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GODS NAME, AND ATTRIBVTES. THE FIRST SERMON. HEBREWES 11.6. He that commeth to God, must beleeve that God is, and that he is a rewarder of them that seeke him.
GOD'S NAME, AND ATTRIBVTES. THE FIRST SERMON. HEBREWS 11.6. He that comes to God, must believe that God is, and that he is a rewarder of them that seek him.
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HAVING undertaken to goe through the whole body of Theologie, I will first give you a briefe definition of the thing it selfe, which we call Divinitie, it is this;
HAVING undertaken to go through the Whole body of Theology, I will First give you a brief definition of the thing it self, which we call Divinity, it is this;
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It is that heavenly wisdome, or forme of wholesome words, revealed by the Holy Ghost, in the Scripture, touching the knowledge of God, It is that heavenly Wisdom, or Form of wholesome words, revealed by the Holy Ghost, in the Scripture, touching the knowledge of God,
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and our selves, whereby we are taught the way to eternall life. I call it [ heavenly wisdome ] for so it is called, 1 Cor. 2.13. The wisdome which we teach, is not in the words, which mans wisdome teacheth, but which the Holy Ghost teacheth. and our selves, whereby we Are taught the Way to Eternal life. I call it [ heavenly Wisdom ] for so it is called, 1 Cor. 2.13. The Wisdom which we teach, is not in the words, which men Wisdom Teaches, but which the Holy Ghost Teaches.
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So likewise the Apostle in another place calls it, The forme of wholesome words ; that is, That systeme, or comprehension of wholesome Doctrine delivered in the Scripture.
So likewise the Apostle in Another place calls it, The Form of wholesome words; that is, That system, or comprehension of wholesome Doctrine Delivered in the Scripture.
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Now it differs from other systemes, and bodies of Sciences: 1 Because it is revealed from above;
Now it differs from other systems, and bodies of Sciences: 1 Because it is revealed from above;
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all other knowledge is gathered from things below.
all other knowledge is gathered from things below.
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2 Againe, all other sciences are taught by men, but this is taught by the Holy Ghost.
2 Again, all other sciences Are taught by men, but this is taught by the Holy Ghost.
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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 himselfe,
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,
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though men were the mediate pen-men of it; therefore, I adde that, to distinguish it from all other Sciences;
though men were the mediate penmen of it; Therefore, I add that, to distinguish it from all other Sciences;
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that, It is not revealed by men, but by the holy Ghost, not in bookes written by men, but in the holy Scriptures.
that, It is not revealed by men, but by the holy Ghost, not in books written by men, but in the holy Scriptures.
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In the next place I adde the object, about which this wisdome is conversant, it is the knowledge of God, and of our selves.
In the next place I add the Object, about which this Wisdom is conversant, it is the knowledge of God, and of our selves.
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And so it is likewise distinguished from all other knowledge, which hath some other objects.
And so it is likewise distinguished from all other knowledge, which hath Some other objects.
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It is the knowledge of God, that is, of God, not simply considered, or absolutely, in his Essence,
It is the knowledge of God, that is, of God, not simply considered, or absolutely, in his Essence,
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but as he is in reference and relation to us.
but as he is in Referente and Relation to us.
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And againe, it is not simply the knowledge of our selves, (for many things in us belong to other arts and sciences) but as wee stand in reference to God ;
And again, it is not simply the knowledge of our selves, (for many things in us belong to other arts and sciences) but as we stand in Referente to God;
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so that these are the two parts of it; the knowledge of God, in reference to us;
so that these Are the two parts of it; the knowledge of God, in Referente to us;
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and of our selves, in reference to him.
and of our selves, in Referente to him.
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Last of all, it is distinguished by the end, towhich it tends, which it aymes at, which is to teach us the way to eternall life:
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:
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And therein it differs from all other sciences whatsoever; for they onely helpe some defects of understanding here in this present life:
And therein it differs from all other sciences whatsoever; for they only help Some defects of understanding Here in this present life:
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for where there is some failing or defect, which common reason doth not helpe, there arts are invented to supply and rectifie those defects;
for where there is Some failing or defect, which Common reason does not help, there arts Are invented to supply and rectify those defects;
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but this doth somewhat more, it leads us the way to eternall life:
but this does somewhat more, it leads us the Way to Eternal life:
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for, as it hath in it a principall above all others, so it hath an higher end than others:
for, as it hath in it a principal above all Others, so it hath an higher end than Others:
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for as the well-head is higher, so the streams ascend higher than others. And so much for this description, what this summe of the doctrine of Theologie is.
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 Theology is.
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The parts of it are two: 1 Concerning God. 2 Concerning our selves. Now concerning God, 2. things are to be known: 1 That he is; The parts of it Are two: 1 Concerning God. 2 Concerning our selves. Now Concerning God, 2. things Are to be known: 1 That he is;
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both these are set downe in the Text. 2 What he is. both these are set downe in the Text.
both these Are Set down in the Text. 2 What he is. both these Are Set down in the Text.
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1 That God is, wee shall finde that there are two wayes to prove it,
1 That God is, we shall find that there Are two ways to prove it,
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or to make it good to us: 1 By the strength of naturall reason. 2 By faith.
or to make it good to us: 1 By the strength of natural reason. 2 By faith.
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That wee doe not deliver this vvithout ground, looke into Romans 1 20. For the invisible things of him, that is, his eternall power, That we do not deliver this without ground, look into Romans 1 20. For the invisible things of him, that is, his Eternal power,
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and God-head, are seene by the creation of the world, being considered in his workes, so that they are without excuse. and Godhead, Are seen by the creation of the world, being considered in his works, so that they Are without excuse.
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So likewise, Act. 17.27, 28. you shall see there what the Apostle saith, that they should seeke after the Lord, if happily they might grope after him, and finde him:
So likewise, Act. 17.27, 28. you shall see there what the Apostle Says, that they should seek After the Lord, if happily they might grope After him, and find him:
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for he is not farre from every one of us: for in him we live, move, and have our being: for he is not Far from every one of us: for in him we live, move, and have our being:
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That is, by the very things that wee handle and touch, wee may know that there is a God ;
That is, by the very things that we handle and touch, we may know that there is a God;
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and also, by our owne life, motion, and being, we may learne that there is a Dietie, from whence these proceed:
and also, by our own life, motion, and being, we may Learn that there is a Diety, from whence these proceed:
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For the Apostle speaketh this to them, that had no Scripture to teach them. So likewise, Act. 14.17. Neverthelesse, hee hath not left himselfe without witnesse, in giving us fruitfull seasons:
For the Apostle speaks this to them, that had no Scripture to teach them. So likewise, Act. 14.17. Nevertheless, he hath not left himself without witness, in giving us fruitful seasons:
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As if those did beare witnesse of him, that is, those workes of his in the creatures.
As if those did bear witness of him, that is, those works of his in the creatures.
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So that you see, there are two wayes to come to the knowledge of this, that God is;
So that you see, there Are two ways to come to the knowledge of this, that God is;
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One, I say, is by naturall reason: Or else to make it more plaine, we shall see this in these two things:
One, I say, is by natural reason: Or Else to make it more plain, we shall see this in these two things:
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1 There is enough in the very creation of the world, to declare him unto us.
1 There is enough in the very creation of the world, to declare him unto us.
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2 There is a light of the understanding, or reason, put into us, whereby we are able to discerne those characters of God stamped in the creatures, whereby we may discerne the invisible things of God, his infinite power and wisdome ;
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;
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and when these are put together, that which is written in the creature, there are arguments enough in them,
and when these Are put together, that which is written in the creature, there Are Arguments enough in them,
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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 wee have to reveale it.
and in us there is reason enough, to see the force of those Arguments, and thence we may conclude that there is a GOD, beside the Arguments of Scripture, that we have to reveal it.
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For, though I said before, that Divinity was revealed by the HOLY GHOST, yet there is this difference in the points of Theologie: Some truths are wholly revealed,
For, though I said before, that Divinity was revealed by the HOLY GHOST, yet there is this difference in the points of Theology: some truths Are wholly revealed,
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and have no foot-steps in the creatures, no prints in the creation, or in the workes of GOD, to discerne them by,
and have no footsteps in the creatures, no prints in the creation, or in the works of GOD, to discern them by,
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and such are all the mysteries of the Gospell, and of the Trinitie: other truths there are, that have some vestigia, some characters stamped upon the creature, whereby wee may discerne them,
and such Are all the Mysteres 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,
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and such is this which wee now have in hand, that, There is a God.
and such is this which we now have in hand, that, There is a God.
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Therefore we will shew you these two things: 1 How it is manifest from the creation. 2 How this point is evident to you by faith.
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.
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3 A third thing i will adde, that this God whom we worship, is the only true God.
3 A third thing i will add, that this God whom we worship, is the only true God.
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Now for the first, to explicate this, that, The power and God-head is seene in the creation of the world.
Now for the First, to explicate this, that, The power and Godhead is seen in the creation of the world.
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Besides those Demonstrations else-where handled, drawne from the Creation in generall, as from: 1 The sweet concent and harmony the creatures have among themselves.
Beside those Demonstrations elsewhere handled, drawn from the Creation in general, as from: 1 The sweet concent and harmony the creatures have among themselves.
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2 The fitnesse and proportion of one unto another. 3 From the reasonable actions of creatures, in themselves unreasonable.
2 The fitness and proportion of one unto Another. 3 From the reasonable actions of creatures, in themselves unreasonable.
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4 The great and orderly provision that is made for all things. 5 The combination and dependance that is among them.
4 The great and orderly provision that is made for all things. 5 The combination and dependence that is among them.
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6 The impressions of skill and workmanship that is upon the creatures. All which argue that there is a God.
6 The impressions of skill and workmanship that is upon the creatures. All which argue that there is a God.
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There remaine three other principall arguments to demonstrate this:
There remain three other principal Arguments to demonstrate this:
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The consideration of the Originall of all things, which argues that they must needs bee made by GOD, the Maker of Heaven and Earth;
The consideration of the Original of all things, which argues that they must needs be made by GOD, the Maker of Heaven and Earth;
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which wee will make good to you by these particulars:
which we will make good to you by these particulars:
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If man was made by him, for whom all things are made, then it is certaine that they are made also. For the argument holds;
If man was made by him, for whom all things Are made, then it is certain that they Are made also. For the argument holds;
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If the best things in the world must have a beginning, then surely those things that are subserving,
If the best things in the world must have a beginning, then surely those things that Are subserving,
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and subordinate to them, must much more have a beginning. Now that man was made by him, consider but this reason;
and subordinate to them, must much more have a beginning. Now that man was made by him, Consider but this reason;
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The father that begets, knowes not the making of him; the mother that conceives, knowes it not;
The father that begets, knows not the making of him; the mother that conceives, knows it not;
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neither doth the formative vertue, (as we call it) that is, that vigour that is in the materials, that shapes,
neither does the formative virtue, (as we call it) that is, that vigour that is in the materials, that shapes,
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and fashions, and articulates the body in the wombe, that knowes not what it doth. Now is is certaine;
and fashions, and articulates the body in the womb, that knows not what it does. Now is is certain;
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that he that makes any thing, must needs know it perfectly, and all the parts of it,
that he that makes any thing, must needs know it perfectly, and all the parts of it,
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though the stander by may be ignorant of it. As for example; he that makes a statue, knowes how every particle is made;
though the stander by may be ignorant of it. As for Exampl; he that makes a statue, knows how every particle is made;
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he that makes a Watch, or any ordinary worke of art, he knowes all the junctures, all the wheeles,
he that makes a Watch, or any ordinary work of art, he knows all the junctures, all the wheels,
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and commissures of it, or else it is impossible that hee should make it:
and commissures of it, or Else it is impossible that he should make it:
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now all these that have a hand in making of man, know not the making of him, not the father,
now all these that have a hand in making of man, know not the making of him, not the father,
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nor the mother, nor that which wee call the formative vertue, that is, that vigour which is in the materials, which workes and fashions the bodie,
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,
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as the work-man doth a statue, and gives severall limbes to it, all these know it not:
as the workman does a statue, and gives several limbs to it, all these know it not:
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therefore hee must needs be made by God, and not by man: and therefore see how the Wise-man reasons, Psal. 94.9.
