we cannot see it in rotâ; we cannot see the circle wherein the Sun doth run, but only the beams of it; no more can you see God in his Essence; you may see him in his Word, in his effects: and therefore let us be content to be ignorant of these things. Who should ask, why deals GOD thus with his Church? why are so many damned? Remember that in Isai. 45.9. Isai. 45.9. Woe unto him that striveth with his Maker; let the potsherd strive with the potsherds of the earth: Shall the clay say to him that maketh it; What makest thou? The meaning of it is this; we should be content to let God alone, not to inquire into all his actions, into the ground and reason of all his works; let the potsherds strive with the potsherds of the earth: if thou hadst to do with man, one like thyself, than thou mightst murmur with him, and ask him, why dost thou so? but what hast thou todoe with the Lord? Shall the clay say to him that maketh it, why dost thou so? This similitude of clay doth not, by a thousand parts, express that distance that is between God and us; and therefore we should do thus, stand upon the shore, as it were, and behold his infinite Essence: I am that I am; and go no further; as a man that stands upon the seashore, and sees the vastness of the sea, and dares go no further, if he goes into the deep, he is drowned: You may look into God's Essence, and see and admire it; but to think that thou couldst comprehend God, is, as if a man should think to hold the whole sea in the hollow of his hand; yea, there is a greater disproportion between them: therefore you shall see, that the Apostle doth thus express it, Ro. 11. Rom. 11. Oh the depth of the riches both of the wisdom, and knowledge of GOD; how unsearchable are his judgements, and his ways past finding out! Only remember this, and make thus much use of it: When you hear this name, I am that I am; that it is the Lords will to set limits to us. When the Lord came down from the Mount, he set limits to the people, and he gave this reason of it; I will not have them stand and gaze; so is it in this case, it is a dangerous thing to go too far; you know what did come to the Bethshemites, because they would be gazing: Remember that speech of God to Manoah; Why dost thou ask my name that is secret? There is something that is secret in God. Object. But, you will say; I would but see reason of things. Answ. But thou must stay for this till mortality be put off; and in the mean while stand a far off, and look on God: And when thou seest the vast works of God, when thou seest him to span the winds in his fist, and measure the waters in the hollow of his hand, and to weigh the mountains in scales, and the hills in a balance, etc. It is no great thing if thou art ignorant of his counsels. It is made an argument why we should not search into his secrets, Prov. 30.4. Prov. 30.4. Who hath ascended up to heaven, or descended? who hath gathered the winds in his fist? who hath bounded the waters in a garment? who hath established all the ends of the earth? What is his name, or what is his Son's name, if thou canst tell? As if he should say; it is impossible that this mighty Workman, he that did all this, that thou shouldest know him, or know the ground of his counsels; you can see but his backparts, you can see no more and live, and you need see no more, that you may live. That which is the very scope and drift of the Lords revealing his name to Moses; Use. 2. To strengthen our faith, and encourage us in our wants and crosses. Go and tell the people; I AM THAT I AM hath sent me unto you; that is, it should strengthen our faith, and encourage us, it should raise our minds, and stir up hope in us, in all wants, and in all distresses, that we fall into, upon any occasion: for this is the scope why the Lord reveals it here; he reveals it in a very seasonable time. A man would have thought it impossible, that they should be delivered from Pharaoh, he being so mighty, yet God bids Moses go, and tell them, that he that IS, hath sent him unto them. He that IS, he that can make things to be, when they have no rudiments of being, he hath sent me. Consider all the griefs and complaints that we have, they all arise from hence; there is something we would have, which is not; as it was the complaint of Rachel, she wept for her children, because they were not: now, consider what the Lord saith here, I am that I am: he is the Lord of being; he giveth being to whatsoever pleaseth him: As take your expressions of your ordinary wants, you use to say; oh, if that such a thing were; if an house had such and such a thing, it would be a goodly house; so in an instrument, as a Watch, if it had such and such a being, it were a perfect Watch: so is it in the complaints that we make for our souls, or the souls of others; if you see a man that you would have reclaimed, you say if there were a stability of mind in him, a consideration of death, a right knowledge of things, a sense of sin, if there were grace in his heart to establish him, than he would be thus, and thus. Consider that he who is the Lord of being, is able to make up these wants: so if our complaints be for ourselves, they all come from some wants; but know that he who is the Almighty God, that makes all things to be, he can give thee constancy, he can enable thee to do all things, and strengthen the weak hands and feeble knees, Hebr. 22. He that is full of being, as the Sun is of light, and the Sea of water, think with thyself that he alone is able to give being to every grace, and to make up every defect, and give that to thee which thou hast not, and to all whom thou hast to do with, as thy wife, children, friends, etc. he can make things that were bad, good and useful, and so make thy friend good also, as he did Onesimus for Paul; think with thyself that the Lord of strength can do it, and he only can do it: here every creature is at a stand to make a being; therefore go to him, and give him the praise and glory of his Name. And as it should move us to do this in our wants; so it should help thee in all those great crosses that afflict thee: For every cross is in that which is not; as Rachel wept of her children that were not: You shall see in Abraham, he believed in GOD, even in GOD, who quickeneth the dead, and calleth those things which be not, as though they were Rom. 4.17. Rom. 4.17. This was Abraham's case, he was to lose his son, for aught that he knew, yet he comforted himself in this, that jehovah, the mighty God, that is the Lord of being, he that calleth things that are not, as if they were, he could either give him his own son again, or one that was as good as he. Thus he did comfort himself; and so may we upon all occasions: God can make things to be that are not. Take job, when his houses, his children, estate, all were gone, and all were not, yet jehovah, he that makes things that are not, did not he make all things to return again? So David, when things were not, when his Kingdom was not, when his good name was gone, as we see by Shimei's cursing, what a name he had, yet God did make all to come again. Naomi, when all was gone, her husband and her sons gone, and they were not, yet he that was the Lord of being gave her a son, and a daughter, that brought her in more comfort that her own sons would. And this is the use that I would have you to make of it. When thou hast lost any thing, when thy sons or thy goods are gone, he can make up all: He who could make up the absence of Christ to the Disciples, as he did by his Spirit, so that it was better with them than before, they had more comfort and knowledge, and could do greater miracles, that God can surely make good any other loss the most pinching. For you must remember that he is JEHOVAH; you shall find that name often used on this occasion; still it is added, I am JEHOVAH. But, to take the present Scripture, there you shall see, what ground there is for this use we now make of it, Chap. 6.6. Wherefore, Exod. 6.6. say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, etc. The meaning of it is this: many objections might be made by Moses, (and this is the reason, why God reveals this Name to Moses.) Alas, saith Moses, who am I: Shall I go unto Pharaoh, and bid him let the children of Israel go? What am I to be sent on this errand? Saith the Lord, Go, tell him; I am, or jehovah, hath sent thee unto him: and those answers are observable that Moses makes: Object. I am of a slow mouth, and of slow speech. Answ. Why? saith the LORD, I made the mouth; go therefore, and I will be with thy mouth, and teach thee what thou shalt say. Object. Again, I am of uncircumcised lips, and how shall Pharaoh hearken unto me? Answ. Saith the LORD, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy Prophet. Where observe this, by the way. A man would wonder why Moses, that went to such a one as Pharaoh, should complain, that he was a man of uncircumcised lips. One would think that Pharaoh being a carnal man, that uncircumcised words would please him better; but it is, as if he should say; Lord, when there is any circumcisednesse in my lips, than there is no authority in my speech. The less circumcision there is in any man's lip▪ the less authority there is in his speech; as it is said of Christ, that he spoke with authority, for his lips were circumcised. But to take this objection away; saith the LORD, I am jehovah, I will be with thee, I will circumcise thy lips. Object. Yea, but will Pharaoh be moved with words? Answ. I am jehovah, saith the LORD, I will make that to be, which is not: I will send plagues among them, and then he will let them go. Object. But when they are gone, they are a weak and a naked people, how shall they do to live? Answ. Saith GOD, I will give them favour in the eyes of the Egyptians, and not send them empty, and I will provide food for them. So Moses went. A strange kind of errand; as if one should go and tell the great Turk, that the God of the Christians hath sent to let them go: but yet Moses goeth; and all that comforted him, was 〈◊〉 the revealing of this Name. Now apply this to yourselves; when you are in any distress, know that he that made the heavens and the earth, can give a being to all these things: Esay 50.10. Isai. 50.10. Who is among you that feareth the LORD, that obeyeth the voice of his servants, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his GOD. He that walketh in darkness, and hath no light; let that be thy case, that every thing is desperate, thou seest not a jot of light, nor spark of hope, yet trust in the Name of jehovah, he can make light, when there is none; a man that hath no grace in his heart, let him trust in jehovah, that saith in his heart, I would I could be rid of such a lust, and that I could keep holy the Sabbath, but I have nothing in me, my heart is empty of all; (this is the complaint often even of those that have grace:) why, if there be no light, no grace, yet he can work it; and so Paul applies that in Gen. 1. there was darkness and no light, Gen. 1. to himself and them, in 2 Cor. 4.5. 2 Cor. 4.5. He that commanded light to shine out of darkness, etc. ay, says he, and we Gentiles were in darkness, and had no light; yet God commanded light to shine into our hearts, and into mine, the darkest of all the rest. So learn to apply the same to thyself; he that is in darkness, and hath no light, yet let him trust in the Name of jehovah; beloved, that is faith. If you should expect no more of God, than a man can do, or a creature can do, it is not worthy the name of faith: as this is proper only to God, to give being to things that are not; so it is the property of faith, when things are not, to believe in the name of jehovah: therefore, there would thy faith be seen; and as for thyself, so for the Churches also, you see now, 〈◊〉 how low an ebb they are brought, and yet, they cannot be lower than the estate of the Israelites was in Egypt, and when they were in captivity; yet consider, that that jehovah, who is the Lord of being, is able to raise the Churches, and to give a new being to them: Isai. 6.13. Isai. 6.13. But yet in it shall be a tenth, and it shall return, and shall be eaten; as a Teile-tree, and as an Oak, whose substance is in them when they cast their leaves; so the holy seed shall be the substance thereof: That is, when you see the Churches go to wrack, when you see them cut down like a mighty wood that is cut down, or that is spoiled of its glory in the Autumn: So when you see the glory of the Churches thus taken away, yet there is a holy seed, which shall be like a root or bulk of a tree. So should you see the Churches overthrown, laid under feet, so that there is no hope of them, so far as we could see; yet be assured, that there is a holy seed, that shall rise, and spread itself again, even as a little root spreads itself into a great tree; and how shall they do it? saith the Lord, I am jehovah, I can give a being, I can enlarge their being. Object. But you will say, why then is it that they are brought so low? Answ. Consider, that it is the Lords usual course to sit as a man in sleep, but saith he in Isai 42 13, 14. Isai. 42.13, 14 The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war; he shall cry, yea roar; he shall prevail against his enemies: I have long time holden my peace, I have refrained myself, now will I cry like a travelling woman, I will destroy and devour at once. He useth three expressions there, to show what he will do for his Church in extremity; I will raise myself like a Giant, etc. and when he comes, he will come suddenly, as pains on a woman with child come suddenly, so saith the LORD; When you look not for me, them will I come, there shall go nothing before me, I will come on a sudden; and not only so, but he will cry as a Giant, he will do it strongly, and he will do it effectually; so as he will bring it to pass as a man of war, and so he will do for his Church; again, he that hath raised it in former times, he will do it now; therefore let us not faint and give over hoping, for he that is Almighty, he is able to do all these things: He who could in joel destroy the army of Caterpillars, and leave a blessing behind him; can do the same as well to men, (though never so many) who are the enemies of his Church. THE SEVENTH SERMON. EXODUS. 3.13, 14, 15. 13 And Moses said unto GOD; behold, when I come unto the children of Israel, and shall say unto them; The GOD of your Fathers hath sent me unto you, and they shall say unto me, What is his Name? what shall I say unto them? 14 And GOD said unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the children of Israel; I AM hath sent me unto you. 15 And GOD said moreover unto Moses, Thus shalt thou say unto the children of Israel; The LORD GOD of your Fathers, the GOD of Abraham, the GOD of Isaac, and the GOD of jacob hath sent me unto you: this is my Name for ever, and this is my memorial unto all generations. Use. 2. IF God be the LORD of being, full of being in himself, To give him the praise of his Being. and giving being to every thing; learn then to give him his praise, Psal. 60.4. Ye shall praise the LORD, and ye shall extol him by his Name JAH. For he only brings enterprises to pass; as he gives being to every thing, so he gives being to all the works that are wrought by the creatures. If our being be from him; much more all our works are wrought by him, because they are but dependants on our being. Now this God takes to himself, as most proper to himself, and that from his Name, jehovah; there be many places for this; I will do it, for I am JEHOVAH, etc. Now if the creature shall say; I have such a purpose, To say I will do such a thing, what a sin it is. such a project in my heart, and I will do it, I will bring it to pass; what is it but to arrogate to himself, that which is proper to jehovah? which is a greater sin, than we are aware of; for it is no less than Idolatry; It is Idolatrit. and the Lord so takes it; Isai. 42.8. Isai. 42.8. I am the LORD, that is my Name, and my glory will not I give to another, neither my praise to graven images; that is, I will take a special care, that you shall not say, that your images do bring things to pass, for than they should be called jehovah, which is proper alone to me, to bring any thing to pass. So a man may apply it to any thing else; if a man shall say, that his own wit, or worth, or industry, etc. doth bring things to pass; he takes that praise which peculiarly belongs to God, and gives it to the creature; whereas the Lord says, jehovah is my name, and there is not the least thing, but I bring it to pass. Take heed therefore of that secret Idolatry which God hates; it is a place which you know, Hab. 1.16. Hab. 1.16. Therefore they sacrifice unto their net, and burn incense unto their Drag; because by them their portion is fat, and their meat plenteous. To offer sacrifice, is, to do that which is proper to God: now to go about any thing, and to say, that thy wealth brings it to pass, is to sacrifice to thine own net, that is, to attribute that to thyself, which is proper only to him. Again, as it is Idolatry, so it is a vain thing to do it; for we are not able to do it; It is a vanity. Psal. 37.5. Psal. 37.5. He will bring it to pass; there the Lord takes it as peculiar to him only; therefore in Isai. 26.12. (you may compare them both together) it is said there, Isai. 26.12. Lord thou wilt ordain peace for us, for thou also hast wrought all our works in us. The scope of this place is this: Other men (saith he) they forget God, they carry themselves aloft, but it is he that will ordain us peace, though none else shall put his hand to it; it is he that doth all our works for us, not our especial works only, but all; it is not any man, or any creature that doth them, it is he that works all our works for us. And if we did believe this, we should look upon him with another eye, and serve him after another manner; we should be more dependent on him, we should be more fervent in prayer; & not when we would do any thing, turn every stone, and to knock at every creatures door, to see what help they could give us; but our eye would be towards him; for it is in vain to run to them; no creature can do it, there is no enterprise but hath many wheels, and the stopping of one wheel hinders the whole enterprise; and it is he, that turns all those wheels, commands all, must bring it to pass, or else the least thing will hinder our greatest enterprises; therefore you see that the fairest blossoms of our endeavours do often wither, and the unprobablest things do come to pass. See it in David, to give you an example of it; when he would trust God, he had a promise of the Kingdom, but not by himself; his own power should not do it; and yet the wheels of God's providence did bring it to pass. So when he stayed his hand from kill Nabal, did not the Lord bring it to pass in a better manner than he could have done? And when he had the Kingdom, Abner was his great enemy, but yet David did nothing, but that which was right; and you see how God did bring it to pass, he took away his life without any hand of his. So Ishbosheth was his enemy, yet when David sat still, and did nothing, his head was brought to him; (though they that did it, did it wickedly) yet it was an act of God's providence to him. Thus things are done for the best, when we commit them to him; but if we do them ourselves, we are as they that fished all the night long, and caught nothing, till Christ came, and bade them to cast in the net, than they enclosed a great multitude of fishes: So it is with us, when we go about any enterprise, it is in vain, we are not able to do it. There is a double going about any enterprise; when we go about an enterprise without God, and when we go about it with him. When we go about it without God, I confess, that yet some things are brought to pass; and that will serve to answer an objection which you have fully expressed in Psal. 37.7. Psal. 37.7. Rest in the LORD, and wait patiently for him; fret not thyself because of him, who prospereth in his way, because of the man who bringeth wicked devices to pass, etc. There is the objection. Object. For when we teach this doctrine of trusting in God, as David had before, vers. 5. The objection than is; there are many that do not trust in God, and yet they bring their things to pass? Answ. 1 To this we answer, that either they do it not, it withers under their hand. 2 Or else, if they do it, it is to no purpose, they receive no comfort from it. Therefore he adds; the evil doer shall be cut off, that is, though they do go far in an enterprise, yet they never come to the end, they reap not the fruit of it, he cuts them off; so that, if you look to the issue, it is as good as nothing. 3 It tends to their own hurt, to their own ruin; if they get wealth, favour with great men, credit, etc. the sword turns to their own bowels, their ease slays them, and it turns to their own destruction. Therefore take heed of it; if thou dost go about it with God, he will give thee the comfort of it. One thing brought to pass by him, is better than a thousand by themselves without him. Use. 3. Learn from hence the only remedy against the vanity that all creatures are subject to, Learn the vanity of all creatures, and the remedy against it. that we have to do withal; for what is the reason of that mutability, we find in all things? Is it not from hence, that they have no being of their own? If you look to the rock, to the foundation; from whence they were hewn, and to the hole of the pit, from whence they were digged, they were made of nothing, and are ready to return to nothing. Take a glass, or an earthen vessel, they are brittle; if you ask the reason, they are made of brittle materials: plate is not so; so that this is the reason of all the vanity under the Sun, because they are made of nothing. Therefore there is no way to remedy this, but to look up to God, Act. 17.28. Act. 17.28. For in him we live, move, and have our being. This is the meaning of it. They have not only had their being from him at the first, but their being is in him. We have our being in him, as the beams in the Sun, and an accident in the subject. Then, if thou wouldst have constancy in any thing, thou must look up to God. Every creature is mutable; it is so for unchangeable, as constancy is communicated to it from the unchangeable God. Consider this for matter of grace. When thou hast got any good desires, or good purposes, at any time, remember that the being of them comes from God. Hence it comes to pass, that good purposes ofttimes do come to nothing, and like sparks go out again; because we remember not that they are from God; we think that if we have good purposes to day, if we be spiritually minded to day, we shall be so tomorrow; and thus you deceive yourselves, you must consider that the being of them comes from God: that place is remarkable, 1 Chron. 29.18. when David had rejoiced that the people had offered willingly, 1 Chro. 29.18. he prays that GOD would keep 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 sparks of truth, and are warmed with any holy affections, if we would give him the glory of this, that he gives a being, if we would make this prayer that David doth, you would find it a means to make you more equal, and more even in grace. And what I say of this, I say of all other things. It is the fault of us all, we are subject to the which is said of wicked men, Isai. 56.12. Isai. 56.12. Come ye (say they) I will fetch wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant. Now, whence comes this? let a man have health to day, he thinks he shall have it to morrow; let him have peace and friends to day, he thinks it will be so still. This is every man's thought; and it ariseth from hence, that we forget jehovah, he that continues the being of every thing. If we did remember this, we should say; I do not know whether it be his pleasure that gives being to them: I know, that if he withdraw his hand, they will come to nothing. It is a great fault to boast of to morrow; hereby you detract from God, and dishonour him exceedingly, you see how he complains of it, jam. 4.13, 14. you enter upon his royal prerogatives. james 4.13, 14. It is, as if a man should 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 rejoice in our projects beforehand, as if they were come to pass; this is a sinful rejoicing. And thence it is, that pride goes before a fall; because that when a man begins to lift himself upon a creature, and to build upon that which is but vanity, than the Lord begins to take away our foundation, and hinder our purposes, and then he falls and perisheth. Why dost thou boast of to morrow? Knowest thou what is in the womb of the day? thou knowest no more, than they know, what is in the womb of a woman, till they see it. Now, God hath an overruling hand in all these, and therefore he doth disappoint us, because we are ready to give to the creature that which belongs to himself; therefore, if thou wouldst have any thing to continue, depend upon him, because all things else are subject to vanity, and he only gives being, and continuance to them all. The Attributes of GOD in general. NOw we come to declare to you, how this Essence of God is made known. It is by his Attributes; and they are of two sorts: The Attributes of God, are of two sorts. 1 Either such as describe God in himself. 2 Or else such as declare God as he is to us. Other divisions there are, but this is the best that I can find; because it agrees with the scope of all the Scripture. For the first, those Attributes that show God in himself, as when the Scripture saith, that God is perfect; as, Be ye perfect, as I am perfect. So when the Scripture saith, that he is unchangeable, almighty, eternal; these show what he is in himself: then his other Attributes show what he is to you, as that he is merciful, patient, abundant in mercy and truth, and that he is all-sufficient to you, etc. The first Attribute of GOD. FIrst then, we will take this out of the Text, I AM hath sent me unto you; That God is perfect; God is perfect. he hath all the kinds, degrees, and extents of being in him. There be diverse kinds of being in the world; some have more, some less; some have a more excellent being, some have a less excellent; some have a larger being, some a lesser, and yet all are in him; and this is his perfection. Imperfection is a want of some being; Perfection is to have all the degrees of being, that belong to a thing in his kind, but all this is in God. Now God is said to be perfect: Because he being before any thing was; and therefore, he must needs be full, without them, and whatsoever they have, they receive it from him. You shall see this in Act. 17.25. Act. 17.25. Neither is he worshipped with men's hands, as though he needed any thing, seeing he giveth to all life and breath, and all things. He proves there, that God is perfect; because he needs nothing, seeing he gives to all life, and breath, and all things. That which is said of man, may be said of every thing else; What hast thou, that thou hast not received? Therefore, he that gives it, must needs be full of it. It is said that he made man after his own Image; and so he makes every thing else, he is the life of them all. Now the sampler and the life hath more in it, than the image; and therefore the life, and first original; the realty, and first beginning must needs be perfect in himself. There is none that can set limits to God, that can set landmarks or bounds to his entity or being. Every creature hath his several bounds and limits, thus far shall they go, and no further; but who hath set bounds to him? When he had set forth his Essence in Isai. 40. he adds, Isai. 40. To whom will you liken GOD? or what likeness will you compare unto him? There be these differences between the perfection that is in God, and that which is in any creature: Five differences between the perfection that is in God, and which is in the creatures. All creatures have perfection within their own kind only, and in such a degree; but he is simply and absolutely perfect, without all respect, without all comparison, he is a mighty sea of being, without bank and bottom; therefore his being is absolute. They have all some imperfection mingled with it; as, take all the creatures, the Angels; take all the Saints, when they are in the highest top, and full of all their blessedness, yet they have some imperfection, as job saith; he hath charged you with folly. Object. But you will say; they are perfect in their kind, how then are they imperfect? Answ. They have a negative imperfection, though not a privative; they are not deprived of that which should be in them; yet there is a negative imperfection, that is, there be many perfections, which they have not; it cannot be said of any creature, as, 1 joh. 1. 1 john 1. That in it there is light, and there is no darkness at all: Of him only can it be said, there is no creature so perfect, but it hath some imperfection. The creature though it be perfect, yet it is capable of sin and misery, and it is in possibility to lose that perfection it is in; but God is not in possibility to lose that perfection he hath, neither can he be capable of sin. Take the best, and most exquisite creatures, the Angels; their perfection is made up by some things, that are no substances, by circumstances, which are not substances, which may be separated, (though they are not;) there is something in them which is better, something which is worse; a substance and an accident, and every accident is separable, it may be lost; you see the evil Angels, they fell, they lost that they had: but God is a perfect substance, wholly substance; there is nothing him, by reason of which it may be said, there is something in him that is best, something that is worse. Though they have perfection, yet they have always need of something; now God hath need of nothing. The creatures, though full of perfection in their kind, yet still they have exceeding great need of something. As you say of a river, you will say it hath need, though it be full, it hath need of the fountain to maintain it; so may I say of the creatures, though they be full of perfection in their kind, yet they have need of that fountain, from whence their perfection cometh, which if it be stopped, they will come to nothing. Thus God is infinitely perfect and immense, having no limits: Reason. For all limits are either from the matter or from the form; the form is limited, because it wants matter to carry it to a further extent; and the matter is limited, because it is bounded with such a form; but in God there is neither matter nor form; as there is nothing without him, so there is nothing within him to bond that largeness of being which he hath. But now to apply this: Use 1 If God be thus full of being, as the sea is full of water, and a thousand times fuller; then all that you can do, reacheth not to him; Then all we can do, reacheth not to him, to merit any thing. Psal. 16.4. Psal. 16.4 It extends not to him; the sins that you commit hurt him not; all the righteousness you perform, doth not pleasure or benefit him: and if it be so, then consider what little cause you have to murmur against him at any time, upon any occasion. For all discontentment among the creatures comes from the hence, that their expectation is not satisfied; and what is the reason, why it is not satisfied▪ but because they think that there is some reason why they should be respected. Therefore examine your own hearts, whether there be not a secret popery in your hearts, that you think, that you can do something that reacheth to God, that he should respect you for: but if God be thus full, thou canst do nothing, that can reach to him. But you shall see how prone men are to this; are we not ready to say; Why am I not in so great a place as another? Why have not I more gifts? Why have I not greater employments? Why have I such imperfections? Why am I thus subject to diseases and crosses? Whence comes this? Because we expect something; because we think we are not well dealt with; and why do we think so? because men think, that there is something in them, why they should be looked after, they think that they have carried themselves so, that they think there is something in justice due to them. But if thou canst say with David, and job, and Christ, when he saith to his disciples; When you have done all, that you can, say that you are unprofitable servants. What if God will not have David to build a Temple, but his son must do it? Or Moses to lead the children of Israel into the Land of Canaan, but joshua must have the glory of it? They must be content; yet they did more for God, than ever thou canst do; therefore thou must labour to be content also. The creature doth but take of him whatsoever it hath, and therefore it can give nothing to him; and shall the River be beholding to him that drinks of it, because he comes and quencheth his thirst? Or shall the Sun be beholding to him that hath the use of his light? When thou hast done all that thou canst, say thou art an unprofitable servant, thou canst do nothing that reacheth to God; therefore labour to be vile, and low in thine own eyes, and willing to be disposed of, as it pleaseth him. Use. 2. Again, if this be so, then consider the freeness of his grace, This perfection of his shows the freeness of his grace and goodness in all he gives. in all the goodness which he bestows: for to have done any thing for a man beforehand, doth lessen the benefit bestowed. Now consider, that thou hast done nothing to the Lord; therefore labour to magnify the Lord, that hath bestowed it upon thee. For this cause the Lord will have justification by faith, and not by works, that he might be magnified: And so he will have sanctification, not by the power of the freewill, but by the infused grace of his Spirit, that no flesh might boast. It is the Lord that is full, it is he that gives it to thee, thou canst do nothing to him; Rom. 11.35, 36. Rom. 11.35, 36. Who hath first given to him, and it shall be recompensed him again; for of him, and through him, and to him, are all things, etc. As if he should say, the Lord out of his free grace had showed mercy to the jews, (for of them he there speaks) they were wet, like Gideons' fleece, when all the world was dry. Afterwards it pleased him to bedew the Gentiles, when the Israelites were dry; well, he hath done this, says Paul, and what hast thou to say to him? Did he any wrong? Is he not free? May not he do what he will? This is one use. Another is, that you should be content with his disposing; he owes nothing to any; for of him, and through him, and for him are all things; to him be glory for ever; Amen. Use 3 If he be thus full, that the creature doth nothing to promerit at his hand, than thou mayest go to God. though thou hast no worth in thee; To go to God with faith, though we have no worth in us to move him. though thou hast done little service to God, yet go to him, and say; Lord, I have done nothing; if I had done much, yet it would not reach to thee; thou art full of perfection, and blessed for ever: therefore a man may go to him with great faith, and ask great things of him, though he be little worth, and hath done little service for him. For, if thou didst God any good, thou mightest go to him, and say, I have done this and that for thee, therefore recompense me. But seeing it is not so, therefore labour to go to God in faith, and when thou goest, think with thyself; why may I not have it aswell as another? Do not say, I am not so holy, and I cannot do as Paul and Moses, their works did nothing to him. Think with thyself, that when he first chooseth a man, he doth it freely; and thinkest thou that he is not the same afterwards? Therefore, now thou mayest go to him on this ground with boldness, because whatsoever thou dost it is nothing to him. Use 4 Moreover, if the Lord be thus full in himself, than he hath need of nothing. God hath no need of any man or creature. He therefore saith to all the men in the world, and to all things; he saith to Princes, I have no need of you; to rich men, I have no need of you, or of your wealth; he saith to Scholars, that have excellent parts, I have no need of you: therefore say not, I am undone, or the Churches are undone, because Princes are not for you; because men help you not, for God can help them alone; he doth not need Princes: When there was none, saith the LORD, I stirred up myself like a mighty Giant, he needs no help, he is most perfect, full of being, able to do whatsoever he pleaseth. Use 5 Again, consider with thyself, that if thousand thousands perish, it is nothing to him; That many perish is nothing to him. he cares no more for the destruction of the whole world, than thou dost for the throwing away of a little dust; he is full of excellency and perfection; you see how often he sweeps away whole kingdoms with the bosom of destruction, nay, he swept away the whole world by the Flood, as you do sweep a little dust out of your houses. Therefore do not thou dispute with God, and ask, why are so many damned? why are so many swept away? think with thyself, that he, that was before all things were, will be when they are gone: therefore learn with Paul, to reverence his judgements, to fear and tremble before him. He is full of being, and though thou perish, what is that to him? Wilt thou dispute with God? thou art but a particle of dust. What art thou that contendest with him? let the potsherd strive with potsherds of the earth, but not with God. Shall the clay say to him that fashions it, what makest thou? Use 6 Again, if God be thus full, then consider why he hath laid such a commandment on thee, His Commandments are for thy good. to do such and such things. It is for himself? no, for thy righteousness, thy keeping of his Law reacheth not to him. What is it for, then? Surely it is for thyself, and for thy good. If for thee he hath commanded, and every commandment is for thy wealth; then consider what reason thou hast to walk in his ways; he saith, as kind parents to their children, when they exhort them to good courses, it will be for your own good; and if you do it not, it will be for your hurt: as it is said of the Sabbath, It was made for man, and not man for the Sabbath; that is, God appointed the Sabbath for man's advantage, he would be undone else; he would grow wild, and forget God: and as it is said of the Sabbath, so it is true of every Commandment; therefore that is put to every Commandment; The Commandment, which I command you for your wealth, Is●●●●. 36. 17. Isai. 36.17. that is, when ever I command you any thing, it is not for mine own sake, not, that I might be served and worshipped, (though that is joined with it) but it is for your profit, whatsoever I command. This than should stir us up to go about holy duties willingly, after another manner than we do. No man will serve himself unwillingly, (though, it may be, he will other men.) Now, all the Commandments of God do tend to our own advantage: for to that end hath he appointed them. Keep the Commandments and live in them: you live in them, as fire doth by wood, and the creatures by their food. If a man did consider this, he would do this in another manner; we go about our own business with intention, because it is our own; so if we were persuaded, that what God did command, it were for our own good, you would do it in all diligence; you would not only go, but run the ways of his Commandments; you would not only take heaven, but you would take 〈◊〉 with violence, and with all your might and strength, you would do whatsoever he commands, for it is for your own profit, and not for his. Use 7 If God be thus full, than you should give him the praise of his perfection, To praise God for himself, give him the honour of his perfection. and stay your thoughts upon him. It is a thing that we come short of, for the most part, for we are ready to ask, what is God to us? what profit, what good is it to us? (for that is the base nature of ours;) but grace teacheth us otherwise, we must learn to know God, to honour and magnify him in our thoughts for himself. Some men have a greater knowledge of God, some less; he that hath more, he is able to set him up higher in his apprehension, and to give him the more praise, Psal. 68.1. Psal. 68.1 Exalt him in his name JAH, that is, consider that he alone is full of being, and gives being to all things; therefore (saith he) praise him, and extol him for this, and let your thoughts be upon him. Quest. But must it be a bare and empty thought of him only? Answ. No, you shall know it by these four things, if you think aright of God indeed: Thou wilt esteem his enmity and friendship above all things; Four signs of entitling God's perfection. thou wilt not regard the creatures at all; either in the good, or hurt that they can do thee: if thou canst see the fullness of being that is in him, and the emptiness that is in every creature; then, if he be thy friend, he is all in all to thee; and if he be thine enemy, thou wilt consider that he that is full of all strength, and power, and being, that he is thine enemy, and that his enmity is heavy, for he which is, is against thee. If the creature be set against thee, it is but as a little clay or dust, they cannot hurt thee, unless his arm go along with it; and than it is not that creature, but his arm that doth it: As when they came to take Christ, it is said, he passed thorough the midst of them; they were to him as a little dust, and as the army that came against David, joshua, and Elisha, they were to them as a little water; but when God comes against a man, than every little thing, if he pleaseth to extend and join his power, he is able therewith to quell the strongest man. Then, one man shall chase a thousand, and a thousand shall put ten thousand to flight, Deut. 28. Deut. 28. He is as a mighty river, that carries all before it, Nahum 1. Nahum 1. Therefore regard the enmity of the creature, as small things, his enmity is only to be respected. If thou thinkest of him thus, than thou wilt be satisfied with him; for thou hast him that is, and thou wantest only the thing that is not; Sign. and therefore thou must say, when thou hast lost any thing, I have lost that which is nothing; when thou hast gained any thing, say, that thou hast gotten that which is nothing: it is a hard thing to say so, but yet it is so; as it is said of riches in the Prov. 23.5. so it is true of honour, pleasure, profit, etc. Indeed riches to men are their substance, so they call them, but to God they are nothing; and so he calls them: riches, honour, etc. they have but a little diminutive being, as if they were nothing. And they are nothing in two respects: 1 In comparison of God, they are nothing. 2 Because they are able to do nothing. So other comparisons argue, as that they are flowers, and false treasures, and shadows: now doth any man grieve, if his shadow doth disappear; or that he hath lost a flower. Therefore learn to magnify God, for he is all; thou wantest nothing, if thou hast him; he is all in heaven, and why should he not be so here? Because when Peter said they had left all; Christ tells them they should have an hundred fold, and why? because they had a full communion with God; and therefore, they had all the comfort that friends or lands could afford; he was in stead of all to them, as Paul, when he was in prison, was not God all to him? and what need had he of riches, or lands, or friends? for friends are but to comfort a man; and money, it can do no more than man can do; and praise, and honour do but knit men's hearts to us; now, if we have the light of God's countenance, we need not man's help; if God will put forth his power for us, what need we any thing else? if he will heal us, what needs the Physician? if he will clothe us, and give us meat and drink, than what needs wealth? Therefore labour to be satisfied with him, to prise and esteem him, and to think him to be all in all. THE EIGHTH SERMON. EXODUS. 3.13.14, 15. 13 And Moses said unto GOD; behold, when I come unto the children of Israel, and shall say unto them; The GOD of your Fathers hath sent me unto you, and they shall say unto me, What is his Name? what shall I say unto them? 14 And GOD said unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the children of Israel; I AM hath sent me unto you. 15 And GOD said moreover unto Moses, Thus shalt thou say unto the children of Israel; The LORD GOD of your Fathers, the GOD of Abraham, the GOD of Isaac, and the GOD of jacob hath sent me unto you: this is my Name for ever, and this is my memorial unto all generations. COnsider, whether your minds gather an holy magnanimity even from hence, Sign. that you have the Lord for your God: for, if he be most perfect, if he hath the fullness of all things in him; then if you have him, the mind is ready to grow to an holy kind of greatness; for it is the greatness of the object, that makes the mind great: and the greatness of the mind appears in this, that it doth not esteem small things. Animo magno nihil est magnum; When a man can, out of this consideration, that the LORD is my Sun, and shield, and exceeding great reward, contemn and reckon all things else as matters of small moment; it is an argument that he hath, in truth, apprehended God, as he ought to apprehend him. I say, this is true holy magnanimity: there is a false magnanimity; whereas men's minds are great, because they grow great with men, because of their great hopes, and riches, and great learning; this is a false greatness, because it draws men from God; it is such a greatness as the arm hath, when it is swelled, which riseth not from the strength and true greatness of it, but from the weakness of it. This is of an ill kind; but there is another kind of greatness, when the mind grows therefore to an holy magnanimity, because it is set upon the great God: as David, he had such a magnanimity, Psal. 27.1.3. Psal. 27.1.3. The LORD is my light, and my salvation, whom shall I fear? The LORD is the strength of my life, of whom shall I be afraid? Though an host of men should encamp against me, my heart should not fear, etc. If there be any thing in this world to be regarded, it is an host of men; because it is the powerfullest thing amongst men; but I will not regard it. Why? not because he was stronger than they, but because God was his life and strength; when his mind raised up itself to such a greatness, upon this consideration, than he was able to contemn these things, that were to be contemned. Such was the greatness of mind, which was found in Moses, Hebr. 11. he cared not for the favour, Hebr. 11. or disfavour of the King, Because he saw, enjoyed, and bore himself upon him, which was invisible. Consider, whether you exalt him as God, you shall know it by this, Sign. by seeking to him to fill up all those defects and imperfections, that we meet with in our lives, from day to day. Beloved, there are many things that we want; as if we lose a friend, we complain of a want; if we lose father or mother, it is a want; yea, if we lose nothing, yet we find many defects which we would have made up: now, what is the way to do it? If thou thinkest to make them up by the creature, thou wilt find it to be but a small bush that will not stop the gap; but if thou goest to him that is all in all, Coloss. 3. if thou seekest to make it up in him, Coloss. 