Therefore he must needs be made by God, and not by man: and Therefore see how the Wiseman Reasons, Psalm 94.9.
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Hee that made the eye, shall he not see? he that made the eare, shall not he heare? &c. that is, he that is the maker of the engines, 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,
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or organes, or senses, or limbes of the body, or hee that is maker of the soule,
or organs, or Senses, or limbs of the body, or he that is maker of the soul,
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and faculties of it, it is certaine that he must know, though others doe not, the making of the body and soule, the turnings of the will,
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,
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and the windings of the understanding; all those other are but as pensils in the hand of him that doth all;
and the windings of the understanding; all those other Are but as pensils in the hand of him that does all;
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the pensill knowes not what it doth, though it drawes all, it is guided by the hand of a skilfull Painter, else it could do nothing;
the pencil knows not what it does, though it draws all, it is guided by the hand of a skilful Painter, Else it could do nothing;
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the Painter only knoweth what he doth;
the Painter only Knoweth what he does;
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so that formative vertue, that vigour that formes the bodie of a man, that knowes no more what it doth,
so that formative virtue, that vigour that forms the body of a man, that knows no more what it does,
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than the pensill doth, but he in whose hand it is, who sets it on worke, it is he that gives vigour and vertue to that seed in the womb, from whence the bodie is raised, it is he that knows it,
than the pencil does, 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,
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for it is he that makes it.
for it is he that makes it.
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And this is the first particular by which wee prove that things were made, and had not their originall from themselves. The second is:
And this is the First particular by which we prove that things were made, and had not their original from themselves. The second is:
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If things were not made, then, it is certaine, that they must have a being from themselves:
If things were not made, then, it is certain, that they must have a being from themselves:
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Now to have a being from it selfe, is nothing else but to be God: for it is an inseparable propertie of God, to have his being from himselfe. Now to have a being from it self, is nothing Else but to be God: for it is an inseparable property of God, to have his being from himself.
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Now if you will acknowledge, that the creatures had a being of themselves, they must needs be Gods ;
Now if you will acknowledge, that the creatures had a being of themselves, they must needs be God's;
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for it belongs to him alone, to have a being of himselfe, and from himselfe. The third followes, which I would have you chiefly to marke.
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.
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If things have a being from themselves, it is certaine then that they are without causes; as for example;
If things have a being from themselves, it is certain then that they Are without Causes; as for Exampl;
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That which hath no efficient cause, (that is) no maker, that hath no end.
That which hath no efficient cause, (that is) no maker, that hath no end.
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Looke upon all the workes made by man (that we may expresse it to you;) take an house,
Look upon all the works made by man (that we may express it to you;) take an house,
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or any worke, or instrument that man makes;
or any work, or Instrument that man makes;
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therefore it hath an end, because he that made it, propounded such an end to himselfe;
Therefore it hath an end, Because he that made it, propounded such an end to himself;
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but if it have no maker, it can have no end: for the end of any thing is that which the maker aymes at.
but if it have no maker, it can have no end: for the end of any thing is that which the maker aims At.
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Now if things have no end, they could have no forme:
Now if things have no end, they could have no Form:
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for the forme and fashion of every thing ariseth only from the end, which the maker propounds to himselfe;
for the Form and fashion of every thing arises only from the end, which the maker propounds to himself;
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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:
as for Exampl, 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:
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the reason why an axe or hatchet hath another fashion, is, because it might be an instrument to chop with;
the reason why an axe or hatchet hath Another fashion, is, Because it might be an Instrument to chop with;
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and the reason, why a key hath another fashion different from these, is, because the maker propounded to himselfe another end, in making of it, namely, to open lockes 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;
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these are all made of the same matter, that is, of iron, but they have divers fashions,
these Are all made of the same matter, that is, of iron, but they have diverse fashions,
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because they have severall ends, which the maker propounds to himselfe.
Because they have several ends, which the maker propounds to himself.
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So that, if there be no ends of things, there is no forme, nor fashion of them,
So that, if there be no ends of things, there is no Form, nor fashion of them,
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because the ground of all their fashions, is their severall ends. So then wee will put them all together;
Because the ground of all their fashions, is their several ends. So then we will put them all together;
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if there be no efficient, no maker of them, then there is no end, and if there be no end,
if there be no efficient, no maker of them, then there is no end, and if there be no end,
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then there is no forme nor fashion, and if there be no forme, then there is no matter,
then there is no Form nor fashion, and if there be no Form, then there is no matter,
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and so consequently, they have no cause; and that which is without any cause, must needs bee God ;
and so consequently, they have no cause; and that which is without any cause, must needs be God;
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which I am sure none dares to affirme; and therefore they have not their being of themselves.
which I am sure none dares to affirm; and Therefore they have not their being of themselves.
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But besides that negative argument, by bringing it to an impossibilitie, that the creatures should be Gods, wee will make it plaine by an affirmative argument, that all the creatures have an end.
But beside that negative argument, by bringing it to an impossibility, that the creatures should be God's, we will make it plain by an affirmative argument, that all the creatures have an end.
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For looke upon all the creatures, and we shall see that they have an end; the end of the Sunne, Moone and Starres is, to serve the Earth;
For look upon all the creatures, and we shall see that they have an end; the end of the Sun, Moon and Stars is, to serve the Earth;
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and the end of the Earth is, to bring forth Plants; and the end of Plants is, to feed the beasts:
and the end of the Earth is, to bring forth Plants; and the end of Plants is, to feed the beasts:
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and so if you looke to all particular things else, you shall see that they have an end,
and so if you look to all particular things Else, you shall see that they have an end,
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and if they have an end, it is certaine, there is one did ayme at it,
and if they have an end, it is certain, there is one did aim At it,
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and did give those creatures, those several fashions, which those severall ends did require:
and did give those creatures, those several fashions, which those several ends did require:
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As for example, What is the reason, why a horse hath one fashion, a dog another, sheepe another,
As for Exampl, What is the reason, why a horse hath one fashion, a dog Another, sheep Another,
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and oxen another? The reason is plaine, a horse was made to runne, and to carry men; the oxen to plow;
and oxen Another? The reason is plain, a horse was made to run, and to carry men; the oxen to blow;
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a dog to hunt, and so of the rest.
a dog to hunt, and so of the rest.
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Now this cannot be without an author, without a maker, from whom they have their beginning.
Now this cannot be without an author, without a maker, from whom they have their beginning.
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So likewise this is plaine by the effects: for this is a sure rule:
So likewise this is plain by the effects: for this is a sure Rule:
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Whatsoever it is, that hath no other end, but it selfe, that seekes to provide for its owne happinesse in looking no further than it selfe;
Whatsoever it is, that hath no other end, but it self, that seeks to provide for its own happiness in looking no further than it self;
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and this is only in God, blessed for ever;
and this is only in God, blessed for ever;
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he hath no end but himselfe, no cause above himselfe, therefore he lookes only to himselfe,
he hath no end but himself, no cause above himself, Therefore he looks only to himself,
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and therein doth his happinesse consist.
and therein does his happiness consist.
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Take any thing that will not goe out of its owne sphere, but dwels within its owne compasse, stands upon its owne bottome to seeke its happinesse, that thing destroyes it selfe;
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 it self;
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looke to any of the creatures, and let them not stirre out of their owne shell, they perish there.
look to any of the creatures, and let them not stir out of their own shell, they perish there.
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So, take a man that hath no further end than himselfe, let him seeke himselfe, make himselfe his end in all things he doth, looke only to his owne profit and commodity, such a man destroyes himselfe:
So, take a man that hath no further end than himself, let him seek himself, make himself his end in all things he does, look only to his own profit and commodity, such a man Destroys himself:
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for he is made to serve God, and men, and therein doth his happinesse consist, because that hee is made for such an end:
for he is made to serve God, and men, and therein does his happiness consist, Because that he is made for such an end:
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take those that have beene serviceable to God, and men, that have spent themselves in serving God, with a perfect heart, we see that such men are happie men;
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;
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and doe we not finde it by experience, that those that have gone a contrary way, have destroyed themselves? And this is the third particular.
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.
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4 If things had no beginning, if the world was from eternitie;
4 If things had no beginning, if the world was from eternity;
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what is the reason there are no monuments of more ancient times, than there are? For,
what is the reason there Are no monuments of more ancient times, than there Are? For,
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if wee consider what eternity is, and what the vastnesse of it is, that when you have thought of millions of millions of yeares,
if we Consider what eternity is, and what the vastness of it is, that when you have Thought of millions of millions of Years,
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yet still there is more beyond:
yet still there is more beyond:
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if the world hath been of so long continuance, what is the reason, that things are but,
if the world hath been of so long Continuance, what is the reason, that things Are but,
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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 foure thousand yeares;
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, (beside the Scripture) and they all exceed not above foure thousand Years;
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for they almost all agree in this, that the first man, that had ever any history written of him, was Ninus, who lived about Abrahams time, or a little before;
for they almost all agree in this, that the First man, that had ever any history written of him, was Ninus, who lived about Abrahams time, or a little before;
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Trogus Pompeius, and Diodorus Siculus agree in this.Trogus Pompeius, and Diodorus Siculus agree in this.
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Plutarch saith, that Theseus, was the first, before him there was no history of truth, nothing credible; and this is his expression:Plutarch Says, that Theseus, was the First, before him there was no history of truth, nothing credible; and this is his expression:
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Take the Histories of times before Theseus, and you shall finde them to be but like skirts, in the maps, wherein you shall finde nothing but vast Seas.
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.
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Varro, one of the most learned of their Writers, professeth, that before the kingdome of the Sicyonians, which begun after Ninus time, that before that time nothing was certaine,Varro, one of the most learned of their Writers, Professes, that before the Kingdom of the Sicyonians, which begun After Ninus time, that before that time nothing was certain,
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and the beginning of that was doubtfull, and uncertain.
and the beginning of that was doubtful, and uncertain.
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And their usuall division of all history, into fabulous, and certaine, by Historians, is well knowne, to those that are conversant in them;
And their usual division of all history, into fabulous, and certain, by Historians, is well known, to those that Are conversant in them;
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and yet the Historians, that are of any truth, began long after the Captivitie in Babylon ;
and yet the Historians, that Are of any truth, began long After the Captivity in Babylon;
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for Herodotus, that lived after Esthers time, is counted the first that ever wrote in Prose,
for Herodotus, that lived After Esthers time, is counted the First that ever wrote in Prose,
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and he was above eight hundred yeares after Moses time.
and he was above eight hundred Years After Moses time.
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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,
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, Says,
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If things were from eternitie, and had not a beginning;
If things were from eternity, and had not a beginning;
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Cur supra bellum Thebanum & funera Trojae Non alias alii quoque res cecinere Poetae? If things were from eternitie, what is the reason, that before the Theban and Trojan warre, all the ancient Poets,
Cur supra bellum Thebanum & funera Trojae Non alias alii quoque Rest cecinere Poetae? If things were from eternity, what is the reason, that before the Theban and Trojan war, all the ancient Poets,
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and ancient Writers did not make mention of any thing? Doe you thinke, if things had beene from eternitie, there would be no monuments of them,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,
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if you consider the vastnesse of eternitie, what it is? So likewise for the beginning of Arts and Sciences;
if you Consider the vastness of eternity, what it is? So likewise for the beginning of Arts and Sciences;
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what is the reason that the originall of them is knowne? why were they no sooner found out? why are they not sooner perfected? Printing, you know, is a late invention;
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;
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and so is the invention of Letters: take all Sciences, the ancientest, as Astrologie and Philosophy, as well as the Mathematickes ;
and so is the invention of Letters: take all Sciences, the Ancientest, as Astrology and Philosophy, as well as the Mathematics;
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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,
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,
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because it is an argument insinuated by Paul, when hee disputed with the Heathens, Acts 17.26.
Because it is an argument insinuated by Paul, when he disputed with the heathens, Acts 17.26.
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That God hath made of one bloud all mankinde ) you see evidently how one man begets another,That God hath made of one blood all mankind) you see evidently how one man begets Another,
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and he another, &c. and so goe and take all the Genealogies in the Scripture, and in all other historiographers, we shall see, that they all come to one well-head.
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.
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Now, I aske, if the world was from eternitie, what is the reason that there is but one fountaine, one bloud whereof we are all made? Why should they not be made all together? Why was not the earth peopled together,
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,
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and in every Land a multitude of inhabitants together, if they had beene from eternitie, and had no beginning?
and in every Land a multitude of inhabitants together, if they had been from eternity, and had no beginning?
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The second principall Head, by which wee will make this good to you, that there is a God, that made Heaven and Earth, is, the testimony of God himselfe. There is a double testimony;
The second principal Head, by which we will make this good to you, that there is a God, that made Heaven and Earth, is, the testimony of God himself. There is a double testimony;
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one is the written testimony, which we have in the Scripture; the other is, that testimony, which is written in the hearts of men.
one is the written testimony, which we have in the Scripture; the other is, that testimony, which is written in the hearts of men.
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Now, you know that all Nations do acknowledge a God, (this we take for granted) yea,
Now, you know that all nations do acknowledge a God, (this we take for granted) yea,
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even those that have been lately discovered, that live, as it were, disjoyned from the rest of the world,
even those that have been lately discovered, that live, as it were, disjoined from the rest of the world,
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yet they all have, and worship a God ;
yet they all have, and worship a God;
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those Nations discovered lately by the Spaniards, in the West Indies, and those that have beene discovered since;
those nations discovered lately by the Spanish, in the West Indies, and those that have been discovered since;
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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:
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:
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1 I observe that phrase used, Rom. 2.15. It is called a law written in their hearts.
1 I observe that phrase used, Rom. 2.15. It is called a law written in their hearts.
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Every mans soule is but, as it were, the table or paper, upon which the writing is; Every men soul is but, as it were, the table or paper, upon which the writing is;
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the thing written is this principle that we are now upon, that there is a God, that made Heaven and Earth:
the thing written is this principle that we Are now upon, that there is a God, that made Heaven and Earth:
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but now who is the Writer? surely it is God, which is evident by this;
but now who is the Writer? surely it is God, which is evident by this;
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because it is a generall effect in the heart of every man living, and therefore it must come from a generall cause:
Because it is a general Effect in the heart of every man living, and Therefore it must come from a general cause:
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from whence else shall it proceed? no particular cause can produce it;
from whence Else shall it proceed? no particular cause can produce it;
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if it were, or had beene taught by some particular man, by some sect, in some one Nation or Kingdome, in one age,
if it were, or had been taught by Some particular man, by Some sect, in Some one nation or Kingdom, in one age,
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then, knowing the cause, wee should see that the effect would not exceed it, but when you finde it in the hearts of all men, in all Nations and ages;
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;
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then you must conclude, it was an universall effect, written by the generall Author of all things, which is God alone;
then you must conclude, it was an universal Effect, written by the general Author of all things, which is God alone;
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and so consequently, the argument hath this strength in it, that it is the testimony of God.
and so consequently, the argument hath this strength in it, that it is the testimony of God.
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2 Besides, when you see every man looking after a God, and seeking him, it is an argument that there is one,
2 Beside, when you see every man looking After a God, and seeking him, it is an argument that there is one,
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though they doe not finde him:
though they do not find him:
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it is true, they pitch upon a false god, and goe the wrong way to seeke him,
it is true, they pitch upon a false god, and go the wrong Way to seek him,
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yet it shewes that there is such a Deity. For as in other things; when we see one affect that thing which another doth not;
yet it shows that there is such a Deity. For as in other things; when we see one affect that thing which Another does not;
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as to the eye of one, that is beautifull which is not to another, yet all affecting some beauty;
as to the eye of one, that is beautiful which is not to Another, yet all affecting Some beauty;
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it is an argument that beauty is the general object of all, and so in taste & other senses.
it is an argument that beauty is the general Object of all, and so in taste & other Senses.
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So when we see men going different waies, some worshipping one God, some another, yet all conspiring in this, to worship a God, it must needs argue that there is one:
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:
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for this law ingraven in every mans heart, you will grant that it is a work of Nature at least,
for this law engraven in every men heart, you will grant that it is a work of Nature At least,
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and the workes of Nature are not in vaine;
and the works of Nature Are not in vain;
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even as, when you see the fire to ascend above the aire, it argues that there is a place where it would rest, though you never saw it;
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;
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and as, in winter, when you see the Swallowes flying to a place, though you never saw the place,
and as, in winter, when you see the Swallows flying to a place, though you never saw the place,
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yet you must needs gather that there is one which Nature hath appointed them, and hath given them an instinct to flye unto,
yet you must needs gather that there is one which Nature hath appointed them, and hath given them an instinct to fly unto,
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and there to be at rest;
and there to be At rest;
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so when you see in every mans soule such an instigation to seeke God, though men never saw him,
so when you see in every men soul such an instigation to seek God, though men never saw him,
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and the most goe the wrong way to seeke him, and take that for God which is not,
and the most go the wrong Way to seek him, and take that for God which is not,
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yet this argues there is a Deitie which they intend. And this is the third.
yet this argues there is a Deity which they intend. And this is the third.
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The last argument is taken from the soule of man, the fashion of it, and the immortality of it.
The last argument is taken from the soul of man, the fashion of it, and the immortality of it.
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First, God is said to have made man after his owne Image;
First, God is said to have made man After his own Image;
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hee doth not meane his bodie, for that is not made after the Image of God;
he does not mean his body, for that is not made After the Image of God;
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neither is it only that holinesse which was created in us, and now lost: for then he would not have said, Gen. 9.6.
neither is it only that holiness which was created in us, and now lost: for then he would not have said, Gen. 9.6.
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He that sheds mans bloud, by man shall his bloud be shed, for in the Image of GOD made hee man. The principall intent of that place, is (for ought I can see or judge) of that Scripture (speaking of the naturall fashion of things, He that sheds men 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 ought I can see or judge) of that Scripture (speaking of the natural fashion of things,
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and not of the supernaturall graces) it is, to expresse that God hath given a soule to man, that carries the Image of God, a likenesse to the Essence of God, immateriall, immortall, invisible;
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;
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for there is a double Image of God in the soule, one in the substance of it, which is never lost;
for there is a double Image of God in the soul, one in the substance of it, which is never lost;
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another is the supernaturall grace, which is an Image of the knowledge, holinesse, and righteousnesse of God, and this is utterly lost.
Another is the supernatural grace, which is an Image of the knowledge, holiness, and righteousness of God, and this is utterly lost.
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But the soule is the Image of the Essence of God, (as I may so speake) that is, it is a spirit immateriall, immortall, invisible, as he is;
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;
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hath understanding and will, as he hath; he understands all things, and wils whatsoever he pleaseth.
hath understanding and will, as he hath; he understands all things, and wills whatsoever he Pleases.
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And you see an expression of him in your owne soule, which is an argument of the Deitie.
And you see an expression of him in your own soul, which is an argument of the Deity.
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Secondly, besides, the immortalitie of the soule, which argues it came not from any thing here below,
Secondly, beside, the immortality of the soul, which argues it Come not from any thing Here below,
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but that it hath its originall from God; it came from GOD, and to GOD it must returne ;
but that it hath its original from God; it Come from GOD, and to GOD it must return;
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that is, it had not any beginning here, it had it from him, and to him againe it must returne.
that is, it had not any beginning Here, it had it from him, and to him again it must return.
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For what is this body, wherein the soule is? it is but the case of the soule, the shell, and sheath of it;
For what is this body, wherein the soul is? it is but the case of the soul, the shell, and sheath of it;
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therefore the soule useth it but for a time, and dwels in it, as a man dwels in a house,
Therefore the soul uses it but for a time, and dwells in it, as a man dwells in a house,
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while it is habitable, but when it is growne ruinous, he departeth:
while it is habitable, but when it is grown ruinous, he departeth:
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the soule useth the body, as a man doth a vessell, when it is broken, he layes it aside;
the soul uses the body, as a man does a vessel, when it is broken, he lays it aside;
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or as a man doth an instrument, whilest it will be serviceable to him; but when it is no longer fit to play upon, he casts it aside;
or as a man does an Instrument, whilst it will be serviceable to him; but when it is no longer fit to play upon, he Cast it aside;
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so doth the soule, as it were, lay aside the body: for it is but as a garment that a man useth;
so does the soul, as it were, lay aside the body: for it is but as a garment that a man uses;
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when it is worne out, and threed-bare, he casts it off: so doth the soule with the body.
when it is worn out, and threadbare, he Cast it off: so does the soul with the body.
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And for the further proofe of this, and that it depends not on the body, nor hath its originall of it, or by it;
And for the further proof of this, and that it depends not on the body, nor hath its original of it, or by it;
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consider the great acts of the soule, which are such, as cannot arise from the temper of the matter, be it never so curious:
Consider the great acts of the soul, which Are such, as cannot arise from the temper of the matter, be it never so curious:
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As the discourse of the soule from one generall to another; the apprehension of so high things, as God, and Angels;
As the discourse of the soul from one general to Another; the apprehension of so high things, as God, and Angels;
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the devising of such things as never came into the senses.
the devising of such things as never Come into the Senses.
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For, though it be true, that sounds and colours be carried into the understanding by the senses;
For, though it be true, that sounds and colours be carried into the understanding by the Senses;
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yet to make pictures of these colours, and musicke of these sounds, this is from the understanding within:
yet to make pictures of these colours, and music of these sounds, this is from the understanding within:
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So the remembrance of things past; observing the condition of things, by comparing one with another.
So the remembrance of things past; observing the condition of things, by comparing one with Another.