3. when any thing is lost: when the bucket is broken, if thou goest to the fountain; if a beam be cut off that was given and shined thorough the creature, if thou goest to the Sun, that can give the like beam thorough another creature; if thou seekest to have communion with him, than it is an argument that thou esteemest him as thou oughtest to do. Object. Every man will say; I seek to the Lord, I look for all my comfort from him. Answ. Yea, but how dost thou bestow thy labour? Isai. 55.2. Isai. 55.2. Wherefore do you spend money for that, which is not bread? and your labour for that, which satisfieth not? hearken diligently unto me, and eat that which is good, and let your soul delight itself in fatness. Let a man consider in this case, how he bestoweth his pains: if he think to have all in God, he will save his pains, and not lay it out upon vanity, but he will bestow it to some purpose; that is, he will take much pains to seek his favour in all things, and look to him for a supply of all, and not to the creatures, because they can do but little, they have no power, no strength to do any thing, they are of no moment; but if God be pleased to make up the defect, then if he have but little wealth, he will make it to serve his turn; if he have but one friend, it shall be to him, as if he had many; if he hath but a little credit, it shall be to him, as if he had a great name, etc. all things else are but of a little bulk without him. Object. But the creatures are of great moment, experience shows them to be something: for, who lives without them? Again, are not we commanded to pray for outward blessings? and we are not to pray for that which is nothing. Again, doth not the Scripture reckon them so? they are things for which we must be thankful, and the want of them doth afflict us, and we must esteem it as a chastisement. Now, no man will be thankful, or afflict himself for that which is nothing; and therefore there is something in the creature, they are not altogether nothing or vanity. To this we will give a threefold answer: That the creatures in themselves are of no moment to us, are nothing in three respects. Answ. 1 Though they be something; yet their efficacy is not from themselves, but from the Lord. A horse is able to do something, but to save a man, it is a vain thing; the builder builds, but it is nothing, and the watchmen watch in vain without the Lord; the efficacy that they have to do us hurt or good, Their efficacy is from God. is from him, and not from themselves: If God will say to the creature; Go, and do such a man good, it will do it, because there goes a concourse of efficacy from him to do it: So, if he say to a creature, Go to such a man, and afflict him, it will do it, though it be never so small and mean a creature; therefore of themselves they neither do good nor hurt, the efficacy that they have is from him, and not from themselves: they are mere instruments; and if God withdraw his blessing and cursing, they can do us neither good nor hurt. Answ. 2 We say that they are nothing, because they are at his command; They are at his command. if he would do us good, he never wants one to send of his errand; if he will make a man rich, he wants not wealth, it is at his command; if he will give a man friends, he can fetch them again; if all thy friends be present, yet they stir not, unless he command. The rich and the poor, they meet together, but the LORD makes them both. And in this regard, riches are said to be nothing, Prov. 23. Prov. 23. Riches take to themselves wings, and fly away; And, why dost thou set thy heart upon that which is nothing? That is, they go and come at his command; and therefore they are to be accounted as nothing. If a man see a flock of the best fowl on his land, yet he looks upon them as nothing to him, because they have wings and will fly away; and you should think so of all things else; that they have wings, that they go and come at his command, that they are nothing, because they are nothing to you. Answ. 3 They are nothing, because they can do but little good; and that which they do, is of no continuance; They can do little good at best▪ and that which they do is of no continuance. and therefore they are said to be vanity. So that put the case that they have some efficacy in them, (when yet they are acted by the Lord;) yea, put the case that they were at their own command (as they are not) yet they can do but little good, and that is of so short continuance, that therefore they are vanity, they are nothing; because they are little more than nothing; as Solomon calleth them; all things under the Sun are vanity; they are empty things; and that which is under the Sun cannot reach above the Sun; and therefore they are said to be vanity. Object. But if you say that they are great things, and therefore you see how the Prophets did magnify them, and did set forth the greatness of afflictions in the want of them. Answ. I answer, that they are of use indeed, in regard of the weakness of the creature, and the continuance of this life; but if they be compared to eternity, they are nothing; and again, if the Lord be with us in the want of them, they are nothing; if the Lord send us afflictions, and give us his favour and the light of his countenance, it is nothing; if he send us into prison, if he be with us, it will be nothing: As, on the contrary, if a man had a brave Palace, and God was not with him, if he did withdraw his favour from him, all were nothing. The second Attribute of GOD. The next Attribute, The second attribute of God. which likewise may be drawn from this place, is this: That GOD is the first, without all causes, GOD is the first without all cause. having his being, and beginning from himself. This I find set down in Rev. 1.8. Rev. 1.8. I am ALPHA and OMEGA, the beginning and the ending, saith the LORD, which is, which was, and which is to come, the Almighty, that is, what Alpha and Omega are in the letters, that I am to the creatures; I am the first, and the last; that is, if I should suffer the creatures to fall, than I should be the last; and I am He they would return unto, Rev. 3.14. Rev. 3.14. Christ, according to his Godhead, is said to be the beginning of the creation of GOD, Isai. 44.6. Isai. 44.6. I am the first, and last: The meaning of it is, that he is without all causes, that he is from himself, and by himself, and of himself, and for himself, Rom. 11.36. that is, Rom. 11.36. he is the first, he never had any efficient cause, as all the creatures have; that which hath no efficient cause, hath no end; that which hath no end, hath no form; (for the form doth but serve to carry a thing to such an end) that which hath no form, hath no matter, for the matter is dependent on the form; and so consequently, he is without all cause. But we will show you the grounds of this, they are these three: Reason 1. He is without all cause: for, if there were any cause of him, that cause must needs be caused, either from some other, or from itself, not from any other; for then there should be something that is before the Lord, that is better than he, from whom he receives all things; but that cannot be: for, than it should be God, and not the Lord; and it is not from itself, because nothing is the cause of itself, for than it should be before itself, and it should be better than itself; for the cause, though it give the same that is in itself, to the effect, as the father to the son; yet the cause is better, because that which gives, is better than that which receives. Again, it should be different from itself, for the cause is different from the effect: therefore it must needs be, that he is without all cause, and the first, and the beginning of all the creatures of God. Wheresoever you see any thing, Reason 2. that hath but a part of another, it must needs receive it from some whole; and if it doth receive it from that which is but a part; yet by degrees it must come to some whole, as to the fountain; as for example, if iron or wood be on fire, etc. they have but a part of that element, which argues that there is some whole. But it may be said, Object. it hath that part of itself originally? Answ. That cannot be; because whatsoever hath any thing originally, must have the whole, and not a part; as the Sun, because it hath the light originally, therefore it hath not a part, but the whole, though afterward it gives light to many; so a fountain, that hath water originally, hath not the part, but the whole, though afterwards it runs into many brooks; and if there were but one fountain, as there is but one Sun, than all the water would be in that fountain, as the light is in the Sun. Now to apply this, look upon all the creatures, and you shall find that they have all but part of being; the Angels have one part, men another, and other creatures another part, etc. which is an argument that there is a whole, which is GOD blessed for ever. Besides, it argues that he hath that wholeness of being from himself; for he that hath but part of a thing, doth borrow it, and therefore must come to the original; for nothing is borrowed but it is from another, and not from itself; therefore, seeing the creatures have but a part of being, it presupposeth that there is a whole, that there is an immense being, that is of himself, and from himself, and hath it not from any creature. Reason 3. Lastly, there is nothing that the eye hath seen, or that the ear hath heard, but it is possible not to be; there is almost nothing but is subject to corruption; but if it be not so, yet they have a possibility not to be; as the heavens, though they are not corrupted, yet they may be: now whatsoever hath a possibility not to be, it is certain that it was not, & that which was not, is brought to a being by him that is; so that you must come to something which is, that is the cause, that is the beginning and ending, that is without cause, that is α and ο, he that was, and that is to come. Now we come to application. Use 1 If the Lord be without all cause, this we may gather then, that he doth not will any thing, because it is just, God therefore wils not things because they are just; but they are just because he wils them. or desire it, because it is good, or love any thing, because it is pleasant; for there is no cause without him, all perfection is in him originally. The creatures indeed desire things, because they are good; and love them, because they are pleasant; because they seek for perfection out of themselves, because they are caused by that which is out of themselves: but this is not so in God, who is the first cause, because, of the first cause there is no cause; and of the first reason there is no reason to be given. Look whatsoever is in the creature, what justice or excellency, it comes from God; and if he should will any thing for this cause; because it is good, there should be a reciprocation, which is impossible. I speak this for this end; that in our judging of the ways of God, we should take heed of framing a model of our own, as to think, because such a thing is just; therefore the Lord wils it: the reason of this conceit is, because we think that God must go by our rule; we forget this, that every thing is just because he wils it; it is not that God wils it, because it is good or just. But we should proceed after another manner, we should find out what the will of God is; for in that is the rule of justice and equity; for otherwise it was possible that the Lord could err, though he did never err: that which goes by a rule, though it doth not swarve, yet it may; but if it be the rule itself, it is impossible to err. As, if the Carpenter's hand be the rule, he strikes a right line. The Angels and creatures have a rule, and therefore may err; but it is not so with God, and therefore what God wils is just, because he is the rule itself; therefore in the mysteries of predestination, we are to say thus with ourselves; Thus I find the Lord hath set it down, thus he hath expressed himself in his Word, such is his pleasure; and therefore it is reason, and just such against which there can be no exception. Use 2 If God be without all cause, than he may do all things for himself, and for his own glory; God may do all things for himself, and his own glory. because he that hath no cause above, or without himself, he needs not do any thing but for himself. The Angels, they have a cause above, and without themselves, therefore they must do nothing for themselves, but for another, Rom. 11. last, Of him are all things, therefore to him be glory: that place shows us a ground of this, why we must not expect, that God should do any thing for any other end, for any other creature in the world; for having no end above himself, it is impossible that he should have any end but himself, Prov. 16.4. The LORD hath made all things for himself; yea, even the wicked for the day of evil. Whereas this objection might be made; Will he cast men to hell? will he damn them for his own glory? Yes (saith he) all his actions even that also is for his own sake; Rom. 9.22. there it is more large: What if GOD willing to show his wrath, and to make his power known, endured with much long suffering the vessels of wrath filled to destruction? etc. This is enough, he hath no end, no cause above himself; and therefore it is reason enough, he doth it because he will do it. And this is a thing to be observed out of the 19 and 20. verses, where the same reason is given that we now speak of, Who hath? etc. saith the Apostle, if you look on God, and the creatures, you shall find this difference between them; all the creatures are made, as pots are made by the potters; and therefore, as they have an author of their being, so they do serve for another end; so that the potter he may appoint what end he will, and no man can say, why dost thou it? So God, because he is the first cause, he may have what end he will, and no man can say, why dost thou so? he may make some vessels of honour, and some of dishonour, and all for himself, and his own glory: therefore, when you see that he did not spare the Angels, but cast them down into hell, there to be reserved in chains of darkness till the last day; when you see him not sparing the old world, when you see him suffering the Gentiles to walk in their own ways; when you see him to suffer a great part of the world to be damned, and to perish; when you see him let the Churches to be made havoc of, you should be ready to say thus, To him be glory for ever: that is, you should not murmur against him, but glorify him, and reverence him for ever: for he may do all things for himself. And this is the reason that is rendered, Matth. 20.15, 16. Matth. 20.15, 16. May not I do what I will with mine own? He gives it there as the reason, why many are called and few chosen, why the jews were first, and the Gentiles last: why he let goes many probable men, and chooseth the worst; saith he, May not I do with mine own what I will? Beloved, this difference is to be observed between the creatures and God; there is no creature can say of any thing, that this is mine own, because he made it not, they are not the masters of them; but God may do what he will, what he pleaseth, because they are his own. If God will take a few out of a Nation, and destroy all the rest, who can say any thing to him? they are his own; as he is without all cause, so he is without all end. Now, as this is of use to justify God, in that it is his property to be without all cause; so it may teach us; Use 3 That man may not do any thing for his own end, We should do nothing for our own ends but for God. but he is bound to do all for an higher end, as he that made us hath appointed, for the efficient can make a thing to what end he please. You see it is so with men, as a knife is made to cut, a key to open, etc. and yet they are all of one material: so the Lord looking down from heaven, he made of one heap of clay several creatures, and appointed to every one his several end, which end they must observe and aim at; and if they do not, they wrong him that made them; and therefore it is he destroys them. And so it is with every thing that is made for an end; as fire, that is made to warm a man, if it do burn the house, we put it out; a vessel that is made to keep wine or bear, if it do corrupt it, we lay it aside, and put it into one more wholesome: so doth God, he puts to every man his several end, and therefore he gives them several gifts, and several callings: himself, indeed, is the general end, but besides the general, he appoints to every calling a particular end; to a Minister he saith, Go, and feed my sheep; if he goes, and feeds himself, and not the people; if he feed them with stubble, and not with hay, he doth not attain his end; and so may I say of every thing else; of a scholar, a Magistrate, a husband; they have several places, and diverse gifts given them, and all for their several end, and if they aim not at their end, but work for themselves, they are worthy to be destroyed: as a man, if he hath an instrument that is crooked, and unfit for use, than he casts it away, and taketh another; but if it be fit, he will lay it up for use, and he will say, let it not be lost: so doth the Lord with men, if they be pliable to him, if they will work for the end that he hath appointed them, than he saves and preserves them; but if they will do things for their own end, it is the next way to destruction. For observe this; for any man to do any thing for his own end, is to arrogate that to himself, which is the Lords, who is without cause, which is an high kind of idolatry. Let them consider this therefore, that labour that they may be rich, that labour that they might have outward excellency, and to be something in the flesh, that labour only for outward honour, for places of employment, and credit in all things; so a scholar that is negligent, he saith, I shall make a shift to live; but hast thou not another end? art thou not made? art thou not a creature? is it enough for thee to live, and no more? so they that have their estates provided for them, they care not for learning, they say, they can live without it; but art not thou made? and is not this thine end, to serve God and men? So he that shall choose a calling or course of life, according to his own fancy, not that which shall be serviceable to men, but that which pleaseth himself, let him ask himself this question; Am I not made? Am I not a creature? have I no other end, but myself? Therefore let men consider this, and look to it; have I not chosen this course of life, and have I not an end appointed to me? That end is to be serviceable to God, and profit men: But if a man shall think with himself, what is the best way to live and provide for myself, and to get profit and wealth; these are idolatrous and sinful thoughts. God may do all things for himself, because he hath nothing above himself; Object. but if thou dost so, thou provokest him to wrath exceedingly. Answ. Signs, whereby a man may know whether he maketh God or himself his end. But you will say, I do all for this end, to serve God and men? Thou that dost pretend this, that thou dost things to be serviceable to God and men, and not to thyself, thou shalt know it by this: 1 If thou puttest thyself to things that are above thee, it is a sign that thou dost it not for his sake, that hath appointed thee, but for thine own. 2 If thou art fit for an higher place, if thou restest in things that are beneath thee, for thy greater profit, thou seekest thyself, and not the Lord. 3 If thou dost resist the providence of God, that when thou hast a calling, and art put in it, and thou puttest thyself out again for thy advantage, than thine end is thine own self. Paul when he went to Macedonia, he found but bad entertainment there, yet he went, because he was sent. So john, he went to Pathmos, where the people were but few, and barbarous, yet he obeyed God, and went. Eliah, when he was sent to Ahab, and to prophesy to the Israelites, among whom, for all that he knew, there was not one soul, that did not bow his knee to Baal. Ezekiel and Isaiah, when they went to harden the people to destruction, yet they went willingly, because the Lord sent them; it was an argument that they did it not for themselves. A servant is not to do his own work, he doth it as his master will have him to do it; if he doth the things that his master bids him, and saith, I am his servant; and if he bid me to go, I will go, or if he bid me come, I will come; if he bid me to keep within door, and to do the meanest works, I will do them; this is an argument that he doth not seek himself. When a man is thus dependent upon God, willing to take employment, not above him, nor below him, nor resist his providence, but willing to be guided by him, it is a sign that he seeks the Lord, and not himself. 4 Besides, let a man consider what he doth in these services that immediately concern the Lord himself. If a man shall study much, and pray little; if a man shall spend all his time in his calling about worldly business, and little time for duties to build up himself in knowledge, as in prayer and reading, etc. it is a sign that he doth it, not for the Lord, but for himself; for he that seeks not the Lord, in that which is done to his person, he doth it not in that which is done in outward works; he that will not be faithful in the greater, and that which God doth immediately command in his worship, he will never be faithful in those things which are further off, that are of less consequence, Act. 6.4. Acts 6.4. It was an argument they gave themselves in integrity, to the ministry of the Word, because they gave themselves to prayer as well as it; they did, as it were, divide the time between both; if we were to preach only, say the Apostles, we could then wait upon Tables, but one half of our time is to be taken up in prayer, the other in preaching: and if you thus divide the time, it is a sign you look to the Lord. 5 Besides, consider what it is that troubles thee? what a man aims at, if he lose his end, that grieves him, when his work is done; if this be thy trouble that thou hast lost some credit, or profit, than thine end is thyself; but if this be thy grief, that thou hast not done it in such m●●sure, that others may receive profit and advantage by it, it is a sign that thou didst it not for thyself, but for God's glory. 6 Besides, if a man considers what it is that doth make things pleasant, and gives amability to that, which is harsh in itself. Labour in itself is sweet to no man, unless there be something in it that sweetens it: now consider what that is, if in it thy eye is upon thy wealth, that comes by it; if thou studiest hard, and if thou preachest much, and it is for the praise of men, thou seekest thyself, and thy reward is in it; but if thou lookest up to the Lord, if thou dost it, because he sees it, and knows it, and that he may say; I know thy work and thy labour; it is a sign that thy end in it, was the Lord, and not thyself. 7 From whence dost thou look for wages? from God or from men? Whence come those complaints of the unthankfulness of friends and pupils, and those we do good to? but because we look to men, and not to God. For if we did look to God for our reward, their thankfulness or unthankfulness would be of small moment to us: for doth the Nurse nurse the child for it own sake only? doth she look for reward from the child, or from the mother that putteth it to nurse; if you look for your reward from men; they are your end; but if you look for it from the Lord, their encouragements or discouragements will not much move you. 8 Again, consider wherein thy mind resteth, for that which a man makes his end, therein his mind resteth, and in nothing beside: a husbandman, though he doth plough and sow, etc. yet he rests not till he comes to the harvest: he that hews stone, and squares timber, doth it, and stays not till the house be built: therefore, do thou consider with thyself, in all thy works, what it is that gives rest to thy thoughts; if thou dost say, I have now wealth and riches enough, and means enough, I have gotten what I aimed at, and now my soul is at rest; if thou sayest, I have now honour and name enough, my children be well provided for; and therefore your soul rest in this; then this was your end, and not the Lord; whereas you ought to say, though I have provided for my children, yet do they fear the Lord? are they brought home to him? My trade hath brought me home much, but how serviceable have I been with it? I have much credit and estate, but what glory hath it brought to JESUS CHRIST? So he that is a Minister; it is true, I have enough, enough credit, enough for estate; but what is this? have I brought any glory to the Lord? have I converted any? if thy heart can have no rest, 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 seeing we are made, seeing we have an higher cause, and that to be without cause belongs to God alone; therefore we must carry ourselves as creatures; as it is said of David, he served his time; he did nothing for his own end, but he carried himself as a servant, he did not say; I will have so much pleasure, and then serve God; he did not cut the Lord short, but he served his time, he gave the Lord the whole day. It was the comfort that JESUS CHRIST had, when he was to go out of the world, john 17.4. joh. 17.4. I have glorified thee on earth, I have finished the work that thou gavest me to do; that is, I was as a servant, and I chose not my work, but it is that which thou gavest me, and I have not done it by halves, but I have finished it; therefore glorify thou me. So, if thou canst say it, when thou goest out of the world, that will be thy comfort at that day; but if not, remember that it is the Lords manner of dealing, when men will seek themselves, and their own end; he lays them aside, as we do broken vessels, fit for no more use, and he takes another. If there be any here, that can say so, that the Lord hath laid thee aside, and taken thy gifts from thee; remember, consider with thyself, that hadst thou used them to his glory, and made him thy end, be sure that he would not have laid thee aside, but that he would have used thee. Beloved, we see it by experience, that men of small parts, yet if they had humble hearts, and did use them in the simplicity of their spirits to God's glory, than he hath enlarged them, and used them in greatest employments. Again, on the contrary side; men of excellent parts, they have withered, because they did not use them to God's glory, therefore he hath laid them aside as broken vessels. THE NINTH SERMON. EXODUS. 3.13, 14, 15. 13 And Moses said unto GOD; behold, when I come unto the children of Israel, and shall say unto them; The GOD of your Fathers hath sent me unto you, and they shall say unto me, What is his Name? what shall I say unto them? 14 And GOD said unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the children of Israel; I AM hath sent unto you. 15 And GOD said moreover unto Moses, Thus shalt thou say unto the children of Israel; The LORD GOD of your Fathers, the GOD of Abraham, the GOD of Isaac, and the GOD of jacob hath sent me unto you: this is my Name for ever, and this is my memorial unto all generations. The third Attribute of GOD. WE come now to a third Attribute, and that is the Eternity of GOD; A third Attribute of God. His Eternity. for God doth not say, He that was, but He that is, hath sent me unto you. He that is without all cause, the efficient and final, he must needs be eternal; he that hath no beginning nor end, must needs be eternal: and beside, in that he saith, I am that I am, not, I am that I was, it must needs be that he is without succession. Therefore from hence we may gather, that GOD is Eternal. Doctr. In handling of this point, we will show you, First, wherein this consists. The reason, why it must be so. The differences. The consectaries, that flow from these distinctions of eternity. For the first, you must know, that to eternity these five things are required: Five things required in eternity. It must not only have a simple, but a living and most perfect being. For eternity is a transcendent property, and therefore can be in none, but in the most excellent and perfect being, and therefore it must be a living being. This we have expressed in Isai. 57.15. Isai. 57.15. Thus saith the high and lofty one, that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place, etc. As if he should say; there is no house fit for him to dwell in, that is high and excellent, but only the house of eternity. Where eternity is compared to an house or habitation, to which none can enter, but God himself, because he only is high and excellent; all the creatures are excluded out of this habitation. It is required to eternity, that there be no beginning; which description you shall see of it in Psal. 90.2. Psal 90.2. LORD, thou hast been our dwelling place in all generations; before the mountains were brought forth, or ever thou hadst form the earth, or the world; even from everlasting to everlasting thou art GOD. And here also you have the third expression; and that is, to have no ending, he is not only from everlasting, but to everlasting. There is no succession: as, suppose all the pleasures that are in a long banquet, were drawn together into one moment; suppose all the acts of man's understanding, and will, from the beginning of his life to the end, could be found in him in one instant; such is eternity. God possesseth all things altogether, he hath all at once, joh. 8.58. john 8.58. Verily, verily I say unto you, before Abraham was, I am: As if he should say, there is no time past, present, or to come with me; he doth not say, before Abraham was, I was, but I am, and therefore he is eternal. He is the dispenser of all time to others; he is Lord of all time, all times do but issue out of him, as rivers from the sea; he dispenseth them as it pleaseth him, Psal. 90. compare verse 2. and 3. together, Psal. 90.2, 3. Before the Mountains were brought forth, etc. even from everlasting to everlasting, thou art GOD. Thou turnest man to destruction, and sayest; return ye children of men. He sets time to the sons of men; where we shall see that this is the property of him, that is eternal, to set times and seasons to men, etc. The reason why God must be eternal, The reasons why God must be eternal. is this, because he is what he is of himself, he is without all cause, and therefore can have no beginning or ending; and therefore he must of necessity be without all motion, and without all succession, for all succession presupposeth motion, and all motion presupposeth a cause and effect; for whatsoever is moved, is either moved from no being to a being, or from an imperfect, to a more perfect being; that is, to be moved to an higher degree: now God that hath nothing in him to be perfected, is not capable of a further and higher degree. The third thing is the difference between the eternity of God, and the duration of all creatures, Four differences between the eternity of God, and the duration of all creatures. which consists in these particulars: They, even the best of them, have but an half eternity, they are not from everlasting, though they are to everlasting. That eternal duration that they have, is not intrinsical to them, it is dependent, they receive it from another. They cannot communicate it to another, nor extend it beyond themselves; the Angels, though they be eternal, yet they cannot make other things to be eternal; God only can do this. All the acts of the creatures, all their pleasures and thoughts, and whatsoever is in them do admit a succession, a continual flux and motion; but in God it is not so; he is as a rock in the water that stands fast though the waves move about it; so is it with God: and though the creatures admit of a continual flux and succession about him, as the waves do; yet there is none in him. And these are the differences between the eternity of God, and the duration of all the creatures. Now follows the fourth thing. The consectaries that flow from hence, they are these two: If this be the eternity of God, Consect. 1. then to him all time, that is to come, is, as it were, past, Psal. 90.4. He possesseth all things together; and all time is present and as it were passed with him. Psal 90.4. A thousand years in his sight are but as yesterday, when it is past: that is, a thousand years that are to come, they are to him as past; they are nothing to him. And again, a thousand years that are past, are as it were, present to him, as we heard before: Before Abraham was, I am: For he possesseth all things together; by reason of the vastness of his being, to him all things are present. As he that stands upon an high mountain, and looks down (it is a simile that the Schoolmen often use;) though to the passenger that goes by, some are before, some behind, yet to him they are all present. So though one generation passeth, and another cometh; yet to God, that inhabits and stands upon eternity, they are the same, they are all present, there is no difference. And then this follows from hence, that to God no time is either long or short, To God no time is either long or short. but all times are alike to him; therefore he is not subject to any delays or expectances; he is not subject to any fears, for they are of things to come; nor to the translation of grief, or pleasure, or the loss of any excellency, that before he had not, as all creatures are; therefore we should consider of the excellency of God, to give him the praise of it: this use is made of it, in 1 Tim. 1.17. 1 Tim. 1.17. Now unto the King eternal, immortal, invisible, and the only wise GOD, be honour, and glory for ever and ever, Amen: As if he should say; this very consideration, that God is eternal, should cause us to give him praise: and so is that in Isai. 57.15. Isai. 57.15. Consect. 2. Eternity makes that which is good, to be infinitely more good than it is, and that which is evil, Eternity makes good things infinitely good, evil things infinitely evil. to be much more evil; and that not only in respect of duration (that which is good for a week, is better for a year; and an evil, when it continues an infinite time, it is infinitely more evil,) but also in regard of that collection into one, which is found in those things that continue to eternity: as when all joys are collected into one heap, and all grief into one centre; so that you shall joy as much in one instant, as ever hereafter; so that though the thing be still but the same, yet the continuance makes it infinitely more good. Use 1 Seeing eternity is a property of God; we should learn hence, to mind most the things that are eternal, To mind more those things which are eternal. for they are, of all other things, of the greatest moment, because they do most participate of this transcendent property of the almighty. God is eternal, the soul is eternal, heaven and hell are eternal; therefore they are more to be regarded of us. You shall see this in 1 joh. 2.17. as a reason why we should not mind the things of the world; 1 joh. 2.17. because the world vanisheth, it passeth away, and the lusts thereof (saith the Apostle;) that is, look upon all the things below, and both the things pass, and your affections and desires pass, 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 passing nature, but he that doth the will of the LORD abides for ever; and therefore we are to mind such things most: such as the King is, such are his subjects, and such are the rewards and punishments that he gives. Now God, he is eternal, 1 Tim. 1.17. 1 Tim. 1.17. To the King eternal, immortal, invisible, and only wise GOD, be honour and glory for ever. And as he is an eternal King, so he hath given to us, his subjects, to be eternal, as the soul is; and he hath given punishments, and rewards eternal; hell is an everlasting prison, and heaven is an eternal Palace; therefore these are the things most to be regarded of us. And if we would but throughly consider that these things are eternal, it would effectually draw our minds to the things that are above. A man that comes to an Inn, if he can get a better room, he will; if not, he can be content with it, for he saith, it is but for a night; so your habitation here is but for a night: if you can have a better condition, use it rather, but if not, be not much moved, for it is but for a night. In worldly things the shortness of them makes us to undergo them cheerfully. An apprenticeship that is hard, a man will endure it, for he saith it is but for a time; so things that are pleasant, if they be but of short continuance, we regard them the less. Now our time that we have here, in respect of eternity, is shorter than an apprenticeship, nay, than a night, nay, shorter than an hour. Now put the case, that a man should have an hour given him; and it should be said to him; as thou spendest this hour, so thou shalt live all thy days; what would not a man do, or what would he not suffer? how careful would he be to spend this hour well? Now this life is not so much as an hour to eternity; and therefore why should we not be careful how we spend this hour, seeing it shall be with us for ever according as we spend it? 1 Cor. 9.25. 1 Cor. 9.25. Every one that striveth for the mastery is temperate; now they do it to obtain a corruptible crown, but we an incorruptible. Thus he reasoneth, If men that use these Olympian gains, if they will endure so much hardship and abstinence, accustom their bodies to heat and cold for the race beforehand, and do all but for a crown, that will last but this life at the most; and shall not we (saith he) for an incorruptible crown? Beloved; If we would sit down but one half hour, and consider seriously what eternity is, it would make us to neglect all temporary things, which now we are so affected with. It is eternity, my brethren, and the consideration of it, that doth set an high price upon grace, and gives the just weight to sin, but it makes all other things exceeding light; for this is a true rule; that until we come to apprehend sin, as the greatest evil in the world, we are not truly humbled, and it is eternity that makes it to be so; for (as was said before) eternity makes an evil infinitely the greater. Now if you look upon all other things, as honour, and disgrace, and the favour of men, they reach but a little way, but to the end of this life, at the utmost; but if you look to the reach of grace and sin, they reach (as it were) a thousand thousand miles beyond it. Grace reacheth to eternity, and sin reaches to eternity, and therefore these are the things that a man should be busied about. What a shame is it for a man to grieve for some outward crosses, and to rejoice much for some preferment here; and not to regard or be affected with eternity: It is the phrase that the Apostle Paul useth, he calls it man's day; I care not to be judged by man's day; and indeed it is but a short day; and what is it to that eternity I look for? What is it to that God, with whom I must live for ever? therefore I care not what men say of me, but I rather think what the eternal God thinks of me, and what will be thought of me in that Kingdom where I must live for ever. If a man were in Turkey, or in some other remote place, to traffic there a while, he would not care what the men of that place thought of him, for he saith, this is not the place where I must live: so do you but consider, that this is not the place where you must live, and then of what moment will it appear to you, what men say of you? Beloved, if the soul were mortal, there were some reason that you should make provision for it here; but seeing it is immortal, you ought to make a proportionable provision for it, even for ever: for the body you are apt to make provision, a viaticum beyond the journey; but consider, that you have an immortal soul, which must live for ever, and you must make some provision for it, to carry it so long a journey. It is our Saviour's exhortation, joh. 6.27. joh. 6.27. Labour not for the meat that perisheth, but for the meat that endures to everlasting life, etc. As if he should say; if you had no other life to live but this, than you might seek the things of this life, as glory, honour, pleasure, &c, but these things perish, and the taste of them perisheth, as the sweetness of meat in the eating; but (saith our Saviour) seek those things that will abide for ever: you have an everlasting life to live, therefore you must make some provision answerable thereunto: As for the body, the soul wears it but as a garment, and when it is worn out, the soul must have a new suit of apparel one day. Well, seeing God hath brought this point to our hands this day, let me but prevail with you so far, as to set some time apart the following week, where you may enter into a serious consideration of eternity, the very thinking of it, will be of great moment to you; for look what the object is, such is the soul, about which it is conversant; high objects lift up the soul to the Lord, and make the mind answerable to them, and low objects make the mind like to them. Now eternity is an high object, and it will work in men high minds; and hence it is, for the want of this consideration, that when a man comes to die, and sees eternity before him, how it doth then so amaze the soul of man? I have seen it by experience: I knew one who said, If it were but for a thousand years, I could bear it, but seeing it is to eternity, this amazeth me. Behold, if you would consider, that after many thousands of years are past, yet you are to begin as at the first; if men did consider this seriously, would they let their eternal estate depend so upon uncertainties. And let them consider this, that are yet strangers to the life of God, that if death should come, they should not escape eternal death: it is good to keep our thoughts upon this, and it would make us not to hasten after the things of the world, as we do; and for thy sin thou dotest on so, there are three things to be considered in it: First, the pleasure of it; is as the speckled skin of the Serpent: Secondly, the sting of sin: and thirdly, the eternity of that sting. Now look not thou upon the pleasure of sin, that endures but for a season, but consider the hurt that comes from sin, and then consider the eternity of it: a candle in a dark night makes a great show, but when the Sun comes, it vanisheth, and is nothing; so would all these things that we do so affect now, if they come before eternity in our thoughts: it is great wisdom in this kind to husband our thoughts well, 1 Cor. 7.29, 30, 31. 1 Cor. 7.29, 30, 31. Use this world, as not using it, for the fashion of this world passeth away: that is, mind them not much, be not much affected with them, one way or other, either in joy or grief, let them be such as if they were not; for why? they are temporal things, passing 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 bestowed upon them, but so remissely, as if not at all, because there are eternal things, and set your mind upon them, for the time is short: As if he should say, thou hast not so much time to spare; the time is short, and you have business enough another way; there is water little enough to run in the right channel, therefore let none run beside; and the things that should take up your minds, are sin, and grace, things that are eternal. It is a pitiful thing that the noble intentions of eternal minds should be bestowed so ill upon these flitting things, which are nothing to eternity? A man that hath not much money in his purse, but only for to provide necessaries; when one comes and asks him to borrow any, he will say; I have no more than to buy me food and raiment, or if he hath his rent to pay, and no more; if one should come to borrow any of him, he saith, no, I have no more than to pay my rents. So saith the Apostle there; you have no such spare time, no such spare affections, that you can bestow them elsewhere, but bestow them upon things that endure to eternal life. And further to move you to this, consider the shortness and vanity of this life, Motives hereunto. how all mankind are hurried and rapt with a sudden motion to the west of their days. Our fathers went before us, we follow them, and our children follow us at the heels, as one wave follows another, and at last we are all dashed on the shore of death: and withal, consider the vanity that all conditions are subject unto; whether they be mountains or valleys; if mountains, they are subject to blasts, to be envied; or if valleys, to be over-drowned, oppressed, and contemned; yea, the things that we prise most, honour and pleasure; what do they but weary us, and then whet our appetite to a new edge? Consider the men that have been before us; many men that have been like a green tree, but now the flood of their wealth is dried up, they and their goods have perished together. Consider in the second place, what eternity is; here the body is corrupted with diseases, and the soul subject to vexation; but that life is sure, composed and constant, and there is no variableness in it; and if we desire life so much, why do we esteem this life that is but a span long, and neglect that which is so spacious. Consider the errand, upon which you are sent into this world, and be not put aside from it, by any needless occasions (as they are all when they come into competition with this) which hinder our thoughts, and our actions, as far as they belong to eternity: and indeed all the world spend too much of their time upon by-businesses, and they are hampered with them before they are aware, still making ourselves new work; so that we make this life, which is short enough of itself, shorter than it is, wearying ourselves with anxious griefs, labour and care: thus men did before us, and thus we are ready to do, therefore we had the more need to take heed unto it. Use 2 If God be eternal, then be not you offended, because you see that he stays long, God then hath time enough to fulfil his promises, and his threatenings; therefore not to be offended though he stay long. either in giving reward, or in executing judgement on men for their sins; for with him no time is long, there is no succession with him; therefore say not, because you feel nothing for the present, there are great promises made, but you find no performance; and there be many judgements threatened, but none executed; do not you therefore say, that your rewards are neglected, or judgement passed over, and that God hath forgotten. For here you see, that with God no time is long or short, there is no succession with him: you have the same use made of it, Isai. 40.27, 28. Isai. 40.27, 28. Why sayest thou O jacob, and speakest O Israel; My way is hid from the LORD, and my judgement is passed over from my GOD? There is the objection, that which is in the hearts of men: Now you shall see what answer is made to it in the following verse, Hast thou not known? hast thou not heard that the everlasting GOD the LORD, the Creator of the ends of the earth fainteth not, neither is weary? there is no searching of his understanding. The meaning is this; To us indeed the time is long, either when reward is deferred, or when the punishment, or the execution of sentence against evil works is deferred; but with God it is not so. Now that which makes it seem long to us, is, 1 Partly the passions, and restlessness of the mind, (for that is motion) but God, he is without all motion or passion, and therefore nothing is long. 2 Again, not only we are subject to motion, but the things that we have to do with, they are subject to motion, and pass away, and therefore they seem long to us: for time, you know is nothing else but the measure of motion; and therefore where there is motion, there is time, and no while else. Now to us that are in motion, and to the things that we have to do with, a thousand years are a thousand years; but in God there is no motion, nor flux; and therefore a thousand years with him, are but as one day: God is neither in motion himself, nor are other things as in motion to him; but we are moved, and the things we have to do with, are moved; and if either, there must be motion, for if the ship moves: though the waters stand still; or if the waters move, though the ship stand still, there is motion; but God stands still, and all things stand still to him likewise. Do not wonder therefore that the Churches lie so long in misery, that the injuries of the Saints are so long unrevenged, do not accuse God, do not mistake him, do not think amiss of him, do not think that he is forgetful, and doth not remember, that he is slack, and doth not regard, that he cannot, or will not help. Beloved, it is not so; you shall see the very same use made of it, 2 Pet. 3. if you compare vers. 4, and 8, 9 together: 2 Pet. 3.4. with 8, 9 In the latter days there shall come scoffers, etc. saying, where is the promise of his coming? for since the Fathers fell asleep, all things continue as they were from the creation, vers. 8, 9 But be not ignorant of this one thing, that one day is with the LORD as a thousand years, and a thousand years as one day. The LORD is not slack concerning his promise (as some men count slackness) but is long suffering to us-ward, not willing that any should perish, but that all should come to repentance. It is not slackness in God: For (saith the Apostle) a thousand years with him are as one day. We think it a great matter, that the Church should lie so long, and cry, How long LORD! and yet no remedy, saith the Apostle, think not much at it; For a thousand years with him are but as one day. Use 3 If God be eternal, then consider with whom you have to do, even with him whose love and enmity are eternal; Consider you have to do with a God, whose love and enmity are eternal. with him, whose sovereignty and power is eternal: if a man be angry, we regard it the less, if we know it is but for a fit; but consider what it is to have to do with him whose love and enmity are eternal. Therefore learn, not to regard men as we do, but to regard the Lord only, and that in these three respects: 1 Learn to trust the Lord, and not man, And therefore, first, to trust in God, and not man. for God is an everlasting refuge, Psal. 146.3, 4. Psal. 146.3, 4. Put not your trust in Princes, nor in the son of man, in whom there is no help, etc. that which they can do for you, is but for this life at most; trust in him that is able to defend you for all eternity; for he that made heaven and earth, he continues for ever. This use you have made of it in Psa. 90.1. Psal. 90.1. LORD, thou hast been our habitation for ever and ever: as if he should say, Lord, thou wast an habitation (that is, a refuge, as our house is) to the Churches, thou wast so in Abraham's time, in Pharaohs time. Consider, that God is not only an habitation to his Church from generation to generation, but also from everlasting to everlasting. 2 Learn from hence likewise to fear him; Secondly, to fear him. fear him that can cast body and soul into hell for ever; his eternity should make us to fear him. Fear not man, Isai. 5.13, 14. Isai 5.13, 14. Why? because he is of short continuance: and if he can do you any hurt, it is but for a short time, for he shall be made as the grass; but fear the Almighty GOD, who laid the heavens, and stretched the foundations of the earth. Use the Lords arguments, they are the arguments that can work on the soul; it is the holy Ghosts argument why we should fear him, because he is eternal, as the opposition in that place shows. 3 Labour to serve him, 1 joh. 2.17. 