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Now, looke upon bruit beasts, we see no actions but may arise from the temper of the matter;
Now, look upon bruit beasts, we see no actions but may arise from the temper of the matter;
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according to which their fancie and appetite are fashioned;
according to which their fancy and appetite Are fashioned;
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though some actions are stronger than others, yet they arise not above the Well-head of sense:
though Some actions Are Stronger than Others, yet they arise not above the Wellhead of sense:
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all those extraordinary things, which they are taught to doe, it is but for their food,
all those extraordinary things, which they Are taught to do, it is but for their food,
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as Hawkes, and some Pigeons, it is reported, in Assyria that they carry Letters from one place to another, where they use to have 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;
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so other beasts that act dancing, and such like motions, it is done by working on their senses:
so other beasts that act dancing, and such like motions, it is done by working on their Senses:
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but come to man, there are other actions of his understanding and will in the soule:
but come to man, there Are other actions of his understanding and will in the soul:
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It is true indeed, in a man there are fancie and appetite, and these arise from the temper of the body;
It is true indeed, in a man there Are fancy and appetite, and these arise from the temper of the body;
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therefore as the body hath a different temper, so there are severall appetites, dispositions and affections;
Therefore as the body hath a different temper, so there Are several appetites, dispositions and affections;
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some man longs after one thing, some after another, but these are but the severall turnings of the sensuall appetite, (which is also seene in beasts) therefore when the soule is gone, these remaine no longer;
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;
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but come to the higher part of the soule, the actions of the will, and understanding of man,
but come to the higher part of the soul, the actions of the will, and understanding of man,
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and they are of an higher nature; the acts which they doe, have no dependance upon the body at all:
and they Are of an higher nature; the acts which they do, have no dependence upon the body At all:
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Besides, come to the motions of the body;
Beside, come to the motions of the body;
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the soule guides and moves the body, as a Pilot doth a ship, (now the Pilot may be safe,
the soul guides and moves the body, as a Pilot does a ship, (now the Pilot may be safe,
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though the ship be split upon the rocke.) Looke on beasts, they are led wholly as their appetite carries them,
though the ship be split upon the rock.) Look on beasts, they Are led wholly as their appetite carries them,
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and they must goe that way; therefore they are not ruled, as a Pilot governes a ship:
and they must go that Way; Therefore they Are not ruled, as a Pilot governs a ship:
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but in men, their appetites would carry them hither, or thither, but the will saith no,
but in men, their appetites would carry them hither, or thither, but the will Says not,
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and that hath the understanding for its counseller.
and that hath the understanding for its Counsellor.
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So that the motions of the body arise not from the diversity of the sensuall appetites,
So that the motions of the body arise not from the diversity of the sensual appetites,
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as in all other creatures, but of the will and understanding;
as in all other creatures, but of the will and understanding;
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for the soule depends not upon the body, but the acts of the body depend upon it:
for the soul depends not upon the body, but the acts of the body depend upon it:
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therefore, when the body perisheth, the soule dies not; but, as a man that dwels in a house;
Therefore, when the body Perishes, the soul die not; but, as a man that dwells in a house;
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if the house fall, he hath no dependance on it, but may goe away to another house;
if the house fallen, he hath no dependence on it, but may go away to Another house;
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so the soule hath no dependance upon the bodie at all; therefore you must not think that it doth die when the body perisheth.
so the soul hath no dependence upon the body At all; Therefore you must not think that it does die when the body Perishes.
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Besides, the soule is not worne, it is not weary, as other things are; the body is weary, and the spirits are weary:
Beside, the soul is not worn, it is not weary, as other things Are; the body is weary, and the spirits Are weary:
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the body weares, as doth a garment, till it be wholly worne out: now, any thing that is not weary, it cannot perish;
the body wears, as does a garment, till it be wholly worn out: now, any thing that is not weary, it cannot perish;
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but, in the very actions of the soule it selfe there is no wearinesse, but whatsoever comes into the soule perfects it, with a naturall perfection,
but, in the very actions of the soul it self there is no weariness, but whatsoever comes into the soul perfects it, with a natural perfection,
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and it is the stronger for it; therefore it cannot be subject to decay, it cannot weare out, as other things doe,
and it is the Stronger for it; Therefore it cannot be Subject to decay, it cannot wear out, as other things do,
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but the more notions it hath, the more perfect it is:
but the more notions it hath, the more perfect it is:
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the body, indeed, is weary with labour, and the spirits are weary, but the soule is not weary,
the body, indeed, is weary with labour, and the spirits Are weary, but the soul is not weary,
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but in the immediate acts of it, the soule it works still, even when the body sleepeth:
but in the immediate acts of it, the soul it works still, even when the body Sleepeth:
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Looke upon all the actions of the soule, and they are independent, and as their independencie growes,
Look upon all the actions of the soul, and they Are independent, and as their independency grows,
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so the soule growes younger and younger, and stronger and stronger, senescens juvenescit, and is not subject to decay, or mortalitie:
so the soul grows younger and younger, and Stronger and Stronger, senescens juvenescit, and is not Subject to decay, or mortality:
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as you see in a Chicken, it growes still, and so the shell breakes, and falls off:
as you see in a Chicken, it grows still, and so the shell breaks, and falls off:
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so is it with the soule, the body hangs on it, but as a shell,
so is it with the soul, the body hangs on it, but as a shell,
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and when the soule is growne to perfection, it falls away, and the soule returnes to the Maker.
and when the soul is grown to perfection, it falls away, and the soul returns to the Maker.
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The next thing that I should come to, is to shew you how this is made evident by faith.
The next thing that I should come to, is to show you how this is made evident by faith.
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When a man hath some rude thoughts of a thing, and hath some reason for it, he then begins to have some perswasion of it;
When a man hath Some rude thoughts of a thing, and hath Some reason for it, he then begins to have Some persuasion of it;
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but when, besides, a man wise and true, shall come, and tell him it is so, this addes much strength to his confidence:
but when, beside, a man wise and true, shall come, and tell him it is so, this adds much strength to his confidence:
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for when you come to discerne this God-head, and to know it by reasons from the creatures, this may give you some perswasion;
for when you come to discern this Godhead, and to know it by Reasons from the creatures, this may give you Some persuasion;
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but when one shall come, and tell you out of the Scripture, made by a wise and true God, that it is so indeed;
but when one shall come, and tell you out of the Scripture, made by a wise and true God, that it is so indeed;
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this makes you confirmed in it. Therefore the strength of the argument by faith, you may gather after this manner:
this makes you confirmed in it. Therefore the strength of the argument by faith, you may gather After this manner:
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Yee beleeve 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 ;
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;
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therefore, beleeving the Scriptures to be the Word of God, and whatsoever is contained in them;
Therefore, believing the Scriptures to be the Word of God, and whatsoever is contained in them;
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hence faith layes hold upon it also, and so our consent growes strong and firme, that there is a God: After this manner you come to conclude it by faith.
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.
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For what is faith? Faith is, but when a thing is propounded to you,
For what is faith? Faith is, but when a thing is propounded to you,
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even as an object set before the eye, there is an habit of faith within, that sees it what it is;
even as an Object Set before the eye, there is an habit of faith within, that sees it what it is;
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for faith is nothing else, but a seeing of that which is:
for faith is nothing Else, but a seeing of that which is:
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for though a thing is not true, because I beleeve it is so, yet things first are, and then I beleeve them.
for though a thing is not true, Because I believe it is so, yet things First Are, and then I believe them.
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Faith doth not beleeve things imaginary, and such as have no ground;
Faith does not believe things imaginary, and such as have no ground;
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but whatsoever faith beleeves, it hath a being, and the things we beleeve, doe lye before the eye of reason, sanctified and elevated by the eye of faith;
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;
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therefore Moses, when he goes about to set downe the Scripture, hee doth not prove things by reason,
Therefore Moses, when he Goes about to Set down the Scripture, he does not prove things by reason,
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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 looke upon.
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.
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For the nature of faith is this:
For the nature of faith is this:
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God hath given to man an understanding facultie, (which we call, Reason) the object of this is all the truths that are delivered in the world, & whatsoever hath a being.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.
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Now take all things that we are said to beleeve, and they also are things that are, and which are the true objects of the understanding and reason.
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.
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But the understanding hath objects of two sorts:
But the understanding hath objects of two sorts:
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1 Such as we may easily perceive, as the eye of man doth the object that is before him.
1 Such as we may Easily perceive, as the eye of man does the Object that is before him.
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2 Such as we see with more difficulty, and cannot doe ▪ it, without something above the eye to elevate it:
2 Such as we see with more difficulty, and cannot do ▪ it, without something above the eye to elevate it:
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As the candle and the bignesse of it, the eye can see;
As the candle and the bigness of it, the eye can see;
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but to know the bignesse of the Sunne, in the latitude of it, you must have instruments of art to see it,
but to know the bigness of the Sun, in the latitude of it, you must have Instruments of art to see it,
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and you must measure it by degrees, and so see it:
and you must measure it by Degrees, and so see it:
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So is it here, some things we may fully see by reason alone, and those are such as lye before us,
So is it Here, Some things we may Fully see by reason alone, and those Are such as lie before us,
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and them wee may easily see: but other things there are, that though they are true, yet they are more remote, and further off;
and them we may Easily see: but other things there Are, that though they Are true, yet they Are more remote, and further off;
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therefore they are harder to bee seene; and therefore we must have something to helpe our understanding to see them.
Therefore they Are harder to be seen; and Therefore we must have something to help our understanding to see them.
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So that indeed, Faith, it is but the lifting up of the understanding, by adding a new light to them and it;
So that indeed, Faith, it is but the lifting up of the understanding, by adding a new Light to them and it;
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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;
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;
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but, even as a new light in the night discovers to us that which we did not see before,
but, even as a new Light in the night discovers to us that which we did not see before,
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and as a prospective glasse reveales to the eye, that which we could not see before,
and as a prospective glass reveals to the eye, that which we could not see before,
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and by its owne power, the eye could not reach unto.
and by its own power, the eye could not reach unto.
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So that the way to strengthen our selves by this argument, is to beleeve the Scriptures;
So that the Way to strengthen our selves by this argument, is to believe the Scriptures;
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and the things contained in them. Now you should see, why we are to beleeve the Scriptures;
and the things contained in them. Now you should see, why we Are to believe the Scriptures;
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but this wee must leave till the next time.
but this we must leave till the next time.
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We will now come to some use of the point, for wee are not to dismisse you without some application,
We will now come to Some use of the point, for we Are not to dismiss you without Some application,
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but we must insert some uses here and there.
but we must insert Some uses Here and there.
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When you heare these arguments, and this conclusion proving that there is a God, the use you should make of it, is, to labour daily to strengthen our faith in this principle,
When you hear these Arguments, and this conclusion proving that there is a God, the use you should make of it, is, to labour daily to strengthen our faith in this principle,
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and to have an eye at God in all our actions, for this is the reason given in the Text,
and to have an eye At God in all our actions, for this is the reason given in the Text,
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why one man comes to God, because he beleeves that he is, and another doth not,
why one man comes to God, Because he believes that he is, and Another does not,
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because he beleeves it but by halves; if they did beleeve this fully, they would serve God with a perfect heart.
Because he believes it but by halves; if they did believe this Fully, they would serve God with a perfect heart.
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What is the reason, that Moses breaks thorow all impediments, he had temptations on both sides;
What is the reason, that Moses breaks thorough all impediments, he had temptations on both sides;
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Prosperitie and preferment on the one side, and adversity and afflictions on the other, yet he passeth thorow wealth and povertie, honour and dishonour,
Prosperity and preferment on the one side, and adversity and afflictions on the other, yet he passes thorough wealth and poverty, honour and dishonour,
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and goes straight on in the way to heaven, and 〈 ◊ 〉 reason is added in the Text,
and Goes straight on in the Way to heaven, and 〈 ◊ 〉 reason is added in the Text,
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because hee saw him that was invisible ;
Because he saw him that was invisible;
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even so, if you did see him that was invisible, the God wee now speake of,
even so, if you did see him that was invisible, the God we now speak of,
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as you see a man that stands before you, your wayes would be more even,
as you see a man that Stands before you, your ways would be more even,
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and wee should walke with him more uprightly than we doe, if we did but beleeve, that it is he that fills the heaven and earth ;
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;
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as he saith of himselfe, Ier. 23.24. Some may here say;
as he Says of himself, Jeremiah 23.24. some may Here say;
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How can we see him that is invisible? here is oppositum in adjecto, to see him that is invisible.
How can we see him that is invisible? Here is oppositum in Adjecto, to see him that is invisible.