1 joh 2.17. The world passeth away, To serve God, and to do his will. and the lusts thereof, but he that doth the will of the LORD abides for ever; that is, the world cannot make you to abide for ever, it passeth away; if you fulfil the lusts thereof, if you fulfil your own will, you are not able to continue yourselves, but you will pass away: what should we do then? why, fulfil the will of the Lord, consider what he would have you do, and so you shall abide for ever. Use 4 If God be eternal, than we should learn hence to comfort ourselves, To comfort ourselves against the mutability of things here below. when we look upon the mutability that we and all creatures are subject unto in this vale of misery, it is a thing that may comfort us exceeding much; if we serve him who is constant, without change, who is eternal, that can make up the changes that we are subject unto; it is the use that is made of it, in Psal. 102.11, 12. Psa. 102.11, 12. My days are like a shadow that declineth, and I am withered like grass; but thou, O LORD, shalt endure for ever, and thy remembrance unto all generations. Why doth he put these two together thus? my shadow, and Gods enduring for ever, etc. as if he should say, this is my comfort, that though I am of short continuance, yet God with whom I shall live for ever, he is eternal, and abides for ever. It is as if the beam should reason thus; though I am brickle and fading, yet the Sun that maintains me, abides for ever: or, if the stream should reason thus; though I may be dried up in Summer, yet the fountain that maintains me continues for ever: So, though men be subject to change, yet the Lord, that maintains them, is immutable, and abides for ever. You that have the life of Christ in you, have the beginning of this eternity; and though the old building be pulled down, yet you have a building not made with hands, eternal in the heavens; even as when one skin falls off, another comes on: and what though the outward man perish? yet the inward man grows daily more and more, till it come to perfection. This is not only a comfort to us, but also it is a great motive, and we should use it as a great argument to God; that because we are subject to change, yet because he is immutable, therefore he should help us, Psal. 102.26, 27. Psa. 102.26, 27. The heavens shall wax old, as doth a garment, but thou endurest for ever and ever; therefore cast me not off in the midst of my days: as if he should say, Lord, thou hast Time enough to bestow, thou art full of eternity; the heavens that seem to be of long continuance, yet are nothing to thee; therefore I pray thee to fill up my wants, and make me eternal with thee; so because thou inhabitest eternity, therefore comfort me, Isai. 57.15. Isai. 57.15. Seeing God is eternal; learn hence to know that he is the Lord of all Time. Use 5 Do not thou look upon Time as belonging to thee, God is the Lord of all time, appoints seasons, and we are not to look on time to come as ours. but to him, he overflows all; it is the phrase used in Psal. 90.5. Psal. 90.5. Thou carriest them away as with a flood, they are as sheep, etc. that is, all times are subject to him, he over-reaches them, and makes them long or short, as it pleaseth him; he is not only in himself eternal, but he is the lord of all, and he disposeth all times, and appoints the seasons to every thing: if he be thus, then take heed of looking upon future times, as thine own; thou breakest in now upon the Lord's prerogative, if thou look upon future times as thine, and sayeth with the rich man in the Gospel, now soul take thy rest; this is sacrilege against God. It is, as if a man should say, I have three thousand acres of land, when he hath not three foot, or if a man should say, I have three thousand pound, and hath not three pence. It is the use made of it in james 4.13, 14. james 4.13, 14. Go to now ye that say, to day, or to morrow, we will go into such a City, etc. Whereas ye ought to say, if the Lord will, we shall live, and do this or that, if he will give us leave to come in upon his ground. This phrase is out of use with many men, as clothes that are out of use, we are unwilling to wear them; but Christians should bring them into use again, and say, if the Lord please; let them labour to do this in fear and trembling. Thou shouldst thus think of time, thou shouldst look upon it, as on a large field, given by God, and nothing of it belonging otherwise unto thee; and look what ground the Lord God gives thee, thou art to sow seed in it, and apply it to seek him, that thou mayest receive an harvest in future time; and let men not say, I will repent and turn to God hereafter; but do it presently in fear and trembling. Boast not of time; why dost thou defer the time? thou breakest into the Lords right, and oftentimes he cuts thee off for it, because thou breakest into that, which doth nothing belong unto thee. THE TENTH SERMON. EXODUS 3.13, 14. And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your fathers hath sent me unto you, and shall say unto me, what is his name; what shall I say unto them? And God said unto Moses, I AM, THAT I AM: And he said; thus thou shalt say unto the children of Israel, I AM hath sent me unto you. WE come now to the next Attribute; and that is the Simplicity of God: The fourth Attribute of God, His Simplicity. he is without all composition, without any parts, not having soul and body, as we have, not being compounded of substance and accident, as we are, but he is simple, without all composition. Which I gather out of these words; I AM, WHAT I AM: that is, whatsoever is in me, it is myself. I am a pure act, all being, a whole, entire, simple, and uniform being, without parts, not like to the creature: for the best of them is compounded of actions, and qualities, but whatsoever is in me, it is myself. Now in this simplicity, and immixture of God, we will first fall upon that which the Scripture sets down in plain words, john 4.24. john 4.24. God is a Spirit: GOD a Spirit. that is, he is not mixed, he is not compounded of body and soul, as men are, but he is a Spirit. The word Spirit, both in the Hebrew, Greek, and Latin tongue, doth signify, breath. A breath is indeed a body, but because it is the finest body, the most subtle, and most invisible, therefore immaterial substances, which we are not able to conceive, are represented to us under the name of a spirit, or breath. What kind of spirit. Besides, this is to be added; though God be said to be a spirit, yet he is not properly a spirit as Angels are; for an Angel is a creature, and though it want a body, and be a spirit, yet it is a created substance: but yet because that is nearest to the pure, and incomprehensible nature of God, therefore he calls himself a spirit, as Angels are, and our souls are. 4 Properties of a spirit. To show you what a spirit is, these four things are to be considered. 1 It is proper to a Spirit to be invisible, impalpable, not to be discerned by any sense. Therefore Christ bids his Disciples to feel him: Behold my hands, and my feet (saith he) that it is I myself, handle, and see; Luke 24.39. for a Spirit hath not flesh and bones as I have. A Spirit is that which is drawn from the sight of any corporeal sense whatsoever, and in this sense God is called a Spirit, because he is invisible: and therefore Moses is said to see him that is invisible, not by any bodily eye, but by the eye of faith. 2, Every Spirit moves itself, and other things also: The body is but an earthy piece, that is not able to stir itself at all, as you see it is when the soul is gone out of it, it is the spirit, that both moves itself, and carries the body up and down where it listeth, and it moves itself with all speed, and agility, because it finds no resistance. Bodies, beside their elementary motion upward and downward, have no voluntary motion, they cannot move themselves whither they will, as spirits do; And this I gather out of joh 3.8. the Holy Ghost is compared to the wind, john 3.8. that blows where it listeth. 3. It is the property of every Spirit to move with exceeding great force and strength, and with much vehemency, so that it far exceeds the strength of any body. Therefore in Isa: 31.3. speaking of the strength of the Egyptians, Isay 31.3. he saith, that they are flesh, and not spirit: as if he should say; all flesh is weak, but the spirit is strong. Therefore you see, the Devils, that are spirits, what strength they have; and the man in the Gospel, that was possessed, it is said that he could break the strongest bonds, and you see it commonly in those that are possessed, and you read, how he threw down the house over jobs children. This is the strength of the spirit exceeding the strength of any body. 4 It insinuates itself, and enters into any bodily substance, without all penetration of dimension; that is, it is not held out of any place, by reason of a body, that is in it; it may be in it, though the place be otherwise full: as, you see, the soul is in the body, you shall find no where an empty place, the body is every where whole; yet the Spirit insinuates itself in every part, and no body can keep it out. And so is God; he is invisible, not seen by any eye, he moves himself, and all things in the world, as he lists; and he doth what he doth with exceeding great strength; and then, he fills every place, both heaven and earth; what bodies soever be there, yet he may be there notwithstanding. And thus you see in what sense this is to be understood, God is a Spirit Now we will come to apply this. Use 1 If God be a Spirit, first then this we may gather from it: 1 That his eye is chiefly upon the spirits of men. God's eye is chiefly upon the spirits of men: and our care therefore is to keep our spirits fit for communion with GOD. There are many things in the world, which his hand hath made: but that which he chiefly looks to, is the mind, and spirit of man. Whereas a man consists of two parts, a body and a spirit, it is the spirit that is like to God: and in regard of the spiritual substance of the soul, it is said to be made after his Image, and therefore in Heb: 12, God is called, the Father of Spirits: Why? He is the Father of the body also, he made that, but the meaning is, that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Father over them, because he guides and nurture's them, being most like to himself: as the son is like the father, so they are like to him, and therefore he most regards the spirits of men. As you may see when Samuel went to anoint David King, and all the sons of jesse came before him, those that were much more proper than David, God tells him, that he did not look upon the persons of men, nor upon their outward appearance, he heeds them not; what doth he then? he sees the soul and spirit of man; the Lord looketh upon the heart, and according to that he judgeth of them, 1 Sam. 16.7. 1 Sam. 16.7. Now, if his eye be chiefly upon the spirit, thou shouldest labour to let thine eye be chiefly still upon thy spirit, and so thou shalt most please him. Let thy eye be upon thy soul, to keep it clean, that it may be fit for communion with him, who is a spirit. This should teach you to look to the fashion of your souls within, because they are likest to him, and carry his image in them; he is a father of them in a special manner, and they are that whereby you may have communion with him, in that which is most proper unto him, in spiritual exercises and performances. Object. But, you will say, what is it that you would have us to do to our spirits, How that is to be done. to have them fit for the Lord, that he may regard them, and that they may be like to him? Answ. 1 1 Thou must scour and cleanse them from all filthiness. 2 Cor. 7.1. 2 Cor. 7.1. Having therefore these promises, (dear beloved, let us cleanse ourselves from all filthinisse of the flesh, and spirit, perfecting holiness in the fear of God. There is a pollution, which the Apostle speaks of, which pollution he divides into two kinds, of the flesh, of the spirit: both of these, thou must labour to be cleansed from, but specially that of the spirit, if t●●n wouldst have it fit to have the Lord to delight in: for he being a Spirit, doth most regard those actions which are done by the Spirit, and therefore that is the thing that mainly thou shouldst look to. Object. But what is that pollution of spirit, or what is that which doth defile it? Answ. Every thing in the world defiles the spirit, when it is lusted after. Lust defiles the spirit. 2 Pet. 1.4. 2 Pet. 1.4. Having escaped the corruption that is in the world through lust: that is, the world, and all things in the world, and all the parts of it, they do then corrupt the spirit, defile, and soil it, when the soul of man hath a lust after them. You might meddle with all things in the world, and not be defiled by them, if you had pure affections, but when you have a lust after any thing, than it defiles your spirit; therefore in Titus 1.15. the Apostle speaks of a conscience defiled 'tis 1.15. . And in Matt. 15. Mat. 15 19 19 saith our Saviour: out of the heart proceed evil thoughts, murders, adulterers, fornications, thefts, false witness, blasphemies; these are the th●●gs wh●●h defile a man. He doth not speak only of actual adultery, or murder, but even of the sinful dispositions of the soul: even these are things that defile the spirit in God's sight, who looks upon them as you do upon outward filthiness with the eyes of your body: So that every inordinate lusting of the soul, doth defile the soul. Object. But is not this rule too straight? We are commanded not to murder, nor to commit adultery: this is the commandment: and why should you say, that every disordered affection doth defile the soul, and that it is more regarded by God then the outward actions? Answ. You must know that the tenth commandment doth strike against these abominations: Thou shalt not lust, and so it is translated: Rom. 7: so that these lustings of the spirit, Rome 7. are those that defile the soul. You see that God hath spent a whole commandment against them. And indeed, all the actual sins committed by us simply considered in themselves, as committed by the body, are not so hated of God, as the pollution of the spirit is. Actual sins committed by 〈…〉 of the spi●●t. Nay, I dare be bol●● to say, that the act of adultery, and murder, is not so abominable in God's eyes, as the filthiness of the spirit; this is more abominable in the sight of God, who is a spirit, than the act of the body; for it is the spirit that he mainly looks to. Indeed the act contracts the guilt; because the lust is then grown up to an height, so that it is come to an absolute will and execution. Therefore, if these lustings do press into the soul, we should put them out again, and reject them with shame and grief: for GOD is a Spirit, and beholds the continual behaviour of thy spirit. Again, the injury which you offer to others, though in itself it be a great sin, yet that inward brooding of it in thy heart, plotting mischief, that boiles within thee, while it hatches rancour and revenge, this is that which he hates, though thou shouldest never commit any actual sin this way. jam. 4.5. you have this phrase used, james 4. The lust of the spirit to envy: that is, the bent of the spirit, and inclination of the mind, which looks upon the gifts of others, whereby it overshines them, so that they lust to have that light put out, that their candle might appear above it; though they act nothing, yet this is abominable to him. 3 Reasons or considerations proving it. And that I might not deliver this without ground, consider: There is nothing so pleasing to God as a broken heart, Isa. 57 Isay 57 Now the breaking of the heart is nothing else, but the severing between the heart and sin. As when you see an artificers work, wherein many parts are glued together; if it should fall down, or the glue be dissolved, than they all break to pieces: and when the lusts that are in our souls are thus severed, this pleaseth the Lord; not that the affliction of a man's spirit is pleasing to the Lord, but the separation of sin from his soul, when the solder that joins a sinful action and the heart together, when this is dissolved, this doth please the Lord. And by the rule of contraries, if this be true, than it is true, on the other side, that when the spirit is glued by any lust to any inordinate thing, it is most hateful to God: for the stronger the lust is, the stronger is the glue; and therefore a man the more he is tied to this world, and hath such strong lusts, the more he hath this uncleanness and pollution of spirit. And therefore as a broken heart is most acceptable to God: so a spirit that is knit to any inordinate object, by the thing, that it cleaves to, it becomes most hateful and abominable to him. Consider, that although a lust left at liberty, when God hath taken off the chain, and suffers it to do what it will, doth contract more guilt, and doth indeed more hurt to mankind; yet he that hath a heart as full of lust, and filthiness, is no less abominable, and odious in God's sight. Take a wolf, that runs up and down, and kills the sheep, that wolf is abominable, and every one cries out against him; but a wise man that sees a wolf tied up in a chain, hates that as much as he did the other: for he knows that he hath the same nature, and would do as much hurt if he were let loose: So we may say of men, whose hearts are full of lusts, God it may be, hath tied them up, so that they break not forth; yet these lusts are abominable and hateful in his sight, though they do not so much hurt, nor break so many commandments. Therefore let them consider this, that live under good families, good Tutors, or in good company, commonly they are as wolves tied up, they cannot break forth so into outward acts, it may be, they are restrained by reason of some body's favour that they would not lose, or the like, but yet they give way to the spirit within, that rangeth and lusteth up and down; and this is therefore defiled in God's sight. Consider that these lusts of the Spirit, are full of the spawn, and eggs of sin; that is, they are the mother sin: it is pregnant with actual sin. jam. 4.1. james 4.1. From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Concupiscence is but as the lust of the Spirit, which concupiscence is full of actual sins, and brings them forth when occasion is given; jam. 1.15. james 1.15. And therefore it is more hated than an act is, which is but one, which hath not so much spawn in it: and therefore you ought to cleanse your spirit from this pollution. Quest. But how shall we do this? to get our spirits thus cleansed? Answ. 1 You must search out the pollution of the spirit. Directions for cleansing the spirit. For the spirit of a man is a deep thing, and hidden, full of corners and cranne, a lust and pollution will easily hide itself in 〈◊〉; therefore thou must find it out and confess it. Do as David ●●d, go to God, and say, Lord search, and try me, see if there be any wickedness in me▪ as if he should say, if I could, I would search my own heart, but I cannot do it enough, therefore do thou come and do it; I will open the doors, as a man useth to say to the officers that come to look for a traitor, Do you come in, and search if there be any here, I will set open my doors; so faith David here. So, when a man would cleanse his heart from the pollutions of his spirit, let him do on that manner; remember, that to hide a traitor is to be a traitor himself; therefore labour to find it; and, when it is found, confess it to the Lord, and lay a just weight upon it. What though it never breaks forth into outward actions? say to the Lord, O Lord, I know that thou lookest to the spirit, and art conversant about it: to have a polluted spirit, is an abomination to thee. This is a thing that we would do, and we are oftentimes to blame in this, in our prayers: for we confess our actual sins, and do not confess the pollution of our spirits to the Lord. Quest. But you will say, We would fain have some directions to find out this uncleanness of our spirits. Answ. Consider, what ariseth in thy spirit, when it is stirred at any time, and there thou shalt find what the pollution of the spirit is. Set a pot on the fire, and put flesh into it; while it is cold, there is nothing but water and meat: but set it a boiling, and then the scum ariseth. It is a similitude used in Ezek. 24.11, 12. Ezek. 24.11, 12. I say, observe what ariseth in thy spirit, at any time, when there is some commotion, when thy spirit is stirred more than ordinary, now every temptation is, as it were, a fire to make the pot boil, any injury that is offered to us, this makes the scum to arise, now see what ariseth out there, and when any object comes to allure thee to sin, see what thoughts arise in thy heart, as the thoughts of profit or preferment, so that when such an opportunity comes, it stirs the spirit, and sets it on boiling; consider what then ariseth in thy heart, and thou shalt see what thy spirit is. And that which thou art to do, when thou findest it, is to confess it to the Lord, and suffer it not to come into outward act; cast it out, suffer it not to boil in: Ezek. 24.13. Ezek: 24.13. When thou hast done this, thou must not stay here: but thou must labour to loathe and hate that pollution of spirit. There are two things to be hated by us; the sin, that we look upon as a pleasant thing; but there is beside, thy inclination to that thing, and that is the pollution of thy spirit, and that thou must hate and loathe; thou must not only hate the object that is offered to thee, but thyself also, and the uncleanness of thy spirit. Thus it is with every one, whose heart is right, Ezek. 36.21. that is, Ezek. 36.21. when a man begins to look upon his sin, and see the pollution of the spirit in it, he begins to grow to an indignation against it, (as that is the fruit of godly sorrow, 2 Cor. 2 Cor. 7. 7.) he finds his heart so disposed, that he begins to quarrel with his heart, and to fall out with it; and to say; What? have I such a heart that will carry me to sin? that will not only carry me to sin, but to hell? He begins to loathe himself, he would not own his own self, if he could; he would go out of himself, he is weary of his own heart: such a hatred and loathing thou must have of this pollution of spirit that is in thee. And this thou shalt do, if thou wilt but consider, what evil this pollution doth bring thee, and what hurt filthiness hath done to thee: a man can hate the disease of the body, and cry out of it; and why should not men do so of the soul? It is our sin that is the cause of all evil; it is not poverty, or disgrace, or sickness, but it is sin in thy poverty, sin in thy disgrace, sin in thy sickness: so that if a man could look upon sin as the greatest evil, and that doth him the greatest mischief, he would hate that above all things. And here remember not only to do it in general, but to pitch thy hatred chiefly upon thy beloved sin. Be ready to say in this case, as Haman of Mordecai; what availeth it me, if Mordecai yet live? If we could do so with our beloved lusts, and come to such a hatred of them as Haman had of Mordecai, to hate that beloved pollution, which cleaves so fast to thy spirit, this were a blessed thing. Thou must yet go a step further, that is, to get it mortified, to get it utterly cast out, slain and killed, not to suffer it to live with thee: thou must do with such a pollution of thy spirit, as thou dost with thine utter enemy, whom thou followest to death, and wilt have the law upon him, and wilt be content with nothing but his life: So when thou hast found out thy sin, then go this step further, to have it out before the Lord, and cry against it, and say, that it is his enemy, & thy enemy, & an enemy to his grace; it hath sought thy life, and thou wilt have the life of it before thou hast done: this thou shouldest do, to get it utterly cast out, to get an utter separation betwixt thy soul and it; so that if there should come a temptation to he again, if there should be pleasure on the one hand, and threatenings on the other, than thou shouldest say, rather any thing than this sin, than this lust, it is my greatest enemy, that hath done me thus much mischief; so that thy soul doth not only loathe it, but thou wilt not suffer it to live in thee; this is that which we ought to do, if we would cleanse our spirits. When a man hath done all this, thou must go to God, and beseech him that he would melt that solder, as it were, that he would make a dissolution, that he would sever thy soul, and the lust that cleaves so fast to it. That which made the soul, and the object to cleave so fast together is lust, that is the solder: which like unto solder must be melted with fire: Isay 4.4. Isay 4.4. When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of jerusalem from the midst thereof, by the spirit of wisdom, and by the spirit of burning: that is, the holy Ghost, who is as fire, that melts the solder, and loosens it; & also the word, jer. 23.24. & so also in Mal. 3. jerem. 23.24. Mal. 3. Christ there is compared to fire, and to Fuller's soap, and all to express the diverse ways that the Lord hath to cleanse our spirits from sin. Sin cleaves to the soul as dross to the gold: now the spirit of burning cleanseth and purifies it; yea it doth it violently; and therefore it is said to be a hammer also in jeremy. Again, sin sinks in as a deep stain, therefore Christ is as soap to cleanse it. And therefore go, and say to God, Rather than I should not be cleansed, Lord cleanse me with the fire of affliction, as it is also called, Zach. 13.9. Zach 13.9. And I will bring the third part, saith the Lord, through the fire, and will refine them, as silver is refined, & will try them as gold is tried. It were best (my beloved) if you would yield to the Spirit, & the Word, that they may cleanse you before his sight: For if that will not do, he will come with the fire of affliction, and it is better that you should be dealt so with, than that your souls, being still unclean, should perish for ever. To fit thy spirit for the Lord, that is a spirit, and the father of spirits, thou must go yet one step further; thou must labour to beautify it, to seek to adorn it by a spiritual excellency. Now if thou wouldst beautify it by any thing, seek not for outward excellencies, as clothes, or fine apparel, or adorning in the sight of men, but seek such an excellency as is suitable to the spirit: seek not other things; for they are such things that God regards not. So that, as every man seeks some excellency or other, that which thou art to seek is, to get spiritual excellency, such as may beautify thy heart, for that which is outward, God regardeth not. You shall see an excellent place for this, Isay 66.2. Isay 66.2. All these things hath my hand made, saith the Lord, but to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word. When the Lord looks upon all things here below, they are all at his command, (my hand hath made them, saith he, and I can dispose of them as I will) but what is it, of all them, that I do esteem? a spirit that is fashioned, and beautified with inward ornaments, so that it trembles at my word, that is the thing which I regard. So 1 Pet. 3.3. you have a comparison there of outward excellencies, 1 Pet. 3.3. and of the spiritual decking of the inward man, which the Apostle preferreth, because that is a thing that is esteemed of by God. Whose adorning, saith the Apostle, let it not be that outward adorning, of plaiting the hair, and of wearing gold, or of putting on of apparel: But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. So it is said of wisdom, Prov. 3.22. Prov. 3.22. It shall be life to thy soul, and grace to thy neck: that is, wisdom adorns the soul in the sight of God, therefore that is the excellency that is chiefly to be sought by us, even thus to adorn the soul. And there is good reason for it: for, if thou consider what thy body is, and what thy spirit is, thou shalt see, that all these things that do adorn the outward man, are not the excellencies to be sought after. Indeed there are diverse kinds of those excellencies; they are of three sorts. First, excellency of clothes, and building, and such gaudy things, which children and vain men and women are sensible of. Secondly, great titles, and honours, and great rewards, which a higher sort of men are capable of. Thirdly, the excellency of learning, and knowledge, and skill in arts and sciences; and this also is but an outward excellency: for though it be seated in the spirit, yet it enables only to outward things. These are not the excellencies that thou shouldest seek for: but it is an excellency of the spirit, thou art to regard: look to thy spirit what that is: for as the spirit is, such is the man. Spiritus est perfectio hominis, this is the proper excellency: the body is but, as it were, the sheath for the soul; a man is said to be more excellent, as his soul is excellent. Other excellency is but an outward excellency, this excellency is that which is intrinsical to a man; the other are but adventitious, they are not proper, it is not that which makes the difference. The righteous is more excellent than his neighbour: There is a difference of honour, but all these are but accidental differences: the essential difference is the spirit, and that is it which God regards and by this thou excellest thy neighbour. All other excellencies are but as when a mule or an ass having goodly trappings, should boast itself against the horse, which is a goodly creature, because it hath goodly trappings; or as if a mudwall, that the Sun shines upon, should boast itself against a wall of marble that stands in the shadow. Therefore consider of this, that so thou mayst labour to beautify thy spirit; if there were no other reason, but that he is a Spirit, and that he beholds the excellency of the spirit, this were sufficient. Take all other excellencies in the world, they make thee only excellent in the sight of man; but this makes thee excellent before God, this is a solid thing, all the glory of the world is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, empty glory; but that which makes thee excellent before God, is this. As it is, Iam: 2.5. jam. 2.5. Hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom which he hath promised to them that love him? As if he should say, that which makes men glorious, is their faith and holiness within, that is the thing that makes us excellent in God's sight, and enables us to do higher works: all other things habilitate us but to the things of this life, but grace makes thee strong, and makes thee to serve the Lord with fear and reverence, Heb. 12.28. Heb. 12.28. And therefore this is to be sought of us. Phil. 4.8. Phil. 4.8. The world seeks other things after their own fancy, but seek you these things, this is the excellency that we should seek; for this adorns thy spirit. And now if I should ask any man, whether is it not better to have God's image renewed in him, and to be like to him, than to have the excellency of humane knowledge? every one would say, that to have God's image renewed in them, were the best: but then why dost thou not busy thyself about it? why dost thou not labour for it? why do you study much, and pray so little? So if I should ask another, whether grace, or outward excellency were better? he would say, grace: but then why do you not bestow some time about it, to get it? It is a great sign that the heart is right, when we can judge aright of the excellency, that is to be sought by us. 2 Cor. 5. 2 Cor. 5. It is made a sign of a new creature, that he doth judge aright of spiritual things. jam 1..10. james 1 10. It is made a sign of a man converted to God, when he is brought low, that is, he is drawn from that high esteem of outward excellency, which before he had; when he sees that they are but fading flowers, things of no worth: and thus the soul gets strength to itself. When thou hast cleansed thy spirit, when thou hast adorned it with such spiritual beauty, so that God is delighted in thee: then thou must go yet further: thou must let it have rule, and dominion; thou must let it have the upper hand of the body in all things. Let thy spirit be still advanced, that is, let it not be drowned with the body, but be emergent still above it, kept from all base affections, let it be clear from all corporeal dross, that is, from those bodily affections of meat, drink, uncleanness, sports, pastime etc. wherewith the body is delighted: for this spirit is the most excellent thing in thee, therefore it is meet that it should have dominion, that it should not be brought into subjection, no not by any spiritual lust, that ariseth from the spirit, that the body is not capable of; much more than a shame is it to be brought into subjection by any bodily lust, that wrongs the Father of spirits. 1 Cor. 6.12, 13. 1 Cor. 6.12, 13. All things are lawful to me, saith the Apostle, but I will not be brought under the power of any thing. Meat is for the belly, and the belly for meat, but God shall destroy both it and them. His meaning is this, I see that it is not convenient for me to eat flesh; I do not deny but that I have a desire to eat flesh as well as others, but because it is not convenient, therefore I will bridle that appetite: for, Meat is for the belly, and the belly for meat, but God shall destroy both it and them. If that appetite should prevail, the body would rule over the soul: but that I will not suffer, that my spirit should be brought into subjection by any bodily appetite. And consider, what an unreasonable thing it is, that the spirit should be brought under the body. There are but two parts of a man, and they draw us two ways: the spirit draws us upward to the Father of spirits, (as it is a spirit:) and the body draws us downward. Now consider which should have the upper hand, they will not go both together Now know this; that if the spirit be under the body, it will breed confusion. It is so in other things; look into the Common wealth, if you should see servants riding and Princes going on foot, look into nature, if the fire and air should be below, and the water and earth above, what confusion would there be? So is it in this case. The Apostle compares them to bruit beasts, 2. Pet. 2.12. 2 Pet. 2.12. (and the wise man compares them to a city, whose walls are broken down, so that there is an utter ruin.) Saith the Apostle Peter, in the place forenamed, that they as natural bruit beasts made to be taken and to be destroyed, who speak evil of the things they understand not, and shall utterly perish in their own corruption: that is, if a man will come to this, to suffer such a confusion as this, they shall even be served as bruit beasts are: Nay beloved, if it were with us as it is with beast, we might give liberty for these corporal appetites to rule over the soul: as, take a horse, if he hath no rider, than you blame him not, though he run, and kick up, and down, for he is a beast, and hath no rider to sit him; but when he is under the bridle, then, if he doth not do that which he should do, than you blame him. But a man hath reason to guide him, and he hath grace to guide reason: now to cast off both these is more than brutish. Consider, that all things, the more refined they are, the better they are; for they come nearer to the spirit: So then do thou look upon thyself; and say with thyself; the more that spirit within me is advanced, the more it is suffered to rule, without impediment, it is the better for me. To give you an instance or two, that you may see the practice of the Saints in this case: job he saith, I esteemed thy word as my appointed meals, etc. I will rather restrain my body in this, than I will suffer my soul to want that which belongs to it; as he saith for eating and drinking, so saith David for sleep; rather than my soul should not do its duty, I will deprive my body of sleep, saith he: So jesus Christ: joh: 4.34. john 4.34. jesus saith unto them, my meat is to do the will of my Father, and to finish his work: that is, I will be content to neglect my body, to do that which is the work of my spirit, the work of my Father. And such is his own advice: seek not the loaves, saith he, nourish not your bodies, labour not for the meat that perisheth: but look that thy soul get the better in all things. Object. But how shall I know this, whether my soul doth rule or no? Answ. When the bodily appetite, and inclination shall arise so high, as to rule the stern of the soul, and the actions of it, than the body gets rule over the soul: but when these shall be subdued, and ruled, and guided by the soul, when they shall be brought to that square, which the spirit within shall set down, than the spirit rules over the body. Object. But my inclinations are strong, and I cannot rule them: what must I do then? Answ. Thou must do in this case as Saint Paul did, who kept under his body by violence, as men use to tame horses; we should keep it down, we must take heed of carnal lusts, they will keep the body too high, as a Horse may be too lusty for his rider: yet so, as on the other side it must not be kept too low, for the body is the instrument of the soul: but only the soul must have dominion over it, it should always be subject to the principal agent, as it is said of a servant, that he should not be Supra negotium, nor infra negotium, but par negotio, not above, nor below, but fit for his business: so ought the body to be the soul's servant. Beloved, consider this, do but think what your souls are, that you should suffer them to be thus in subjection, Think what a shame it is, that these bodily affections should so overrule the spirit that is made like to God, the soul, that shall live for ever, the soul for which Christ died, that is better than all the world beside; think I say, with yourselves, what a senseless and unreasonable thing it is, that this soul should be kept under by the body, and that the body should rule over it? Are not men in this kind, like to beasts, subject to sensuality, that eat that they may play, and play that they may eat? and the soul is not considered all this while, how it is a spirit, that is like to God himself, who is a spirit. Alas, what is the body to it? It is in it as in a prison: such is the body to the soul, not to be regarded in comparison of it. Therefore add this to the other, that the soul may still be advanced, and that it suffer not bodily actions to bring it into subjection, lest you be as bruit beasts, subject to sensuality, made to be taken, and to be destroyed. FINIS. THE ELEVENTH SERMON. EXODUS 3.13, 14. And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your fathers hath sent me unto you, and shall say unto me, what is his name; what shall I say unto them? And God said unto Moses, I AM, THAT I AM, etc. Use 2 A Second use from this point is this: If God be a spirit, than his dominion, government, and providence is chiefly exercised on the spirits of men. His government chiefly exercised on the spirits of men. It is true, his providence is over all things that belong to us: but, as he is in himself a Spirit, so he puts forth, and exerciseth this power of his principally in guiding the spirits of men, and in that you are chiefly to observe his providence toward you. And that you shall see in Rom. 14.17. Rom. 14.17. The kingdom of God, that is, his rule, and power, is not in meat and drink, for they are outward things, and he that is a spirit regards them not; but it is in righteousness and peace, and joy in the holy Ghost: that is, in the things that belong to the spirit, therein is his kingdom, and dominion chiefly exercised. So also, Psal. 33.14, 15. Psal. 13.14, 15. From the place of his habitation he looketh down upon all the inhabitants of the earth: he fashioneth their hearts alike, he considereth all their works. Mark it, when God looks down from heaven, and beholds the children of men, the chiefest thing that he doth, wherein his government is exercised, is, in that he fashions their hearts and spirits: and therefore those eternal subjects of his that live with him for ever, and spirits, as the Angels, and the souls of men. Therefore if thou wouldst observe the will of the Lord toward thee, and wouldst see, wherein his providence is chiefly exercised, look upon thy spirit upon all occasions; that is, what bents, what inclinations, what hopes, and desires he hath put into thy soul. If you look upon men in the world, you shall see them diverse in their spirits; one man lusts after riches, honour and preferment; another after gaming, sporting and drinking: now look upon this temper of spirit as the greatest judgement of all others. Again, look upon the spirits of other men, they are fashioned a contrary way, to deny themselves, to seek grace, and avoid sin; to be content to have God alone, to do his work, and to leave their wages to God, to live a painful life, serving God, and men with their sweetness: this is a quite contrary spirit, and this is the greatest blessing. Therefore you shall see, that when the Lord is angry with a man, so that his anger is wound up to the highest peg, than he gives him over to this judgement: as it is, Psal. 81.12. Psal. 81.12. So I gave them over to their own hearts lust, and they walked in their own counsels: that is, my judgement shall be executed upon their spirits, to leave them to an unjudicious mind. Again, on the other side, when the Lord would do a man the greatest kindness, than he fashions his spirit another way. Deut. 30.6. Deut. 30.6. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord with all thine heart, and with all thy soul, that thou mayst live: as if he should say, when I mind to do you a kindness, than I will thus fashion your hearts aright. So Ezek. 36.26. Ezek. 36.26. A new heart also will I give unto you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and will give you an heart of flesh. The Scripture is plentiful in this. Therefore if thou wouldst observe what the LORD is to thee, look how he fashions thy spirit: if thou findest that he leaves thee to unruly affections and lusts, and leaves thee to be glued to that from which thou shouldest be divorced; or that he hath left thee in bondage to the fear of men, as a snare to thee, there is no greater judgement in the world than this, as it is the greatest mercy on the contrary. Therefore in 2 Tim. 4.22. 2 Tim. 4.22. Paul prays, The Lord jesus Christ be with thy spirit: as if he should say, this is the greatest mercy that I can wish thee, and the greatest good that God can do thee, and therefore he wisheth God to be with his spirit. Proved by 3 Demonstrations. Now to set on this point a little further, and to make this plain to you: you shall see it in these three things. 1. Because all other things, as riches, poverty, health, sickness, etc. he dispenseth these promiscuously, so, he gives riches to wicked men, etc. because as it is Eccles. 9.1. Eccles. 9.1. His love, or hatred, cannot be known by these things. Whence I reason thus; That wherein the love and hatred of God is most seen, therein his providence chiefly exerciseth itself: but in the fashioning of the spirits of men, there, and there chiefly, is his providence seen; for other things come alike to men, to him that sacrificeth, and to him that sacrificeth not. 2. The disposing of other things is much in the power of men. A Prince, or a man hath power to kill, or to save, he can give riches, and honour, and take them away, at his pleasure: But to rule the spirits, to compose, and guide the apprehensions, and affections of the soul, that belongs to God alone; a man is no more able to do it, than to rule the raging sea. For as it is proper to God alone, to compose the wind, and to rule the waves: so it is proper to him alone to rule the turbulent affections, to compose, and guide them. If there be any disordered affection in the heart, as an immoderate love of any thing, or an impatient desire to any thing, who, is able to remove it, but the Lord who is a Spirit? So, who can implant holy affections in thee, but he alone? as, for example, to think a good thought, a man cannot do it without him, who is the Father of spirits; so to persuade a man, no man can do it, it must be the Lord, as Noah saith; God shall persuade Laphet to dwell in the Tents of Sem. So to see the heinousness of sin, and the evil of it, no man can do it but by the spirit of God, as it is said. john 16.9. john 16.9. The Spirit convinceth men of Sinne. So to will this, or that, which is good, it is he that works both the will and the deed. A man cannot choose but be swallowed up with worldly grief, except God keep him, he cannot choose but fear the face of man, except God assist him: for this is one of God's prerogatives royal, to rule in the affections, and apprehension of men. 3 Because the guiding of a man's spirit, is of the greatest consequence of all other things else. Now God is a wise commander, and therefore he will not exert, and put forth his power, but in things of greatest moment: but the guiding of our affections is all in all to us. For, in a man's outward estate, what things soever befall him, all are nothing; but what his apprehension is of them, and how he is affected to them, makes them crosses or comforts: if a man's spirit be whole, the greatest cross is nothing, and the least is intolerable, if his spirit be broken. As, again, what are all pleasant things, if a man hath not a heart to apprehend them? As to Paul, what was all his persecution? as long as his spirit was whole within him, he carried it out well: and what was Paradise to Adam, and a kingdom to Ahab, when their spirit was broken? It is the apprehension that makes every thing to a man heavy, or unheavy, pleasant or unpleasant, sweet or sour: and therefore this is the use to be made of it, to behold God's providence chiefly on our spirits, and not only in our own spirits, but what he doth upon the spirits of others also. It is a thing we stumble at, when we see a wicked man prosper, and carry all things in the world before him, we should not say, where is God's providence, and the truth of his promise? but see what he doth upon the spirit of that man. If thou seest such a man more malicious to the Church, and children of God, growing more carnal, and abominable in his courses, therein is Gods curse seen more, than in all the dispensation of outward curses: for that treasure of sin which he lays up for himself, will draw on a treasure of wrath, which will be executed in due season. Therefore behold your spirits always, and God's providence upon them. Lament. 3.65. Lam. 3 65. Give them sorrow of heart, thy curse upon them: the words signify, which is thy curse upon them. Therefore if you see an obstinate heart in a man, that is the greatest curse of all. As in receiving the Sacrament, there we do pronounce a curse to him that receives it unworthily, and profanes the Lord's body: but, it may be, he goes on and sees it not; but now look upon his spirit, and see how GOD deals with that, whether his heart doth not grow harder, and more obdurate, which is the greatest curse? You may observe this every where. If thou seest one that hath a vain and idle spirit, that cannot study, that cannot pray, that cannot choose but be carried away by an unruly lust to this or that thing, believe it, this is a greater judgement than all the diseases in the world, than all shame and disgrace, that we account so much of, than poverty and crosses: as it is the greatest mercy, on the other side, when a man is able to serve GOD with an upright heart, and to be sincere in all his carriage. Thus it is with men, and this thou shouldest observe in thyself also from day to day. Let us not observe so much, what accidents befall us, what good is done to us, or what crosses we have, (it is true indeed GOD is seen in all these things) but chiefly look what GOD hath done to our spirit, what composing of mind, or what turbulence of affections, or what quietness, what patience, or what impatience; and for this be chiefly humbled, or be chiefly thankful: for to take away from Christ the praise of sanctification, is as much as to take away the praise of his redemption. Herein thou shalt see his love or hatred manifested to thee; his greatest judgement showed to thee, or his greatest mercies. 〈◊〉 3. The Third Use is that which the Scripture makes of it. john 4, 24. 〈◊〉 4.24. If God be a Spirit, then worship him in Spirit and truth. ●orship him 〈◊〉 spirit. What it is to worship God in spirit and truth, you shall see, if you compare this place with that in Rom. 1.9 Rom. 1.9. For God is my witness, whom I serve with my spirit in the Gospel of his Son, that without ceasing I make mention of you always in my prayers. What it is to serve God in the spirit. The meaning of it is this. When Paul had taken a solemn asseveration, GOD is my witness, etc. do not think, saith he, that I have done this feignedly, I am no such man; in preaching the Gospel of jesus Christ, I do it in my spirit: that is, I do it not for by-ends, for fear of men, or the like, but I do it in my spirit, that is, plainly, heartily, and sincerely. So that to worship GOD in spirit, is, to have a plainness, and sincerity in our worshipping him, that is, to do it heartily what we do to him; in our praying, and worshipping him, when it is not formally, and customarily done, but our spirit seconds it within, this it is to worship him in spirit. So that the scope of our exhortation is, that you would worship GOD chiefly in your spirits. As it is said of singing Psalms, Col. 3.16. Col. 3.16. Admonish one another in Psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord. And the ground of it is, because GOD is a spirit, and therefore he beholds at any such time, when you come before him, the inward behaviour of your spirits: that is, he observes when you come to preach, or pray, what squinteyed ends, what vain glory, what respect to men you have. Yea, he observes how far natural conscience leads you, so that you do it as a task, out of custom, etc. he observes what worldly-mindednes, and carnal affections creep into the soul, at that time, that makes you either to post off the duty, or else to do it in a customary manner. All this doth he behold, he looks to the inward carriage of the spirit: and therefore do you look chiefly to the inward carriage, to the inward frame of your mind. Particularly in three things. Quest. But what is that more particularly? Answ. I will show it to you in these three things. 1. See that thy spirit be as near him as thy lips are, Isay 29.13. Isay 29.13. He complains of a sort of people, that draw nigh unto God with their mouth, and with their lips do honour him, but have removed their heart far from him, and their fear towards him is taught by the precepts of men. So jer. 12.2. jer. 12.2. Thou oh Lord art near in their mouth, and far from their reins. Now if thou wouldst worship him in spirit, see that thy spirit be as near him as thy words are. As, for example, in prayer thou confessest thy sins, and professest that thou dost hate them, thou prayest for mortification, and grace, & for weanednes from the world; herein thy words and Gods will do agree, they are consonant, and when yet, it may be, the inward inclination of thy heart is far enough off from this expression: therefore bring thy spirit near to God as thy lips are, and then thou worshippest him in spirit. To show you more plainly what this farrenesse off of the spirit is; take a covetous man, and put him upon the rack of any exigent, where he must part with all to save his life, he will say as much as need to be in this case: but his heart is set as close to his wealth, as ever it was before, so that he is loath to part with any thing. And take a thief that comes before the judge, he confesseth his fault, and begs pardon, and saith that he will do so no more: but yet his heart sits as near to his theft, he is as far from honesty as ever he was before. So take a man, when he comes into some exigent, (for that usually is the time) as at the receiving of the Sacrament, or at his day of death, he comes and professeth to the Lord, that he will follow no more his wicked courses; but he will become a new man, here his words draw near, but look to the bent and inclination of his heart, to the radical constitution of it, and that is far from holiness, there he sits as close to his sin as he did before. Therefore, if thou wouldst worship God in spirit, take care that thy spirit draw near to him upon all such occasions, as thy words do. A man in his ordinary course, it may be, prays, and his prayers are good: but how far his heart is from it, that his life shows. It is a strange thing, that at the Sacrament, men come and make confession of their sins: and yet their spirits are far from it, and that their practice shows. Consider this; you are the men that the Prophet doth speak too, you draw nigh to GOD with your lips, but your heart is far from him. And this is the first particular. When you worship God with all the might and strength, and endeavour of the mind and all the faculties of it, this is to worship God in spirit. 