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Come to the body of a man, you can see nothing but the outside, the outward bulke and hide of the creature,
Come to the body of a man, you can see nothing but the outside, the outward bulk and hide of the creature,
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yet there is an immateriall, invisible substance within, that fils the body;
yet there is an immaterial, invisible substance within, that fills the body;
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so come to the body of the world, there is a God that fills Heaven and Earth,
so come to the body of the world, there is a God that fills Heaven and Earth,
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as the soule doth the body.
as the soul does the body.
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Now to draw this a little nearer, that invisible, immateriall substance, the soule of man which stands at the doores of 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,
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and lookes out at the windows of the eyes, and of the eares, both to see and heare, which yet wee see not;
and looks out At the windows of the eyes, and of the ears, both to see and hear, which yet we see not;
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yet it is this soule that doth all these;
yet it is this soul that does all these;
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for if the soule be once gone out of the house of the body, the eye sees no more, the eare heares no more,
for if the soul be once gone out of the house of the body, the eye sees no more, the ear hears no more,
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than an house or chamber can see, when there is no body in it;
than an house or chamber can see, when there is no body in it;
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and as it is the spirituall substance within the body that sees, and heares, and understands all;
and as it is the spiritual substance within the body that sees, and hears, and understands all;
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so apply this to God that dwells in Heaven and Earth;
so apply this to God that dwells in Heaven and Earth;
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that as, though you see not the soule, yet every part of the body is full of it;
that as, though you see not the soul, yet every part of the body is full of it;
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so if we looke into the world, we see that it is filled, and yet God (like as the soule) is in every place,
so if we look into the world, we see that it is filled, and yet God (like as the soul) is in every place,
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and fills it with his presence; he is present with every creature, he is in the aire, and in your selves,
and fills it with his presence; he is present with every creature, he is in the air, and in your selves,
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and seeth al your actions, and heareth al your words;
and sees all your actions, and hears all your words;
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and if we could bring our selves to a setled perswasion of this, it would cause us to walke more evenly with God than we do,
and if we could bring our selves to a settled persuasion of this, it would cause us to walk more evenly with God than we do,
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and to converse with him after another manner; when a man is present, yea, are sollicitous, thinking what that soule thinkes of you,
and to converse with him After Another manner; when a man is present, yea, Are solicitous, thinking what that soul thinks of you,
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how that soule is affected to you;
how that soul is affected to you;
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so if you beleeved God were in the world, it would make you have an eye to him in all your actions,
so if you believed God were in the world, it would make you have an eye to him in all your actions,
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as he hath an eye to you, and to have a speciall care to please him in all things, rather than to please men.
as he hath an eye to you, and to have a special care to please him in all things, rather than to please men.
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And this is the ground of all the difference betweene men: One man beleeves it fully that there is such a mighty God ;
And this is the ground of all the difference between men: One man believes it Fully that there is such a mighty God;
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another beleeves it but by halves;
Another believes it but by halves;
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and therefore one man hath a care, only to please God in all things, and to have an eye to him alone;
and Therefore one man hath a care, only to please God in all things, and to have an eye to him alone;
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the other beleeving it but by halves, he seeketh and earnestly followeth other things, and is not so sollicitous what the Lord thinkes of him.
the other believing it but by halves, he seeks and earnestly follows other things, and is not so solicitous what the Lord thinks of him.
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The thing therfore which we exhort you unto, is, that you would endevor to strengthen that principle more and more.
The thing Therefore which we exhort you unto, is, that you would endeavour to strengthen that principle more and more.
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We speake not to Atheists now, but to them that beleeve there is a God, and yet we do not think our labour lost:
We speak not to Atheists now, but to them that believe there is a God, and yet we do not think our labour lost:
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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, though there be an assent to this truth in us, yet it is such an one as may receive Degrees, and may be strengthened:
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for I know that there are few perfect Atheists, yet there are some degrees of Atheisme left in the best of Gods children, which wee take not notice of;
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;
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for there is a two-fold Atheisme:
for there is a twofold Atheism:
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1 One is, when a man thinkes that there is no God, and knowes he doth so. 1 One is, when a man thinks that there is no God, and knows he does so.
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2 Another kinde of Atheisme is, when a man doubts of the Deity, and observes it not.
2 another kind of Atheism is, when a man doubts of the Deity, and observes it not.
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There are some degrees of doubting in the hearts of all men, as we shall see by these effects, that this untaken-notice-of Atheisme doth produce.
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 does produce.
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As, when men shall avoid crosses, rather than sinne, not considering that the wrath and displeasure of God goes with it, which is the greatest evill that can befall us:
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:
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What is the reason of it? That whereas the greatest crosse is exceeding light,
What is the reason of it? That whereas the greatest cross is exceeding Light,
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if the wrath of God be put in the other ballance, what is the reason that yet this should overweigh the other, in our apprehension,
if the wrath of God be put in the other balance, what is the reason that yet this should overweigh the other, in our apprehension,
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if wee be fully perswaded of this principle, that God made Heaven and earth? What is the reason that when crosses and sinne come into competition,
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,
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as two severall wayes, that we must goe one way;
as two several ways, that we must go one Way;
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why will men rather turne aside from a crosse, to sinne against God, and violate the peace of their consciences, rather than undergoe losses, or crosses, or imprisonment?
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?
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Againe, what is the reason that we are so readie to please, and loth to displease men,
Again, what is the reason that we Are so ready to please, and loath to displease men,
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as a potent friend or enemie, rather than God? If this principle were fully beleeved, that there is a God, that made Heaven and Earth, you would not doe so.
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.
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The Prophet Isaiah doth expresse this most elegantly, Isai. 51.12, 13, 14. Who art thou that art afraid of man that shall die,
The Prophet Isaiah does express this most elegantly, Isaiah 51.12, 13, 14. Who art thou that art afraid of man that shall die,
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and the sonne of man, which shal be made as grasse, and forgettest the LORD thy Maker, which stretched forth the Heavens,
and the son of man, which shall be made as grass, and forgettest the LORD thy Maker, which stretched forth the Heavens,
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and laid the foundation of the Earth? As if he should say, what Atheisme is this in the hearts of men?and laid the Foundation of the Earth? As if he should say, what Atheism is this in the hearts of men?
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Whence else are also those deceits, lyes, and shiftings, to make things faire with men, when they know that God is offended with it, who seeth all things.
Whence Else Are also those Deceits, lies, and shiftings, to make things fair with men, when they know that God is offended with it, who sees all things.
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What is the reason that men are so sensible of outward shame, more than of secret sinnes;
What is the reason that men Are so sensible of outward shame, more than of secret Sins;
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and care so much what men thinke of them, and speake of them, and not what God sees or knows? Doth not this declare that men think as those Atheists of whom Iob speakes, Iob 22. and doe they not conceive in some degree,
and care so much what men think of them, and speak of them, and not what God sees or knows? Does not this declare that men think as those Atheists of whom Job speaks, Job 22. and do they not conceive in Some degree,
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as those doe, as if GOD did not descend beneath the circle of the heavens to the earth, and his eyes were barred by the curtaines of the night, that he did not take notice of the wayes of men;
as those do, as if GOD did not descend beneath the circle of the heavens to the earth, and his eyes were barred by the curtains of the night, that he did not take notice of the ways of men;
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and looke how men doe this in a greater measure, so much greater Atheisme they have.
and look how men do this in a greater measure, so much greater Atheism they have.
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Againe, if you doe beleeve that there is such a God, what is the reason when you have any thing to doe, that you runne to creatures,
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,
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and seek help from them, and busie your selves wholly about outward meanes, and seeke not to God by prayer,
and seek help from them, and busy your selves wholly about outward means, and seek not to God by prayer,
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and renewing of your repentance? if you did fully beleeve that there is a God, you would rather doe this.
and renewing of your Repentance? if you did Fully believe that there is a God, you would rather do this.
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Againe, What is the reason that men are carried away with the present, as Aristotle cals it, NONLATINALPHABET, this same very (nunc) doth transport a man from the wayes of vertue to vice, that they are too busie about the body,
Again, What is the reason that men Are carried away with the present, as Aristotle calls it,, this same very (nunc) does transport a man from the ways of virtue to vice, that they Are too busy about the body,
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and are carelesse of the immortall soule, that they suffer that to lye, like a forlorne prisoner,
and Are careless of the immortal soul, that they suffer that to lie, like a forlorn prisoner,
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and to sterve within them? Would you doe so, if you did beleeve that there is such a God, that made the soule, to whom it must returne and give an account,
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,
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and live with him for ever?
and live with him for ever?
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Againe, what is the reason that men doe seeke so for the things of this life, are so carefull in building houses, gathering estates,
Again, what is the reason that men do seek so for the things of this life, Are so careful in building houses, gathering estates,
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and preparing for themselves here such goodly mansions for their bodies, and spend no time to adorne the soule? (when yet these doe but grace us amongst men,
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 among men,
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and are only for present use) and looke not for those things which commend the soule to God, and regard not eternity in which the soule must live? I say, what is the reason of this,
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,
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if there be not some grounds of secret Atheisme in men?
if there be not Some grounds of secret Atheism in men?
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What is the reason that there is such stupidity in men, that the threatnings will not move them, they will be moved with nothing,
What is the reason that there is such stupidity in men, that the threatenings will not move them, they will be moved with nothing,
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like beasts, but present strokes, that they doe not fore-see the plague to prevent it, but go on, and are punished? And so for Gods promises and rewards;
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;
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Why will you not forbeare sinne, that you may receive the promises, and the rewards? Whence is this stupiditie both wayes? Why are we as beasts, led with sensuality, that we will not be drawne to that which belongs to God ▪ and his Kingdome? Is not this an argument of secret Atheisme and impiety in the heart of every man, more or lesse?
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?
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Againe, what is the reason, that when men come into the presence of God, they carry themselves so negligently, not caring how their soules are clad,
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,
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and what the behaviour of their spirits is before him? If you should come before men, you would looke that your cloaths be neat and decent,
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,
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and you will carry your selves with such reverence, as becomes him, in whose presence you stand;
and you will carry your selves with such Reverence, as becomes him, in whose presence you stand;
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this proceeds from Atheisme, in the hearts of men, not beleeving the Lord to be hee that fills the Heaven, and the Earth:
this proceeds from Atheism, in the hearts of men, not believing the Lord to be he that fills the Heaven, and the Earth:
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Therefore, as you finde these things in you, more or lesse, so labour to confirme this principle more and more to your selves;
Therefore, as you find these things in you, more or less, so labour to confirm this principle more and more to your selves;
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and you should say, when you heare these arguments, certainly I will beleeve it more firmely,
and you should say, when you hear these Arguments, Certainly I will believe it more firmly,
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surely I will hover no more about it.
surely I will hover no more about it.
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To what end are more lights brought, but that you should see things more clearely, which you did not before? So that this double use you shall make of 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:
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One is, to fix this conclusion in you hearts, and to fasten it daily upon your soules.
One is, to fix this conclusion in you hearts, and to fasten it daily upon your Souls.
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The second is, if there be such a mightie God, then labour to draw such consequences as may arise from such a conclusion.
The second is, if there be such a mighty God, then labour to draw such consequences as may arise from such a conclusion.
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As, if there be such a one that fils Heaven and Earth; As, if there be such a one that fills Heaven and Earth;
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then looke upon him, as one that sees all you doe, and heares whatsoever you speake:
then look upon him, as one that sees all you do, and hears whatsoever you speak:
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As when you see a ship passe thorow the sea, and see the sailes applied to the wind,
As when you see a ship pass thorough the sea, and see the sails applied to the wind,
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and taken downe, and hoysed up againe, as the wind requires, and shall see it keepe such a constant course, to such a haven, avoiding the rockes and sands, you will say,
and taken down, and hoised 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,
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surely there is one within that guides it; for it could not doe this of it selfe:
surely there is one within that guides it; for it could not do this of it self:
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or as when you look upon the body of man, and see it live and move,
or as when you look upon the body of man, and see it live and move,
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and doe the actions of a living man;
and do the actions of a living man;
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you must needs say, the bodie could not doe this of it selfe, but there must be something within that quickens it, and causeth all the actions;
you must needs say, the body could not do this of it self, but there must be something within that quickens it, and Causes all the actions;
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even so when you looke upon the creatures, and see them to doe such things, which of themselves they are no more able to doe,
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,
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than the body can doe the actions that it doth, without the soule: therefore hence you may gather that there is a God, that fils Heaven and Earth, and doth whatsoever hee pleaseth;
than the body can do the actions that it does, without the soul: Therefore hence you may gather that there is a God, that fills Heaven and Earth, and does whatsoever he Pleases;
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and if this be so, then draw nigh to him, converse with him, and walke with him from day to day;
and if this be so, then draw High to him, converse with him, and walk with him from day to day;
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observe him in all his dealings with us, and our dealings with him, and one with another;
observe him in all his dealings with us, and our dealings with him, and one with Another;
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be thankfull to him for all the blessings wee enjoy, and flye to him for succour in all dangers, and upon all occasions.
be thankful to him for all the blessings we enjoy, and fly to him for succour in all dangers, and upon all occasions.
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THE SECOND SERMON. HEBREWES 11.6. He that commeth to God, must beleeve that GOd is, &c. BEfore we come to the second sort of arguments to prove this principle, that GOD is, by faith, we thinke it necessarie to answer some objections of Atheisme, which may arise and trouble the hearts of men.
THE SECOND SERMON. HEBREWS 11.6. He that comes 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.
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Men are ready to say that, which you shall finde, in 2 Pet. 3.4. All things have continued alike since the creation.
Men Are ready to say that, which you shall find, in 2 Pet. 3.4. All things have continued alike since the creation.
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That is, when men looke upon the condition of things, they see the Sunne rise,
That is, when men look upon the condition of things, they see the Sun rise,
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and set againe, and see the rivers runne in a circle into the sea, the day followes the night, &c. the winds returne in their compasses,
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,
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and they have done so continually, and there is no alteration;
and they have done so continually, and there is no alteration;
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therefore they doubt whether there be such a God, that hath given a beginning to these things,
Therefore they doubt whither there be such a God, that hath given a beginning to these things,
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and shall give an end?
and shall give an end?
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For answer to this, consider that these bodies of ours, which we carry about with us, which we know had a beginning,
For answer to this, Consider that these bodies of ours, which we carry about with us, which we know had a beginning,
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and shall have an end, that there is something in them, that is as constant as any of the former;
and shall have an end, that there is something in them, that is as constant as any of the former;
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as the beating of the pulse, the breathing of the lungs, and the motion of the heart,
as the beating of the pulse, the breathing of the lungs, and the motion of the heart,
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and yet the body had a beginning, and shall have an end:
and yet the body had a beginning, and shall have an end:
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Now what is the difference betweene these two? It is but small, this continueth only for some tithes of yeares, but the world for thousands; the difference is not great;
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;
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and therefore why should you not thinke it had a beginning, as well as your body,
and Therefore why should you not think it had a beginning, as well as your body,
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and likewise shall have an ending. See what the Apostle saith in this place, though all things continue alike;
and likewise shall have an ending. See what the Apostle Says in this place, though all things continue alike;
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yet there are two reasons, whereby hee proves that God made the world, and that the world shall have an end.
yet there Are two Reasons, whereby he Proves that God made the world, and that the world shall have an end.
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1 The first is laid downe in verse 5. For this they are willingly ignorant of, that by the Word of GOD the heavens were of old,
1 The First is laid down in verse 5. For this they Are willingly ignorant of, that by the Word of GOD the heavens were of old,
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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;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;
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for the naturall place of the waters is above the earth, even as of the aire above the waters:
for the natural place of the waters is above the earth, even as of the air above the waters:
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Now who is it that hath drawn these waters out of the earth, and caused it to stand out of the waters,
Now who is it that hath drawn these waters out of the earth, and caused it to stand out of the waters,
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and made it habitable for men and beasts, saith he, was it not the LORD?
and made it habitable for men and beasts, Says he, was it not the LORD?
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2 And was not this proved by the Floud, vers. 6. whereby the world, Vers. 6. that then was, being overflowed with waters, perished ;
2 And was not this proved by the Flood, vers. 6. whereby the world, Vers. 6. that then was, being overflowed with waters, perished;
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that is, the waters, when God tooke away his hand, returned to their place, and covered the face of the earth.
that is, the waters, when God took away his hand, returned to their place, and covered the face of the earth.
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Now, who was it that did drie the earth againe, and now reserveth it to the day of Iudgement to be destroyed by fire? And this hee proveth by the famous story of the Floud: You have heard of it (saith he) but of this they are willingly ignorant, that is, they are such things as may bee knowne;
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 Proves by the famous story of the Flood: You have herd of it (Says he) but of this they Are willingly ignorant, that is, they Are such things as may be known;
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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;
but by reason of your Lustiest, which Obscure your knowledge, and hide those parts of nature and reason, which God hath planted in your hearts;
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therefore, of these things you are willingly ignorant. And therefore, besides, wee will give this second answer to those that make this objection.
Therefore, of these things you Are willingly ignorant. And Therefore, beside, we will give this second answer to those that make this objection.
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That things are not alike since the creation. For,
That things Are not alike since the creation. For,
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1 The course of Nature hath beene turned many times, as those miracles that the LORD wrought in stopping the course of the Sunne,
1 The course of Nature hath been turned many times, as those Miracles that the LORD wrought in stopping the course of the Sun,
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and making of it go backward;
and making of it go backward;
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he made the waters to runne a contrary course, and stopped the heat of the fire,
he made the waters to run a contrary course, and stopped the heat of the fire,
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and the efficacie of it, so that it could doe the three Children no harme. 2 Besides those miracles, look upon the things done amongst us, and you shall see,
and the efficacy of it, so that it could do the three Children no harm. 2 Beside those Miracles, look upon the things done among us, and you shall see,
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though they are not contrary to Nature, yet Nature is turned of its course, as in our bodies there be sicknesses and distempers,
though they Are not contrary to Nature, yet Nature is turned of its course, as in our bodies there be Sicknesses and distempers,
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so there are in the great bodie of the World, strange inundations, stirres and alterations;
so there Are in the great body of the World, strange inundations, stirs and alterations;
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now if there were not a free Agent, that governes these, why are these things so,
now if there were not a free Agent, that governs these, why Are these things so,
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and why no more? why doe these things goe so far, and no further? why are there any alterations at all? and when any alterations come to passe, who is he that stoppeth them? why doth the sea over-flow some places,
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 does the sea overflow Some places,
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and goe no further? who is he that sets bounds to them, but only the Lord? Therfore this we may learne from it, the constancie of these things shewes the wisdome of God ;
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;
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as it is wisdome in us to doe things constantly: and againe, the variety of things shewes the liberty of the Agent;
as it is Wisdom in us to do things constantly: and again, the variety of things shows the liberty of the Agent;
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for the actions of Nature are determined to one, but God shewes his liberty in this, that he can change and alter them at his pleasure.
for the actions of Nature Are determined to one, but God shows his liberty in this, that he can change and altar them At his pleasure.
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Besides, the things that are ordinary amongst us, wherein there is no such swarving, but they are constant in their course;
Beside, the things that Are ordinary among us, wherein there is no such swerving, but they Are constant in their course;
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doth not God guide them, and dispose of them as he pleaseth? as the former and latter raine:
does not God guide them, and dispose of them as he Pleases? as the former and latter rain:
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doth not God give more or lesse, according to his good pleasure? which shewes, that all things have not continued alike,
does not God give more or less, according to his good pleasure? which shows, that all things have not continued alike,
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but that there is a God, that governes the world. And as it is thus with naturall things, so in other things also;
but that there is a God, that governs the world. And as it is thus with natural things, so in other things also;
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you shall see some judgements and rewards upon some, and not upon others.
you shall see Some Judgments and rewards upon Some, and not upon Others.
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Oh but, you say, the world hath continued very long, and there is a promise of his comming, but we see no such thing?
O but, you say, the world hath continued very long, and there is a promise of his coming, but we see no such thing?
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But, saith the LORD, A thousand yeares are to me but as one day, and one day as a thousand yeares.
But, Says the LORD, A thousand Years Are to me but as one day, and one day as a thousand Years.
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As if he should say, it may seeme long to you, who measure time by motion and revolution, to your narrow understanding it may seeme long;
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;
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but to God it doth not: A thousand yeares with him, is but as one day.
but to God it does not: A thousand Years with him, is but as one day.
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Where, by the way, we shall answer that fond objection: How the Lord imployed himselfe before the creation of the World?
Where, by the Way, we shall answer that found objection: How the Lord employed himself before the creation of the World?
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A thousand yeares to him is but as one day;
A thousand Years to him is but as one day;
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and againe, one day is as the longest time, that is, there is no difference of time with him.
and again, one day is as the longest time, that is, there is no difference of time with him.
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To which I may adde this;
To which I may add this;
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that, who knoweth what the Lord hath done? Indeed he made but one world to our knowledge,
that, who Knoweth what the Lord hath done? Indeed he made but one world to our knowledge,
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but who knoweth what he did before, and what he will doe after? who knowes his counsels? and who is able to judge of him or of his actions? we can know no more,
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,
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nor judge no otherwise than he hath revealed, we have no other booke to looke into,
nor judge no otherwise than he hath revealed, we have no other book to look into,
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but the booke of his Word, and the booke of this World;
but the book of his Word, and the book of this World;
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and therefore to seeke any further, is to be wise above sobrietie, and above that which is written.
and Therefore to seek any further, is to be wise above sobriety, and above that which is written.
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But whence then comes this promiscuous administration of things, which seemes to make things runne upon wheeles, they have no certaine course, but are turned upside downe:
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:
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whence comes this to passe, if there be a God that rules heaven and earth?
whence comes this to pass, if there be a God that rules heaven and earth?
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For answer of this, looke in Ezek. 1. where you have an expression of this, of things running upon wheeles:
For answer of this, look in Ezekiel 1. where you have an expression of this, of things running upon wheels:
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wherein you may observe these things: 1 That all things here below are exceeding mutable; and therefore compared to Wheeles, and they are turned about as easie as a wheele,
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,
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so that a man may wonder at their variety and turning.
so that a man may wonder At their variety and turning.
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2 But yet, these wheeles have eyes in them, that is, though we see not the reason of things in them,
2 But yet, these wheels have eyes in them, that is, though we see not the reason of things in them,
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yet they have eyes in them, they have something to be discerned;
yet they have eyes in them, they have something to be discerned;
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the speech is a metaphor, and a metonymie too, shewing that there is something in their events, that may shew the reason of their Turning,
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,
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if we could discerne it, but it is oft hidden from us. 3 And these Wheeles are stirred, but as the beasts stirre them ;
if we could discern it, but it is oft hidden from us. 3 And these Wheels Are stirred, but as the beasts stir them;
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that is, there is nothing done here below, but they are done by the instruments of God, namely, the Angels.
that is, there is nothing done Here below, but they Are done by the Instruments of God, namely, the Angels.