2 Sam. 6.14. 2 Sam. 6.14. It is said of David, that he danced before the Lord with all his might: it was a worship of God, a spiritual worship of God, wherein David, by his outward act of dancing, did express his exultation, and rejoicing in the Lord. Now the text saith, that he did this with all his might, with all the might of his spirit; (for so you must understand it.) It is a Metaphor taken from the body, when a man useth all his strength, and might to do any thing, he unites all the forces of his body to it: so a man worshippeth God in spirit, when all the faculties of the soul, are concentred and united together in the performance of such a duty. And therefore it is called a wrestling with the Lord, as jacob did: and it is called a striving with God, as Paul saith, that you strive together with me in prayer: Rom. 15.30. Rom. 15, 30. that is, when the soul, and the mind are joined all together, when he bends the whole soul to the work, this is to worship God in spirit. Such an expression you have, Act. 20. Acts 20. where Paul went bound in the spirit to jerusalem; that is, his spirit did not hang loose, but it was girt up in a resolution to go through with the work, whatsoever came of it, his spirit was bound. Now, when thy spirit hangs loose upon the duty, half on, and half off, when a man cares not whether he doth it or no, this is not to worship God with the spirit; but when thy mind is girt up, and thou dost it with all the intention of thy soul, than thou dost it heartily, as it is Col. 3.22. Col 3.22. Servants obey in all things your Masters according to the flesh; not with eye-service, as men pleasers, but in singleness of heart fearing GOD: where eye-service, and heartily are opposed. Eye-service is, when a man doth it in the outward show, and appearance only, and what is the other, to do a thing heartily? That is, when a man's strength and his soul doth go with the duty: and the contrary to this is, the looseness of the mind, and the wand'ring of it about other things, when the body, and the words are well employed, but the mind doth not go with them; this is not to worship God in spirit, when the spirit sits thus loose to God. And this is the second thing, wherein this worshipping of God in spirit, doth consist. The Third which hath not much, but yet some difference from the former, is this, when the spirit of a man beholds God alone; when his eye is upon him, when he comes to worship him, and upon nothing besides. If a man will have an eye to men, to the praise, or dispraise that shall follow the performance of the duty, he doth so far worship men. But he serves God and worships him in spirit, when his heart is left naked, and stripped of all other respects in the world, and so filled, and overawed with the presence of God, that all other respects do vanish. This it is to worship God in singleness of heart; and this is opposed to outward performance Col. 3.22. Col. 3.22. for eye-service is but only a bodily and outward worship: but when a man doth it with singleness of heart, than it is not eye-service as there; that is, it is not outward only. Now, singleness of heart is this; when the mind hath but one single object to look upon; so that to look, not upon any creature, but upon God, and none beside. This is to worship God in singleness of heart, which is the same with holiness of spirit. As the holiness of the vessel in the old law was when it was set apart from all other services to God alone, so the holiness of a man's spirit is, when it is separated from all by-respects and aims, and is wholly devoted to him (whence our word, Devotion doth spring) and when a man worships God with this nakedness, with this singleness and holiness of spirit, than he worships God in spirit. But when thou comest to perform any duty, as to preach a Sermon, or to pray, and thou lookest what men will think of thee, and what praise and credit thou shalt get by it, this pollutes your spirit; so far as you do this, there is not singleness, but doubleness of spirit, and here is eye-service in GOD'S account. Therefore look always to worship him in spirit, remember the argument here used, GOD is a Spirit: that is, look how the corporeal eye of man beholds the body, when thou comest to Church, and can see the negligence of thy behaviour, and uncomely gesture; so GOD, that is a spirit, he beholds the vanity and looseness of thy spirit within, the turning and rolling of it this way, or that way; therefore take diligent heed to thy spirit; labour to approve thyself to him, care not what any creature saith or thinketh of thee; and this is to worship him in thy spirit. Now here are two Questions to be answered. Quest. 1 If GOD must thus be worshipped in spirit, and it is the behaviour of that which he looks to, what necessity is there then of a bodily, comely, and outward gesture? how far is this required in his worship? What necessity there is of fit gestures of the body in God's worship. Answ. The spiritual worship of God is never well performed, but when it is signified by the comely gesture of the body, as far as we may. I say, they must concur, the body must go with the spirit, (though indeed he chiefly looks to the spirit) for they are both his, 1 Cor. 6.20. 1 Cor. 6, 20. Besides, the body doth exceedingly help the spirit, and it doth testify, when you come before others, that holiness and reverence, which you have of God's glory and majesty. Therefore to persuade you to this, you must know, that when ever you come to worship God, there ought to be a great solemnity in every part of his worship, which cannot be without the concurrence of the body and spirit of man, they cannot be disjoined: And you shall see the necessity of this, in these 3 things. 1. Because, though holiness be seated in the spirit, yet it doth & will appear in the body at the same time. You know, the light of the candle is seated in the candle, yet it shines through the lantern, if it be there; so, though holiness be seated in the spirit, yet it will appear in the body, if it be there. It is so in all other things, and therefore must needs be so in this: As, take any affections that are in us, as a blushing affection, when occasion is, it will appear in the body, whether we will or no; so an impudent face is discerned and perceived also; so awfulness, and fear, and reverence, they will show themselves, and look out at the windows of the eyes, and appear in the face, except we willingly suppress them. Now, if these will do so; surely it holds in this also. If there be a reverence of the mind, it will be seen in the behaviour of the body. Therefore you see; Eliah, when he prayed earnestly, the disposition of the body went with it, he put his face down between his legs. So jesus Christ, when he prayed for Lazarus, he groaned in his spirit, and wept. Now if he did so, (who might be exempted, if any might) then do not thou think that thou canst have a holy, reverend disposition of the mind, and it not appear in the body, it cannot be. Therefore you shall find, that this is called the heart every where, because the affections are seated there; and now the body is accordingly affected as the heart is affected; for what affections a man hath, such is his heart. 2. Consider this; If thou findest thyself apt to a careless, negligent behaviour, and carriage of the body, when thou comest to GOD, and pretendest this, that he is a spirit, and must be worshipped in spirit; I say, consider, whether this be not an excuse that thy flesh makes to this end, that it may be lazy, and have some ease to itself, from a false acception of that principle, God is a Spirit, that so it may give way to an outward laziness of the body. Therefore look narrowly to it, thou shouldest stir up the outward man, that thou thereby mayst stir up the inward man, when thou comest before God in any worship. 3. Consider, that to make any thing an ordinance, there must be an application of the whole man to it; otherwise, it is but a lame performance, and God will not reckon as the obedience of an ordinance. For this truth must be remembered; That an ordinance of God performed as it ought to be, doth usually carry a blessing with it. A prayer, a Sacrament received as it ought, a fast kept as it should, moves the Lord to give a blessing, if thou dost not Ponere obicem, thou shalt not go away empty; for it is always accompanied with a blessing: as it is said to Ananias, Acts 9 Acts 9 Go to Paul, for behold he prays: when it is a prayer indeed, God can hold no longer. Do you think, that Paul never prayed before, when he was a Pharise? Yes; but it was not as he ought, he never prayed indeed till now; now consider, when thou comest before the Lord to perform any duty to him, thou wilt say, it may be, that my spirit is well disposed, though the gesture of my body be not according? but I say, deceive not thyself with this, but look that it be a thorough performance. For as it was in the old law, a lame sacrifice was accepted as none: so a lame prayer, a lame hearing the word, a lame performance of any exercise God reckons as none. Therefore in these things God sends them away empty as they came. What better are they? do their hearts get any thing? Beloved, God is a fountain, and if he meet with a fit pipe, (as is an ordinance rightly performed there he usually conveys his grace: but if he meet with a foul pipe, and obstructed, there he doth not confer any blessing. Now, if thou sayest, I have thus behaved myself, and have not been answered? Do not deceive thyself; for if it be truly performed, you shall be answered: so that look, if it be truly done, expect a blessing, GOD will not suffer his ordinance, at that time, to be a pen without ink, or a pipe without water. I hope there be none of us here that neglect prayer to GOD morning, and evening, that live as if there no GOD in the world, as if they were not his subjects: if there be, GOD will wound the hoary scalp of such. But these are not the men I speak to; but they are those that do it from day to day, they pray from time to time, and omit it not; these are the men, whom we are to advertise in this case. Take heed, though you pray every day, yet it may be thou hast not made a prayer all thy life yet, and this is the case of many. For, if thou considerest what an ordinance is indeed, thou shalt know that the Lord doth not reckon all petitioning as a prayer, nor set it down for the ordinance. And it may be the case of the Saints sometimes, (though we speak not now to them) they may pray often, and yet the Lord not register, nor set it down for a prayer, and therefore it may never come into remembrance before him. And this I take to be David's case in the time of his adultery; the ground of which you shall see, Psal. 51.16, 17. Psal. 51.16, 17 Open thou my lips (O LORD) and my mouth shall set forth thy praise: David had, as it were, mistaken himself, he thought that he had prayed, and offered a sacrifice, but, saith he, I was deceived all this while, I was not able to open my mouth to any purpose; therefore, Lord, open thou my mouth; I brought sacrifice in, but thou regardest it not, till my heart was humbled; Therefore, a broken and a contrite heart, O GOD, thou wilt not despise. Therefore you deceive yourselves, that go on in a customary performance of holy duties, and think that you pray for all this; that think this worship to be in the spirit only, when your outward man carries itself negligently; this is but a lame performance, they must go both together. Therefore look that it be an ordinance, which then it is, when not only the spirit of a man is well set, but the whole man is applied to the duty, that is, when all the strength of a man goes to it. Object. If you say, May not a man pray sometimes, when he is walking, or lying, or riding by the way, or the like? Answ. I answer, There be two times of prayer, one is ordinary, and in private, when you may have all opportunity to do it in a holy, and solemn manner, and then you ought to do it solemnly. The other is, when you pray occasionally; and there the occasion and disposition doth not admit such outward solemnity; as when a man gives thanks at meat, or prayeth when he rides; Here the Lord accepts the will for the deed: GOD requires not this upon all occasions; yet when you may, you ought to do it, in a reverend manner, not only of spirit, but of the body also. You may gather it from Christ, he fell on his face and prayed, Luke 22.42. and Daniel, Luke 22, 42. and Abraham, it is said that they bowed themselves to the ground: And it is said of Christ, that he lifted up his eyes to heaven, when he blessed the loaves. Why are these set down? If any man might be freed, jesus Christ might; but it pleaseth the holy Ghost to set down that circumstance of him, that he fell on his face, and that he lift up his eyes to heaven. Indeed, in this case when it is hurtful to the body, there it may be omitted; the Lord will have mercy rather than sacrifice, even mercy upon your bodies. So also, when you find that it hurts the inward man, and hinders it, when the heart doth it out of a conceit, that it may perform it the better, than there is a liberty left unto you to dispense with it. As I say for prayer, so for other duties: when a man comes to hear the word, he saith, my mind is intent enough, though I make not such a show; yet notwithstanding know this, that thou must behave thyself reverently when thou comest before God. You shall see in Luke 4. when Christ preached, Luke 4. it is said, that the eyes of all the people were fastened upon him. Why is such a corporal gesture noted in the text? is it in vain? No, because it is a comely gesture, therefore it is to be regarded. Quest. 2 How should we conceive of GOD in prayer, seeing he is a Spirit, and a Spirit we never saw: what conceit and apprehension of GOD should we have then when we come to call upon his name? Answ. We may not conceive him under any corporeal shape, for he is a Spirit: and therefore they that think they may worship the humanity of Christ disjoined, are deceived: we are not to worship it as separated from his Deity; for we are to worship the Trinity in the Unity, and the Unity in Trinity, which we cannot do, if we worship his humanity as separated from his Deity. Therefore when you come to pray before GOD, you must remember * How God describes himself to Moses: Exod. 34.6. that he is a Spirit, filling heaven and earth, strong, gracious, merciful, full of goodness and truth, etc. concerning which three things are to be considered. First, That he is a Spirit. Object. But how shall I conceive of a Spirit? Answ. How dost thou conceive of the soul of another man when thou speakest to him? thou never didst see it, yet thou knowest that there is such a spirit that fills the body, and that doth understand what thou sayest, and speaks to thee again; so remember this of the Lord, that he is a Spirit. Compare jer. 23.24. with this: jer. 23.24. Can any man hide himself in secret places, that I shall not see him, saith the Lord? Do not I fill heaven and earth, saith the Lord? Secondly, That the Lord fills heaven and earth, as the soul fills the body: so that thou must think that he sees all things, and hears all things. Indeed the Lord is not in the world, as the soul is in the body, but in an incomprehensible manner, which we cannot express to you; yet this is an expression which we may help ourselves by, and is used every where in Scripture. Thirdly, consider his Attributes, that he is a Spirit filling heaven and earth, and he is exceeding fearful, powerful, almighty, exceeding gracious and long-suffering, abundant in mercy and truth, that he hath pure eyes, and cannot see any iniquity: Deut. 24. Deut. 24. So Exod. 34.6. Exod. 34.6. As Moses could not see him, but his Attributes, his back parts; so thou must conceive of him, that he is exceeding strong, potent, and fearful, one that will not hold the wicked innocent, but shows mercy to thousands of them that fear him; and to sinners, if they will come in unto him: And thus you must conceive of him, when you come before him. FINIS. THE TWELFTH SERMON. EXOD. 3.13, 14. And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your fathers hath sent me unto you, and shall say unto me, what is his name; what shall I say unto them? And God said unto Moses, I AM, THAT I AM, etc. HAVING finished that point, that GOD is a Spirit, which is a particular expression of the Simplicity of GOD, we come to speak of the Simplicity itself: which is that Attribute, by which he is one most pure and entire essence, one most simple, being without all composition; so that there is no substance, and accident, matter, and form, body, and soul; but he is every way most simple, nothing in him, but what is God, what is himself. The rise that it hath from hence, we shall see hereafter. All those phrases of Scripture, where God is said to be love, truth, light, and wisdom itself, all these show the Simplicity of God: for of no creature can you say so. The creature is wise, and just, and holy, and true: but to say, it is truth itself, love itself, light itself, or wisdom itself, that cannot be attributed to any creature. So that this you must know, that God is one most pure, entire and uniform being or essence: I AM, shows that he is a being; and if we should ask, what kind of being he is; he is a most simple and uncompounded being. And that he is so, we will make it clear by these reasons. The Simplicity of GOD, proved by 6 Reasons. Reas. 1. Because, if there be many things in him, they must not be the same, but different; if different, one hath one perfection which another wants; if so, there must be something imperfect in God: for if the defect of that were made up, it would be more perfect. Reas. 2. If there be two things in God, then there is multiplication; now all multiplication ariseth from some imperfection, from some want and defect: for if one would serve, two would not be required. As if one could draw a ship or boat up the stream, two were needless; if one medicine would cure, two would be unnecessary; so in all things else: so that the reason of multiplication is, because one will not serve the turn. Therefore GOD being all-sufficient, it is not needful, yea it cannot be, that a breaking into two should be admitted in him, and consequently, he must be most simple, without all composition, a pure and entire essence, full of himself, and nothing besides. If GOD should have love in him, or justice, Reas. 3. or wisdom, or life, or any other quality different from his essence, as the creatures have them, he should be what he is, not originally of himself, but derivatively, and by participation, and so imperfectly; as to be fiery is more imperfect than to be fire itself, to be gilded is more imperfect than to be gold itself: So to be wise, loving, holy, that is, to be endued with the qualities of wisdom, love, holiness, is more imperfect, than to be wisdom, and love, and holiness itself. Therefore there is not a substance and a quality in GOD, as in the creature: but he is love, and light, and wisdom, and truth, and so the Scripture expresseth him. Wheresoever there is any composition, Reas. 4. there must be two or three things, so that there may be a division; they are separable, though not separated; but where division may be, there may be a dissolution and destruction, though it never be: But of GOD, we cannot say, that this may be, and consequently, there cannot be two things in him, but what he is, he is; one most simple, most pure, and most entire being, without all composition and multiplication. Reas. 5. If GOD be not simple, there must be parts of which he is compounded: But in GOD blessed for ever, there are no parts, because then there should be imperfection, for every part is imperfect. Again, Parts are in order of nature before the whole, but in God there is nothing first or second, because he is simply first. Again, Parts cannot be united and knit, and compounded together, without causes to do it; but here is no cause to knit and unite any part together, because he is without all cause, as hath been showed before. Reas. 6. I will conclude this with a reason out of the text, He is a being, I AM hath sent me unto you. If he be a being, then either the first or second being. A second being he cannot be, for then there should be some before him, and above him, upon which he should be dependent: but this cannot be; therefore he is absolutely the first being. Adam was the first man, but God only is the first absolute being. Now the first being was never in possibility to be: and therefore he is a pure act in regard of his essence. Again, there are no qualities springing from him; for if there were, they should have had sometimes no being; and so in possibility to be, and consequently have a beginning, and be a creature: Therefore there is neither Potentia substantialis, nor accidentalis in him, and so he must be purus actus, as the Schoolmen say; and therefore he is most simple, without all composition. This I speak to scholars; for it is a mixed auditory: and therefore you must give me a little liberty. Now I come to those Consectaries which flow from hence; and they are these three. If God be such a simple, first, pure, Consect. 1. and absolute being, then hence you may see, what a stable foundation our faith hath to rest upon; See what a stable foundation faith hath to rest upon. we are built upon the lowest foundation in all the world, that is, upon the first, most absolute, and simple, and pure, and entire being; which I say is the lowest foundation, that depends upon no other, but all upon it: and this is the happy condition of all Christians, and of them alone. Angels, men, heaven and earth are foundations to some things which are built upon them: but they are all built upon this, and therefore dependent. For if this foundation shake itself, (for so he hath power to do) they all fall to ruin: But God is the first, simple, and lowest foundation, being the first absolute and simple being; therefore he that is built upon him, hath the greatest stability, which is the transcendent happiness of Christians, above all men in the world. And this is a great privilege of theirs, which you shall find upon this ground magnified and set forth in Psal. 46.1, 2. Psal. 46.1, 2. God is our hope and strength; therefore will we not fear, though the earth be removed, and though the mountains be carried into the midst of the sea, etc. As if he should say, Though there were a subversion of Kingdoms, and an overthrow of all the Churches, yea a confusion of heaven and earth, (as there shall be at the last day) though the mountains were rend from their foundations, and cast into the middle of the sea, yet Christians should be sure all the while, because God, who is the first, absolute, and simple being, and so the lowest foundation, is their hope and strength; that is, he is a foundation lower than all these, that when all these things shall come to ruin, yet GOD on whom we trust, shall be a sure help, and comfort. Beloved, this is to be considered, that you may know what your comfort is, and upon what foundation you are built. Consect. 2. If GOD be most simple, without all composition, than this will follow, that he cannot be hindered in any thing that he goes about to do, God cannot be hindered in any work he goes about. but is most independent as in being, so in working, by reason of his simplicity. There is no creature but may be hindered: for in the best of the creatures, to wit, in the Angels, there is an essence, and an executive power by which they work: Even as you see it in the fire, there is the substance of fire, and the quality of heat by which it works: now where there are two things, an essence and a faculty by which it works, something may come between, and hinder the working and operation. As in the Babylonish furnace, GOD separated between the fire, and the heat, that it could not burn the men that were cast into it, Dan. 3. So he doth with the Angels, he comes between the substance, and the executive power, and often hinders them from doing what they would: But in GOD, seeing he is most simple, and entire, there is not an essence, and executive power, (as the Schoolmen call it:) therefore there can nothing come between to be an impediment; there is not any action that he intends, but he works it absolutely and of himself. Therefore we are to consider, that that GOD which we have to worship and serve, that nothing can come between, and hinder him in working, but what he will do, he doth: and therefore we should learn to fear before him, and to trust in him, and to acknowledge the greatness of his power, and to know the ground of it, seeing he is so absolute and wonderful in all his works. Hence likewise it follows, Consect. 3. that all the Attributes of GOD are equal among themselves, That the Attributes of GOD are equal in his justice and his mercy, etc. not one higher than another, or larger than another; for if he be simple, and there are not two things in him, than his Attributes, or his essence, and himself are the same; and if so, one cannot exceed another; his mercy is not beyond his justice, nor his justice beyond his wisdom. Therefore though he doth put forth one Attribute now, another then, yet we must not think that his mercy is greater than all his Attributes: therefore that place in the Psalmist, His mercy is above all his works, is commonly misunderstood. The meaning is not, that his mercy exceeds all his other Attributes, but that his mercy is over, and upon all his works. As the warmth of the hen is over all the eggs, to warm, and cherish, and hatch them: so God's mercy is over all his works, to cherish, and nourish, and perfect them; that is, it is showed forth upon them all. For it is not a comparative speech, as if his mercy did exceed all his other Attributes: for if all his Attributes are himself, they must be equal, there is no difference in regard of height or largeness between them. And thus the place is to be understood: for so the word signifies in the original, and not according to the common acception. So much for the Consectaries, now we will come to uses of practice. Use 1 1. If simplicity be one of GOD'S excellencies; then let us labour to come as near to it as we can, by bringing our hearts to be content with a simplicity of condition: To labour for contentedness with the simplicity of our condition. for this is a sure rule, The more composition, the more weakness, the more impediment, and withal the more exposednesse to dissolution and decay. Therefore GOD is not subject to weakness and impediment in working, because he is most simple, not having essence, and faculty, so that any thing should come between and hinder him; and therefore also is he not capable of dissolution: & therefore the nearer any come to this simplicity, they are (as I say) less weak, less subject to impediment and destruction; and the safer, and stronger, and happier they be. As for example, the Angels, so far as they fall short of the simplicity of the eternal GOD, who is blessed for ever, so far they are subject to all this: they have faculties different from their essences, and one from another, as understanding, will, and their executive power; hence they are subject to weakness. For they may fall into sin, as you know the first Angels did, and their faculties jarred one with another, and fell out of tune: and having an executive power, they are also subject to impediment; whence neither the good Angels, nor the bad, can do what they would, but they are and may be hindered. In the next place consider man, and as he is much more compounded than the Angels, so he is more weak, more subject to impediment, more liable to decay and ruin, as sickness, distemper, crosses, death: for he hath not only a rational faculty, as the Angels have, but sensitive; a sensitive memory, a sensitive fancy, and a sensitive appetite; he hath also a body consisting of diverse members, needing many external helps, as air, diet, houses, exercises, and so he is subject to many weaknesses, many hurts, many impediments, and losses of all sorts. Object. You will say, this is a man's natural condition indeed, but how shall this be helped? Answ. The natural condition cannot be changed▪ but it may be exceedingly helped; as, if we bring our hearts to be content with a more or less simplicity of condition, that is, if the disposition and constitution of the mind be such, that it be not dependent upon many things, but upon few; this is done, when the thoughts and affections of the mind do not lie scattered, hanging or lying upon this or that thing, so that you cannot live without it; but when the mind is recollected and gathered up, so that you can be content with a simplicity of condition, with GOD alone for your portion; so that you can live with exceeding little, not requiring a multitude of things, upon which the contentment. and satisfaction of the mind doth depend. As for example; some men cannot live without sports and pleasure, and a great living to maintain them: another must have great learning and gifts, and eminency, and praise that follows it: Another hath his heart so wedded to a convenient house, wife, children, companions, etc. that if any of these be taken away, he is dead in the nest: Not to speak of their vain, base, distempered affections, they must have a hundred things, their fancy is infinite, and all must be to their mind, or else they are still complaining. Now the more things a man needs, the more compound, and less simple he is, (as I may so say) and consequently, the weaker he is, and more apt to be hindered, more apt to be hurt and disquieted; because if you touch any of that multitude of things, upon which his heart is set, he is presently troubled; which is more easily done, as the things are more, upon which his affections are placed: but he is best, who is come to that selfe-sufficiency of mind, and to be content with that simplicity of condition, that he can say of any of these things; I can live by them and without them, I can live without liberty, I can live without friends, I can live without sports and pleasure, without worldly credit, and esteem, without wife, and children, without riches, without conveniency of air, garden, orchards. This is the condition that we should labour to grow up to: and the nearer we grow up to it, the better we are, and the safer is our condition. Object. But will not you have us to use such things? Answ. Yes, but not to be wedded to them, but so weaned from them, that you may use them, as if you used them not; whereas there are some that have their hearts so glued to them, that it breaks their hearts, when they have their friends or children, or estates, or credit fail them, or if they be hindered from their livings, pleasure and conveniences: but he is in the happiest and best condition who can live alone, and can be content with God alone; that can fetch so much comfort and help from him, that he can he without friends and companions, without wife, and children; and if he be put into a country town far from all suitable acquaintance, yea if he be shut up in a close prison, yet he can walk with God, and do as Paul and Silas, have his heart filled with joy and peace through believing. This is the safety and strength of a man. For even as the body, the more sick it is, the more helps it needs; and the lamer it is, the more props it must have, one for his arm, another for his legs, another for his back: whereas a strong man can walk upon his own legs, he needs no other help: even so the soul, the more sick and lame it is, the more it needs; but he which hath a strong inward man which is in health, let him have GOD, and shift him from vessel to vessel, from condition to condition, let him be stripped of all, yet he can go upon his legs and can live without all. So saith the Apostle Pàul, Phil. 4. Phil. 4. I have learned in what estate soever I am, therewith to be content: that is, riches or not riches, honour or not honour, yet his mind had a bottom that he could stand alone, and be happy without them. Thus I say, the more a man's affection is enlarged to a multitude of things, the weaker he is, and more subject to be disquieted, by any thing: but the more his mind is contracted, and gathered into a narrow compass, and content with a greater simplicity of condition, the safer, and stronger he is, and less subject to be disquieted by any creature; because let come what will come, whatsoever condition he is put into, he hath a bottom to stand upon, he hath some thing to comfort his heart. Object. But how shall a man get his mind to such a frame? Answ. You shall have a means prescribed in 1 Tim 6.6. Godliness with content is great gain: that is, godliness is always joined with contentment, it is always the cause of contentment, and therefore great gain. So then, be a godly man, that is, make thy heart perfect with GOD, serve and fear him alone, be content with him alone for your portion; he is All-sufficient, his communion will breed contentment and satisfaction enough to thy heart, so that thou shalt be able to live with a very slender outward condition. And this is the only means to have the mind drawn from these things that other men are so glued to; and that is, to labour to be content with GOD alone, to serve, and fear him, to grow up to him more and more: for he is All-sufficient, there is no such way in the world to contract the mind, as to have GOD to be knit to him, to serve and fear him, and to be assured of his favour and love in all conditions. Beloved, what a miserable thing is it, to have such changeable happiness, for a man to be so dependent upon many things which are so exceeding mutable? Therefore it should be our wisdom to bring our minds to be content with a narrowness or scantness, or simplicity of condition, to let the mind be drawn into as narrow a compass as may be; and so to come as near to this excellency of GOD, as our present humane condition will well permit us. Use 2 2. Seeing it is said, Be perfect as your heavenly Father is perfect, holy as he is holy, Labour for simplicity and singleness of heart. and good or kind to the evil, as he is, causing the rain to fall upon them, and his Sun to shine upon them: So upon the same ground we may say, Be simple as he is simple: that is, you must labour to grow up to a simplicity of mind; and such a simplicity as is in almighty God you cannot reach too: but to have a heart immixed, to be cleansed from dross, as the gold is, you should labour to get this simplicity of mind, a thing often commended in scripture. What this Simplicity is, we have briefly touched heretofore, and we will now open it to you more fully. There are two things required to simplicity or singleness of heart. 1 That the heart look but upon one single object. 2 That it be so cleansed from all admixture of sinful affections, that the frame of it may be fitted to do so. For the first, I pray you mark that in Iam: 1.8. jam. 1.8. A double minded man is unstable in all his ways: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By a double minded man there is meant, one whose mind hangs between a double object, so that he knows not which of the two is more eligible; his mind is in an even balance, where neither scale doth praeponderate: On the contrary, he is a simple or a single hearted man, who is not thus divided between two objects, but he so resolveth and pitcheth upon one, that he subordinate's all the other to it. As for example, a double minded man, hath an eye to GOD and his credit, to GOD and his pleasure, to GOD and his friends, he would fain grasp both, and is willing to part with neither: such a man goes not strait on, but he walks unevenly in his courses; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, while he is quiet and no temptation doth assail him, than he walks with GOD in a straight rule, but let a temptation come, and put him to it, than he steps out of the way, he will not let his credit or his profit go. As a weathercock, let there be no wind at all, and it stands still like a fixed thing: but as soon as the wind comes it turns about. So is it with such a man, while he is quiet, while religion costs him nothing, he walks on in an even way, but let a temptation come and assault him, and because he hath not a single object, upon which he is resolved, therefore he goes out, and walks unevenly. Contrary to this is he that hath pitched upon one object, upon GOD alone; he saith, let me have the Lord alone, and and heaven alone, though I have no more, thus I have pitched, thus I have resolved, that let what will come, I will part with all, when it comes into composition with this. Beloved, you never have a single heart till now. This singleness of heart David expresseth in himself, Psa. 27.4. One thing have I desired, that I will require, that I may dwell in the house of the Lord all my days and behold thy beauty: that is, this one thing have I chosen, I have pitched upon it, I care for nothing besides; if other things come, so it is, but this I require, that I may walk with the Lord, that I may be in his house all my days, that is, that I may enjoy the use of GOD'S ordinances, and walk with him; and behold his beauty in them. And such a speech was that of Christ to Martha; One thing is necessary; that is, if you look to any thing else, it is in vain: you ought to take him alone, as a wife takes a husband, that must have none beside, (for so it must be.) And this is the first thing required to simplicity and singleness of spirit. The second is this. Let the heart be cleansed from all admixture of sinful affections, and so brought into such a frame, that it may be apt to look only upon one object, upon God alone. And this I take out of Matth. 6.22. The light of the body is the eye, if then the eye be single, the whole body shall be light, etc. even as the eye guides all the members of the body, the hands, feet, etc. so doth the heart or mind guide all the actions of a man. Now as the eye, if it be vitiated or distempered with drunkenness, or surfeit, or the like, it doth not represent things single, but double, and treble, and so makes a man to walk unevenly: so sinful affections, which are contrary to the simplicity of the mind, do so distemper it that it cannot look upon God alone, as upon one single object, but it hath an eye to other objects with him, and he is distempered between them, and so he walks unevenly. As for example, fear will make a man to walk in a double way; all miscarriage and double-dealing carriage comes from fear; were it not for fear, men would be plain, and simple: therefore fear of men, or any creature, loss of credit, life or liberty, this is a snare, and distempers the eye; and till the heart be cleansed of these, you will never walk evenly. And so doth covetousness distemper us, and voluptuousness, or any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any kind, any over-eager desire, or too much haste to accomplish the end which a man propounds to himself. So Jacob's too much hasting after the blessing made him not to look single upon God; but to go a double and uneven way in using unlawful means to obtain it. And jeroboam's too greedy desire of the Kingdom, made him to join God and the Calves together: for two several principles cause two several motions. And so is it when there is any inordinate affection, be it what it will be, there is not a simplicity of heart; and if there be not, you will never look upon God alone, but upon some creature, upon some object or other. Therefore, james 4.8. james 4.8. Cleanse your hearts you wavering-minded. As if when the heart was cleansed from corruption, the mind would be freed from wavering, and brought to simplicity: were the heart purged, there would be a constancy and evenness in our mouth, and in all our ways. This expression of simplicity you shall find in Matth. 10.16. Matth. 10.16. Behold I send you as sheep among wolves: be wise therefore as serpents, and innocent as doves. The meaning is this: I send you (saith our Saviour) among men as cruel as wolves, that will persecute, and hurt, and devour you; wherefore be wise as serpents, that is, as serpents have many wiles, do wind and turn to shelter off a stroke, and defend their head, so do you: but on the other side, take heed of being too fearful of this persecution, so that when to endure it comes to be a duty, you do not shrink back and withdraw yourselves, but in such a case let your hearts be simple, cleansed from such an inordinate affection, as that fear is; and even take that blow, as the doves do, which have no wiles as the serpents have to defend themselves. So that in any such case when a duty is to be done, as the professing of my name, or the like, here you must take the blow as willingly as the dove doth, there is no avoiding in such a case; therefore take heed that your hearts be simple, that there be no fear there, so that you must be haled to the duty. And this is the very meaning and scope of the words. Innocent as doves, that is, let no sinful inordinate temptation admix itself, and so deprive you of this simplicity of heart, because you do not like my service. This you shall see lively exemplified in Saint Paul, 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you wards. Saint Paul was a very prudent man, and therefore hated above all the Apostles, as Saul was angry with David, because he walked wisely, he was so subtle to escape out of his hands, which is as if the hounds should complain of the hare, that she hath so many tricks to escape from them: but, as I say, he was a very prudent man, and he used the serpent's wisdom to save himself, as he did when the assembly consisted of Sadduces and pharisees, he put a division between them, and so escaped himself, as it were through the midst of them. So the first part was true in him, he was as wise as a serpent, to keep the blow off from himself. But now (saith the Apostle) if carnal wisdom shall come in, that is, if my understanding shall suggest a thing inordinate, and shall say, Go, and give a bribe to Faelix, and thou shalt escape imprisonment, go and take a gift of these Corinthians, and thou shalt have something of thine own, and shalt not be so dependent on the alms of others; now, saith he, when carnal wisdom shall suggest any such thing to me, I would not admit of it, but I walked in simplicity and godly pureness toward all men, but especially toward you, Corinthians; here was in him the simplicity of the Doves. That we might draw it to a little more particulars, you shall see an other expression of this, Ephes. 6.5. Servants be obedient to them that are your masters in the flesh, with fear and trembling, in singleness of your heart as unto Christ: that is, servants, take heed even with fear and trembling, that you admit not by and sinful respects in performing your duty, as there are many motives, as fear, hope, reward, and a necessity to do it, but keep your hearts single that you may look only upon Christ and his commandment, and then you shall be faithful in your service; but if other respects mingle themselves with this simplicity, you will do but eye-service, you will do it in a double and dissembling manner, not plainly, and heartily, and simply. Therefore let us put in practise this simplicity upon all occasions, in all other things whatsoever. Rom. 12.8. Rom. 12.8. He that distributeth let him do it in simplicity: that is, men are subject to by ends in their good works; as in giving alms, or showing a kindness to men, there may be many by-respects, as that they may make use of them hereafter or the like, but, saith he, keep you your hearts simple, to look upon GOD alone in them. So in conversing with men, when you profess love and kindness, you are subject to by ends in doing it, but they are commended, Act. 2.46. that they did eat their meat with gladness and singleness of heart: that is, what love they professed one to another, it was simple and plain, not double. Compare this place with that in 1 Pet. 1.22. Seing you have purified yourselves in obeying the truth through the Spirit, unto unfeigned love of the brethren; see that ye love one another with a pure love fervently: that is, when there is nothing else, when the heart is simple and plain, when there is nothing but love, no mixture, Noah by ends in it. So likewise when you come to preach the Gospel, do it in simplicity of heart, that is, let there be nothing beside: as the Apostle saith of himself, he preached Christ and not himself, so we should do every thing in simplicity of heart. And so you should behave yourselves in your elections, to look with a single eye to the oath by which you ought to be guided: do nothing for fear or favour of men, or for any sinister respect. I wish I could speak and give this rule to all the kingdom at Parliament times. For it is an error among men to think that in election of Burgesses or any others, they may pleasure their friends, or themselves, by having this or that eye to their own advantage or disadvantage that may arise from it: whereas they ought to keep their minds single and free from all respects; so that when they come, they may choose him, whom in their own consciences, and in the sight of God, they think fittest for the place, and that you may do so, you are to get a single and a simple heart to do it. Use 3 3 If there be in GOD this simplicity that we have declared to you, Go to God rather than the creatures, he being mercy, wisdom itself, etc. by reason of the simplicity that is in him. then go to him upon all occasions; go not to the stream, go not to the creatures, which have what they have, but by derivation and participation: but go to him, that hath all that he hath naturally, and abundantly, not sparingly, as they have, that have it by participation. As when a man is in any miserable condition, wherein he desires pity, and would be respected and relieved, what wilt thou do in this case? Wilt thou go to weak man, and have him to pity thee? No, go to the great GOD, in whom there is mercy itself. Amongst men, he that is the fullest of pity, he hath but a stream of it, a drop of it, therefore seek not so much to him; no not to parents, their pity falls infinitely short of what is in GOD; remember that he is mercy itself, that is, thou shalt find infinitely more mercy in him, then can be said to be in man; the most that can be said of man, is, that he is merciful, but that which can be said of GOD is, that the very thing itself is there. If you have a firebrand, and light it by the fire, it is something, but fire itself is another thing: man he hath a little mercy, but if you go to GOD, he hath a sea of mercy, and he is never dry; Therefore whatsoever thy misery or distress be, whether of conscience or estate, be sure, that thou go to God and say to him, If evil parents can be so merciful to their children when they ask it of them, what then shall I have of him that is mercy itself? Matth. 7.11. So likewise for wisdom; if thou hast a doubtful case, and knowest not what to do, thou goest to thy friends (which in deed is a good means, and ought not to be neglected, for in the multitude of council there is peace:) but remember this, that there is but a little wisdom in them, and therefore they will council thee but a little; but go to God, that is wisdom itself, Pro. 8. Go to him, for he will give thee wisdom liberally, and without reproach. jam. 1.5. think of him, that he is the fountain of wisdom, and fullness itself. So if thou needest grace, thou wouldst fain have more, thou wouldst have thy faith strengthened, and thy love and zeal more fervent, go to CHRIST then, from whom we receive grace for grace, and that is made to us wisdom, sanctification, and redemption; go to God that is grace itself. Go not to men, for what they have, they have it from him; therefore look upon all occasions, that thou goest to the Lord: when thou wantest comfort, go not to thy pleasure, and sports, and friends, and acquaintance, but go to God that is the great God of heaven and earth, that hath it in him abundantly; and in him thou shalt find more abundance, then in any man of the world. FINIS. THE THIRTEENTH SERMON. EXOD. 3.13, 14. And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your fathers hath sent me unto you, and shall say unto me, what is his name; what shall I say unto them? And God said unto Moses, I AM, THAT I AM, etc. IN these words, as you know, God describes himself to Moses by his eternal being; I AM hath sent me unto you. Now our business is to make this essence and being of GOD more fully known to you: This is done by declaring to you the several Attributes, which are given to him in Scripture, we have passed through diverse: The last Attribute was his Simplicity. That which follows next in order is his Immutability or unchangeableness. The fifth Attribute of God; His Immutability. Now that he takes this proper to himself, you shall see in Numb. 23.19. GOD is not as man that he should lie, neither the son of man that he should repent. Repenting, you know, is a sign of change; he will not repent, that is, he will not be subject to any change: whatsoever purpose or decree, or counsel he takes to him, he is immutable in it. Shall he say, and not do it? shall he speak, and not make it good? So james 1.17. Every good and perfect gift is from above, and cometh down from the father of lights, with whom there is no variableness, nor shadow of turning. When the question was, whence temptations should arise; saith the Apostle, GOD tempts no man, for he is in himself just, good, and full of goodness, and he can never be otherwise, and therefore no temptation to evil can arise from him: and seeing he is so, he must always be so, for he is not changed, nay there is no shadow of change in him. So Mal. 3.6. I am the Lord, I change not. So that in this body of Divinity we do but sum up diverse heads, and so open them to you. This is an Attribute that he takes to himself, and therefore we will explain it to you. First, I will show you the reasons why; secondly, an objection or two against it; and thirdly, I will show you the consequences or uses that arise from it. Now to convince us fully of this point, consider these reasons. Because wheresoever there is any change, Reas. 1. there must be some vanity and imperfection; that all the creatures are subject to change, it ariseth from hence, that they are subject to some imperfection. Now that which is most perfect, cannot be subject to change; because in every change, either there is some perfection added that before was wanting, or else something is taken away which before was enjoyed. Now neither of these can befall our GOD, who is most perfect, nothing can be added or taken away from him; for if any thing could, he were not perfect: whence it must needs follow, that he is unchangeable. Whatsoever is changeable must be in a possibility either to receive some new being, Reas. 2. or some other being that it had not before, either in substance or in circumstance, or else it cannot be changeable: now that which is capable of no new being in any respect, nor other being in no circumstance, or accident, cannot be changed. Now GOD is exceeding full of being, as the sea is of water, and the Sun of light, that is, he hath all the degrees and extensions of being in him: therefore he is not in possibility of receiving any other being, than he hath; he is not subject to receive any other being, for substance, and no other being for quantity, and therefore nothing can be added to his time or place where he is; neither can he receive any other being for quality, no new habits, no new powers can be added to him; for if there could be, he should not be full of being, but there should be some defect in him; if there were any possibility in him of having any more: but seeing he is full of being, and constantly full, it cannot be that he should be subject to any change; some other being must be added to him, or else taken from him; but seeing that cannot be, therefore he must needs be unchangeable. Reas. 3. In regard of his simplicity; because, if there be nothing in him but what is himself, but what is his essence, unless his essence should be annihilated, (which is impossible) he is not subject to change. Now all the creatures, besides their essence, have quantity in them, and that may be greater or less in the creature; and beside, they have quality, and therefore they may be better or worse: but God is great without quantity, and good without quality; and therefore in regard of his simplicity, seeing there is nothing in him, but what is himself, he cannot admit of any shadow of turning. Reas. 4. Because he is infinite; you know, an infinite thing is that which extends itself, which fills all things, to which nothing can be added: and therefore seeing he is infinite at the utmost extent, he cannot extend himself any further. Again, nothing can be taken from him, whereby he should be changed; for, Infinitum est, cui nec addi, nec adimi potest: and therefore seeing he is most infinite, he is also unchangeable. For whatsoever is infinite, cannot be greater or lesser, nothing can be added or taken from it: and therefore unchangeable. If you observe it among the creatures, Reas. 5. you shall find, that all change ariseth from one of these two things; either from something without, or else from some disposition within the creature: But in God there can be no change in either of these respects. Not from any thing without him, because he is the first and supreme being, therefore there is no being before him, that he should borrow any thing of; neither is there any being above him, or stronger than he, that should make any impression upon him. Again, not from any thing within him; for when there is in any creature any change that ariseth from a principle within, there must needs be something to move, and to be moved; something to act and to suffer in the creature, else there can be no change: as man's body is subject to change, because there be diverse principles within, of which something doth act, and something doth suffer, and so the body is subject to change, and moulders away: but in God there are not two things, there is not in him something to act, and something to suffer, and therefore he is not made up of such principles, as can admit any change within him. So then the conclusion stands sure, that he can admit of no change or variation within or without him: and so needs must be unchangeable. Object. 1 The objections against this are but two. The first is, That which is taken from those places of Scripture, where God is said to repent, as, that He repented that he made Saul King, 1 Sam. 15.11. and Gen. 6.6. It grieved him at the heart, that he made man: now those that repent, seem to change their mind. Answ. This is attributed to God, as many other speeches are, only after the manner of men: as man, when he altars any thing that he did before, seems to repent: so that it is but a figurative speech, and a Metaphor, used, when he doth make any change in the world: as he made Saul King, and put him down again: he puts men in high estates, and pulls them down again, this is only in regard of the actions done; as when he shows favour to any man, and takes it away again. So that it is but a figurative kind of speech: not that there is any change in himself, but because what he did before, he undoes it now: in regard of his actions he changeth, not in regard of himself. Object. 2 What is the reason that he is said to draw near to us at one time, and at another time to depart from us, why doth the Holy Ghost come into one man's heart, and sanctify him, when before he was an unregenerate man; what is the reason that Christ which was in heaven, came down and took our nature upon him, and lived amongst us, I say, what is the reason of all this, if there be no change in the Lord. Answ. GOD is said to do all this, to come to us, and to go from us, and to sanctify them that were void of sanctification: and as you say of the Sun; you say, that the Sun comes into the house, when it fills it with light, but when the windows are shut, you say, the Sun is gone; Yet the Sun altars not, but the change is in regard of the house, It is said to come into the house because of the light that comes into it, which before did not, but the Sun itself is not altered: So in this case, the Holy Ghost sanctifies a man, GOD draws near to him in his comfortable presence, because there are some works wrought in the heart, that before were not: GOD is not changed, but it is the man that suffers the change; he sees light now, that before was in darkness and in the shadow of death; he is said to be changed by reason of those operations that now are there, which before were not. So is it in Christ's coming; there was a change in the humane nature that was assumed, which before was not: there was a work done on the earth, which was not before: he put forth his power in his humiliation and exaltation, which before he did not: but yet he was the same, the change was in the creature, and not in him. Now we come to the consequences; which are two. Hence we may learn then how to understand all those places which we meet with in Consect. 1. Scripture, wherein the Lord expresseth such a solicitude for the death of sinners: as, Why will you die, O house of Israel? why will you not hearken, and obey? And, As I live, saith the Lord, I desire not the death of a sinner. And, how am I pressed under your abominations, even as a cart is pressed with sheaves? And it is said, Gen. 6.6. That the Lord was grieved at the heart, or it pained him at the heart, that he had made man. All these kind of expressions (as it is evident from hence) are but attributed to GOD after the manner of men: not that he is moved, for it cannot be, seeing he is unchangeable: whatsoever new accidents fall out in the world, he is not stirred with them, he is not moved with any new affection: for if he were, he should be, as man is, changeable. But the meaning of those places is, to show the infinite goodness of his nature, and the greatness of our sins: so that as men grieve much, when their wills are crossed, and when their work is brought to nothing, how weary are they, when they strive long, and do no good? So the LORD would express it to us thus, that we might take notice, what the great provocations are, what the sins and faults are, wherewith we offend him from day to day, that we may know what they be, and what price to set upon those sins whereby we weary him from time to time. Consect. 2. That all the love and hatred, That all his love, hatred, joy, etc. were in him from eternity. that he hath now since the world was made, all the complacency and displicency, all the happiness and joy which he hath from any thing, done either by the Angels or men, that he had it from all eternity; for if any thing were new in him, there should be a change: but now there being none, you must needs grant this, that they were in him from all eternity. So that all the works of men and Angels be nothing to him, all the joy that he hath from them, he had it from eternity. Again, all the sins whereby evil men provoke him, and all the punishments that they suffer for sin, it moves not him; but as when a glass falls against the wall, the wall is not hurt, but the glass is broken: so wicked men, they hurt themselves, but he is not moved. Therefore hence observe, that GOD must needs be most holy, and righteous, and just in all his ways, Whence 1. He must needs be righteous in all his ways. because there is neither love, nor hatred, nor grief in him, nor joy, which should make crooked, or bend the rule of his will, or alter it in any action. Men are therefore unjust, because in all that they do, there is something that bends their wills this way, or that way, they are capable of love, joy, grief: but GOD, seeing he is capable of none of these, therefore he must needs be most just and righteous in all his works. Therefore whatsoever he doth, though thou seest no reason for it, yet justify thou him in all; when thou seest him overthrowing the Churches, denying his grace to many thousands, and the like, yet do thou justify him in all his ways: because there is no grief or trouble can come to him, as to the creature, therefore he must needs be holy in all ways, and righteous in all his works. If this be so, than this will also follow, that all the decrees, all the counsels, and all the acts of his will, that ever were in him, they were in him from all eternity: that is, there is not a vicissitude of counsels, thoughts and desires upon the passages of things in the world, as there is in men; for than he should be subject to change: For this is a sure rule, Whatsoever is under different terms, there is a change in it; he is now, that which he was not before: and if there were any instant, in which GOD should will one thing which he did not another time, he should be subject to change. Therefore look back to all eternity, in your imaginations & thoughts, as in the making of the world; all those acts, those counsels that he executed upon men, they were in him from everlasting. Now I come to uses for practise: and we will make such uses as the Scripture doth make of this point. The first is this. Use 1 In 1 Sam. 15.28, 29. And Samuel said unto Saul, Take heed of provoking him to cast thee off The Lord hath rend the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thee: and also the strength of Israel will not lie, nor repent: for he is not as man that he should repent. If GOD be unchangeable, take heed then, lest he come to this, that he cast thee off, as he did Saul: for if ever he do it, he will never repent, never alter, never retract his decree. Saul lived, you know, many years after, for it was in the beginning of his reign; and yet because the will of GOD was revealed clearly to him, he was bid by a clear command, Go and kill all the Amalekites, and leave not any of them alive: Saul now had a heart contemning GOD in this commandment, therefore also GOD came to a resolution and decree, to cast him off: though Saul lived many years after, yet you could see no change in him, there was no alteration in his outward condition: But, saith he, and it is most fearful, God doth not repent: it is not with him as it is with man, for he may be entreated, and may repent; but the Lord is not as man that he should repent. Consider this, you that have clear commandments from GOD, you that have been told that you ought to be conscionable in your calling, that you ought to pray in your families, if you will be still breaking the Lords will, and live idly in your calling, and rebelliously sin against GOD, living as if there were no GOD in the world; take heed lest the Lord reject you; and when he hath done it, consider that he is an unchangeable God, and that all his decrees are immutable. Consider that place, He swore in his wrath that they should not enter into his rest. It was not long after the children of Israel came out of Egypt, yet ten times they provoked him, before he declared this resolution, and many of them lived forty years after: but because many of them did see clearly that it was the will of GOD, they did see his miracles and his works that he had done amongst them, and yet because they still rebelled, he swore in his wrath, that they should never enter into his rest. It is a fearful case, when GOD shall do this, (as he doth it:) Even all you that hear me this day, there is a time, I am persuaded, when the Lord pronounceth such a decree upon such a man, saying, I have rejected him: yet no man sees it, no not he himself, but he comes to Church, and hears the word from day to day. But yet remember that GOD is unchangeable; for, you see, the jews in jeremy's time, they lived under jeremy's Ministry almost twenty years, but yet at the last he rejected them, and he would not be entreated, though jeremy and the people did pray to him. There are three places for it: jer. 7.16. Therefore pray not thou for this people, neither lift thou up cry nor prayer for them, neither make intercession to me, for I will not hear thee. But what if the jews were moved with the calamity when it came, should cry, and be importunate with the Lord, would not their tears move him? No, saith he: jerem. 11.14. Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. But what if they fast and pray? No; if they do that, I will not hear them. jer. 14.11, 12. Then GOD said unto me, pray not for this people for their good: when they fast, I will not hear their cry; when they offer burnt offering and an oblation, I will not accept them, but I will consume them by the sword, and by the famine, and by the pestilence. When the day of death comes, when the time of sickness and extremity comes, than you will cry, and cry earnestly: but God shall say to you then, the time was, when I cried to you by the Ministers, and you would not hear: nay, you slighted and mocked them, and you would not hear them, I will also mock & laugh at your destruction. Prov: 1.26. Do not think this is a case that seldom comes, it is done every day, continually upon some. There is a double time: a time of preparing and trying before this unchangeable decree come forth. Zeph. 2.1, 2. Gather yourselves together, yea gather together, O nation not desired, before the decree come forth, before the day pass, as the chaff, 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 past; and when this is not past, there is a door of hope opened: but when the decree is come forth, than you are past hope. Object. But how shall I do to know this? Answ. Beloved, never an Angel, nor I, nor any creature can tell you; you see that he took Saul at the beginning of the kingdom, when he was young and strong; he took the jews at the beginning of Ieremies preaching; only the use that you are to make of it is this: Take heed of neglecting God, or good admonitions, take heed of contemning the word from day to day, and saying, that I will repent hereafter; for the Lord perhaps will not give thee a heart to repent, he will not hear you, as he said before, though you cry never so much to him, as in time of extremity you are likest to do. Use 2 The second use I take out of Rom. 11.28, 29. As concerning the Gospel, they are enemies for your sake: but as touching the election, they are beloved for the Father's sake. For the gifts and calling of God are without repentance. God's gifts and calling are without repentance to his Elect. The meaning of it is this: saith the Lord, I have cast away the jews, and they are now enemies for the Gospel's sake, that is, that the Gospel might come sooner to you; they have rejected it, that upon their refusal, it might come to you Gentiles; they are enemies and cast off, yet they are beloved for their father's sake; that is, in regard of the promise that I made to their father Abraham, Isaac, and jacob; and in regard of that covenant, I will not alter; not, saith he, to all the jews, but those whom I have elected, so far as my covenant reacheth, with whom I have made it. Do not think that there is any change of the Lord toward them, For the gifts and calling of the Lord, that is, the call of them by the work of the Spirit, and the gifts of saving grace, that he hath bestowed upon the elect jews, they are without all repentance, there is no change in them. Then if ever thou art in covenant with God, and hast this seal in thy soul, that there is a change wrought in thee by the covenant, than thy election is sure: and be sure God will never alter it, for he is unchangeable. This thou must consider, that thou mayst have strong consolation. Beloved, our consolation, if it be upon any thing, but upon GOD that is unchangeable, it is weak, and twenty things may batter it, and overthrow it: but when it is grounded upon the immutability of his council, it is called in Heb. 6.18. strong consolation, Heb. 6.18. so that all the Devils in hell, all temptations of the world, and all the objections that our own hearts can make cannot batter it; for it is built upon the lowest foundation, even upon the unchangeable God. So that this doctrine is for comfort to all the Saints of God. Therefore consider thou, whether thou art in the state of grace, whether thou hast made the match with jesus Christ, if ever there was a covenant between Christ, and thy soul. But how shall I know it, you will say? Did you ever come to this, as to say, I am content to be divorced from, and to part with all things, with every lust, and to be content to follow him through all his ways, and to bear every cross? yet this is not enough; Did there follow hereupon a general change within thy heart, and a new heart, and a new spirit given thee? otherwise it is but lip-labour, a thought only that passeth through the mind, and therefore was never any such actual agreement between Christ and thee. But if there were any such change, than thou mayst comfort thyself; for God is unchangeable, and this covenant, it is an everlasting covenant. Consider that it is every where called so: Isay 55.3. it is said to be an everlasting covenant, Isay. 55.3. because it is founded upon the sure mercies of David: God gave Saul mercies as well as David, God tells him that he shall have the kingdom, if he will walk in his ways; but Saul started out of the ways of God, and so God performed his part, but yet the covenant was broke, because Saul performed not his part. And as it was with Saul, so it was with the people of Israel; because they broke the covenant on their parts, God also broke his. David started out of the way, as well as Saul: but they were sure mercies that were promised him, for it was an everlasting covenant of mercy. Therefore you must know this, that there is a twofold covenant: First, a single covenant, such as GOD makes with children when they are baptised, which is this; If you will believe and repent, and walk in my ways, you shall be saved: now if they break the condition, GOD is freed, he is not bound any further. Secondly, a double covenant, to perform both parts; which is this; If you will believe, and repent, you shall be saved, and, I will give you an heart, and you shall repent, and believe, and be saved; I began the work, and I will finish it: here is not only a covenant on God's part, to be our Father, but on our parts also, as in the other; but GOD doth not only promise for his part, but makes a covenant to to enable us to perform the conditions on our part: and therefore it is called a double covenant. And it is impossible that this covenant should be broken, for then GOD should break it himself, (for he is engaged for both parts); and so be changeable, if he should not give thee a new heart, and keep thee from the first day of thy regeneration till death. Therefore it is an everlasting covenant, and the fruits of it are sure mercies; it is a double covenant, and therefore cannot be changed. And it is called, Compassions that fail not: why are they called so? to show the unchangeableness of this covenant. But you will say, what if I fall into sin? I will forgive them, saith the Lord. Oh, but lusts do rebel, old lusts, and new: but, saith the Lord, I will mortify them, and give you grace to overcome them. Oh, but grace is subject to decay: but I will renew it, saith GOD. If thy sins and lusts should exceed his mercies, than they should fail; but they cannot: and therefore they are called compassions that fail not. Besides, consider this, that the covenant is made in jesus Christ. There are two adam's, he made a covenant with both: with the first Adam, he made a covenant, as with the common root of all mankind; but Adam broke the covenant, and so did all his members. But there is a second Adam, and all that are saved, are members of him as truly as we are of the first Adam: and he kept the covenant, and therefore if he stand, they shall stand also. Besides, consider that he makes this Covenant as to sons, and not as to servants. To the servant the Master saith; Do my work faithfully, and thou shalt have thy wages, if not, I will turn thee out of my doors: but with his Son it is not so, he abideth in the house for ever; if he fall into sin, he corrects and nurture's him, but yet he keeps him in his house for ever. Answ. But what use is there of this Doctrine? Object. There is this end for it; were it not for this Doctrine, thou couldst never love God with a sincere and perfect love: For I ask thee this question, canst thou love him with a perfect love, whom thou thinkest may sometime become thine enemy? It is a saying, Amare tanquam aliquando osurus, is the very poison of true friendship. But now, when thou knowest that God is knit to thee by an unchangeable bond, that he is a friend whom thou mayst build upon for ever, whom thou mayst trust: this makes thy heart to cleave to him, as Paul saith, I know whom I have trusted, this makes thy heart to fasten upon him, and there is no scruple of love, which would be, if there were a possibility of change. Besides, what makes a man to depart from his profession? Because he thinks to get a better portion: but when thou hast this portion sure; Christ, and heaven sure, why shouldest thou let it go. Heb. 10.23. Heb. 10.23. Besides, endeavours never fail, till hope fails: And therefore when thou art sure that thy work is not in vain in the Lord, it is that which makes thee constant, and immovable in well-doing. And therefore the use is, to make us have strong consolation in the Lord, and to do his work abundantly, 1 Cor. 15.58. to do that which we are exhorted to do; to cleave to the Lord without separation. And this we cannot do, except we were sure of him: and that you may know by this, that he is an unchangeable God, and the gifts of his calling are without repentance. FJNJS. THE FOURTEENTH SERMON. EXOD. 3.13, 14. And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your fathers hath sent me unto you, and they shall say unto me, what is his name; what shall I say unto them? And God said unto Moses, I AM, THAT I AM, etc. Object. WHEN men hear that GOD is thus unchangeable, that when he hath rejected any, he never retracts his decree; this objection may be made. For what end is it then to pray, to endeavour a change of life, or to repent, for if there be such an unresistable decree passed against me, what hope is there? Before I come to a particular answer to this, I will premise these two things in general. First, you know, that in other things there is an unchangeable Decree, That the unchangeableness of God's Decrees takes not away endeavours. as there is an unalterable Decree concerning the time of men's death, and yet no man for this doth cease to eat, or to take Physic: so there is an unchangeable Decree concerning the success of every business under the Sun, yet we do not forbear to take counsel, and to use the best means to bring our enterprises to pass: And so there is an unchangeable Decree concerning the salvation 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 in the former. 2. Though there be an unchangeable Decree passed upon men, when GOD hath rejected them, and GOD will not alter it; yet this Decree is kept secret, and no man knows it: therefore there is a door of hope opened, to stir up men to endeavour. Indeed if the Decree were made known, and revealed to us, than it were in vain, then there were no place for endeavours: but seeing it is not so, therefore there is place for hope, and for endeavours which arise from hope. These things being premised, we will now come to a particular answer of this objection. First, that if thou dost pray, thou shalt change GOD and his carriage toward thee, though he be unchangeable. For if a man be rejected as Saul was, and as the jews were, and as those in Rom. 1. who were given up to a reprobate mind; if he be so rejected, he is not able to pray, or repent, or to seek to GOD or to desire to go about in good earnest to seek any change of life: for if he were able to do it, he was sure to speed. Therefore if thou dost pray in truth, thou shalt prevail, thou art sure to have mercy at his hand; for it is a great sign that he hath not given thee over, that no such unchangeable decree is passed against thee: therefore it is no doctrine of discouragement. Indeed it is a doctrine of great terror to those, whose hearts do not tremble at it, that let such a doctrine slide a way as water doth off a stone, and not sink into threir hearts at all: but to a man that saith, I would repent, and pray, and change the course of my life, if there were any hope; I can say this to thee, that if thou dost pray thou shalt be accepted; for GOD hath styled himself, that he is a GOD hearing prayers; and except he were changeable, he must needs be ready to hear thee, if thou seekest to him: For the Lord is unchangeable in his promises, & thou shalt find him unchangeable towards thee: but to a man that will not pray, that is set upon evil, and will not be wrought upon, to such a man this is a fearful and a terrible doctrine. Secondly, though GOD'S decree be unchangeable, yet if thou canst find a change in thyself, it shall go well with thee: as if a father should take up an unchangeable resolution to disinherit a stubborn and ungracious child, because he is so; if the child should change now and alter his courses, and grow sober, the father may now receive him to mercy, and yet no change in his resolution, but the change is in the son. Or, if a Prince should set down in a law, (as a law of the Medes and Persians, that altars not) saying, I will not receive to favour such a rebellious subject, because he is so: yet if his subject be changed, he may receive him, and yet his Decree may be unchangeable, because the change was in the subject, and the decree was grounded upon this, if he did remain so rebellious and stubborn: So I say to thee, if GOD hath therefore threatened to reject thee, because thou art a stubborn and rebellious wretch, if now thou shalt find a change in thyself, that thy stubborn heart is broken, standing in awe of him, fearing to offend him, or to commit any sin that thou knowest to be a sin, I say, notwithstanding that unchangeableness of his, he cannot but receive thee to mercy. As if a Physician should take up an unchangeable resolution, not to give his patient such restorative physic, because his stomach is foul, so that it will not work, and because he will not receive such purgations whereby he should be prepared for it: But if there be a change in him, if his stomach be clean & fit for it, so that it will work, and he become willing to receive it, if he give it him, the change is not in the Physician, but in the patient. Therefore when you hear this, sit not down discouraged, but rather go and sit alone, and consider of thy sins, and give not over till thy heart be broken for them: and when this is done, be sure that he will receive thee to mercy, for he may be unchangeable in his decree, if the change be in thee. And therefore this Doctrine doth not discourage, but rather stir up, and incite men to change their courses, yea it is the very scope of it. Again, I add this further; he that saith, to what purpose is it to endeavour, whosoever it is that says so, I would ask that man this question; Didst thou ever go about any holy duties, and yet didst find this stop in it, that though thou wouldst do them, thou couldst not be accepted? hadst thou ever a serious resolution to forsake such and such a sin, and the occasions of it, and yet thou didst find such a bar as this, that thou couldst not alter GOD'S decree thereby, and for that only reason hast gone on in it? Did ever any man upon his deathbed say so? No man will say so: but it is because he would not. Therefore complain not of the unchangeable decree of GOD, but of the stubborness of thy heart, that thou wilt not buckle, and come in unto him. The best way in this Doctrine of the unchangeableness of God's decree of election, is this: It is good to consider in what manner it is delivered in the Scripture, and to what purpose, and to make that use of it, and then thou shalt be sure not to abuse it. As for example; to what end, and for what occasion is this Doctrine of election delivered? You shall find that it is on this occasion. Rom. 9.18, 19 When many of the jews did not come in, to whom did belong the covenant, and the laws, and the testimonies, this was an objection that was made against the Doctrine of the Gospel; what was the reason that the jews did not come in, and that his own people were not wrought upon? To answer this objection, the Apostle tells them, that it was not against God's good will, he was able to do it, if it was his pleasure, but, saith he, some hath he chosen, and some not; some he loves, and some he hates; some he hath mercy upon, and some he hardens. So that the scope of the Doctrine is, that God might be magnified, that no objection might be made against the almighty power of GOD, that he was not able to bring them in, that men might not say that they have resisted his will: and the Apostle reveals it for that purpose, that men might be answered. So that such Doctrines as this, you must consider for what end they are revealed. As for this Doctrine of God's unchangeableness, what is the end, why it is revealed? You shall see in Numb. 23.19. He is not as man that he should repent: Therefore I have blessed Israel, and he shall be blessed. The end is, to show that his favour is an unchangeable favour: So he hath cursed Saul, and he shall be cursed, 1 Sam. 15.29. his decrees are unalterable. As it is jam. 1.17. GOD is good, and cannot be otherwise, therefore he can tempt no man. Out of all these places it is apparent, that the use of this Doctrine is, that we might tremble at his judgements, and that we might rejoice in his favour with joy unspeakable and glorious: In a word, that men might know the excellency of the Almighty, and might know and magnify GOD, because constancy and unchangeableness is a property of wisdom. This being the end why it is revealed, it ought to be applied only to this use: as to come to particulars, which before we did not mention. When we hear that GOD rejected Saul, and will not repent of it, and the jews, etc. the use that we should make of it is this; If GOD should pass such a decree of rejection upon me, it cannot be changed; therefore I would fear before him, and take heed of that stubborness and course of disobedience, that may bring that curse upon me, and such a stroke upon my soul; and for this purpose is this doctrine revealed to us. And this use the Apostle makes of it, Heb. 3. when he had delivered Gods unchangeable decree, declared by his swearing in his wrath, that they should never enter into his rest: therefore defer not, saith he, while it is called to day, lest that you continuing in a course of rebellion, the door of mercy be shut upon you, and GOD do swear in his wrath, as he did to them, that you shall never enter into his rest. Beloved, there is a double time: a time of the coming forth of this decree, and a time of preparing and trying, while the door stands open. Therefore take heed that that acceptable time do not pass away, lest thou be hardened through the deceitfulness of sin. Use 3 If GOD be unchangeable, then look whatsoever he hath done in former times, We shall find God the same in dispensing judgements & mercies in these times to us that he hath been in former times to them. what judgements he hath inflicted, and for what, what mercies he hath shown, and upon what ground; and thou mayst expect the same, because there is no change in him: therefore go over all the Scripture, and behold what he hath done there, look through all thine own experience, & see what he hath done to thee, & to others, & know that he will do the same to thee, for he is unchangeable. As for example, look what he did to joab, Shimei, and the house of Saul. You know the sins that they committed; joab had committed murder, and Shimei reviled David, and Saul slew the Gibeonites against his oath: though they went on a long time in peace and prosperity, yet because their pardon was not sued out, therefore after many years God called them to an account. As joab went not to the grave in peace, and Shimei deserved death, and therefore it was brought upon him; and Saul was punished in the blood of his sons, and he was slain himself, as he had slain others in battle. So be thou assured, if there be any sin which thou hast formerly committed, unrepented of, though it be long since, GOD will waken it in due time. So, look what he did to David; he had committed a sin in secret, but the Lord saith, that he will make his punishment to be open, he will do it before the Sun: So if thou hast committed a sin in secret, take heed lest he bring it to light, he will do to thee, as he did to David; and I say unto thee, that though thou be regenerate, and art one of his elect, yet if thy case be the same with david's, he will do so to thee, for he is unchangeable. There be two cases wherein the Lord will not spare, but bring judgement upon his own children. Two cases wherein God will punish his own. First, in the case of scandal, as david's was: for though his first sin was secret, yet his second was public, and made the first so too. Therefore though his sin was forgiven him, God tells him that his punishment should be open, and that the sword should not depart from his house. Secondly, if their sin be not scandalous, yet if it be unrepented of, GOD will even punish his own children. And as GOD deals with secret sins to bring them to light: so he will do with secret innocency, on the other side also. As joseph, whose uprightness was in secret, for none did see it but himself; as for his Mistress, she accused him, and was believed: yet the Lord brought it to light in due season. So he will do thine. Let men keep their credit with GOD, and he will keep their credit with men, let them raise slanders, or what they will: look how he did with joseph, so he will deal with thee, for he changeth not. So look how the Lord hath dealt with wicked men; look how the Lord did deal with them that did meddle with holy things, as Nadab, and Abihu, and Vzzah, and the Bethshemites; you know that he destroyed them all, and that with a present destruction: so if thou wilt abuse his name, abuse his holy things, and come unto the Sacraments with an uncircumcised heart, he is the same God still, he is as much offended now, and he is as ready to execute his wrath upon thee, as he was then. So look how he dealt with Saul, with the jews that came out of Egypt, he swore in his wrath, that they should not enter his rest: if thou wilt do the same that they did, rebel against him as they did, he will swear in his wrath, that thou shalt never enter into his rest. As he passed his sentence upon Saul, and as he passeth his sentence upon any: so he will bring it to pass, if thy case be the same, for he is unchangeable. So look how he did deal in john Baptists time, and as it was with them, Now the axe is laid to the root of the tree, when the Gospel, and the means of grace, and the spring-time of the word began; because they did not regard it them, they were cast off: the time of their ignorance God regards not so much; but then he called upon every one to repent, and because they did not come in then, he deferred not his judgement. That upon which I ground this, you shall find in two places of Scripture. 2 Pet. 2.4. If the LORD did so with the Angels, spared not them, saith he, he is the same GOD, and therefore he knows how to reserve the unjust to the day of judgement, and especially those that are unclean: the ground of it is his unchangeableness. The other place is in 1 Cor. 10. You know what he did to the Israelites, saith he, he will do the same to you: therefore do you take heed, that you do not commit fornication, as some of them committed, and died in the wilderness, etc. Only here is this caution diligently to be remembered, which we must add to all this that hath been spoken. A caution added. It is sure, that whensoever it is the same case, he will do the same thing: though his judgements are different, the time different, the ways and means are different. As for example, he struck Vzzah presently, and so he did Gebazi, and Nadab, and Abibu; yet to others there may be difference in time: to these he did it presently, to others it may be he will do it many years after. Again, he struck them with death, but it may be there is another kind of judgement reserved for thee▪ as it may be he will give thee up to hardness of heart, or the like. Again, so it is in showing mercy, for the rule is as true therein also: For he shows mercy to some this way, and to others that way, and he humbles men after diverse manners; and so some men he punisheth for their sins in this life, some he reserves for another world: Again, some he strikes presently, and some he forbears with much patience. And this you must remember in both these, that though he doth the same things, yet he doth them in a different manner, time, and way: he hath diverse judgements, and afflictions; and as there are diverse means to attain to the same end, as some may ride, some go on foot, and yet all come to one journeys end: So the judgements and afflictions may be different, yet the end the same; and that this caution being taken in, thou mayst be sure, that the same judgements that he did execute in former time, he is ready to execute them still. As he hath given them up to open sins, that did neglect him in secret, so he will do to thee; as he hath stricken some men in their sins, so the same wrath is gone out against and remains for thee, if thou do not repent and turn to him: for the kinds, as whether by sickness, or death, etc. these we cannot determine of; the ways of GOD are infinite, and exceeding diverse, unsearchable, and past finding out: but though in regard of his particular ways it doth not follow, he did thus to this man, therefore he will do the very same to thee; yet because he did this to them, he will do the same thing to thee in the same or in a different manner. So look what he hath done to all his Saints, he hath blessed them, and heard them. But thou wilt say, I have prayed, and I am not heard. I say to thee, if thy case be the same, thou shalt be heard. To this end are those places: The Lord's hand is not shortened, Esay 59.1. that he cannot save, nor his ear heavy, that it cannot hear: This is the scope of the Prophet; as if he should say, you wonder why you are not heard, that you have not the same success in prayer that they had, but the case is not the same, saith he: they repented, but you do not; you are mistaken, for you are yet in your sins; I am as strong to help you, and as ready, and if I do it not, it is because the case is different: your sins have made a separation between me and you. Which implies, that GOD will hear if the case be the same. Only remember this, that GOD may defer it something long before he hears you, yet he will do it in the end. Use 4 If unchangeableness be proper to GOD (for so you must understand it, proper to him, and common to no other) then learn to know the difference between him and the creatures. There be divers branches of this use: Contains two branches. As, First if this be so, than every creature is, and must be changeable, and if so, then take heed, that you do not expect more of the creature, Look on the creatures as mutable, and expect not much from them. then is in it, for this will raise our affections to the creature, and so cause grief and vexation in the end: and indeed the forgetfulness of this changeableness in the creature, and unchangableness in GOD is the cause of all our crosses and sorrow in outward things we meet with. There be these degrees to it. For, first, The forgetfulness of the mutability of the creature causeth us to expect more from it then is in it. Secondly, This expectation raiseth our affections unto the creature: hence it is, that we set our affections too much upon them, and delight too much in them. Thirdly, Strong affections, when they are set upon the creature, do always bring forth strong afflictions: for what is the reason of all the grief, that we undergo from day to day? Is it not, because our affections are set upon changeable objects, upon the creatures? And therefore when they are changed, then there is a change in the mind: whereas if thou didst look alone upon the unchangeable GOD, this would keep thee from worldly care and sorrow, this would preserve in thee evenness and aequability of mind. Therefore take heed of forgetting this, that to be unchangeable, is proper to God alone; Therefore set thy affections upon none but him: and if thou wilt do so, thou shalt always enjoy a constant security of mind, as if a man were in the uppper region, where there is no change of weather, when as below here, there is one day foul, another fair; so that if a man could live with GOD, and walk with him, and have his conversation in heaven, he should not be subject to such change: whereas if a man set his mind upon earthly things, he shall be still subject to perturbations and unevenesse. All grief of mind comes from hence, that thou lookest for unchangeableness from the creature, where it is not to be had. If thou wouldst look up to God, thou shalt find all things a like there, there is no change with him. When an earthen pot is broken, it doth not much trouble you, for you remember it to be but an earthen pot: now every thing here below, all your friends, wife, children, they are but earthen vessels, and the consideration of this would exceedingly help you, if you would settle it on your heart. Therefore say, what a fool was I? I did not remember, they were but a flower, a vapour, and a shadow: for so the Scripture calls them. And shall a man take on, because a vapour is scattered, and a flower withered, and a shadow vanished? Therefore remember, that to be unchangeable is proper to God alone: and to be changeable is as proper to the creature, as to him to be immutable. Secondly, You may see from hence, how to help that vanity to which the creature is subject: Go to God to put a stability into the things thou enjoyest. for if unchangeableness be the property of God, thou must not seek a stability from the creature, but consider that it hath no further in it, than God is pleased to communicate the same to it. Therefore to go to him to whom unchangeableness belongs: for as mutable as they be, yet if he will make thy friends to be stable, or thy wealth, it shall be so. Therefore the only way is, to go to him, to make those things firm, which otherwise are unconstant. The love of a friend is unconstant, for he may dye, the breath is in his nostrils, and if he do live, yet his thoughts may perish, and his affections alter: So that they shall fail thee as a land flood doth in summer, as job saith. It dries up in summer time, and yet that is the time of thirst; and so will they fail thee in time of need: and the like may be said of all things else, so that he whose comfort doth depend upon them, hath but a dependent felicity, which is like the motion of mills, and ships, which cease when the water or wind fails them. But yet as mutable as they are, God can put a constancy unto them. Apply this therefore to thyself. Thou livest now, and art in health and wealth, in such and such a place, and such circumstances as may continue it: the only way to establish thee in all this is, to go to God, and to beseech him to put a stability 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 return to nothing. And remember this, that the more retired, and weaned, and fearful thy affections are about any thing, so that thou canst say in good earnest; If God will, I shall enjoy them to day, and next day, but his will I know not, I know not how long I shall enjoy them; if thou canst say thus, thou shalt hold them the longer, and the faster: for that is a sign that thou dependest upon God, and not not on the creature, that thou trustest him, and art not fastened to it. Use 5 If this be so, then unchangeableness is an excellency in him: Learn to prize things by their unchangeableness, as Grace etc. for all his Attributes are exceeding excellent. Then if thou wouldst judge of any thing in the world, thou must take this as a measure by which thou mayst prise and esteem it: look how changeable it is, so much the worse it is; if it be good, the more immutable, the better it is, for all changeableness cometh from weakness. Therefore learn to value it so: and you shall find this of much use. As we may see in the heavens: it is said that they are vain, because they wax old as doth a garment, but thou art the same, Psal. 102.26, 27. Go through every thing glorious in the world, glorious Churches, they are subject to change; as jerusalem, the glory of all the earth, it is ruinated, and brought nothing. Take men that are most eminent, yet because they are subject to change, by death or by passions, there is an unevenness in them: though they live here like Gods in their glory. Therefore magnify no man, but labour to be persuaded of thyself, as a man. I need not speak to you of riches, they take to themselves wings and fly away; nor of credit and honour, they are in the power of them that give them: whatsoever is changeable, according to the mutability of it, so value it. But I press the contrary. Look upon the things that are not changeable, and labour to prise them. Thou shalt find saving grace to be unchangeable, though it may be impaired in degree, and may recoil to the root, and may not bud forth as at other times, yet it is unchangeable, it shall never be taken away: So spiritual life is unchangeable, when that begins, than the other shakes off, even as old nails do; when new grow under them: therefore this should teach us to value it much. So the word of GOD is an unchangeable thing, Isay 40.8. The grass withereth, the flower fadeth: but the word of the Lord shall stand for ever. So Matth. 