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4 And these Angels, first, have faces like men, that is, the wisdome of men; and on the other side, secondly, a face like a Lion, for their strength;
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;
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thirdly, there is service, and laboriousnesse in them, as in Oxen: fourthly, there is swiftnesse in them, as in Eagles ;
Thirdly, there is service, and laboriousness in them, as in Oxen: fourthly, there is swiftness in them, as in Eagles;
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and this is meant of the Angels, that order and guide the course of things, and change them, as we see continually.
and this is meant of the Angels, that order and guide the course of things, and change them, as we see continually.
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5 Againe, as these Wheeles move not, but as they are guided by them, and both move by the Spirit, that is, what God commands them, they execute, they goe,
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,
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when he would have them go, and stand still, when he would have them. 6 Againe, for the manner of their motion;
when he would have them go, and stand still, when he would have them. 6 Again, for the manner of their motion;
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every one of them had foure faces ;every one of them had foure faces;
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that is, they could looke every way, from East to West, and from North to South,
that is, they could look every Way, from East to West, and from North to South,
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when as man can see but one way, before him, he cannot looke on the right side,
when as man can see but one Way, before him, he cannot look on the right side,
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or the left, or behinde him, and therefore he may be deceived; but these looke every way.
or the left, or behind him, and Therefore he may be deceived; but these look every Way.
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So also the feet, on which they goe, are not like mens feet, to goe forward only,
So also the feet, on which they go, Are not like men's feet, to go forward only,
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but like calves feet, that is, they were round feet, which goe either forward or backward,
but like calves feet, that is, they were round feet, which go either forward or backward,
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so, as they are easily turned;
so, as they Are Easily turned;
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and as they see every way, so they are apt to goe every way, and this with the greatest facilitie that can be.
and as they see every Way, so they Are apt to go every Way, and this with the greatest facility that can be.
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Let a man set any thing on worke, and it must needs runne in such a chanell, in such a way, he cannot change it suddenly:
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:
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But it is not so with God, hee can alter a thing as easily to the left hand,
But it is not so with God, he can altar a thing as Easily to the left hand,
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as to the right, and that in an instant. But what dependance is there between things;
as to the right, and that in an instant. But what dependence is there between things;
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doe we not see strange things come to passe, that we can see no reason for,
do we not see strange things come to pass, that we can see no reason for,
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as the Churches overthrowne, the godly afflicted, the wicked exalted?
as the Churches overthrown, the godly afflicted, the wicked exalted?
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Well, saith the Lord, this is to bee considered further, that one wheele is within another, and the wings of the Angels are one within another ;
Well, Says the Lord, this is to be considered further, that one wheel is within Another, and the wings of the Angels Are one within Another;
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there is a sutablenesse, and an agreeablenesse betweene them:
there is a suitableness, and an agreeableness between them:
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so that take the changes of a thousand yeares, and, if you summe them up, you shall finde them, as wheeles, one within another.
so that take the changes of a thousand Years, and, if you sum them up, you shall find them, as wheels, one within Another.
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Therefore I would summe up the answer thus;
Therefore I would sum up the answer thus;
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this deceives us, we look upon Gods providence, in some few particulars only, that we looke upon a wheele or two,
this deceives us, we look upon God's providence, in Some few particulars only, that we look upon a wheel or two,
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and not as they are one within another; for then, indeed, we should see things that might cause us to wonder:
and not as they Are one within Another; for then, indeed, we should see things that might cause us to wonder:
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as we see Ioseph, an innocent man, lying in disgrace and imprisonment;
as we see Ioseph, an innocent man, lying in disgrace and imprisonment;
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and David, though innocent, yet a long time disgraced in the Court of Saul, and afterwards Shimei cursing him;
and David, though innocent, yet a long time disgraced in the Court of Saul, and afterwards Shimei cursing him;
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yea, wee see Iesus Christ himselfe delivered and condemned for an impostor, and that by witnesses, and in a legall manner:
yea, we see Iesus christ himself Delivered and condemned for an impostor, and that by Witnesses, and in a Legal manner:
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so we see Paul, one that was a man, full of zeale, yet accounted one of the worst men, that lived in his time:
so we see Paul, one that was a man, full of zeal, yet accounted one of the worst men, that lived in his time:
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and Naboth, an innocent man condemned to death by witnesses, & stoned, and who shall rise againe to shew his innocencie? If you looke but upon a wheele or two, you shall finde the Church ready to bee swallowed up in Esters 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 Esters time;
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but if you looke upon them all at once, then you will see, that these passages have eyes in them,
but if you look upon them all At once, then you will see, that these passages have eyes in them,
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and that they have Angels, and the Spirit to guide them.
and that they have Angels, and the Spirit to guide them.
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As for example, looke on all the wheeles of Iosephs life, you shall see the envie of his brethren, selling him to the steward of Pharaohs house,
As for Exampl, look on all the wheels of Joseph's life, you shall see the envy of his brothers, selling him to the steward of Pharaohs house,
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and there his falling out with his mistresse, his casting into prison, and there meeting with Pharaohs officers;
and there his falling out with his mistress, his casting into prison, and there meeting with Pharaohs Officers;
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he was thereby made knowne to Pharaoh, and so he became great in Pharaohs Court; and then you see it is a goodly worke.
he was thereby made known to Pharaoh, and so he became great in Pharaohs Court; and then you see it is a goodly work.
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So in David, take all the wheeles together, and you shall see a glorious work; how God brought him along to the Kingdome;
So in David, take all the wheels together, and you shall see a glorious work; how God brought him along to the Kingdom;
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God was with him, and wrought his works for him, when he did sit still;God was with him, and wrought his works for him, when he did fit still;
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and when his hand was not upon Saul, then he sent the Philistines to vex him, and to end his dayes:
and when his hand was not upon Saul, then he sent the philistines to vex him, and to end his days:
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and first hee gave David the Kingdome of Iudah ;
and First he gave David the Kingdom of Iudah;
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and then afterwards Abner and Isobosheth fell out about a word, and one of them was slaine;
and then afterwards Abner and Isobosheth fell out about a word, and one of them was slain;
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and then also came two wicked men, and tooke off the others head, and so came home the whole Kingdome of Israel into his hand.
and then also Come two wicked men, and took off the Others head, and so Come home the Whole Kingdom of Israel into his hand.
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So also in Esthers time, take all the wheeles together, and you shall see an excellent act of Gods providence,
So also in Esthers time, take all the wheels together, and you shall see an excellent act of God's providence,
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when the Church was ready to be destroyed, when the neck was upon the block,
when the Church was ready to be destroyed, when the neck was upon the block,
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and the sword drawne out ready to strike, and that that night the King should not sleepe,
and the sword drawn out ready to strike, and that that night the King should not sleep,
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but that a booke must be brought, and rather that than another, and that the place should be opened, where he should finde Mordecai his revealing of the treason against him,
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,
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and thereupon the decree was revoked, and the Church delivered:
and thereupon the Decree was revoked, and the Church Delivered:
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I say, take all these together, and we shall plainly see, that in this strange administration of things, there is still a providence,
I say, take all these together, and we shall plainly see, that in this strange administration of things, there is still a providence,
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and that there are eyes in the wheeles, and a spirit to guide them. If there be such a God that made the Heaven and the Earth;
and that there Are eyes in the wheels, and a Spirit to guide them. If there be such a God that made the Heaven and the Earth;
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what is the reason then, that wee see things are brought to passe by naturall causes? If there be a cause for such a thing, the effect doth follow;
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 does follow;
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when there is no cause, then the effect doth not, as a wise man doth bring a thing to passe,
when there is no cause, then the Effect does not, as a wise man does bring a thing to pass,
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but the foolish miscarry in them, we see the diligent hand maketh rich, and hee that labours not, hath nothing;
but the foolish miscarry in them, we see the diligent hand makes rich, and he that labours not, hath nothing;
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and things that are strong prevaile against those that are weake;
and things that Are strong prevail against those that Are weak;
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and so God is forgotten in the world, and his wisdome and power is not seene? It is not so:
and so God is forgotten in the world, and his Wisdom and power is not seen? It is not so:
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God doth carry it often another way, as it is, Eccles. 9.11. Alway the battell is not to the strong, but chance and accident befall them all ; God does carry it often Another Way, as it is, Eccles. 9.11. Always the battle is not to the strong, but chance and accident befall them all;
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that is, the LORD of purpose doth often change them, that his power and might may be seene.
that is, the LORD of purpose does often change them, that his power and might may be seen.
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We see often, that Princes walke on foot, like servants, and servants ride like Princes, as in Chap. 10. that is, things doe not alwayes come to passe according to their causes;
We see often, that Princes walk on foot, like Servants, and Servants ride like Princes, as in Chap. 10. that is, things do not always come to pass according to their Causes;
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for, when the cause is exceeding faire to bring forth such an effect, yet we see it is an abortive birth,
for, when the cause is exceeding fair to bring forth such an Effect, yet we see it is an abortive birth,
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and such things come to passe that we looked not for ; as he that was diligent, many times comes to povertie;
and such things come to pass that we looked not for; as he that was diligent, many times comes to poverty;
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the wise doe often miscarry in bringing their enterprises to passe. Though the immediate cause produceth the effect;
the wise do often miscarry in bringing their enterprises to pass. Though the immediate cause Produceth the Effect;
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yet, who is the first cause? As for example, though folly be the cause, that such a businesse doth miscarry,
yet, who is the First cause? As for Exampl, though folly be the cause, that such a business does miscarry,
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yet who is the cause of that folly? It is sin that bringeth destruction, and doth precipitate a man thereunto;
yet who is the cause of that folly? It is since that brings destruction, and does precipitate a man thereunto;
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but who is it that leaveth men to their sins and lusts? You see, what was the immediate cause of the losse of Rehoboams Kingdome, the ill counsell that was given him by the young men;
but who is it that Leaveth men to their Sins and Lustiest? You see, what was the immediate cause of the loss of Rehoboams Kingdom, the ill counsel that was given him by the young men;
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but who was it, that fitted the cause thereunto? was it not the Lord? So on the contrary, wee see that godlinesse is the cause of good successe,
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,
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and makes men to prosper, but who is the cause of that cause, is it not the Lord himselfe?
and makes men to prosper, but who is the cause of that cause, is it not the Lord himself?
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But, oftentimes it is ill with those that are good, and well with those that are wicked;
But, oftentimes it is ill with those that Are good, and well with those that Are wicked;
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the wicked prosper, many times, when it goes ill with those that feare the LORD; oftentimes it commeth to the wicked according to the worke of the righteous, and contrarily.
the wicked prosper, many times, when it Goes ill with those that Fear the LORD; oftentimes it comes to the wicked according to the work of the righteous, and contrarily.
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If there be a God, what is the reason that this comes to passe?
If there be a God, what is the reason that this comes to pass?
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It is certaine, that whensoever any wicked man doth an evill act, and a good man doth well,
It is certain, that whensoever any wicked man does an evil act, and a good man does well,
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and serveth the Lord with a perfect heart, that there is a sentence of good and evill goes with it;
and serves the Lord with a perfect heart, that there is a sentence of good and evil Goes with it;
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but God doth often suspend the reward to the godly, and of punishment to the wicked;
but God does often suspend the reward to the godly, and of punishment to the wicked;
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the execution of them is deferred. Besides, we are often mistaken;
the execution of them is deferred. Beside, we Are often mistaken;
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for that which we thinke to be ill to us, is many times for our good;
for that which we think to be ill to us, is many times for our good;
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and that which we thinke is very happie and prosperous, may be hurtfull to us. As for example, when Iacob came from Laban, GOD said to him;
and that which we think is very happy and prosperous, may be hurtful to us. As for Exampl, when Iacob Come from Laban, GOD said to him;
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Be not afraid, I am with thee, and I will doe thee good. Be not afraid, I am with thee, and I will do thee good.