5. Heaven and earth shall pass away, but my word shall not pass. Now what use should we make of this? Then study the word more than any thing in the world beside. There is much learning in the world, and there are many creatures: now all other knowledge is of the creature, and that vanisheth away with them, but the word of God shall not pass, the word endures for ever. Therefore look what truths thou canst get out of the word, which may build up the inward man, look what profit thou canst get from it, that shall remain for ever: therefore thou shouldest prise it much, get it plenteously in thy heart, in the wisdom and power of it. We have many employments in this life: but that which is bestowed upon unchangeable things, which shall shall never alter, that is the best time spent. Lastly, all the good works thou dost, and all the evil works of unregenerate men unrepented of, shall remain for ever. Look what good works thou dost in the world, they shall remain with thee for ever, they shall be had in continual remembrance. Therefore thou shouldest labour to be abundant in good works, that is, to be sure to serve GOD whatsoever thou dost. If thou be servant or a labouring man; when thou dost thy works out of obedience to him, even those works shall remain. So look in any thing that thou hast done for Christ, all these things shall remain for ever: what faithful prayers soever thou hast made, or whatsoever thou hast suffered for Christ, what pains thou hast taken in preaching, or in repenting, or in advancing the cause of CHRIST, these shall be had in everlasting remembrance. So look what sins unrepented of thou hast committed. The sins of unregenerate men shall also remain. All the praise that comes from any action, and the pleasure of it, that passeth away, and comes to nothing: but look what sinfulness there is in any work, that remains, and if thou repent not of it, that sin shall be reckoned upon thy score; and what uprightness soever there is in any work, that shall remain. Therefore learn from hence to prize and value only those good things that are immutable, and proportionably to fear and shun the evil. FINIS. THE FIFTEENTH SERMON. EXOD. 3.13, 14. And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your fathers hath sent me unto you, and shall say unto me, what is his name; what shall I say unto them? And God said unto Moses, I AM, THAT I AM, etc. AS we are to judge of other things by the mutability of them: so learn to judge of thyself, of thine own spirit, by that constancy that thou findest in well-doing, or that mutability and unconstancy that thou art subject to. If a man would make a censure of himself, let him consider, that the nearer he comes to unchangeableness in well-doing, the better he is, and the stronger he is: again, the more mutable, the weaker. Thou art to judge of thyself, as we use to esteem of one another. Now let a man be unconstant, one that we can have no hold of, that is as fickle as the weather, that will resolve upon such a thing to day, and change his mind to morrow: what ever learning or excellency, or what kindness soever there is in this man, we regard him not, because he is an unconstant man. Now learn thou to do so with thyself, to ask thyself that question: Hast thou not had many resolutions, that never came to any endeavours? Hast thou not begun many good works, and never finished them? Hast thou not found that property of folly in thee, To begin still to live? Stultitia semper incipit vivere? If this be thy case, learn to abhor thyself for it, and to be ashamed: for all is nothing, till we come to a constant and unchangeble resolution: So that we come to set it down with ourselves as an inviolable law: this is a duty, and I will do it, whatsoever it cost me; this is a sin, and I will avoid it, whatsoever come of it. This is a resolution that Daniel takes up, Dan. 1.8. He determined in his heart, that he would not be defiled with the King's meat: and such a resolution they were exhorted to in Acts 11.23. With full purpose of heart, to cleave unto God. It is translated, full purpose: but the words are, with a decree and full resolution of heart; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is, when a man doth not lightly put himself upon an holy course; but takes up a strong resolution to go through with it; such a resolution as Paul's was, Acts 20.22. he knew what bands did wait for him, as for thiefs it was no matter, he was bound in the spirit, All is nothing: I care not, says he, so that I may fulfil the Ministry committed to me. Such a resolution we should have. And according as thou findest thyself able to do this, so thou shouldest judge of thyself. A man that is on and off in his ways, Solomon compares him to a City whose walls are broken down, that is, if a temptation come, and set upon him, it hath free entrance, and the temptation comes in, because his soul was without guard and ward. But on the other side, a man that doth not stand trifling with the Lord, to say, I wish I could, and I am sorry that I cannot, but he will go through a good course, such a man is like to a City which hath walls round about it; that if a temptation come, there is something to keep it out. I say, as thou art to judge of other things by the mutability of them: so of thyself. There is nothing better than to have a peremptory resolution in well-doing, to be constant therein, and there is nothing worse than to be peremptory in evil. Use 6 If God be immutable, than thou knowest whither to go to get this constancy, To go to God to get constancy in well-doing. to make thy self unchangeable, and immutable and constant in well-doing. For, for what end hath he revealed to us that he is unchangeable? is it not for our use? Sure it is, even to teach us, that when we find ourselves subject to mutability, we should go to God, and beseech him to establish our hearts. No creature is able to do it. Every creature is mutable, only so far unchangeable, as he maketh it to be so; he only is originally unchangeable; all friends and all other things in the world are no further unchangeable than he communicates it to them, (as was said before:) and the same is true of thine own heart, and of thy purposes. Therefore thou must think with thyself, and make this use of the unchangeableness of God, that he only can make thee unchangeable. Therefore when a man wants direction, he must go to GOD: jam. 1.5. he is only wise, and can show a man what to do, when he is in a strait. And upon the same ground when thou seest that thou art unconstant, go to him that is unchangeable, that can make thee constant; and desire him to fix thy quickesilver, to balance thy lightness, and that he would settle and fill that vain and empty heart of thine with something that may stay and establish it. There is no other way: all the means that can be used, all the motives that can be put upon a man, all the reasons that can be brought, are not able to make us constant, till GOD work it in us, and for us. Therefore the only way is to give GOD the glory of his immutability, to go to him in a sense of thine own unconstancy, and say so; Lord, thou hast revealed thyself to be unchangeable, that we may seek it of thee, and find it in thee, thou alone art originally and essentially so: no creature is any further than thou dost communicate it to it. Therefore do thou, LORD, make me stable and constant in well-doing. Grace itself of itself is not immutable, for it is subject to ebbing and flowing: and the reason why we do not quite lose it, is not from the nature of grace, as if it were immutable, but because it comes from and sticks close to Christ. Therefore go to him; he is the root that communicates sap and life to thee, because thou abidest engrafted in him. Object. But the Lord doth this by means: it is not enough to pray, and to seek to him, to make me unchangeable, (so much as humane infirmity can reach) but I must use the means also. Answ. It is true, he doth it by means: and if you say, what are those means? I will show it you briefly. You shall find that there two causes of unconstancy, Two causes of inconstancy, and two means to procure constancy. or mutability, or fickleness: and if you find out what the causes are, you will easily see the way to help it. First, Strength of lust: that causeth men to be unconstant. james 4.8. Lust's get them mortified. Iam: 4.8. Cleanse your hands, ye sinners, and purge your heart you wavering-minded: what is the reason, that the Apostle bids them to purge their hearts, that were wavering-minded, but because that corruption, and those unruly affections that are within, cause us to be unconstant, to waver, even as an arrow shot with a strong hand, that the wind makes to fly unconstantly: so a man that resolves upon a good course, and takes to himself good purposes and desires, he having some lust in him, these thrust in, and make him unstable; therefore purge your hearts you wavering-minded. As if he should say, the reason why you are not stable, is, because you are not cleansed from these corruptions, which are the cause of this unconstancy. So Psal. 5.9. There is no faithfulness in their mouth, their inward part is very filthiness, etc. The reason why there is no constancy in their speech, life, and actions is, because within they are very corruption: that is, the sin that is within, is the cause of all the wavering that is in the life of man; were it not for it, there would be no such unevenness in our lives. Therefore if this be the cause of it, there is no way to help it, but to get this corruption mortified, to be cleansed from all pollution of flesh and spirit, as much as may be. Take a man that says he will amend his course, that intends to be diligent in his calling, and thinks not to turn to such evil courses, but to serve God with a perfect heart: observe now what is the reason that this man breaks his purposes, and falls off again; it is, because there is some strong lust, that comes like a gust of a contrary wind, and breaks him off from his course. Therefore the first way is, to cleanse thy heart, if thou wilt be constant. The second cause of unconstancy, is weakness; unconstancy comes from weakness. if a man were free from that inward corruption, yet weakness would make a man to be unconstant: so much weakness, so much unconstancy; and so much strength as a man hath, so much constancy he hath. For what is the reason that man is so fickle? Because the banks of his resolution are so weak to hold out against temptations when they assault him, & he gives over because he is not able to resist them. And this ground I take out of 1 Sam. 15.29. The strength of Israel will not repent, for he is not as man that he should repent. By repenting is meant a change: now you see the reason given why the Lord is not subject to change, he is the strength of Israel. For you shall always find in the Scripture, that such attributes are given to GOD, according to the nature of the work that he hath in hand: Now the reason why the Lord will not repent is, because he is strong. To make this appear to you, Three helps to strengthen purposes. you must know, that three things must concur to make a resolution strong. First, there must be some reason that must move him. Secondly, there must be an inclination of the will to it. Thirdly, It must be often renewed. First, I say, there must be some reason that must move him: but if that were all, he would not resolve, therefore he must have an inclination of the will to it; both these, when they concur, they make the resolution up: when the understanding is convinced, and the will inclined, the understanding saith there is reason for it, and the will saith, it is good, than this makes up the resolution. As first, when a man hath any reason to move him to any action, and it is a strong reason, so that he answers all objections that he meets with, now the resolution continues firm: but if his reasons be not sufficient, but he meet with objections that are stronger, than the first principle being taken away, the resolution grows flaggy and weak. And so is it in the other also, when a man hath a desire to any thing, if it be so strong, that nothing is stronger than it, that can overtop, and overrule it, than he goes on without any impediment: but if it be weak, so that a stronger desire can come, and overbalance it, than the second principle is demolished, and there is an end of this resolution. So that let the reason on which we fix it be strong, and let the inclination (which must concur,) be fixed and strong, and then the resolution will be accordidg. But I add the third, that there must be a renewing of this: for though the resolution be well built, yet to make it constant, it must still be renewed. For there are some works, which must have a third and fourth hand to go over them, or else they will fall, and moulder away: And this is the nature of our resolution also, it is not the resolution of a day or two, that will serve the turn, for the nature of man is subject to such weakness, that except our resolutions be gone over and over again, they shrink and come to nothing. Therefore the thing that caseth unconstancy, is one of these three: either weakness of reason that sets thee on work, or weakness of the inclination and desire, or else, not renewing of this. Now when you have found out the causes of weakness, you may easily find out the means to make you resolute in well doing. As First, Labour to get strong reasons for what you resolve on. The want of this was the cause of the mutability of the second ground. It wanted depth of earth: that is, the seed was good, and the earth was good, but it was not deep enough, and the strength of the Sun caused it to wither away. So when we shall have good purposes and resolutions, and they have not root enough, that is, when he hath not well examined the thing, so as to be fully convinced of the thing that he undertakes, he is apt to be inconstant in it. And this was the reason of Eves inconstancy, because she considered not the bottom that she was built upon. On the other side, the Woman of Canaan when she had fixed her faith upon a good ground, she would not be beaten off: though she could not answer the objection, yet she would not be plucked off. Thou art the Messias, and therefore thou wilt show mercy: and then she had need of mercy, for her daughter was sick, and weak, and therefore she would not be driven off, she would take no denial. So is it with all our resolutions when they have this depth of earth. Therefore the best way is, to consider, and forecast the worst. So our Saviour counselleth to suspect the worst: How canst thou that hast but two hundred, go against him that hath a thousand, so is it in this case. When you shall undertake a good course, and you go out but with weak reasons: if Satan or a lust come and object stronger reasons, this will make thee give out. Therefore the best way is to forecast the worst, and to outbid the Devil in every temptation. Therefore when he shall come and say, that thou shalt have favour with men, say to him that the favour of GOD is better; if he shall tell thee of riches, and wealth, say that thou shalt have a treasure in heaven: if he say to thee that thou shalt have rest and pleasure in sin, say to him, that the peace of conscience, and joy in the Holy Ghost, is far beyond that rest, and pleasure, whatsoever it be: So in all the temptations one the other hand, it is good to ponder them well, that we may be able to outbid him therein. Whatsoever he doth object, it is one of these two: either some good that thou shalt have, or some evil. Now consider, that as the love and favour of GOD, is a greater good than all the world can give thee: So his wrath is a greater evil, than any the world can do to thee. Secondly, If thou wouldst have thy resolution strong, to break through all impediments, labour to get vehement desires to overtoppe all other: that whatsoever comes, yet this may overbalance them. Quest. But how shall I come to get such a desire? Answ. There is no way in the world but this: Labour to be humbled for thy sins, to get a broken heart for them: for then a man comes to prise grace exceeding much, and worldly things as nothing. For this is a sure rule, When thou feelest thy sins to lie heavy upon thee, than all the things in the world will appear light: therefore labour to know the bitterness of sin; it is that which sets an edge upon all our spiritual desires: without this a man doth but cheapen the kingdom of heaven, he doth as the people did with Rehoboam, they expostulated with him about their serving him: so we do capitulate with the Lord, as it were, and stand upon terms with him, until we are humbled; and then we are ready to take heaven upon any condition. Till a man be thus humbled, his desires are remiss, and weak, and flaggy desires; they raise up great buildings upon no foundation; the foundation is weak and crazy, and so the building comes down. And hence is it, that men put their hand to the plough, and look back again. A scholar will serve the Lord, if he may have eminency in gifts, and outward excellency, or some honour in the flesh; but all this while his desires are remiss: but when he is once humbled, than he will say with Saint Paul, Lord, what wilt thou have me to do? and I will do it, whatsoever it is, and whatsoever thou wouldst have me to suffer, I will suffer it. He will take the kingdom of heaven by violence: and then his resolutions continue constant that way. For what can Satan do to him? will he take away his pleasure from him, his wealth, or his credit? they are things that he hath despised before: he can take nothing from him, but what he cares not for. It is the bitterness of sin, that makes him now to prize God's love and favour above all thing. Thirdly, thou must renew thy resolution oft: it is not enough to set the heart in a good frame of grace for a day, or two, or for a month, but thou must have a constant course in doing of it, ever and anon: as the Dutch men use to do with their banks, that keep them with little cost, because they look narrowly to them; if there be but the least breach, they make it up presently, otherwise the water makes a breach upon them. So thou shouldest do with thy heart: observe it from day to day, mark what objections come, that thou canst not answer, what lusts and desires do overbalance thee, and learn still to renew thy reasons and resolutions against them: and this will make thee constant, and firm, and peremptory in well-doing. NOw I come to the next Attribute, and that is, The Greatness of God, or his Infiniteness: The sixth Attribute of God; His Greatness and Infiniteness. We follow in this rather the rule of the Scripture, than the tract of the Schoolmen, and we insist upon those that God doth especially take to him in Scripture. Now that God takes this Attribute to himself, you shall see in 2 Chron. 2.5. For great is our God above all Gods. Psal. 135.5. For I know that the Lord is great, and that our Lord is above all Gods. But the place that I would chiefly commend to you is this: Psal. 145.3. Great is the Lord, and most worthy to be praised: and his greatness is unsearchable. Where you see, that it is an infinite, and incomprehensible greatness that the Lord takes to himself. So Psal. 147.5. Great is our God, and of great power: and his understanding is infinite. In handling of this, I will show you these two things. First, I will show you how this greatness of God is gathered from the Scriptures. Secondly, I will show you the reason of it, as I have done in the rest. The greatness of God is declared to us in the Scripture by these six things. The Greatness of GOD declared in 6 things. First, By the works of his creation. By the works of Creation. The greatness of the works do show the greatness the maker. Isay 40.12. Who hath measured the heavens in the hollow of his hand, and meted out the heavens with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? that is, If you would look upon any work, you may judge of the workman by it; if you see a great building, you conceive it to be made by a man of some power: now when you look upon the great building of heaven and earth, you may think that he that handles the materials, as an Architect doth handle the stones, and lay them in their place is great: now the Lord doth put the waters together, as if he held them in his hand; and he measures out the heavens, as a workman measures out the roof: Again, every workman must work by plummet and by weight, now consider the great mountains, saith he, he weighs them in scales, and the hills in a balance: as this building doth go beyond man's, so doth the greatness of God exceed the greatness of man: and by this you may take a glimpse of the greatness of the Lord. Secondly, by the ensigns of his greatness: By the Ensigns of his Greatness. The greatness of Princes is set out by those outward signs, which are the declaration of it. Now when the Lord would show his greatness, you shall see how he expresseth it. Deut. 4.36. When he came out of the Mount, they heard a great voice, and on the earth there was a great fire: by that you may know the greatness of God. For why doth he come out with those ensigns, clothed with them, as it were, but that by this you might have a crevice opened to show you the greatness of God? So when he appeared to Elias, and in his apparitions to Moses, to the Prophets, Isaiah, and Ezekiel. It is said also, that his voice was as the sound of many waters; and he was so terrible, that is was a usual saying among the jews; Who can see God and live? why so? Because when he appeared, when he showed any shadow of his greatness, weak flesh could not behold him, but was swallowed up as it were, with the greatness of his Majesty. Thirdly, By the works of his providence. By the works of his providence. Ezek. 36.23. And I will sanctify my great Name which was profaned among the heathen, which ye have profaned in the midst of them, and the heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes. As if he should say; They make no account of me now, but when they shall see me to bring down great Babel, than they shall know and believe, that I am a great GOD. So else where in Ezechiel he compareth Ashur, and Tyre, to a Lion and Eagle, and a Cedar: and he saith, that he will put a hook into the Lion, and deplume the Eagle, and overtop the Cedar: that is, he will show forth his greatness, at that time, when he shall bring down those great nations. So the greatness of GOD is seen in his providence over every thing: when he shall overthrow a whole kingdom, and a great battle by a little accident, as great ships are turned about by a little rudder, than his might appears. So in his ruling the winds and seas, and weather, all this shows the greatness of his excellency. Therefore look upon his judgements, and likewise upon his mercies, when you see, how he raiseth men out of the dust etc. All this shows the greatness of God. Fourthly, It is set out comparatively. To compare him, with the greatest of men, By comparing him with the greatest things. Kings, what are they unto him, who is the King of Kings? Nay, take Nations which are greater, nay take all Nations, you shall see what they are to him. Isa. 40.15. Behold the Nations are as a drop of a bucket, and are counted as the small dust of the balance: Behold he taketh up the Isles as a very little thing, & Lebanon is not sufficient to burn for a burnt offering. All Nations before him are as nothing, and they are counted to him less than nothing and vanity. The very scope of this place is, to sh●w the greatness of God by comparison. A bucket of water is but a small thing, but the drops that fall from it, they are of no use: Again, the dust of the earth is but a small thing, but the dust of the scales, that will not so much as turn them, that must needs be exceeding little: but all the world is not so much to him, as a little dust. Another comparison you shall find in Isa 55. My thoughts are above your thoughts, as the heaven is above the earth. Beyond all things are the thoughts of man; for though Nations be great, yet a man's thoughts go beyond them: notwithstanding the Lord is as much beyond the scantling, and model that we draw of him in our thoughts, as the heavens are above the earth: When you have thought upon me as much as you can think; when you have thought me merciful, (for that is the thing which he speaks of) yet I am as much more merciful, than you can think of me, as the heavens are above the earth. Fifthly, The immenseness or extent of his being. By the Immensity of his being. jer. 23.24. Do not I fill heaven and earth, saith the Lord? When we consider, that the heaven of heavens cannot contain him, that largeness presented to our minds, will show his greatness to us. Sixthly, His holiness shows his greatness. Look as men keep a greater distance from others, By his holiness. (as Princes do) so we esteem them greater: Now his holiness is nothing else, but his separation and distance from every creature. Every thing is holy, because it is separated; it is common, because it is not sequestered from other uses: now GOD is separated, none may come near him; as the Cherubims cover their faces before him; and when he was in the Mount, none might approach near to him; if they did, they were to be thrust through with a dart: He dwells in light inaccessible; and therefore the great holiness of GOD shows the greatness of Majesty. The reasons of this Infiniteness are these. First, from this very place, Proved by 4 Reasons. I AM hath sent me unto you; I AM, shows that he hath a being from himself, if so, than he had no cause. Now from hence, as in that he had no efficient nor final cause, he is eternal: so in that he hath neither matter nor form, he is infinite and incomprehensible. And that is the reason that he hath an unlimited essence, because all limitation proceeds either from the matter or from the form: the form is contracted by the matter: again, the matter would be indefinite, but it is contracted and bounded by the form. Now GOD hath neither matter nor form, nor nothing like it: therefore he is infinite. All the creatures they have their several kinds: the Angels they have no matter, yet they have something in them answerable to matter and form, wherein they agree, and disagree with other creatures: and therefore they are one kind of creatures, and man another; which shows that they have forms to bond and limit them, and that the essence of the Angels goes so far, and no farther; and so the essence of man, etc. But in GOD there is no similitude of any such thing, there is no Esse receptum, there is no limits in him, nothing to bind his essence: whereas they are Entia in a certain kind, he is simpliciter Ens, and therefore without all limitation, and so must be immense. Reas. 2. Secondly, He is omnipotent and almighty, he can do whatsoever he will: Whence I reason. If he have an infinite power, it must needs proceed from an infinite cause; for as a thing is in working, so it is in being: therefore when his power is infinite, that must needs be infinite in which it is rooted, and from whence it proceeds. Reas. 3. Thirdly, That which is beyond all that we can conceive is infinite: but GOD is so, for if any thing could be imagined more perfect than he is, that should be GOD and not he: and therefore in Scripture, whatsoever we can conceive of him, yet he is beyond it. Rom. 11. His ways are past finding out; and it is said, that he dwells in light inaccessible. Fourthly, Consider it from his works: you see that he hath made the world of nothing. Reas. 4. Whence I reason: If you would heat the air, it is more easily heated than water, because the passive power is nearer the active; and if you would heat water, you may more easily heat it than the earth: Now according to the resistance, according to the passive power, such is the active: if the passive power lie open, the active power is less, that works upon it: now when the passive power is infinitely low, than the active power must be infinitely high, and answerable to it. Therefore when GOD comes to make something of nothing, the active power must be exceeding high, because the passive power is so low: and therefore requires an infinite active power to make something of nothing, and consequently, he must be infinite, in whom this power is seated. Use 1 If he be so great a GOD, he that is our God, the GOD, To know our interest in this Great God, and to take up a greatness of mind answerable. who is our Father, if he be thus great and incomprehensible, learn you to know what you are then: that you have an infinite God to maintain, defend and uphold you, in all all that you have to do, or suffer for his will. This will cause you to take great minds to yourselves to have a holy magnanimity in you: And the consideration of this Attribute is of great use, to make Christians come to have great minds. For what is it that makes the mind great? It is the greatness of the object: whence it is, that Kings have great minds, because of their great Kingdoms; and great men have great thoughts, because of the great objects that they have to look upon. Now therefore, if thou wouldst look upon the great God, if thou wouldst consider that he is thy Father, and that all that he hath is thine, this would likewise make thy mind exceeding great: it would take from us that pusillanimity and narrowness of mind, which we are subject to; and it is of great moment it should do so. A little mind though it be good, yet because it is a little vessel, it can be and receive but a little good; whereas when the mind is great it is capable of great grace, great actions, and great endeavours: therefore we should get our minds to be enlarged, by considering the greatness of GOD, and our interest in it. For want of this it is, that Christians are so apt to be led aside into byways by the power of great men; because they think that they are greatly graced when they are looked after by great men; when as if they did know their own greatness, that they are Sons of GOD, and heirs of heaven, this goes beyond it. Hence likewise it is, that men are so easily wrought upon by pleasure, profit, and the like, that they are ready to transgress: why is it? It is, because they do not know what they are borne to, that the great GOD of heaven is theirs. So what is the reason, that the praise, and credit of men, do so much affect you? but because we have so little minds? whereas, if God were known in his greatness, what would the praise of great men be to the praise of the great GOD? This would give us much strength against these temptations. And hence it is that young students that are provided for, have their minds lift up to vanities: whereas if their minds were great, they would despise them, and labour to serve the great GOD with their strength and parts. And so men that are grown up, if they have estate enough, they leave the high and honourable calling of the Ministry; the reason is, because they overvalue these outward things: whereas, if a man had, a great mind, nothing would be great to him. Hence also it is, that men are so stirred with variety of conditions; when prosperity comes, it shakes them one way; when crosses and adversity comes, it troubles them on the otherside: and what is the reason, but because they seem great to them: which appears from hence, because they stir up great affections. Therefore the way, to walk even in both conditions, is, to get this greatness of mind: for it is the weakness of mind, which causeth a man to be over affected with these things, to rejoice too much in the one, and to be too much affected with the other. Even as, we see, a weak eye, as the eyes of Owls and Bats, cannot endure a great light; and a weak brain cannot bear strong drink: but a strong eye, as the eye of an Eagle, can endure the greatest light; so a strong mind, it will endure great grace and disgrace, with the same temper, it will bear all well enough, it knows how to want and how to abound; because he hath a great and a strong mind: whereas others have their eyes dazzled, and their brains made giddy as it were with the favour or loss of great men. Hence also it is that we are so busy about worldly things, dignity, and riches, etc. It is true we should seek after these things, but why do we do it tanto conatu? It was Paul's greatness of mind, that made him ambitious to preach the Gospel; to serve tables, and such like, were small matters, he would not look after them: So if we had great minds, we should seek for grace, and how to increase in it, how to live an useful, and painful and profitable life. Worldly things are too little for the mind to bestow itself upon; which would be so to us, if we could see GOD in his greatness, and our interest in it. Men of little minds and pusillanimous, do as the Bramble, which reckoned it as a great matter to reign over the trees: whereas the Vine and the Figgetree esteemed it not so, but chose rather to serve GOD and man with their sweetness and fatness. Hence it is that men are so much affected with the injuries of men on the one side, and the fears of men on the other side: all this ariseth from the littleness of the mind. Saint Paul, Gal. 5.12. the Galathians had done him great injury, yet saith he, Brethren, be as I am, for I am as you are: you have done me great injury, but I esteem it not, you have not hurt me at all. For, a man enlarged to a holy greatness of mind, all the injuries put upon him by men, seem small to him: when men are full of complaints, and say, they cannot bear such disgrace and slander, and reproach; this doth not proceed from the greatness, but from the weakness of their minds. Men think it indeed greatness of mind, not to pass over these things, not to put up an injury: but surely it is a note of a great mind, to overlook them all. So it is true on the other side, not to regard the praise of men: The Philosopher could say, that the magnanimous man did not regard the praise of common men, because he was above them; and he is but a weak man, that would regard the praise of children, because they are not able to judge: so he hath but a weak mind, that regards the praise of worldly men; for they are too little for him to regard, if he did see GOD in his greatness. This made Paul to say, that he did not care for man's day, let them say what they will by me, better or worse, I regard it not. (There is indeed a meet regard to be had of of them; but if they come into competition with God, than they must bear no weight at all:) and thus because disgrace and disparagement, etc. seemed but little to him, he despised them all. So from this weakness of mind ariseth that cowardliness which we see often in men. Whence is it that men are so fearful to hold out the light of a holy profession? is it not from hence, that they are pusillanimous, that they do too much esteem the face of men? A Lion, because he knows himself to be a Lion, if the dog's bark, he walks in the street and regards them not; he turneth not his head aside for them: So a magnanimous man, that knows himself in GOD'S favour, will pass by the obloquys of m●n. You shall see David did so: he went on in his course like a Lion, when Shimei railed against him, so that the two sons of Zerviah would have cut off his head; No, let him alone, saith he, the Lord then raised him up to a great mind. So was it with Paul, he passed through evil report, & good report, & never turned aside for any. So Moses, & jeremy, They shall smite thee with the tongue of men, etc. says GOD, but I am with thee. And so, if we could see GOD in his greatness, all these outward things would seem nothing to us. As a hundred torches appear to be nothing, when we look upon the Sun▪ so, if we could consider aright of the greatness of God, all the fair speeches of men would be as nothing. Now the way to get this magnanimity, is to believe this greatness of God, and to consider that we are the sons of God, and heirs of heaven: the cause of this pusillanimity is the want of faith. If we did believe that we were the sons of God, and did believe that GOD would be with us, that he was so great a GOD, and that he did stand by, and second us, we should not be so fearful as we are. Therefore strengthen your faith, that you may have your minds enlarged, that so you may walk without impediments, and be perfect with him; as it is said of Abraham, that he was perfect with God in all his ways. FINIS. THE SIXTEENTH SERMON. EXOD. 3.13, 14. And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your fathers hath sent me unto you, and they shall say unto me, what is his name; what shall I say unto them? And God said unto Moses, I AM, THAT I AM, etc. Answ. IF you ask the question, Quest. How a man shall come to this greatness of mind, what rise it hath from the greatness of God? How a man shall come by this greatness of mind, and what rise it hath from God's greatness I answer. First, it ariseth thus from it. When a man considers that GOD is so exceeding great, and that he hath interest in him, that will make him to despise all other things, as small things in comparison of him. Indeed, if GOD was great, and we had no interest in him, than there was no cause why we should take to ourselves this magnanimity upon any such ground: but seeing that he is so great, and that his greatness shall be improved to our advantage, what addition can any thing else make unto us? You shall see that Paul raised his heart upon this ground: Phil. 3.8. considering the privileges that he had in Christ, this makes him to account other things as nothing. Hence in james 1.10. Let him that is of a high degree, rejoice in that he is made low: that is, let him rejoice that he is enabled to look upon his riches which he did so highly magnify before, to think them as nothing, but as fading flowers; let him rejoice in it, because now he is made a greater man, because he seems too big for them; they are no such things, as before he thought them to be: not that they are made less, but because he is exalted and lifted above them. Secondly, so likewise there is a rise for it in this regard, because he is able to defend us, and protect us, and bear us out against all opposition. You see that men look great, because they have got great men or Princes to bear themselves upon. But when men consider that they have the great God on their side, to bear themselves upon, why should not they have great minds? Thus Moses, Hebr. 11. regarded not the wrath of the King, because he did see that GOD that was invisible: that is, when he considered GOD in his greatness, the King and his wrath were nothing to him. So that the way to get this magnanimity, is, to believe that GOD is our GOD: and according to the greatness of a man's faith, such will be this greatness and magnanimity of mind that we commend to you. Saul, when he was a King, had a new heart, and a new spirit, because when he believed in earnest that he was a King, he looked upon things after another manner; he had other thoughts and other affections than he had before: and so would any man else, if he were advanced from a mean estate to a kingdom. And, if we did believe that we were the sons of the great God of heaven and earth, we would have great minds; therefore the stronger our faith is, the greater our mind is. Only this is to be added; that this faith must not be in the habit only in thee, but it must be exercised and renewed continually: there must not be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the actual use of it. And were that which GOD said to Abraham, (I am thy exceeding great reward,) were this beheld of any of us, that GOD is so great, and that this greatness is our exceeding great reward, than all other rewards would seem but small things. You shall see what David did upon this ground, in Psal. 27.1. The Lord is my light, and my salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? See, here are two things: First, he considers that GOD is his; He is my salvation. Secondly, he considers the greatness, and strength and power of God; and from thence he draws this conclusion, whom shall I fear? For in thee do I trust; that is, in this power and greatness of GOD, and the interest that I have in him. Psal. 46.1.2.3. GOD is our refuge and strength: a very present help in trouble, Therefore will we not fear though the earth be removed, and though the mountains be carried into the midst of the Sea: though the waters thereof roar and be troubled, and though the mountains shake with the swelling thereof: that is, when GOD is seen in his greatness, when we look upon him, and believe him to be such a God, and that we have interest in him, in the greatest trouble and confusion that can befall us: though the earth be shaken, and the mountains cast into the midst of the Sea, yet the mind will not be shaken, but still remains the same. They bear out all, because they have a great God, to bear themselves upon, who will protect and defend them upon all occasions. Use 2 If GOD be so great and infinite, (as he is) hence we should learn to fear him, Learn to fear for his greatness. and to tremble at his word. A great and potent enemy, men will fear: therefore this is one use that we are to make of the greatness of GOD, that his wrath is exceeding great, and so is his goodness; and both are to be feared. We ought to fear his wrath, lest it come upon us, and his goodness lest we lose it: for he is a great God, and his wrath is able to crush in pieces, and to consume us, as he expressed it, when he put forth but some part of his strength, as when he consumed them with their Censers, even the company of Corah, Dathan, and Abiram. Who can dwell with everlasting burnings? as if he should say; he is a great God, who can come near him? who can converse with him? how shall men deal with him? Some of them there made an evil use of it: but we must learn to make use of it for our own advantage; to take heed, how we provoke him: for is it a small thing to have the great God of heaven and earth our enemy? Let them consider this, that live without GOD in the world, that sin, and will sin, they are told of their particular faults, of their idleness etc. and they are so and will be so still: but let them consider that which is spoken in 1 Cor: 10.22. Do we provoke the Lord to jealousy? Are we stronger than he? He speaks it to them that receive the Sacrament unworthily: as if he should say; Both in this, and in all other sins that you do commit, you do, as it were, contend with the great God, which is a vain thing, if you consider his greatness: for are you stronger than he? So Psal. 90. Who knows the power of his wrath? And so should we do in regard of his goodness, Hos: 3. vlt: Men shall fear his goodness: that is, if his goodness be so great and infinite, as himself, than the loss of it, is a loss above all things in the world. Whatsoever is precious to us, that we fear the loss of, as our liberties and lives: and as things are more precious to us, the more we fear the loss of them. Now the goodness of God is greater than all other things, it is beyond all these, as having all these in it: therefore we are to fear the loss of it as the greatest evil in the world. Therefore if we could see the extension of his wrath and goodness, the loss of the one would be the greatest loss, and the other the greatest cross; the enjoying of the one the greatest good, and the 〈◊〉 of the other the greatest evil in the world: and the consideration of this would help us to guide our hopes and fears aright: for a great cause of misleading us in our ways, are the vain hopes and fears that we are subject to: we fear the loss of friends, and loss of lives and liberties; but these in comparison are not to be feared. This use Christ makes of it: Fear not those that can kill the body, but fear the great God, that can destroy both body and soul. The greatness of his wrath we should fear as the greatest evil: and his goodness as the chiefest good: and our thoughts and intentions being taken up about these two, it would set our hopes and fears aright; and worldly things, as credit, and profit, etc. would seem nothing to us, and prevail nothing with us. Use 3 That no affection or obedience in us is great enough for him, and therefore not to 〈◊〉 ourselves in either. If GOD be so exceeding great, then there is no love enough, no affection, no desire answerable to him. If our love were perfect, yet it could not reach to him, whose greatness doth far exceed it: but being imperfect, as it is, it falls exceeding short of him. Therefore let no man fear that he can go too far, that there can be too much holiness and strictness in our ways: but let him remember the great GOD of heaven and earth, and what is due to him, and then think how far thou fallest short of that which thou shouldest do to him. It is an expression of CHRIST, Luke 14.26. Mat. 10.37. He that loveth father or mother more than me, is not worthy of me. That which I would have observed out of these places is, He is not worthy of me: that is, if men considered my greatness, and excellency, they would easily see me worthy of more love, than this of friends; and except you can do so, except you can prise my love above these things, yea even hate them all, if they come into competition with me, you are not worthy of me. Consider therefore, how much love he is worthy of, and see if there be not reason for the commandment, where we are commanded to love the Lord with all our strength: that is, if you would love God with that love that he is worthy of, you would love God with all your strength: that is, whatsoever strength a man hath, his love should put it forth to do service to God. If a man be rich, he is able to do more for God than a poor man; if he be a Magistrate, he can do more than a private man; if he hath learning and knowledge, he hath much more strength than another: now the improvement of these to the glory of God, this is to love him with all our strength. And if you consider how great a God he is, you will see great reason why you should love him thus with all your strength. Therefore we should check ourselves when we see the dulness of our hearts, how ready and how apt we are to bestow our love upon any besides him: we should observe all those riverets wherein our love goes out, and runs to other things, and bring them back again into the right channel. For if you consider the greatness of God, you will see, that there is no love to spare. Object. But may we not love him, and love other things also? Answ. You cannot with an ordinate, but with a subordinate love you may: that is, you cannot love him, and the world, for they are opposed. 1 john 2.15. 1 john 2.15. Love not the world, neither the things of the world: if any man love the world, the love of the Father is not in him. So jam. 4.4. james 4.4. Know ye not, that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world, is an enemy to God. All our love must be bestowed upon him, as most worthy of it: there is not one particle to be bestowed upon any other thing. But then he gives us our love again, and then we may disperse it here and there. As for example: he hath commanded he to love father and mother, and friends: and the ground that thou hast to do it, is, because he hath commanded thee, and gives thee leave to it. So he hath given thee leave to love recreations and other things that are suitable to our desires, but you must remember, that the end is, that you may be made more serviceable to him, to quicken and strengthen you to do his service, and thus it may be bestowed upon other things. But that which we have in hand, and commend to your consideration is this: that if he be so exceeding great in goodness, that therefore he deserves thy whole love. 1 Cor. 16.22. If any man love not the Lord jesus Christ, let him be Anathema, Maranatha. Paul comes with indignation, considering the great good that jesus Christ had done for us: if any man love not him, he is worthy to perish, let him be accursed even to death. I say, if we consider the greatness that is in him, you shall see some reason for that curse, that indignation of the Apostle, whereby he expresseth it: and so far as we fall short, we should go to Christ, and beseech him to make it up, that our defects may be supplied, and that we may be accepted in him. Use 4 Again, If he be so great, than we should learn to reverence to him, to come before him with much fear when we perform any duty to him. To reverence him when we come before him; and to fear him. According as a man is great, so we fear him. This use is made of it in Mal. 1.14. Cursed be the deceiver, that hath in his flock a male, and voweth and sacrificeth to the Lord a corrupt thing: for I am a great King, saith the Lord of hosts; and my name is dreadful among all Nations: that is the reason, that the Lord there useth to stir them up, I am a great King. So that the consideration of his greatness should cause us to fear before him. When he appeared to jacob, when he fled from his father's house to his uncle Laban, Gen. 28.17. jacob saith of the place wherein God appeared to him, Surely this place is exceeding fearful: the reason was, because God appeared there, because he was present there, his presence struck him with an awful reverence, that he said, the place was exceeding fearful. So we should think of his dreadful presence when we come before him. Eccles. 5.2. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou on earth, therefore let thy words be few: that is, he is exceeding great, and he is in heaven, therefore learn to fear him, when you draw nigh unto him. That which may help us in this, is to consider how glorious his apparitions were, when he appeared to Moses, to the Prophets, as Eliah, and Ezekiel: and you must remember, that though you see not these apparitions, yet consider that you have the same GOD to deal withal: and though he doth not show it so now, yet he is as great now as then; and so fear before him. And this is to sanctify GOD in our hearts: that is, when we conceive of him as he is, and do accordingly fear, when we come before him. And thus much in general of this Attribute. Now this greatness of God is seen in four particulars. First, In the Infiniteness of his presence. Secondly, In the Infiniteness of his power, which is his Omnipotence. Thirdly, In the Infiniteness of his wisdom. Fourthly, In the Absoluteness of his will, that it is without all bounds and limits. THE SEVENTH ATTRIBUTE OF GOD; The Jnfinitenesse of his presence, Or, His Jmmensity. FOr the first. The Infiniteness his presence, The seventh Attribute of God: The Infiniteness of his Presence, Or, His Immensity that is another Attribute which he takes to himself in Scripture. As jer. 23.24. Can any man hide himself in secret places, that I shall not see him, saith the Lord? Do not I fill heaven and earth, saith the Lord? That is, he is present every where, in all the parts of heaven and earth, even as water when it fills every place, and as the light when it shines throughout the whole world: So, Do not I fill heaven and earth, saith the Lord? So, Eph. 4.6. One God and Father of all, who is above all, and through all, and in you all. GOD fills all in all. Quest. Only this question may be asked, Whether he be without the world, as well as he is in the world? Because some have disputed it; therefore we will briefly answer it. Answ. The Scripture is clear in it, that he is without the world: there is no limits of his essence, that we can set down; he is not contained within the compass of heaven and earth, as you shall see in 2 Chron 2.6. But who is able to build him an house, seeing the heaven of heavens cannot contain him? But this is but a curious question: therefore I will leave it, and will come to show the reason of his omnipresence, why he is immense, why he is every where, as I have done in the rest. Reas. 1. 1. This property or Attribute of immensity must needs be given to God, because his essence is infinite, which hath been before proved. Now as the argument holds good, that according to the substance of every thing, such must the quality be in things that have quantity; if the body be great, so must the quantity be: So, if God be an infinite essence, (as he is) there is as good reason that he should have an infinite presence accompanying it, as that a great body hath a quantity answerable to it. So that he is of an infinite being, and therefore also of an infinite presence. Reas. 2. 2. You see see it by experience, and cannot deny it, that his power is every where, he guides all things, he puts forth his power every where: Now in the Lord seeing there is no faculty as is in man, but whatsoever is in him, is himself; it cannot be, but that he himself must be in every place where he doth any thing. The fire may heat afar off, and so may the Sun, give light to the whole world, and yet abide in the firmament, because it hath a quality of heat, and light: but Almighty God is most simple, there is no composition in him, no quality, no executive power, but he is himself what he is, and therefore what he doth is done by himself immediately, immediatione suppositi, as the Schoolmen express it. Lastly, I add, Reas. 3. that GOD must be every where present, not only within the world, but as Solomon expresseth it, The heaven of heavens cannot contain him: that is, he is without the world as well as within it, because we cannot deny but that he is able to make other worlds as well as this; and than if he should not be without the world, he should move himself, and change his place: and there should be a world where he is not present: but he is not capable of any change, of any motion or alteration of place. Only one caution must be taken in: You see that the light is in many places throughout the world, but the presence of GOD is not like to that presence, nor the presence of any creature, because he is totally present: the creatures are not so, but according to the parts of them, one part here, another there: but GOD being without all parts, whereso ever he is, he must be totally there. Therefore you must not conceive, God is commensurable by the place, as if he were partly here, and partly in another place, but he is every where all present. The heavens you see have a large place, but they have one part here, another there: but the Lord is totally present, wheresoever he is present. Use 1 First, If God be every where present, so that he doth not do any thing by a mediate virtue or power, He governs the world immediately; which is a remedy against the complaint of evil Governors. but he doth it by the presence of his essence, hence we gather: first, that he governs the world immediately. For though there be means used, yet he is present with those means. Other Kings must needs govern by Deputies and Viceroys; and inferior Magistrates of justice, because they cannot be every where: whence it comes to pass, that Kings may be good, and yet the people may be oppressed by their wicked instruments. But with the Lord it is not so: but he guides immediately, and being every where present, he needeth no Deputies, for he is not capable of information, as Kings are, but sees all with his own eyes, and hears all with his own ears. And again, he useth no Deputies: for the use of Deputies argues a defect, as the using of spectacles or crutches doth, if the eyes or legs were well and sound enough, a man would not use them; so a man would not write letters, or use other means to do his business, but from a defect; he is not large enough to do his business immediately: But almighty God, he is every where present, and in his governing all things are done by his own Almighty power. Good Governors, may have wicked instruments, contrary to their minds, which they know not of, as Ely, and Samuel had: but in GOD'S Government it is not so; therefore learn from hence, not to complain of the iniquity of the times, or the injustice of men. It is true, that a kind mother may ignorantly put her child to a wicked Nurse, that will abuse it: but GOD never puts any of his children to Nurse, but he is present with them, his government is immediate. So that that which is said of David, he is a man after Gods own heart, it may be said of every King and Governor; they do, what God would have them to do, though it be for evil, as his was for good, they are men after Gods own heart. As it was in the kill of jesus Christ, even that is said to be done by the determinate Counsel of God. And therefore let no man complain of his Governors: for God governs not by Deputies, but by himself. Therefore let no man say, that he hath an evil Master or Governor, but let him acknowledge, that whatsoever he hath from man, it is the work of the Almighty God, that is every where present: it is he that disposeth of men, and puts them into such a condition; for he is the King of heaven and earth. Therefore complain to him, and be patient, because he hath done it: do not complain of men, and fret against them, because the Lord is not absent in his kingdom, but is present to guide and dispose them according to his own pleasure. Use 2 Secondly, If GOD be every where present in his own essence and person, we should the rather choose him to be our GOD, and rejoice much in the ampleness of our portion, seeing we have such a GOD that is every where: Therefore to choose him and rejoice in him as a friend in all places. we can go no whither, but he is present with us; we have nothing to do a thousand miles hence, but he is there, and doth our business for us. We seek a multitude of friends, because one cannot do it, because one doth one thing, and another another; one friend may be a comfort to us in one place, but if you come to another place, there you may be destitute; friends cannot be every where, hence we need many friends: but if you look upon the Lord, and his omnipresence, all this is supplied in him; he is in every place, and he can do your businesses for you, though you be distant from the place, where they are to be done; and GOD is with you every where, as it was his promise to jacob, when he went to Padan Aram, I will be with thee, saith the Lord. So he said to David; and when joseph went into prison, the Lord went with him. When Abraham was called out of his Country, the Lord bid him to go, I will be with thee. Beloved, when you consider this, that GOD is every where present, and can do every thing for you, whereby he hath the sweetness of a thousand friends in him, and the ability of as many; I say, when we consider this, it should teach us not only to be content, but to say that we desire no more. Learn therefore to study this Attribute. The more we know him by it, the more comfort we gather from it. As, is it not matter of great comfort, that in all places we should have a GOD to do all our businesses? To which purpose is that expression in jer. 23.23, 24. He is a God nigh at hand: that is, though your business lie in other Countries, yet I am there to do them for you. And again, is it not comfort to consider that he is with your enemies (it may be) in a distance place? For you think, that if you were there, you would have something to prevent them. Consider that he is there, and after another manner, than any man is: he is present with their minds, and knows their counsels, and moves their hearts, and disposeth of all their counsels. As Elisha told the King of Arams' counsel to the King of Israel, (which showed that GOD was there.) So also he is present with thy friends when they are absent: it may be that they forget us, yet he can stir them up, as he did stir up Cyrus to do what he did for the people of Israel. So likewise he is present with our children, when we are with GOD, when we are gone out of this world, to provide for them, and to bring them up. He is present with all our affairs, and businesses; when we are absent, and know not how things go, we are apt to be solicitous: but if we would consider, that he is a great God, and that he is every where, this should comfort us, and stay our hearts. And therefore think with thyself, that thou hast a large portion, because thou hast the LORD. And this is the second use. Use 3 Thirdly, If God be every where present, hence you may see a ground for his particular providence. It seems something strange to men, that every small thing should be disposed of by him; See a ground of his particular providence in the smallest things. we think indeed that great things are: but for the least things, therein we are apt to make a doubt, and can hardly believe it. But this point in hand is a great confirmation of this truth. If an horse stumble by the way, we think it a common accident; if a fly fall into a man's eye, or if a tile fall off from the house, or an axe head, we look upon them as common accidents; but if we consider that he is present there, it is then an easy matter for us to believe, that God doth disposed all these: when the axe head falls off, it is in his hand, as before it was in the hand of the workman. If he be present with every small creature, with every fly, with every sparrow and stone, with every motion of the creature, than all the actions that befall us, they are all his works. In him we live, move, and have our being: that is, he is present with every creature. Therefore it is no difficulty to believe, that he guides the smallest thing. If an enemy hurt us, we are to think, that he is but as a staff in God's hand, as it is said of Nabuchadnezzar. Every accident is but as a cup, as Christ saith of the cup that was brought to him by others, Shall not I drink of the cup, which my Father gives me? So we may say of every affliction. The tongues of men are but scourges in his hand, he can rule them as he pleaseth: and so we should think of every action. And indeed the more we think of his particular providence, the more we conceive of his infiniteness. For why do we think men to be present, but because they see and hear? Because they do something? If the body be there, and the soul gone, we say, that the man is absent: it is the action that makes them present. Therefore the Schoolmen say, that the Angels are said to be present here or there, because they work there. Therefore, I say, the more that we can see God's hand in every action, the more we acknowledge his presence. Therefore we should labour to be abundant in considering the Omnipresence of God upon all occasions: as if a man be out of the way, and one come and tells him that he is so, we should be ready to say, that GOD sent him. If we are in a straight, and know not what to do, and there come one, and helps us; we should say that it comes from God. So did David when Abigail came and met him; he saith that the Lord sent her. 1 Sam: 25.32. And this would easily be believed, if we would think that he is present every where. There is no man that speaks for us or against us, that doth us either hurt or good, but GOD is present with him, and stirs him up to it, whatsoever it be. 1 Chro. 5.26. And the God of Israel stirred up the spirit of Pull King of Assyria, etc. that is, he himself was present with his Spirit, he stirred him up: (for the thoughts of men have their rising up, from their spirit stirring them to good or evil.) So also for their speeches: when Shimei cursed David, David saith, that it was the Lord that sent him. So the Lord is present with the creatures: it is he that acts them, and sets them on work to do us any good. And this is the next use that we are to make of it. Use 4 Fourthly, If GOD be present every where, it should teach us patience, and meekness, and quietness of mind in all injuries and hard measure which we suffer from men. It teacheth us patience and meekness, when injuries are offered. This use you shall see made of it. Phil. 4.5. Let your moderation be known unto all men, The Lord is at hand. jam. 5.8. Be ye also patient, establish your hearts; for the coming of the Lord draweth nigh. Therefore when any injury is done you, when you are oppressed by men that have power over you, yet be quiet: for GOD sees it, and knows it; and he takes care for you. A man will be ready to say, shall I take this? shall I be trampled under foot? as I shall be, if I resist them not: saith the Apostle, you need not to fear, for the Lord is present. We use to say, if the Magistrate be not present, we may offend another, to defend ourselves; but if the Magistrate be present, there is no excuse: so here the judge stands at the door. Servants, james 5, 9 if their Masters be absent, will defend themselves against their fellow-servants; but if the Master be there, and look on, they will let them alone, because he hath power to punish, and knows better how to revenge them: So is it in this case; when we consider that GOD is present, and that he sees what we suffer, we should be quiet, and patient, and not only be patient within, but let our patient minds be known unto all men, that is, carry ourselves so, that men may see it, and take notice of it. And if you say, that nothing is done, but he abuseth me more and more: I answer. Consider, it is not because the Lord is weak, and cannot help us; or because he is negligent, and will not do it; no, he is present, and sees it all the while: but you must consider, that the due time is not come, therefore you must be quiet, and not tumultuous in your thoughts, and revengeful in your spirits, because the LORD looks on, and will avenge you in due time. Therefore this is the thing added in Phil. 4. Because, when a man suffers any thing from another man, than he will be ready to be solicitous, how to defend himself, and what he shall do hereafter; saith the Apostle, Be you in nothing careful, etc. for the LORD is at hand: that is, he doth not stand by as a looker on, or a bare spectator, who means to do nothing but see the injuries done and suffered, but he looks on, as one that takes care for you. Therefore be you in nothing careful: but in every thing by prayer, and supplication, with thanksgiving, let your requests be made known unto GOD. FINIS. THE SEVENTEENTH SERMON. EXOD. 3.13, 14. And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your fathers hath sent me unto you, and they shall say unto me, what is his name; what shall I say unto them? And God said unto Moses, I AM, THAT I AM, etc. Use 5 Again, If GOD be present with us, this should stir us up to walk with him, To walk with God. to be present with him. Shall he be present with us, wheresover we are; when we go by the way, or lie in our beds, or sit in our houses? and shall not we take notice of his presence, and direct our thoughts to him, and apply ourselves to him? It is an exceeding great dishonour to him. You know, a great man, when he is with you, if you neglect him, and apply yourselves to inferior men, he will take it as a great wrong done unto him, to let him sit alone, and not to regard him. And when the Lord is with us from day to day, will you not take notice of him? Let them consider this, that suffer days to pass without any calling upon the Lord, that never think of him, nor consider that he beholds all that they do: You know, it was the only commendation of Enoch, that he walked with God. Object. But you will say, What is this to walk with the Lord? Answ. It is to see him present with us, and to make ourselves present with him: and what that is, we will easily find out, when we consider what it is to be present with any one. The presence of any man is seen in three things. A man's presence is seen in three things First, A man that sees and hears all things; that we do, he is said to be present. Secondly, he that speaks to us, he is present with us. Thirdly, he that acts or doth something about us or toward us, he is present. In this manner is GOD present with us; and so we should be with him. And so is Gods with us, and ours with him. First, we must be present with him, that is, we must see him, as he sees us. He that looks upon the Lord, as beholding him, as knowing all that he doth, he that observes all these passages of his providence toward him, and about him, he makes himself present with the Lord. Secondly, he that speaks to the Lord, and maketh known his secrets to him, and opeens to him all his desires, and all his griefs upon all occasions, he makes himself present with him. Thirdly, he that pleaseth GOD in all his actions, and doth what is acceptable to him, that doth what he hath commanded, and abstaines from what he hath forbidnen, he which behaves himself after this manner, makes himself present with the Lord. For this last, you shall see, if you compare that in Genesis, of enoch's walking with GOD, with that in Heb. 11.5. To make our actions agreeable to the rule of his will, this is to walk with the Lord: for Enoch is said to walk with God, in Genesi; and in the Hebrews he is said to please of the Lord. And, as we must be thus present with the Lord, So secondly, we must make him present with us. As first, we must look upon him, as one who observeth all that we do. When a man hath this full persuasion in his heart, not only habitually, but actually, that the Lord looks upon him in all that he speaks, and doth, he makes the Lord present with him; So secondly, when a man shall observe the Lord speaking to him, which a man doth in meditating in the word. But this is not enough: but you must observe what the Lord saith to you upon every occasion, and in every passage of his providence also. But you will say, that the Lord doth not speak to us now as he did to the Prophets. Yes, he doth in a manner speak to us. How doth the Lord speak to us now? He speaks to our consciences: that is the immediate deputy by which he speaks to every man. And also he speaks to us by the suggestions of the Spirit, and the good motions of it: he speaks to us by the good counsel of our friends, and of the Ministers, and others; he speaks to us by the passages of his providence (for a man may make known his will by his actions, as well as by his word.) I say, to observe what the Lord saith to us in all these, this is a part of our walking with him. Lastly, so consider what he doth, and what the mercies are, which he shows to thee: what corrections, what judgements, what turnings of his providence, what he doth to those that are near thee; (for God would have us to take special notice of it, as in Dan. 5.22. So observe what is brought to your knowledge; for as the word of God, so also his workers ought to be sought out by them that belong to him. After this manner we should walk with the Lord from day to day. And it is one thing required, whereof you are put in mind, when you here that he is every where present, you should be present with him upon all occasions, and observe his dealing towards you, and your carriage to him. Every man walks with something continually: now look what a man's mind is busied about most, that he walks with. And indeed, to walk with any thing, is to give it the honour that is due only to GOD. When a man is busy about what men think of him; about his riches and estate, how they ebb and flow, about his credit with men; these are the things that a man walks with. Beloved, you are not to go a step with any thing, except he send you on such an errand, as a Master doth his servant; but you are to walk with him from day to day. It is possible that a man may be in company, and his mind be in another place, and busied about other things: and where his mind is, there he walks. A man may be in the world, and yet his mind and conversation in heaven; as Enoch did the things of this life, and yet he is said to walk with God: if thou dost so, this is a sign that thou lovest GOD; for to walk with a thing, it is the best argument that thou lovest it. Let a man profess never so much love to a friend, if he will not walk with him, it is but in show, and not in truth. If thou wouldst show thy love to God, why dost thou not walk with him? If there be a friend that thou lovest, dost thou not desire to be with him? And when thou art in company with him, is it not a sign also of respect. As when many are together, all go to the chief man: so thou must walk with GOD. You know what GOD saith to Abraham, Gen. 17.1. I am God All-sufficient: walk with me, and he thou perfect. Mark here the connection: as if he should say, Abraham, when I desire this, thou shouldest withdraw thyself from all other creatures, and things, to walk with me: know that there is great reason for it, for I am All-sufficient, thou needest no other. If thou hast a friend all-sufficient, hast thou not need to walk with him? But as we showed you, God is in stead of ten thousand friends. A man needs many friends, a friend at Court, a friend at home, a friend abroad, to be there where he himself cannot be: but wheresoever thou goest, the Lord is with thee: if into banishment, banishment is nothing you will say, if I might have all my companions with me; now remember, that GOD is with thee: if thou goest into imprisonment, he is there. A man will say, that no friend in the world can do so, but yet the Lord doth. When jacob went to Padax Aram, GOD promised him, that he would go with him, joseph, when he went into prison, GOD went with him: and with Paul when he was in bonds. And Abraham was banished into a strange Country, and the Lord tells him, that he would be with him there: and that makes a man's home and country, and liberty to be every where, he is at home, when he is a broad; and at liberty, when he is in prison. Now therefore let a man consider this, that wheresoever he is, yet GOD is with him; who is able to direct us in all our doubts, to defend us in all danger, and to provide for us in all our necessities. And then consider also what benefit comes by this; thou shalt grow acquainted with him, and then thou canst find the way to him upon all occasions whatsoever, when other men cannot. Another man would fain go to GOD, but he knows not the way. job. 22.21. Acquaint now thyself with him, and be at peace, thereby good shall come unto thee: that is, serve GOD, and thou shalt prosper. The meaning is this, one that is acquainted with GOD, when he hath any thing to do, he may go to GOD, and get help from him, and so bring his enterprises to pass: he knows the way to put up a prayer to him, and he shall find a present help upon all occasions. So consider in the time of death; if thou hast accustomed thyself to walk with God, if in thy life time thou hast been acquainted with him, death will be no death to thee. Death indeed is bitter, because it draws a man from his home, from his friends and acquaintance, and into a strange place: and therefore you use to say, we know not what we shall have hereafter, we know what we have here, and therefore the soul trembles at it. Whence comes this, but because we have not been wont to walk with the LORD? Is it a great thing for him to die, when he hath the same company, and the same friends with him still? It is but chancing the place, not his company: one of the speeches repeated by the Author at his death: for he is present every where. Therefore our duty thence is, no maintain such a constant communion with him, that we may be able to fetch help, and comfort, and direction from him, so that we need not turn aside 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 satisfied with that alone: for what is it that makes a man to desire company? It ariseth from these two things. First, partly because one would have fit objects to exercise his faculties upon: which if he had not, they would languish, and a wearisomeness would grow upon them. Secondly, because he would have knowledge and direction, and help and advice, and comfort brought into his empty heart, by such friends as are able to suggest it to him: and therefore they desire company. Now shall they not find this in the Lord more than in any creature? Is not he then the worthiest and the highest object, on whom they should bestow their thoughts? Again, cannot he fill thy heart with joy and comfort? is not he only wise to give thee direction upon all occasions? and is there any then that thou shouldest choose to walk with more than with him? Every man, the more faith he hath, and the more wisdom he hath, the more able he is to walk with GOD, and with himself: the more unbelieving, and weak, and unconstant, the more unable he is to be alone. And the ground of it is: By faith a man walks with God, and by reflection he walks with himself. There are two companions which a man needs never to be destitute of, GOD and himself. First, a man walks by faith when he sees GOD present, and speaking to him, and he speaks again to the LORD: and the stronger a man's faith is, the more he doth it. Again, a man walks with himself by reflection on his own actions, and heart, and ways; a beast cannot walk with itself, because it cannot recoil and turn in upon itself; neither can children or fools, or weak and unconstant men: therefore they cannot be without company, it is a hell to them to be alone; and the less a man's wisdom is, the more he complains of want of company. Seeing therefore God is every where present, labour to strengthen thy faith in that his presence, and so thou mayst still be with him, and walk with him. And then secondly, labour to speak to thyself, to reproove and admonish thyself, to consider thine own ways and actions, to cheer and comfort thyself, (for these are all the actions of one that makes himself a companion:) and he that doth these things, shall never complain of want of company, and solitariness. Use. 6 Sixthly, If God be every where present, than he is present to observe all the sins that thou committest, and to observe all the good that thou dost. Then make this use of it: that the presence of the Lord should be a restraint to keep thee from sinning, on the one hand, and it should encourage thee on the other hand to abound in every good work. He observeth all the sins thou committest and all the good thou dost: for encouragement and restrainte. Therefore a man should say thus with himself: I dare not do this, because God is present, he stands by and looks on. It was Joseph's reason to his Mistress. Though we be alone, yet God is present, and beholds it: And how can I do this great wickedness, and sin against God, As if he should say; though we see him not, yet he is present, and sees it, and knows it. And not only say, I dare not do it, but thou shouldest say, I dare not so much as think it: for he beholds the thoughts. You shall see an excellent place for this, if you compare job. 31. verse: 1. and 4. together, it is one continued speech. I have made a covenant with mine eyes: why then should I think upon a maid? Doth not he see my ways and count all my steps? As if he should say; I durst not give so much as give liberty to my thoughts, because he beheld all my ways. it is a question which those that fear God have been wont to ask; How shall I do to be rid of such and such thoughts, that haunt me continually? I would very fain be rid of them. This is an excellent way: to consider that GOD himself stands by and knows all thy thoughts, and takes notice of them. As put this case; Suppose a wise and godly man should stand by and take notice of all thy base thoughts, that pass through thy heart, wouldst thou not be ashamed of thyself? If thy body were made a glass, and men should see all thy thoughts through it, wouldst thou not be ashamed of them, and careful in them, as we are of our actions now before men? Now to consider that the Lord beholds them, to consider that he sees every thought, (the least whereof is no light matter,) this would be a means to restrain thee. Nay consider, that the Lord doth not only behold them, but he ponders all thy actions, to give thee the fruit of them: so that God doth not stand by as a mere looker on, but he takes such notice of all thy thoughts, that pass through thy heart, and all thy vain words, that he weighs them, as it were. And therefore he is said in Scripture so often, to ponder our ways. He puts thy sins, and those lusts in one balance, and his censure in the other; and gives thee according: he puts weight for weight; he gives thee correction, if thou art his child, and judgement if thou be wicked. Therefore thou must consider who it is that knows them; what a one he is: as it is in Rev. 2. when he tells his Churches that he knows them all, than he describes himself, what a one he is: as his eyes to be of flaming fire, and his feet like brass. This, if considered, would make a man to look about him. If there was a company set together, and there was an informer standing by, and did note down in his table-book what they did, and did declare it to their enemies, or to the King and Counsel, men would be exceeding wary, they would ponder every word before they spoke: so when GOD is present, and beholdeth all that thou dost; hast thou not reason much more to consider thy ways? Men say indeed, that the Lord is present every where, but our lives show that we think like the Atheists in job, that God is shut up in the thick clouds, and cannot see through them. Yea there is no man, but needs an increase of faith in this point. For if it were fully believed, it could not be, but that we should take more heed to our ways and thoughts than we do. Therefore to convince you of and persuade you to this, I will name two places. One you shall find in Ephe. 4.6. One God, one Lord, who is above you all, and in you all, and through all. First he is above all. As a man that stands above can see all that is done below: so the Lord looks down, and beholds all that is done on earth, as a man in an high place, sees all that is done below. But it may be objected, though a man be above, yet there may be some corners, some rocks and dens, so that he may hide himself from the eyes of him that is above him: therefore it is added, who is in you all; that is, he beholds every thought, every secret place, every corner of our hearts: he is in you all, and through all. This you shall find more at large in Psa. 139.1. O Lord thou hast searched me and known me, thou knowest my down sitting and mine up rising, thou understandest my thoughts afar off etc. The meaning of it is this. David labours to persuade his own heart, that God is present with him; and he doth it by the argument: If I go forward the Lord is there; if on this side or that side, yet still he is present, he compasseth me round about, he is behind and before: therefore it must needs be, that there is not a word that I speak or a thought that I think, but he sees and hears all. Yea, he knows my thoughts afar off, that is, as a man that knows what roots he hath in his garden, though there be not a flower appears, yet he can say, when the spring comes, this and this will come up, because he knows the garden, and knows what roots are there: So the Lord knows a man's thoughts afar off, because he knows the principles that are within, and he knows what they would do, when occasion is offered; and therefore saith David, I have cause to fear exceedingly before him. Nay, he doth not only see men's thoughts afar off, but he will judge you afar off for them. We use to destroy hemlock even in the midst of winter, because we know what it will do, if it be suffered to grow: so the Lord doth cut off men long before, because, he knows that they will do this and this. Such passages of his providence there may be, as to cut off children and young men out of the foresight of the evil, that they would do to his Church, because he knows their thoughts afar off. So he knows thy thoughts for good afar off: therefore though a child of God may be cut off in some undiscovered sin, when he hath not actually repent, yet GOD forgives it him, because he knows what he would do, if he had time to repent, and should come to discover it: and therefore GOD judgeth him accordingly: and likewise if we have begun any good work, if we be cut off before we have finished it, yet remember, that GOD knows what we would do. And seeing he doth this, we should learn, exceedingly to fear before him, to ponder our own thoughts and speeches, seeing GOD himself takes notice foe them. So it should be a continual encouragement to consider that GOD takes notice of all the good that we do, as well as of the evil: Rev. 2. and 3. I know thy works, thy labour and thy patience, I know thy sufferings; that is, when a man is miscalled, slandered, and evil spoken of, because he serves and fears God, because he is none of the worlds own, and therefore it shows forth its hatred in word, when it cannot in deed; (for malice must have some vent) yet I know thy sufferings, and let it be enough that I know them and register them: there is not the least suffering but I take notice of it, and it shall be rewarded. Again, men take much pains, and no man regards it; yet God takes notice of their labour, and their pains, and not of their works only, but their labour in doing them, and sees what ends they put upon all. Again, men put up injuries, and suffer much wrong, yet saith the Lord, I know thy patience etc. What is said of this may be said of all other good actions. And it is a great honour to the Lord, that we are content with this, that he alone knows it. And so we may be well enough; for his knowledge will bring in a sure fruit with it, as he saith to jacob. Gen. 31. I know all the labour thou hast done unto me. And what followed that? Why, God taught jacob how to enlarge his wages, and so translated Laban's substance to him. So Psa. 1. last. The meaning is, the Lord knows the way of the righteous, and therefore it doth prosper, and shall. And he knows the way of the wicked, and therefore they shall perish, Therefore it is enough to us, that he is present, and sees it, and knows it. Again this should stir us up to good duties, seeing he is always present; you dnow soldiers though they are some what cowardly otherwise, yet in the presence of the General, if he look on they will adventure much: so servants that are otherwise idle, yet they will do eye-service, they will work while the Master looks on: so when we consider that the Lord stands by, and looks on, and takes notice what pains we take, how we do fight his battles, and what we do for him, it should encourage us and makes us abundant in the work of the Lord, seeing we know, that our labour is not in vain in the Lord. Nay it is an encouragement against the discouragement of men; thou mayst have discouragement from friends, from neighbours, and the place where thou livest: yet let this be thy comfort, the Lord is present; he knows thy dwelling, thy neighbours, who is for thee, and who against thee, he knows the difficulties thou meetest with any performance, he knows what hindrance thou hast, as it is there in the verse: 13. I know thy works, and where thou dwellest, even where Satan's seat is, and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful Martyr, who was slain among you, where Satan dwelleth. Use 7 Seventhly, this should be an exceeding great terror to all men that remain in the state of unregeneration. The Lord is their enemy, and they have such an enemy from whom they cannot fly or escape, Terror to wicked men, who have such an enemy from whom they cannot fly. which is a miserable thing. On earth if man have an enemy in one place, if he go to another he is free; if he have an enemy in one land, yet he may fly to another, and there be free; and how ever, yet when he dies, he shall be free from the voice of the oppressors, and the wearied shall be at rest, as job saith; his enemy can follow him no further: But consider what an enemy God is, who is every where present; fly whither thou canst, he follows thee, if thou goest into another Country, he will be with thee there; or if thou diest and go into another world, yet still he follows thee. I press it the rather, because, when some great man makes request to a man, and God commands the contrary; when the commands of God and men differ, they will rather make God their enemy than a powerful man. Thus men wrench their consciences, because they choose rather GOD'S enmity than men's. Do but consider what it is, to have the Lord your enemy, he will meet thee in every place: Though man be thy enemy, yet he meets not with thee every where; if thou be in thy chamber, he cannot come at thee, but God will meet with thee there. And how will he meet thee? He will meet thee as a Lion, and as a Bear robbed of her whelps. You shall see how the Lord expresseth it: Amos 9.2.3.4. Amos 9.2, 3, 4. Though they dig into Hell, thence shall my hand take them: though they climb up to heaven, thence will I bring them down. etc. It is a common opinion, that if men have strong friends, strong Towers, and a strong Land, that is well beset the Sea, and cliffs, or great estates that will defend them; then they are safe: but if the Lord be thine enemy, none of these will do thee any good, verse 2.4. and yet if a man hath made peace with his enemies, he thinks himself safe, as if there were no other enemy but mortal men. So the jews not being killed, but going into captivity only, thought their lives safe, their peace made: but, saith the Lord, If you go into captivity, yet there I will command the sword to slay you: verse 4. The meaning is this: no condition that a man can be in, no greatness, though he be compassed about with friends and safety on every side, can avail, if God be his enemy; he will pull thee from the midst of the sea: verse 3. and which yet is an hard thing, to find a man in the midst of the sea: and all this is but to describe that no condition is safe, when God is a man's enemy. And thus much for this Attribute. THE EIGHTH ATTRIBUTE OF GOD; His Omnipotence. THE next Attribute is the Omnipotence of GOD: The eighth Attribute of God, His Omnipotence. for we told you, that this Infiniteness of GOD consisted in four things. First, In the Infiniteness of his presence. Secondly, In the Infiniteness of his power. Thirdly, In the Infiniteness of his wisdom. Fourthly, In the Absoluteness of his will. The first of these we have spoken of his Omnipresence: now we come to speak of his Omnipotence. I will not stand to prove it. It is observed by some Divines, that God is almighty, is expressed seventy times in the Scripture. Mat. 19.26. Luke 1.39. To God nothing is impossible. He doth whatsoever he will: and in Genesis, it is said, The God almighty be with thee, etc. Genes. 28.3. In handling this Attribute, I will show you what it is, and the reasons of it, and the objections against it, as I have done in the rest. The Omnipotence of God lies in this, that he is able to do whatsoever is absolutely, simply, and generally possible to be done. Other things can do what is possible to do in their own kind; as fire can do what belongs to fire to do; and a Lion can do what is possible for him to do: so men, and Angels: but no creature can do what is simply and absolutely possible to be done. Now whatsoever can be done, when the nature of the thing is not repugnant to it, without any limitation, that the Lord is able to do: and herein is his Omnipotence seen. And the ground of it is this. Because all creatures are put into their several kinds; a man is one kind of creature, he is not an Angel; Angels are another kind, they are not men; and as they are put in several kinds, and hedged in, and limited with bounds and definitions, so is their power limited; they can do what is in their own sphere, and according to their essence and being, such is their power: But the Lord is a being without all limits and restraint, an absolute being, and an unlimited essence; and therefore he can be said not only to do things within such a compass, within this or that kind, but whatsoever is simply, and absolutely possible to be done; even that his power reacheth unto, and this is properly his Omnipotence. There is no Attribute of GOD, that doth need a greater degree of faith than this: therefore reasons are not unnecessary. The first reason therefore is this. Reas. 1. First, consider, that he that made these great things, he that made the highest heavens, and those heavens that thou seest, he that made the earth, and the deep sea, he that made the wind, and the treasures of snow, and hail, he that made the Angels, he that wrought so many miracles, thou must think that he that doth these things can do the like: as he that hath made a fair picture or statue, he can make another; he that makes a fair house, you are ready to say, that he is able to build another. Look then upon his great works, and you will think that he is able to do the like. This is an argument very frequent in Scripture, when there is any occasion of expressing Gods great power to bring any thing to pass: as he that made heaven and earth, he that brought the children of Israel out of Egypt, he that divided the red sea, he that wrought the wonders in Egypt before Pharaoh and all his host; and such like. Secondly, Reas. 2. consider the manner how the Lord did all these things. You know he did no more, but say, Let there be light, and there was light: Let the trees bring forth, let the fishes multiply, and the air be filled with fowl, and it was so. Now to do such things with a word, with such facility, is a sign of an infinite power: for when one can do great things, with his breath, or little finger, we are apt to say, what could he do if he put his whole strength to it? So the manner of his working doth show the infiniteness of his power. Thirdly, Reas. 3. the further any thing is off from being, the more power it requires to bring it to Being. As take base materials, and there is greater power required, to make a fair building of them; to make a goodly statue of a crooked piece of wood, is harder, than that which comes nearer in propinquity to it. Now no being at all is in a thousand times greater distance, than the basest materials are from such or such a being, and therefore the power must be infinitely greater that brings it to being. Now the Lord hath done this, therefore his power must be infinite great. To make this more plain to you; Consider what it is that restrains man's power, so that he can go no further: it is because the matter will not permit him. If you give him clay, and straw, he can make brick; but if you give him nothing, he can do nothing: so if you give him timber, he can make an house; but if you give him none of these, he can do nothing. But suppose now, there was such an architect, such a builder, that if he did but imagine the model or frame of an house in his mind, he could set it up of nothing, or make materials at his pleasure, he could make it as big as he could conceive it, than also he could make as many houses as he could think of, and in as great and large a manner, as he could conceive, if there were such a one, there would be no restraint to him. Now the Lord is such a builder, whatsoever he conceives, he can make it without any thing, as he did the heavens and the earth: and therefore there is no restraint in his power, as there is in the creature. Reas. 4. Fourthly, consider that the Attributes of God are equal, and needs must be so, because every Attribute is his essence, and we do but distinguish then in our understanding: his omnipotency is but the active power, his wll, the commanding; and his understanding, the directing: we distinguish them thus. But in him they are all one. Hence I reason thus: the wisdom of GOD, the largeness and infiniteness of his understanding and knowledge, what is it not able to conceive? You know men are able to think much, and Angels more than men, but GOD is able to conceive infinitely beyond them: For his thoughts are above ours, as the heavens are above the earth. Now whatsoever he can conceive, his power is able to act it. In man it is not so; he imagines and wills many things, but his power falls short, because his faculties are not as large as the object: but God can imagine infinitely, and his power is as large and infinite as his wisdom: therefore he must be able to do things that are infinite. So Psa: 135. He doth whatsoever he will, to show that his power is as large as his will: which cannot be said of any creature. Consider these things; for when you are in distress, and put to it, you shall find need of them to persuade you that God is Almighty. Now I come to answer the objections which are made against this, which are these. Object. 1 First, why doth GOD produce no infinite thing, no infinite effect? All his effects are finite: therefore we cannot see by any thing he doth, that he is omnipotent. Answ. It is true in natural causes, and such causes as produce things only like to themselves, which are called univocal causes, (but I will not trouble you with that distinction) there the cause goes not beyond the effect: as fire begets fire, and it cannot but beget it, and it cannot go beyond it, for it is a natural cause, and produceth effects like to itself; So a Lion begets a Lion, because it is a natural cause. But there are causes wherein it is not so; wherein you must not say, that there is no such effect, and therefore the cause doth not go beyond it: that is, in voluntary causes, wherein the cause not work necessarily, but by the liberty of his will, and he may be able to do much more than he doth. Object. 2 2. There are some things which GOD cannot do, as things that are past, and have been, he cannot cause them not to have been, etc. Answ. The reason why GOD cannot do these things, is not because there is a restraint of his power, but because the things are not possible to be done; because he cannot make truth to be falsehood, or things that are, not to be; whatsoever implies a contradiction, he cannot do: and the reason is, because the things are not to be done: But in things simply possible, therein consists his omnipotence: as when it is not contrary to the nature of the thing, as when the predicate is not repugnant to the nature and essence of the subject; as a Lion being a Lion cannot be a man, this is a thing that cannot be done: therefore it is no impeachment to his omnipotence not to do it. Object. 3 3. God cannot sin, GOD cannot deny himself, he cannot lie, etc. Answ. We need not answer this: for even for this cause he is omnipotent, because he cannot do these things. As if I should say, the Sun is full of light, it cannot be dark. These are the expressions which the Scripture useth: as Tit. 1.2. God cannot lie: and 2 Tim. 2.13. God cannot deny himself. FINIS. THE EIGHTEENTH SERMON. EXOD. 3.13, 14. And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your fathers hath sent me unto you, and they shall say unto me, what is his name; what shall I say unto them? And God said unto Moses, I AM, THAT I AM, etc. Object. 4 IF GOD produceth no infinite effect, and yet is infinite in power, that power which being never brought into act is in vain. Answ. 1 To this I answer, that it is true, when any power is appointed and destinated to any act, it is so far in vain, as it doth not attain to that end and act: as bread is appointed to nourish; if it doth not, it is not fit for the end to which it is made, and so in vain: I may say the same of every thing else. But that is not the end of God's power, to bring forth any effect answerable to itself: for his power (to speak properly) hath no end, but all things are made for it. In other things, the cause is proportionable for its end: but he himself is the cause of all other things; all that he doth, is for himself; and therefore though he doth not produce any such effect, yet his power is infinite. Secondly, when there is a repugnancy in the nature of the thing, it is no shortening or limitation of his power. Now a creature, if it be a creature, must be finite: And the Lord can do what may be done: but to make a creature infinite, is a contradiction. And therefore if he do not do it, it is not because he cannot but because the thing itself cannot be done. We now come to the application of this point. Use 1 If GOD be Almighty, then let all those that are in covenant with God, and that have interest in him, that can say, they are the Lords, and the Lord is theirs, let them exceedingly rejoice in this, that they have an Almighty God for their God. Let all in Covenant with God rejoice that they have an Almighty God for their God. To have a friend that is able to do all things, (as we told you before, he is every where present,) it is a great benefit: to have a friend in Court, in Country, a friend beyond the seas, if you shall have occasion to be banished thither: but if you add this, he is able to do whatsoever he will, it will add much to our comfort. A friend many times is willing, but he is not able; if able and willing, yet not present: but seeing he is every where, if thou hast any business to do, thou needest not to send a letter, do but put up a prayer to him, to be thy factor, to do it for thee, to work thy works for thee, he is every where present, and he is Almighty also, able to do it, therefore be content to have him alone for your portion. That is the cause, that men's ways are so unlike one to another: because they would grasp GOD and the creature. And why do they do so? Because they will not be content to have GOD alone. And what is the ground of that? Because they do not think him indeed All-sufficient and Almighty: for if they did, they need not to join any other with him. Object. But you will say, this is against sense: GOD is All-sufficient, it is true, it is good to have him: but, do we not need many hundred things beside? Must we not have friends, house, wife, & c.? Can we live without them? Can we live without friends, estate convenient? What is your meaning then to have GOD alone for our portion? Answ. GOD hath all these in him, that is, he hath the comfort of them all: if he be Almighty and All-sufficient, then look about, and consider the multitude of the things thou needest, and the variety of comforts thou desirest, and thou shalt find all in him. That argument which you are not strangers to. He hath made them all; and there is nothing in the effect, but what is in the cause, because it gave it to the effect first, and it gives nothing, but what itself had before: if he hath put in beams of comfort, and this beauty in the several creatures, must they not needs be in him? Object. But you will say, that this is but a speculation. Answ. But that it is more I will put you to one place, which I desire you to consider seriously: that is, Mar. 10.28.29.30. Then Peter began to say unto him, Lo we have left all, and have followed thee. And jesus answered and said; verily I say unto you, there is no man that hath left house, or brethren, or Sisters, or Father, or Mother, or Wife, or Children, or lands for my sake and the Gospels; but he shall receive an hundredfold now in this time, Houses, and brethren, and Sisters, and Mothers, and Children, and lands, with persecutions, and in the world to come eternal life. When it is said here, he shall receive the very same; why doth the Holy Ghost repeat them in particular; He shall receive houses and brethren etc. with persecution? that is, you shall be stripped of all these things by persecution, yet at the same time, you shall have them all. At that time when he is in a close prison, & driven from all these, he shall receive them for this present. The meaning is this: let a man have communion with GOD, let the Lord reveal himself to a man; if he be once pleased to come to a man, and sup with him, if he will but communicate to a man the consolations of the spirit, and fill him with joy and peace through believing: I say, though he be in a close prison, yet he shall have the comfort of houses, Brethren, Sisters; Mothers &c. That is, that comfort which they would yield him, he shall find them altogether in GOD. So that if one should come and say to him, what if you should have Father, Mother, and friends restored to you, that you may enjoy them; I say, a man that hath a near communion with GOD, to whom GOD says, that he will come and sup with him, at such a time; he will say, I do not care one jot for them, for I have that which is better than them all. For example: you see this in the Apostles, that rejoiced in prison. What do you think they would have said to men that offered them riches? Would they not have slighted them? They did slight imprisonment: and in that they did slight shame, and prison etc. they would have slighted the other by the rule of contraries. Therefore labour to be content with GOD alone. To make this argument without doubt, consider what heaven is. Do you think, that there you shall have a worse condition than here? Here you have need of many comforts and conveniences, it is a variegate appetite, that is, an appetite that is full of multiplicity: why, when you come to heaven, you do not lay aside your nature, but you desire still; and there you shall have none but GOD alone: so that there you shall be in a worse estate than here, if all these things were not to be found in the Lord: if there were not this variety in the Lord, it could not be, that in heaven you should be so happy. Here you need Sun, and Moon, and Stars, and a thousand other things, but there you shall have none, but I, saith he, will be Sun, and Moon, and all to you: and therefore he saith, that he will be all in all, which is the plural number, and signifies, all things, I will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now this Almighty GOD, that will be All-sufficient in heaven, if he will but communicate to a man, and draw him near to his presénce, shall not that be enough? Beloved, it is certain, that he will be enough for your portion. As for instance; let a man be stripe of all his friends, and brethren and sisters, and country, as Abraham was: he was stripped of all, and had GOD alone left for his portion, yet you see that he was exceeding rich, and made a great Prince, and he had a great posterity. Therefore let us make this use of it: to care for none but the Lord alone, we know not what shall become of us, we may be led into banishment, as others now are, and have been: now if you have the Lord with you, it is enough. So if any condition befall you, if you can be content with GOD alone, you are well, what if your friends deceive you? What if you should be shut up in a close prison? It is nothing, he is All-sufficient and Almighty, and there is no estate or condition, but he is with you in it, there is no strait, but he can help you out. Therefore study these things, and examine them, and labour to beat them upon your souls: never rest, till you have brought your hearts to such a condition: to say, I know that no man can separate between GOD and me, and I am content with GOD alone. Use 2 Secondly, If this be so, then labour to make use of this power of his. Make use of his power in all wants and in all straits, etc. Why is this Attribute revealed to you? is it not for this, that men might make use of this power of his? Then let every man consider with himself, what he hath need of, what straight he is in, what business he would have done: remember that GOD is Almighty, and is able to bring it to pass; be it poverty in your estates, or debts, which a man is not able to overwrastle, if there be a blemish in your names, and you cannot tell how to have it healed, or any weakness in your body; and which is more than all this, if there be a lust that ye cannot overcome, a temptation which ye cannot be rid of, if there be a deadness of spirit in you, and indisposedness to holy duties, and ye cannot tell how to get life and quickening; remember that there is an Almighty power revealed for that end, and it is our parts to make use of it: though it be an hereditary disease in thee, (now you know an hereditary disease is that which we have from our parents,) though thou hast such a disease, such a strong lust, yet think with thyself, the Lord is able to heal this. jam. 4.6. A place named before, But he giveth more grace, etc. As if he should say: when he had told them of the lusts that fight in their members, this objection comes in; Alas, we are not able to master these lusts. It is true, saith the Apostle, the lusts that are in us, do lust against the spirit, as naturally as the stone descends downward: but how should we heal them, say you? How? The Scripture giveth more grace, that is, there is an omnipotent power which can heal all this. So Matth. 19.26. With men this is impossible, but with God all things are possible. It is a place worthy consideration. Saith our Saviour, It is impossible for a rich man to enter into the kingdom of heaven: why, say the Disciples, Who then can be saved? Indeed, saith Christ, it is impossible with men, but with God all things are possible. The meaning is this; when a man hath riches, that is, when the object is present and before him, a man cannot of himself but set his heart upon them; and when a man's heart is set upon them, no man in the world can wean his heart from those riches: what shall we do then? Why, saith he, the LORD hath an Almighty power, he is able to mortify these lusts. We can no more do it, than a cable rope can go through the eye of a needle. Now that which is said of riches, may be said of any lust. Let an ambitious man have honour, or such an object suitable to a carnal mind, he cannot choose but set his heart upon it: now when that lust is set upon an object, a Camel may as well go through a needle, as he can lose his heart from these lusts: but yet the Lord can do it, With him all things are possible. And what the Apostle saith of the jews, Rom. 11.23. The Lord can engraft them in again, as bad as they be, though the wrath of GOD be gone over them to the utmost, yet GOD can do it: so is it true of thyself, and any one else, the Lord can, if he will; to him nothing is impossible. Think with yourselves, that he that can draw such beautiful flowers out of so dry an earth, as you look upon in winter; though thou hast an heart as far from grace, as the flowers seem to be from coming forth in the midst of winter, yet he that can do so in nature, is able to do the like in grace also, as he did to Paul, and Mary Magdalen. Now consider what they would have been without his power: and by his power we may be as excellent as they. To confirm this, consider what a change grace hath wrought even among us: how many amongst us, that of proud have become humble, of fierce and cruel have become gentle; of loose, sober; of weak, strong, etc. Go therefore to him, believe this, and apply it: and it is sure it shall be according to thy faith. If a man would go to the Lord, and say to him, Lord, I have such a lust, and cannot overcome it, and I want grief and sorrow for sin, thou that hast an almighty power, thou that didst draw light out of darkness, thou art able to make such a change in my heart, thou hast an almighty power, and to thee nothing is impossible. I say, let a man do so, and the Lord will put forth his power, to effect the thing that thou desirest. Surely he which establisheth the earth upon nothing, and keeps the wind in his fists, and bounds the water as in a garment, can fix the most unsettled mind, and the wildest disposition, and set bounds to the most loose and intemperate. Use 3 If God be almighty, you must believe this almightiness of his: To believe this great power of God. and whereas you say, we doubt not of his power, but of his will; I will show to you, that all our doubts, and discouragements and dejections do arise from hence, not because you think the LORD will not, but because you think he cannot. Therefore you know not your own hearts in this, in saying that you doubt not of the power of GOD. That men doubt as much of the power of God, as of his will, by 3 instances. I will make this good to you by these arguments. If we did not doubt of the power of GOD, what is the reason that when you see a great probability of a thing, you can go and pray for it with great cheerfulness: but if there be no hope, how do your hands grow faint, and your knees feeble in the duty? You pray because the duty must not be omitted, but you do not pray with a heart. And so for endeavours: are not your minds dejected, do you not sit still as men discouraged, with your arms folded up, if you see every door shut up, and there be no probability of help from the creature? And all this is for want of this faith, would this be, if you did believe this Almighty power of GOD? For cannot GOD do it, when things are not probable, as well as when there are the fairest blossoms of hope? Besides, do we not hear this speech of man? when the times are bad, do not men say; oh, we shall never see better days? And when a man is in affliction, oh, he thinks this will never be altered: ' so if he be in prosperity, they think there will be no change. Whence comes this, but because we forget the Almighty power of GOD? If we thought that he could make such a change in a night, as he doth in the weather, as he did with job, we should not be so dejected in case of adversity, and so lift up in case of prosperity. Besides, men have not ordinarily more ability to believe, than the Israelites had which were GOD'S own people: yet consider, that these very men, that had seen all those great plagues, that the Lord brought upon the Egyptians, I therein mean, all his Almighty power; that saw his power in bringing them through the red sea, and giving them bread and water in the wilderness; yet called his power into question, and said, that GOD could not bring them into the land of Canaan. Ye will find they did so, Psa: 78.41. They turned back, and limited the holy one of Israel. And said, he cannot do this and this: and why? because they have Cities walled up to heaven. That is the thing laid to their charge, They limited the holy one of Israel: that is, they remembered not that he had an unlimited power, but they thought, if the Cities had been low, and the men had been but ordinary men, he could have done it: but because they were so mighty men, and the Cities had such high walls; therefore they could not believe, that he could bring them in. Now if they did so, do you not think it is hard for you to do otherwise? Yea take him, that thinks he doth not doubt of the power of God, bring that man to a particular distress, and ye shall see him fail: (for it is one thing to have a thing in the notion, as for a man to think what he would do, if he were a Pilot, or a Captain; and an other thing to have it in the real managing, as when he is brought to fight:) so is it here. It is one thing to believe GOD'S Almighty power, and who doubts of it? But I ask you, if you have had a trial of your heart; if you have been brought to an exigent. Do you find it so easy a thing, to believe in difficulties, as in facility? Object. But you will say, the people of Israel were a stubborn and stiffnecked rebellious people: and I hope our faith is greater than theirs. Answ. ay, but do you think that your faith is greater than the faith of Mary or Martha. joh. 11.21. Lord, if thou hadst been here my Brother had not died. So verse 32. If you observe their reasoning, you shall see, all this doubt was of his power. If thou hadst been here, when he was sick, and when it was time, thou mightest have raised him: but now it is too late, he hath been dead four days, and his body is putrified. Here is no doubt of his good will: but all the question was of his power. And so it is with us: do not we do the same, and say with ourselves, if this had been taken in time, it might have been done, but now the case is desperate? Why? is not the Lord as well able to help in desperate cases, if he be Almighty? Object. Yea, but these were but weak women, and we hope our faith may be stronger than theirs? You shall see there that Moses did doubt of God's power. When God had promised to send them flesh, and that not for a day or two, or five, or twenty▪ but for a month together, and for so many people: Moses saith, Lord, wilt thou send them flesh for a month together? There are six hundred thousand men of them, and it is in the wilderness. As if he should say, if it had been for a day or two, or in a plentiful Country, or for a few persons: but there are six hundred thousand, and it is in the wilderness, and that for a month together. Here Moses was at a stand, and could not believe it. The Lord answers him; Is the Lord's hand shortened, that he cannot help? thou shalt see, that I am able to do it, Numb. 11.21. It is therefore not an easy thing to believe God's power. Therefore set yourselves with all your might, to believe this Almighty power, and know, that all your strength will be needful for it. It is apt to man to measure things according to their own models, as to think him to be as powerful, as man's understanding can reach, and merciful, as far as man can be merciful; but for a finite creature to believe the infinite attributes of God, he is not able to do it throughly without supernatural grace. You cannot believe that he forgives so much as he doth, or that his power is so great, as his power is, but (though you observe it not) you do frame models of him according to yourselves, and you do not think that his thoughts are above yours, as the heavens are above the earth. Therefore labour to get faith in his power. And will you have it to lie dead, when you have it? No. Therefore add this for a fourth use. Use 4 Fourthly, than whatsoever thy condition be, whatsoever straight thou art in, be not discouraged, but seek to him; Seek and pray to him in all straits with confidence. that is the ground of your prayers. You know the Lords prayer is concluded with this: For thine is thy kingdom, power and glory, for ever and ever. As if that were the ground of all the petitions that went before. So if the Lord be Almighty, and hath an Almighty power, then in the most desperate case, when there is no hope or help in the creature, that you can discern, yet then pray, and pray strongly an confidently as men full of hope, to obtain what they desire. And remember this for your comfort: At that time, when you are in affliction, and in so great a straight, that you are hedged about, and no hope, no possibility to evade, that is the time that the Lord will show forth his power; for a man is never discouraged but in this case; I have seen it by many particular experiments: when the case hath been desperate, when there hath been no hope, yet when God hath been sought to by fasting and prayer, there hath been alteration above all thought, according to that expression used, Ephes. 3.20: He is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us: that is, when they could not enlarge their thoughts far, nor were able to see there could be any way devised, yet enlarging their prayers, the LORD hath devised a way oftentimes; I will give you some instances that the Scripture gives in this case. When Esau came against jacob, was he not in a fearful strait; there was no hope, and no possibility, Esau was too strong for him; what should he do now? he exposeth himself to the enemy, there was no other remedy; and it was an enmity of twenty years' continuance, and the Text saith, that jacob feared, and yet the LORD delivered him, when he had prayed to him. So when Laban came against him, GOD bid him that he should do him no hurt. So Daniel, when he was cast into the Lion's den, when all the Lions were present with their mouths opened ready to devour, yet the Lord stopped their mouths, they could do him no hurt. So is it in many cases amongst us; when our enemies are ready to devour us, than GOD comes in in the nick, between the cup, and the lip, and works a way for our delivery. Therefore never be discouraged whatsoever thy case be: it is a very great matter to say, that the Lord can do such a thing, though you think it but a small thing. As when the Leper could go to Christ, and say, Lord, thou canst make me clean if thou wilt, than the Lord did so. It was a great matter for those three children in Dan. 3. to be able to say, when the fire was ready prepared, and the King was wroth, and there was no resistance, yet they said, The Lord is able to save us out of thy hand O King! The LORD did take this so well at their hands, that the LORD did help them, and save them. On the contrary side, when a man doth doubt of his power, you shall see how much moment it is of. As that Prince said to Eliah, Though God should make windows in heaven, yet there could not be such a plenty, as he spoke of: now the LORD was so displeased with it, that he destroyed him for it. So the Israelites did not believe that the LORD could bring them into the land of Canaan, therefore the Lords anger was kindled against them for this: Psal. 78. But to draw this use to a conclusion. Learn to bring your hearts to this, whatsoever your case is, still to believe his power, and to be able to say still, the Lord can do it; and it is not a small matter to be able to say so. When the Churches are very low, and there is no hope, and you see little help, a man should go and pray with such cheerfulness and such hope, and confidence, as if it was the easiest thing in the world to help them; which you would do, if you did believe that GOD is Almighty. You know what the case of the Church was in Ahasuerus time, yet fasting and praying made a great change in the sudden. Nay when the Church is down, yet pray with as great hope, as if it had the best props to hold it up, for the Lord is able to raise it up again. I will give you two instances, that you may consider the Lords power on both sides; his power to raise it up from a low condition; (as now, if you consider the miserable estate of the Church in Christendom at this time:) as it appears by the vision of the dry bones in Ezekiel: the meaning whereof is, that when the people are as low as low may be, like dead men, buried men, men scattered to the four winds, yet saith the Lord, I will put life into them; I will raise 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 never so low, yet the Lord can put life into it, and make a wonderful change. Again, there is no Church so safe, (as we do think ourselves now, and as the Palatinate did think themselves) but that yet the Lord can make a sudden change, and bring them down, as well as he could raise these dry bones; and as he hath done to others already. This you shall see. Lam. 4.12. The Kings and all the inhabitants of the world, would not have believed, that the adversary and the enemy could have entered into the gates of jerusalem. jerusalem was so strong, there was such probability of safety, that no man would ever have believed that the enemy and the adversary should ever have entered into the gates thereof. Yet the Almighty power of GOD brought them down on a sudden, and laid them flat to the ground. Therefore let the case be what it will be, suppose a nation be never so strong, yet GOD can bring them down; and let it be never so weak and low, yet the Lord is able to raise them up. And it is true of every particular thing also; then believe this Almighty power of GOD, and apply it, whatsoever thy case be; consider that thou hast to do with an Almighty God. Object. But you will say, the case may be such, as there is no help, the Lord hath declared his will by an event; and the case is such as never was helped, and will you have us to believe it now, because there is an Almighty power? Answ. You must learn to do in this case, as Christ did: Lord if thou wilt, let this cup pass from me; yet not my will but thine be done. Just after this manner you ought to do in every one of these cases, where there is no hope: you must say thus, Lord, it is possible to thee to do it, be the case as desperate as it will be. As suppose a man hath a stone in the bladder, which we think an incurable disease, because the stone is so hard, and cannot be softened, yet it is possible to him; he can so lodge it, and bed it, that it shall do you no hurt; and if he do take away this life, yet he gives you a better; if it do pain you here, yet he will give you joy and peace, which is far better than to endure a little pain in the flesh. I say, you ought to do as Christ did in this case; and remember this, that in such a case, your business is not with the power, but with the will of GOD: that is, you must say, Lord I know it is possible that this cup may pass, but Lord, here is all the matter; it is my desire that it should pass, and it may be it is thy will that it shall not, Lord, if this be the case, it is meet my will should yield, and that thy will should be done: As if Christ should have said, Lord, I will give thee this honour, that thou canst remove this cup from me, but if thou dost not, it is not thy will to do so; and I am content. So do thou give the Lord this glory of his power in every case, that he can do it, if it be his will. Be it that thy desire is to be delivered from such or such an affliction; consider this: Is it meet Gods will should yield to thine, or thine to his? Then bring thy heart down, and be content that it should be so. Object. But you will say; it is hard to do this, to be willing to undergo such an affliction. Answ. Consider it is God's will; and therefore if it were not best for thee, yet thou shouldest honour him so far, as to prefer his will before thine own: but it being his will, thou shalt be assured if thou art one that belongs to him, that it shall be best for thee. Christ was no loser when he yielded to his Father's will, for God heard him in what he prayed for: as it is Heb. 5. though the Lords will passed on him, and he drank of the cup. So thou must yield to his will whatsoever it is, be content with what is done, and believe that thou shalt be no loser by it in the end, but thou shalt have what thou desirest, though not in that manner that thou wouldst have it to be done. FINIS. THE TABLE. A. Absolute. THe perfection of God absolute. Part. 1, Pag. 121 Adorn. The spirit of man how it should be adorned. Part. 2, Pag. 15 Adorning of the spirit commends us to God. Part. 2, Pag. 18 Adversaries. The truth of the Scriptures proved by the testimony of the adversaries. Part. 1, Pag. 53 Advantage. He that puts himself from God's work for his own advantage, makes himself his end. Part. 1, Pag. 149 Affections. Affections inordinately set on a thing, make it a god. Part. 1, Pag. 90 Affections sinful must be purged out. Part. 2, Pag. 62 Affections to the creatures, what raiseth them. Part. 2, Pag. 204 Affections strong breed strong afflictions. Ibid. Agreement. Agreement of the prophecies in Scripture. Part. 1, Pag. 52 Alcoran. Alcoran of Mahomet barbarous. Part. 1, Pag. 84 Almighty. God is almighty. Part. 2, Pag. 128 That God is almighty, 70 times repeated in Scripture. Part. 2, Pag. 177 We should rejoice that our God is almighty. Part. 2, Pag. 186 Alone. To believe that God is God alone. Part. 1, Pag. 85 To behold God alone in serving him. Part. 2, Pag. 36 Why men are not content with God alone. Part. 2, Pag. 187 Angels. Angels used in guiding the course of things. Part. 1, Pag. 35 Antiquity. Antiquity of Scripture proves them true. Part. 1, Pag. 57 Apprehension. Apprehension of things makes them heavy or easy. Part. 2, Pag. 30 Arts. Arts why invented. Part. 1, Pag. 3 Assent. Assent double. Part. 1, Pag. 46 Assent bred differently in the Saints and others. Part. 1, Pag. 62 Atheism. Atheism of two kinds. Part. 1, Pag. 24 Atheism, the effects of it. Part. 1, Pag. 25 junius converted from atheism Part. 1, Pag. 56 Attributes. Attributes of God of two sorts Part. 1, Pag. 119 B. Beast, see Man. Before. God before all things. Part. 1, Pag. 120 If God had any cause, somewhat was before him. Part. 1, Pag. 140 Being. Being properly only in God. Part. 1, Pag. 97 Being of God explained in five things. Ibid. Being given to all things by God. Part. 1, Pag. 99 We should give God the praise of his being. 1.112 All things but God are capable of not being. 1.142 What being he must have that is eternal. Part. 1, Pag. 157 God the first being. Part. 2, Pag. 50 God not capable of any new being. Part. 2, Pag. 73 Beginning. He that is eternal must be without beginning. Part. 1, Pag. 157 Body. Body must be kept down. Part. 2, Pag. 23 Body, gestures of it used in God's worship. Part. 2, Pag. 38 Busie. Why men are so busy in worldly things. Part. 2, Pag. 132 C. Cast off. We should take heed God cast us not off. Part. 2, Pag. 80 The time of Gods casting off unknown. Part. 2, Pag. 83 Cause. The creatures should be without cause, if they were not made. Part. 1, Pag. 8 God the first cause. Part. 1, Pag. 39 God without all cause. Part. 1, Pag. 140 God a voluntary cause. Part. 2, Pag. 181 Change. Change in the creature whence it is. Part. 2, Pag. 75 Change in us a token of good. Part. 2, Pag. 94 When we think our condition cannot change, we doubt of God's power. Part. 2, Pag. 195 See Imperfect. Chronology. Chronology of Scripture exact. Part. 1, Pag. 55 Church. Church's testimony proves the truth of Scripture. Part. 1, Pag. 58 Scriptures of greater authority than the Church. Part. 1, Pag. 59 God will show himself God in raising the Churches. Part. 1, Pag. 87 Not to faint in the misery of the Churches. Part. 1, Pag. 109 Christ. Christ his humanity alone not to be worshipped. Part. 2, Pag. 45 See Mahomet. Cleave. What makes us cleave to a thing. Part. 1, Pag. 86 Conceive. God is beyond all that we can conceive. Part. 2, Pag. 129 Complaint. Complaint and grief whence it ariseth. Part. 1, Pag. 104 Command. The creature at God's command. Part. 1, Pag. 138 Confusion. Confusion, when the body rules the spirit. Part. 2, Pag. 21 Comfort, see God, see Heaven. Composition. God without composition. Part. 2, Pag. 49 Counsel, see Eternity. Covenant. How to know we are in covenant with God. Part. 2, Pag. 85 Covenant twofold. Part. 2, Pag. 86 Covenant not frustrate by our sins. Part. 2, Pag. 87 Constancy. To judge of our spirits by constancy in well-doing. 2; 111 Constancy in ill nothing worse. Part. 2, Pag. 113 Constancy, to beg it of God. Ibid. Constancy, two means to get it. Part. 2, Pag. 115 Company. Company, why it is desired. Part. 2, Pag. 166 Companions that a man may always have Part. 2, Pag. 167 Company, the more grief in want of it, the less wisdom. Ibid. Contradiction, see Infinite. Content. To be content with GOD, though with crosses, Part. 1, Pag. 130 To be content with a simple condition. Part. 2, Pag. 54 Content bred by godliness: Part. 2, Pag. 58 Creature. Creatures, to learn the vanity of them. Part. 1, Pag. 116 Creatures of themselves can do nothing for us. Part. 1, Pag. 137 Creatures, difference between God and them. Part. 1, Pag. 146 Creatures, not to go to them but God. Part. 2, Pag. 67 Creatures, difference between God and them in respect of his unchangeableness: Part. 2, Pag. 103 Creatures, not to expect much from them: Ibid: Creation. Works of creation show the greatness of God: Part. 2, Pag. 123 Gods omnipotence in the creation. Part. 2, Pag. 178 Crosses. Crosses, God doth his good by them: Part. 1, Pag. 41 Crosses, faith strengtheneth in them, how: Part. 1, Pag. 105 See Content. D. Dead, Death. He that believeth not Christ, would not believe one rising from the dead: Part. 1, Pag. 42 We cannot see reason for many things till death: Part. 1, Pag. 103 Death sweetened by walking with God: Part. 1, Pag. 165 Decree. Decree of God unchangeable, yet unknown: Part. 2, Pag. 92 Defend. GOD is able to defend us: Part. 2, Pag. 166 Delay. Delay of GOD should not offend us, why. Part. 1, Pag. 168 Delay seems long, why: Part. 1, Pag. 169 Depend, Dependent. Not to depend on many things: Part. 2, Pag. 56 Dependent felicity to trust in the creature: Part. 2, Pag. 106 Desires. Desire's must be strong that help resolution: Part. 2, Pag. 121 How to get strong desires: Ibid: Despise. What makes a man despise outward things: Part. 2, Pag. 138 Destroy. A man destroyeth himself, how Part. 1, Pag. 10 Die, Dying. Mortifying of lusts a dying daily: Part. 1, Pag. 66 Heathen gods die, therefore false Part. 1, Pag. 81 Direction. Men desire company for direction: Part. 2, Pag. 166 Discontent. Discontent, whence it is: Part. 1, Pag. 123 Dispose. Affliction and prosperity disposed by GOD: Part. 1, Pag. 40 To be content with GOD'S disposing of us: Part. 1, Pag. 124 Do, Doing. We are present with GOD by doing his will: Part. 2, Pag. 161 To consider what GOD doth to us: Part. 2, Pag. 162 Some things that GOD cannot do, why: Part. 2, Pag. 182 Double. Double-minded man who: Part. 2, Pag. 60 Sinful affections make the heart double: Part. 2, Pag. 62 E. Effects. Three effects of a firm assent that there is a GOD: Part. 1, Pag. 70 Efficacy. Efficacy of the creature from GOD: Part. 1, Pag. 137 Enemy. What an enemy GOD is to wicked men: Part. 2, Pag. 175 End. All creatures have an end: Part. 1, Pag. 9 We should do nothing for our own ends: Part. 1, Pag. 146 End of men's callings appointed by GOD: Part. 1, Pag. 147 When a man makes himself his end: Part. 1, Pag. 148 Ending. He that is eternal must be without ending: Part. 1, Pag. 157 See Advantage. Ensigns. Ensigns of GOD'S greatness: Part. 2, Pag. 124 Equal. Attributes of GOD equal: Part. 2, Pag. 53 Equality of GOD'S Attributes prove him omnipotent: Part. 2, Pag. 180 Err, see Rule. Essence. Essence of GOD what: Part. 1, Pag. 94 Essence of GOD infinite, 2: 148 Eternal, Eternity. Eternity of GOD: Part. 1, Pag. 156 Eternity 5 things in it: Part. 1, Pag. 157 Why God must be eternal: Part. 1, Pag. 158 Four differences between the eternity of GOD, and duration of the creatures: Part. 1, Pag. 159 Eternal things to be minded more: Part. 1, Pag. 161 Eternity, an exhortation to consider of it: Part. 1, Pag. 165 Eternity, motives to consider it: Part. 1, Pag. 167 Eternity what: Part. 1, Pag. 168 Love and enmity of GOD eternal: Part. 1, Pag. 171 Hatred and joy in GOD from eternity: Part. 2, Pag. 78 Counsels of God from eternity: Part. 1, Pag. 81 Evil. Things are not always evil that we think are: Part. 1, Pag. 42 Everlasting. GOD from everlasting: other gods new: Part. 1, Pag. 79 GOD'S being everlasting. Part. 1, Pag. 98 Events. Events contrary to man's preparations. Part. 1, Pag. 39 Exalt. To exalt GOD as GOD: Part. 1, Pag. 135 Excellency. Excellency outward not to be sought after: Part. 2, Pag. 17 Excellency outward of 3 sorts: Ibid: F. Faculties. Men desire company to exercise their faculties: Part. 2, Pag. 166 Faint, see Church. Faith. That there is a GOD, proved by faith: 1, 19, 45 Faith what. Part. 1, Pag. 20 Faith in this that there is a GOD should be confirmed: Part. 1, Pag. 61 Faith of elect and others differ: Part. 1, Pag. 62 Faith though the same hath several acts: Part. 1, Pag. 72 Faith strengthened by revealing GOD'S name: Part. 1, Pag. 103 False. The gods, and religion of the Gentiles false: Part. 1, Pag. 80 The religion of Mahomet false. Part. 1, Pag. 82 Fear. Why we should fear God: Part. 1, Pag. 171 See Goodness. Fire. The Spirit as Fire: Part. 2, Pag. 15 Fill. The Lord fills heaven and earth Part. 2, Pag. 45 Flee. God such an enemy as the wicked cannot flee from: Part. 2, Pag. 174 Force. Force in the motion of a spirit: Part. 2, Pag. 3 Foundation. Foundation of faith stable: Part. 2, Pag. 51 Friendship. Friendship of God to be esteemed: Part. 1, Pag. 129 Future. Future things known only to God. Part. 1, Pag. 79 G. GOD. God, that he is: Part. 1, Pag. 3 That there is a God: Part. 1, Pag. 5 Creatures should be God, if they were not made: Part. 1, Pag. 8 A God sought naturally by all: Part. 1, Pag. 14 That there is a God, consequents of it: Part. 1, Pag. 28 Means to confirm our faith, that there is a God: Part. 1, Pag. 68 That God is God, and none besides him: Part. 1, Pag. 75 5 Arguments, that there is no other God: Part. 1, Pag. 76 God, what he is: Part. 1, Pag. 94 God, how to conceive of him in prayer: Part. 2, Pag. 44 GOD, how said to come and go: Part. 2, Pag. 77 GOD, the comfort of all things in him: Part. 2, Pag. 188 See Affections. Good, Goodness. The commands of GOD for our good: Part. 1, Pag. 127 Eternity makes things infinitely good: Part. 1, Pag. 160 To fear GOD for his goodness: Part. 2, Pag. 14 See Observe. Government. Government of the world by GOD Part. 2, Pag. 150 See Spirit. Grace, Gracious. Grace of GOD free: Part. 1, Pag. 125 The Lord is gracious: Part. 2, Pag. 46 To go to GOD for grace: Part. 2, Pag. 69 See Light, Sin, Vnchangable. Grieve, see Himself. Greatness. Greatness of GOD: Part. 2, Pag. 123 Greatness of GOD declared in six things; Ibid: Greatness of GOD compared: Part. 2, Pag. 126 Greatness of mind to be sought Part. 2, Pag. 129 What makes the mind great: Part. 2, Pag. 130 Greatness outward why men are led away with it: Ibid: Greatness of mind how gotten: Part. 2, Pag. 137 To fear GOD for his greatness: Part. 2, Pag. 140 H. Hate. Pollution of spirit to hate it: Part. 2, Pag. 12 How to come to hate it. Part. 2, Pag. 13 Heathen. Passages of Scripture acknowledged by Heathen. Part. 1, Pag. 53 Heaven. No want of outward comforts in heaven. Part. 2, Pag. 19 See Humble. Help. No case so desperate but GOD can help: Part. 2, Pag. 203 Hindered. GOD cannot be hindered: Part. 2, Pag. 52 High. Not to put ourselves to things too high: Part. 1, Pag. 149 Himself. Being of God of himself. Part. 1, Pag. 98 GOD may do things for himself. Part. 1, Pag. 144 what he doth that grieves most for things that concern himself. Part. 1, Pag. 150 Hope. Hope of the Saints whereon built: Part. 1, Pag. 63 Holiness. Holiness of Scripture: Part. 1, Pag. 52 Holiness what: Part. 2, Pag. 37 Holiness expressed outwardly: Part. 2, Pag. 39 Holiness of God shows his greatness Part. 2, Pag. 127 Holy ghost. Holy ghost guided penmen of Scripture: Part. 1, Pag. 48 Humble. An Humble man takes heaven how Part. 1, Pag. 121 Humanity, see CHRIST. I. I am. I am, what meant by it: Part. 1, Pag. 95 Idolatry. To keep our hearts from Idolatry: Part. 1, Pag. 88 Idolatry of two kinds: Ibid: Idolatry 3 grounds of it: Part. 1, Pag. 82 Idolatry to resolve on things by our own strength: Part. 1, Pag. 112 Image. Image of God: Part. 1, Pag. 15 Image of God in the soul double: Part. 1, Pag. 16 Immediate, see Government. Impure. The life and doctrine of Mahomet impure Part. 1, Pag. 84 Immense. The Immensity of Gods being: Part. 1, Pag. 97 Immensity of Gods being shows his greatness: Part. 2, Pag. 127 Immensity of God: Part. 2, Pag. 147 Immensity of God we should rejoice in it: Part. 2, Pag. 152 Immensity of God we should study it. Part. 2, Pag. 153 Imperfection. Imperfection negative in the Saints: Part. 1, Pag. 121 Imperfection where there is change: Part. 2, Pag. 73 See perfect. Impenitence. Impenitence punished in God's children: Part. 2, Pag. 99 Immutable. Immutability of God Part. 2, Pag. 72 5: reasons of God's Immutability: 2, 73 Grace in itself not immutable: Part. 2, Pag. 115 Inconstancy. Inconstancy, to be humbled for it. Part. 2, Pag. 112 Inconstancy, two causes of it: Part. 2, Pag. 115 Inconstancy from weakness: Part. 2, Pag. 117 Endeavour. Endeavours help not when God hath cast off a man: Part. 2, Pag. 83 Endeavour, not taken away by God's decree: Part. 2, Pag. 92 Infinite. God is infinite: Part. 2, Pag. 74 To make a creature infinite, were a contradiction: Part. 2, Pag. 186 See Essence, Presence. Invisible. To be invisible, a property of a spirit: Part. 2, Pag. 2 Inquire. Somewhat in God we must not inquire into. Part. 1, Pag. 100 Injuries. Injuries of men, why we are so affected with them: Part. 2, Pag. 133 How to be patient in injuries: Part. 2, Pag. 156 Influence. To believe there is a God hath influence into the whole life: Part. 1, Pag. 64 justification. Faith strengthened in matters of justification, whence. Part. 1, Pag. 71 Justiniano, see Will. judgements. judgements spiritual the greatest: Part. 2, Pag. 27 judgements dispensed by God now as in former time: 2: 98 judgements of God different in time, and means. 2: 101 K. Kill. Lust's must be killed: 2: 13 Knowledge. Knowledge experimental that there is a God: 1: 63 L. Labour. Labour, how it is sweetened: 1: 151 Lame. Performances lame when the body is not exercised: 2: 40 Law. Law written in men's hearts proves that there is a God: Part. 1, Pag. 13 Liberty. God's presence gives liberty: Part. 2, Pag. 164 Life. God only the living God: Part. 1, Pag. 80 Life, the shortness of it should make us think of eternity: Part. 1, Pag. 167 Light. What makes all outward things light: Part. 1, Pag. 163 Prophecies of Scripture limited to a set time: Part. 1, Pag. 50 God without limits: Part. 1, Pag. 121 Our obedience to God should not be limited: Part. 2, Pag. 142 When we limit God, we doubt of his power: Part. 2, Pag. 195 Lips. Our spirits must be near God, as our lips: Part. 2, Pag. 33 Long, see Short. Low.. We should not rest in things too low: Part. 1, Pag. 149 GOD'S power can raise from a low condition: Part. 2, Pag. 201 Love. GOD'S immutability makes us love him: Part. 2, Pag. 88 Love of other things must be subordinate to the love of GOD: 2.144 To walk with GOD a sign of love: Part. 2, Pag. 163 Lusts. Lust's defile the spirit of man: Part. 2, Pag. 6 The tenth commandment against lust: Part. 2, Pag. 7 Lusts restrained hateful to GOD: Part. 2, Pag. 9 Lusts mortified make us constant in well-doing: Part. 2, Pag. 115 See Doing. M. Magnanimity. An holy magnanimity in enjoying of GOD: Part. 1, Pag. 134 Magnanimity false: Ibid Mahomet. Mahomet denied two things in Christ: Part. 1, Pag. 84 See false. Majesty. Majesty of Scripture prove the truth of them: Part. 1, Pag. 56 Majesty of GOD 1, 76.77 Man. That there is a GOD proved by the making of man: Part. 1, Pag. 6 Difference between the actions of man and beast: Part. 1, Pag. 17 Heathen Gods men: Part. 1, Pag. 81 Matter. GOD without matter: Part. 2, Pag. 127 GOD can work without matter: Part. 2, Pag. 180 Merit. All that we can do cannot merit of GOD: Part. 1, Pag. 123 Mercy. Mercy of GOD how it is over all his works: Part. 2, Pag. 54 Mercy we should go to God for it: Part. 2, Pag. 68 See judgement. Mind. To worship GOD with all the mind. Part. 2, Pag. 35 See Great. Miracles. Miracles prove the truth of the Scriptures: Part. 1, Pag. 48 Mahomet's religion wanted miracles: Part. 1, Pag. 84 Monuments. Monuments, none more ancient than those in Scripture: Part. 1, Pag. 11 Morrow. Morrow, not to boast of it: Part. 1, Pag. 118 Move, Motion. GOD not subject to motion. Part. 1, Pag. 170 A spirit moves itself and other things: Part. 2, Pag. 3 Multiplication. No multiplication in GOD: Part. 2, Pag. 48 Mutability. How to comfort ourselves in the mutability of things: Part. 1, Pag. 172 Mutability of the creature forgotten: Part. 2, Pag. 203 N. Nature. Nature, the course of it altered since the creation. Part. 1, Pag. 32 Faith strengthened from God's works in Nature: Part. 2, Pag. 193 Need. God hath no need of any creature. Part. 2, Pag. 193 Nothing. Outward things nothing in two respects: Part. 1, Pag. 131 O. Object, Objection. Single heart looks but upon one object. Part. 2, Pag. 60 Objections against this principle, that there is a God: Part. 1, Pag. 30 Observe. GOD observeth all we do: Part. 2, Pag. 168 See Sinne. Omnipotent. Omnipotency of GOD: Part. 2, Pag. 176 Omnipotency of GOD wherein; Part. 2, Pag. 177 Omnipresence. A caution concerning the omnipresence of GOD Part. 2, Pag. 14 Original. Original of all creatures Part. 1, Pag. 6 Love, wisdom etc. originally in GOD: Part. 2, Pag. 49 Own. Two cases when God punisheth his own children: Part. 2, Pag. 99 Outward. Outward man stirs up the inward: Part. 2, Pag. 40 P. Parts. GOD: what parts: Part. 2, Pag. 50 Perish. Why it is nothing to GOD, that many perish: Part. 1, Pag. 127 Particular. Prophecies of Scripture particular: Part. 1, Pag. 50 Perspicuouse. Prophecies of Scripture perspicuouse: Part. 1, Pag. 50 Perfect, GOD is perfect: Part. 1, Pag. 120 Perfection what Ibid 5 differences between perfection in God, and in the creatures: Part. 1, Pag. 121 To praise GOD for his perfection: Part. 1, Pag. 129 4 Signs of praising God's perfection. Ibid: Place. A spirit not held in any place: Part. 2, Pag. 4 Pleasure. Pleasures, why men are carried away with them: Part. 2, Pag. 131 Power. Power of GOD every where: Part. 2, Pag. 149 Power of GOD the end of it: Part. 2, Pag. 185 Power of GOD, we should believe it; Part. 2, Pag. 194 Power of GOD doubted of: Part. 2, Pag. 197 Power of GOD manifested: Part. 2, Pag. 199 Pollution. Pollution of spirit to find it out. Part. 2, Pag. 10 Pollution, directions to find it out. Part. 2, Pag. 11 See Prayer. Prayer. Fervency in prayer one ground of it: Part. 1, Pag. 71 Pray against pollution of spirit. Part. 2, Pag. 14 Men may pray much, yet not aright. Part. 2, Pag. 42 Prayer, two times of it: Part. 2, Pag. 43 He that is rejected of GOD cannot pray: Part. 2, Pag. 93 Prayer heard of God now as in former time. Part. 2, Pag. 103 Power of God should make us pray. Part. 2, Pag. 198 Praise. Praise of men why men are led away with it Part. 2, Pag. 131 See weakness. Presence, Presently Presence of God infinite: Part. 2, Pag. 148 How men are present: Part. 2, Pag. 155 Why God avengeth not presently: Part. 2, Pag. 157 Presence seen in 3. things: Part. 2, Pag. 160 How we are present with God. Ibid. How we make God present with us: Part. 2, Pag. 161 Prophets, Prophecies. Prophecies in Scripture prove the truth of it. Part. 1, Pag. 50 Poets the Gentiles Prophets: Part. 1, Pag. 81 Providence. Providence of God, the greatness of it proves that there is no other God. Part. 1, Pag. 79 Greatness of God seen in his providence. Part. 2, Pag. 125 The ground of God's particular providence. Part. 2, Pag. 154 Provoke, See Casting off. Prosper. Those that trust not in God may prosper: Part. 1, Pag. 115 Profession. why men leave their profession: Part. 2, Pag. 88 Fearfulness in profession whence: Part. 2, Pag. 134 Promiscuously. Outward things dispensed promiscuously Part. 2, Pag. 28 Probabilities. When we are encouraged by probabilities we doubt of God's power: Part. 2, Pag. 194 Punish, see own. Purity. Purity of Scriptures prove them true: Part. 1, Pag. 56 Purposes. Purposes of GOD brought to pass by ways unknown to us: Part. 1, Pag. 36 Strong lusts break strong purposes: Part. 2, Pag. 116 Purposes 3. helps to strengthen them: Part. 2, Pag. 117 Purposes must be renewed: Part. 2, Pag. 118 Q. Quantity. God simple without quantity. 2, 74. R. Real. Miracles in Scripture real. Part. 1, Pag. 49 Reason. Difference between faith and reason: Part. 1, Pag. 46 Reason for that faith believeth: Ibid. Reason raised by faith. Part. 1, Pag. 47 Purposes grounded on reason. Part. 2, Pag. 118 We must get strong reasons for our resolution. Part. 2, Pag. 119 Regard. We should regard the Lord in three things. Part. 1, Pag. 171 Rejoice, see Immensity. See Almighty. Religion, see False. Repentance. Repentance, how attributed to God. Part. 2, Pag. 76 Gods gifts and calling without Repentance. Part. 2, Pag. 84 Resolution. Resolution, means to help it. Part. 2, Pag. 119 Resolution must be renewed: Part. 2, Pag. 122 See Desire. Reject, see Pray. Rest. Of resting in things concerning a man's self. Part. 1, Pag. 151 Reward. He that looks for reward from men, makes himself his end Part. 1, Pag. 15 Reverence. We should reverence God why Part. 2, Pag. 145 Righteous. GOD righteous in his ways: Part. 2, Pag. 79 Root. The root of all sin what: Part. 1, Pag. 66 Rule. That which goeth by a rule may err: Part. 1, Pag. 144 We should let the Spirit rule: Part. 2, Pag. 19 How to know when the Spirit beareth rule: Part. 2, Pag. 22 See confusion. S. Scandal. GOD punisheth his own children in case of Scandal: Part. 2, Pag. 99 Scriptures. Scriptures proved true by faith 3. ways: Part. 1, Pag. 48 Scriptures proved by themselves: Part. 1, Pag. 56 Difference between penmen of scripture and other writers: Part. 1, Pag. 80 Whence it is that men take the judgement of scripture rather than men's fancies: Part. 1, Pag. 70 How to understand scriptures: Part. 2, Pag. 78 Seek. How to know we seek to God Part. 1, Pag. 130 Serve, service. He that neglects GOD'S service makes him not his end: Part. 1, Pag. 150 Why we should labour to serve GOD: Part. 1, Pag. 172 Secure. GOD'S power in bringing down those that are secure: Part. 2, Pag. 202 Seeing. We are present with GOD by seeing of him: Part. 2, Pag. 160 GOD present with us by seeing us: Part. 2, Pag. 161 Short. The good the creatures do us is short: Part. 1, Pag. 138 To GOD no time long or short: Part. 1, Pag. 160 Sinne. The perfection of GOD to be uncapable of sin: Part. 1, Pag. 122 Sin 3. things in it: Part. 1, Pag. 166 Sin and grace to be thought on chiefly: Part. 1, Pag. 167 Sin observed by GOD: Part. 2, Pag. 168 GOD therefore Omnipotent because he cannot sin: Part. 2, Pag. 182 See Light. Simplicity. Simplicity of God what. 2, 1. Simplicity of God proved by 6 reasons. Part. 2, Pag. 49 Simplicity, two things in it: Part. 2, Pag. 60 See Quantity. Singleness. Singleness of heart what. Part. 2, Pag. 37 Singleness to be laboured for. Part. 2, Pag. 59 Sickness. Sickness in the body of the world. 1.33 Soul. A God proved by the soul of man. Part. 1, Pag. 15 Soul, the acts of it depend not on the body: Part. 1, Pag. 18 God in the world as the soul in the body. Part. 1, Pag. 23 Spawn. Spawn of sin in the lusts of the spirit 2; 10 Speak. Speaking to GOD makes us present with him. 2; 161 GOD present with us by speaking to us; Ibid. How GOD speaks to us now; Part. 2, Pag. 162 Spirit: GOD a spirit: Part. 2, Pag. 2 What kind of spirit God is; Ibid 4 Properties of a spirit. Ibid God's eye especially on the spirit of man. Part. 2, Pag. 4 How to fit our spirits for communion with God: Part. 2, Pag. 6 Pollution of spirit, how hateful to God, Part. 2, Pag. 7 Spirit broken pleaseth God. Part. 2, Pag. 8 Directions for cleansing the spirit: Part. 2, Pag. 10 Gods government chiefly on men's spirits: Part. 2, Pag. 25 Spirit GOD guides only: Part. 2, Pag. 28 Spirit, the guiding of it of great consequence: Part. 2, Pag. 29 GOD must be worshipped in spirit. Part. 2, Pag. 32 To serve GOD in spirit what: Part. 2, Pag. 33 How to conceive of a spirit: Part. 2, Pag. 45 See Adorn, judgement. Stability. Stability in that we enjoy to be begged of GOD: 2 10, Stronger. The assent in the elect stronger that there is a God, than in others. Part. 1, Pag. 62 Substantial. Perfection in God substantial. Part. 1, Pag. 122 Succession. God without succession. Part. 1, Pag. 98 He that is eternal, must be without succession. Part. 1, Pag. 157 Suffer. Why men rather sin than suffer: Part. 1, Pag. 25 T. Temptations. Temptations, we must outbid them. Part. 2, Pag. 120 Testament. Testament both old and new acknowledged by Mahomet. Part. 1, Pag. 82 Testimony, see Adversaries, Church. Theologie. Theologie what. Part. 1, Pag. 1 Theologie, wherein it differeth from other sciences. Part. 1, Pag. 2 Theologie, the parts of it. Part. 1, Pag. 3 Difference in points of Theologie. Part. 1, Pag. 5 Time. Time dispensed by God. Part. 1, Pag. 158 All time present with God. 1.159 Time of outward things short. Part. 1, Pag. 162 God the Lord of time. Part. 1, Pag. 174 Time as a field to be sown. Ibid. Time double. Part. 2, Pag. 83 See judgement. Thoughts. How to be rid of ill thoughts. Part. 2, Pag. 169 Together. God possesseth all things together. Part. 1, Pag. 159 Trust. To trust in God. Part. 1, Pag. 171 V. Vanity. Vanity 〈…〉 our own stre●●●● 1 1●3 See 〈◊〉 Vessels. All outward things earthen vessels. Part. 2, Pag. 105 Visible. Miracles of Scripture visible: Part. 1, Pag. 48 Understanding. Objects of the understanding of two sorts. Part. 1, Pag. 21 Vnchangeable. Men make excuses from this, that God's decree is unchangeable. Part. 2, Pag. 95 Upon what occasion the doctrine of God's unchangeableness is revealed. Part. 2, Pag. 96 The end, and use of the doctrine of God's unchangeableness: Part. 2, Pag. 97 To prize things by their unchangeableness. Part. 2, Pag. 106 Grace unchangeable. Part. 2, Pag. 107 See Decree. Unmixed. The perfection of God unmixed. Part. 1, Pag. 121 Voluntary, see Cause. W Walk. To walk with God. Part. 2, Pag. 159 To walk with God what: Part. 2, Pag. 160 See Love. Want. How faith is strengthened in our wants. Part. 1, Pag. 103 Perfection of GOD without want: Part. 1, Pag. 122 To make use of God's power in our wants; Part. 2, Pag. 19● Weakness. Weakness, to regard praise of men; Part. ●, Pag. 133 See Inconstancy. Weaned. To use outward things with weaned hearts; Part. 2, Pag. 57 Weary. The soul not weary in its action; Part. 1, Pag. 19 Wheels. Observations from the wheels in Ezek: 1. Part. 1, Pag. 35 Will. God wills not things because they are just, but they are just because he wills them: Part. 1, Pag. 143 Gods power large as his will: Part. 2, Pag. 181 Men doubt more of God's power than his will Part. 2, Pag. 194 No loss by yielding to Gods will: Part. 2, Pag. 204 Wisdom. Wisdom carnal opposite to sincerity. 2.65 See Company: Word. Word of God unchangeable, Part. 2, Pag. 108 Works. Works of God, the greatness of them: 1, 78: Good works unchangeable: Part. 2, Pag. 108 Gods greatness seen in his works: Part. 2, Pag. 129 World: World, the dissolution of it proved: Part. 1, Pag. 31 World, why we are sent into it, Part. 1, Pag. 168 World, God without it as well as in it: Part. 2, Pag. 148 God able to make other world's 1.149 Worship, see Spirit, Christ. Worth: Want of worth in us must not discourage us from coming to God. Part. 1, Pag. 125 FJNJS. ERRATA. Part. 1. Page 50, line 2, blot out all. p: 53, l: 17, for nicurus read Nisurus. p: 56, l: 15, r: in such a manner. p: 59, l: 27, for this argument r: themselves. p: 62, l: 21, blot out ●ven p: 6●, l. 18, for where r: when▪ p. 71, l: 28, for the r: this. p: 80, l: 10, blot out but p: 86, l: 9, for device; r: Divines. p: 87, l: 8, for Esay's r: Asa's. p: 88, l: ●4, for head r: hand. p: 97, l: 28, for place r: phrase p: 108, l: 5, blot out upon. p: 109, l: 9; for at r: ●o p: 121, l. 25, for you r: them; p: 128, l. 12, for Isay 56, 17; r. Deut. 6, 24; p. 129, l: 1 for in r: ●t, l: 10, for, for that r▪ such in the margin, for entitling r: exalting; p 143, l. 15 for and r, as; p. 145, l: 3, for filled r: fitted; p: 149, l. 17, for all r. ought; p. 150. l. ult. for measure r, manner: p: 164, l 16 for, dlace, rplace p: 165, l: 26, for behold r. beloved; p. 167 l. 10, blot out and no more p 173, l 30, begin Use 5, at Seeing God, etc. Part. 2. Page 21. line ult read, to the nature of a spirit. p 42, l ●, r. were no God p 44 l 11, for out of a conceit, r. without deceit; p. 50, l. 19 for some r something; p▪ 53, l. 22, for or r and; p 62, l: 29, for miscarriage r. dissembling; p. 65, l 12, for thing r. means; p 72, l. 12, for will not be, r. is not; p 76, l 13, for seems r is said; p 80, l. 18, for eternity r times; p 105, l 22, r, it hath it; p, 118, l, 116, for nothing r, no other desire; p, 119, l, 6, for caseth r, causeth; p, 120, l, 8, for suspect r, expect, p, 122, l, 1, for all this while r, otherwise; p, 12●, l, 29, r, of the maker; p, 123, l, 7, for handles r, did handle; p, 133, l, 3, for fears r, favours, p, 138, l, 3, for if God was great r, though God were great, p, 142, l, ●2, for loss, r, enduring; p, 144, l, 15, for an ordinate r, coordinate; p, 147, l, 14 r, infiniteness of, &c, p, 148, l, 24, for quality r, quantity; p, 149, l, 24, for and r, or; p, 151, l, 24, for governor's r, government, p, 1●4, l, 10 for need r, reason p, 169, l, 7, for a glass r, of glass p, 170. l, 14, r no man; p, 100L, l, 22, for then, r, them, p, 181, l, 5, for as large as the object r, of equal largeness, p. 182, l, ●, for not work, r, doth not work. p, 186, l, 9, for proportionable for its end r, ap●o●●t●d for the effect as its end; p, 195, l, 14, for man r, many, p, 1●8, l, 17, for his power is r, it is, p, 201, l 18 for as it r, as if it. p. 203, l. 14, for is far better than to endure, r. will far exceed the enduring.