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You see, Iacob was no sooner gone, but Laban follows him, and would have done him much hurt, had not the Lord taken him off:
You see, Iacob was no sooner gone, but Laban follows him, and would have done him much hurt, had not the Lord taken him off:
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No sooner was Laban gone from him, but Esau comes against him, and when the Lord had rescued him from him;
No sooner was Laban gone from him, but Esau comes against him, and when the Lord had rescued him from him;
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when he was come neerer home, when he might have expected some rest after his weary journey;
when he was come nearer home, when he might have expected Some rest After his weary journey;
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yet then his daughter was ravished, and his two sonnes were rebellious, and committed murther; after that Rachel died, and Deborah, who was Rebeccah's nurse, who was a good woman,
yet then his daughter was ravished, and his two Sons were rebellious, and committed murder; After that Rachel died, and Deborah, who was Rebecca's nurse, who was a good woman,
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and therfore a great losse to his family; after all this, a famine fell upon him;
and Therefore a great loss to his family; After all this, a famine fell upon him;
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yet for all this, God said that he would doe him good; and doubtlesse, God was as good as his word, and hee did him good:
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:
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for that medicine is good, that doth us good, though it be bitter, and so was it with these afflictions.
for that medicine is good, that does us good, though it be bitter, and so was it with these afflictions.
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So Paul, he prayed that he might have an happie journey to Rome, and no doubt, the LORD heard his prayer,
So Paul, he prayed that he might have an happy journey to Room, and no doubt, the LORD herd his prayer,
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as appeareth by the Lords appearing to him; yet see what a kinde of prosperous journey he had;
as appears by the lords appearing to him; yet see what a kind of prosperous journey he had;
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what a deale of trouble did he meet with? Being in great afflictions, he went to Ierusalem, thinking there to be comforted by the Saints ;
what a deal of trouble did he meet with? Being in great afflictions, he went to Ierusalem, thinking there to be comforted by the Saints;
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and when he came thither hee went into the Temple, thinking he had well provided for himselfe;
and when he Come thither he went into the Temple, thinking he had well provided for himself;
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but then he was hardly entertained, put into prison, and sent bound to Caesarea, and afterwards, was in many perils upon the sea.
but then he was hardly entertained, put into prison, and sent bound to Caesarea, and afterwards, was in many perils upon the sea.
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And this was the prosperous journey that Paul had, and surely it was happie, and did much good to his owne soule, whereby he did good to others;
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;
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a journey that led him into many experiments of Gods providence, and goodnesse towards him:
a journey that led him into many experiments of God's providence, and Goodness towards him:
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therefore wee must not judge according to the outside, or that which the world accounts of,
Therefore we must not judge according to the outside, or that which the world accounts of,
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and appeares to be evill, for they may be causes of much good to us:
and appears to be evil, for they may be Causes of much good to us:
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therefore Saint Iames wils us, Iames 1.2, 3. to rejoyce when wee fall into divers temptations, NONLATINALPHABET because it is but a triall of your faith.
Therefore Saint James wills us, James 1.2, 3. to rejoice when we fallen into diverse temptations, Because it is but a trial of your faith.
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These varieties of afflictions are as fire to cleanse your faith, and make it shine more, and grow more:
These varieties of afflictions Are as fire to cleanse your faith, and make it shine more, and grow more:
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therefore, saith he, rejoyce, when you fall into variety of them; for the variety of them will cure that variety of evils and diseases in us;
Therefore, Says he, rejoice, when you fallen into variety of them; for the variety of them will cure that variety of evils and diseases in us;
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as poverty may do that which sicknesse cannot do, and imprisonment may heale that which povertie or disgrace cannot doe, &c. So on the contrary, those good things are not alwayes good, which we account good;
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;
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as when a man goes on from one good blessing to another, and is carried with a prosperous wind,
as when a man Goes on from one good blessing to Another, and is carried with a prosperous wind,
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and findes no change in any thing; this may also tend to his hurt and destruction, as the other to his salvation;
and finds no change in any thing; this may also tend to his hurt and destruction, as the other to his salvation;
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these slay the foolish, even as the other save the godly:
these slay the foolish, even as the other save the godly:
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for these often-times doe make the soule fouler and fouler, and make it to be more rustie.
for these oftentimes do make the soul Fowler and Fowler, and make it to be more rusty.
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This want of changes makes men to depart from God, and fall into evill;
This want of changes makes men to depart from God, and fallen into evil;
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whereas the other makes us the more carefully to cleanse our wayes, and to cleave more firmely to him:
whereas the other makes us the more carefully to cleanse our ways, and to cleave more firmly to him:
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Therefore, let us take heed that we be not deceived about these evils.
Therefore, let us take heed that we be not deceived about these evils.
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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;
What is the reason then, that as die the beast, so does man die, to our appearance, there Are none that rise from the dead;
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indeed, if one should come from heaven or hell, and bring us word what is done there, wee should beleeve it,
indeed, if one should come from heaven or hell, and bring us word what is done there, we should believe it,
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but when did any ever heare of such a thing?
but when did any ever hear of such a thing?
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You have more, than if a man should come from the dead, from either of these two places:
You have more, than if a man should come from the dead, from either of these two places:
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for you have Christ come into the world, from the bosome of the Father, and he hath brought us newes, what is done there.
for you have christ come into the world, from the bosom of the Father, and he hath brought us news, what is done there.
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Besides, we have God himselfe, who is, as it were, come from heaven, and hath revealed many things unto us,
Beside, we have God himself, who is, as it were, come from heaven, and hath revealed many things unto us,
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and hath declared his will, what he would have us to doe, as to Moses upon Mount Sinai, and hee would have done it to this day,
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,
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but that our weaknesse cannot endure the mightinesse and greatnesse of his Majestie, but would say, as the people did;
but that our weakness cannot endure the mightiness and greatness of his Majesty, but would say, as the people did;
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Let not the Lord speake to us any more lest we die, but let MOSES, let him send his messengers, let him speake no more.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.
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Againe, the Spirit whereby the Prophets and Apostles spake to us, was it not sent from heaven?
Again, the Spirit whereby the prophets and Apostles spoke to us, was it not sent from heaven?
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Againe, suppose one should come from either of those two places, would you beleeve him? It might be a false relation, would you beleeve him without further ground? But it is a direct answer which our Saviour giveth to this question, Luke 16. the two last verses, it was the objection of Dives, if there came one from the dead againe, they would beleeve it;
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 gives to this question, Lycia 16. the two last Verses, it was the objection of Dives, if there Come one from the dead again, they would believe it;
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Abraham answers, They have Moses and the Prophets, and if they will not beleeve them, they will not beleeve, Abraham answers, They have Moses and the prophets, and if they will not believe them, they will not believe,
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though one should come from the dead: though one should come from the dead:
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as if he should say, these carry greater evidence in them, they have more power to confirme the truth that they delivered, that it came from the great God of heaven and earth,
as if he should say, these carry greater evidence in them, they have more power to confirm the truth that they Delivered, that it Come from the great God of heaven and earth,
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than if a man should arise from the dead, if we consider the many miracles which they did,
than if a man should arise from the dead, if we Consider the many Miracles which they did,
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and holy life which they led.
and holy life which they led.
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But, if you will say, that, indeed for the declaring of things, and for the confirmring of truths, there is more evidence in these,
But, if you will say, that, indeed for the declaring of things, and for the confirmring of truths, there is more evidence in these,
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than if one did arise from the dead;
than if one did arise from the dead;
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but if one should come from the dead, this would be much to shew the eternitie of things,
but if one should come from the dead, this would be much to show the eternity of things,
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and the immortality of the soule. If this be so; you see, that men have risen from the dead;
and the immortality of the soul. If this be so; you see, that men have risen from the dead;
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as when Christ did arise, then many arose from the dead.
as when christ did arise, then many arose from the dead.
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THE THIRD SERMON. HEBREWES 11.6. He that commeth to God, must beleeve that God is, &c. NOw we proceed to that which remaines;
THE THIRD SERMON. HEBREWS 11.6. He that comes to God, must believe that God is, etc. NOw we proceed to that which remains;
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we will shew you how this point is made manifest to you by faith, that GOD made the Heavens, and the Earth. we will show you how this point is made manifest to you by faith, that GOD made the Heavens, and the Earth.
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It is done after this manner;
It is done After this manner;
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When you beleeve the Scriptures to be true, and finde this set downe in the Scripture, that God made Heaven and Earth,
When you believe the Scriptures to be true, and find this Set down in the Scripture, that God made Heaven and Earth,
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then you beleeve that there is an eternall Deity, that is the Author and Maker of all these things:
then you believe that there is an Eternal Deity, that is the Author and Maker of all these things:
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and thus faith gathers the conclusion:
and thus faith gathers the conclusion:
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If you aske me, how faith differs from reason, and how this second proofe differs from the former. I answer, after this manner: There is a double assent:
If you ask me, how faith differs from reason, and how this second proof differs from the former. I answer, After this manner: There is a double assent:
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One is a doubtfull assent, which we call Opinion, that is, when we assent to the one part,
One is a doubtful assent, which we call Opinion, that is, when we assent to the one part,
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so as we feare the contrary to be true. The other is, a firme assent, and this is two-fold:
so as we Fear the contrary to be true. The other is, a firm assent, and this is twofold:
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Either it is grounded upon reason, which we call Knowledge; or else is grounded upon the authoritie of him that reveales it; and this wee call Faith.
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.
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And the difference of them stands in this:
And the difference of them Stands in this:
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The objects of the first, which wee call Knowledge, are naturall things, such as God did not reveale himselfe, but they lye before us,
The objects of the First, which we call Knowledge, Are natural things, such as God did not reveal himself, but they lie before us,
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and reason can finde them out:
and reason can find them out:
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but Faith beleeveth things that are revealed by God, yet so, as that there is no reason for them,
but Faith Believeth things that Are revealed by God, yet so, as that there is no reason for them,
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as well as for the other.
as well as for the other.
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For if one come and tell you any thing, and if you beleeve it, you can give a reason of it,
For if one come and tell you any thing, and if you believe it, you can give a reason of it,
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and why you beleeve it, aswell as of any other naturall conclusion;
and why you believe it, aswell as of any other natural conclusion;
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as that he is a wise man, and one that I know will tell the truth, I have had experience of him heretofore, &c. Even so,
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,
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when you beleeve the Scriptures, you can give a reason for it; it is, because God delivered it, and he cannot lye;
when you believe the Scriptures, you can give a reason for it; it is, Because God Delivered it, and he cannot lie;
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but now, how doe yee know that God delivered it? Because the men that delivered it, in his Name, did confirme it by workes,
but now, how do ye know that God Delivered it? Because the men that Delivered it, in his Name, did confirm it by works,
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and miracles, and predictions of times; so that reason runnes along together with Faith: Onely there is this difference betweene them;
and Miracles, and predictions of times; so that reason runs along together with Faith: Only there is this difference between them;
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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;
Faith adds to the eye of reason, and Raiseth it higher; for the understanding is conversant, as about things of reason, so about things of Faith;
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for they are propounded to the understanding, onely they are above it, and must have faith to reveale them;
for they Are propounded to the understanding, only they Are above it, and must have faith to reveal them;
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as when Moses saith, In the beginning, GOD made the Heaven and the Earth:
as when Moses Says, In the beginning, GOD made the Heaven and the Earth:
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when we heare such a proposition, reason doth but looke upon it, and cannot see it at first,
when we hear such a proposition, reason does but look upon it, and cannot see it At First,
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but Faith helpeth reason to goe further: therefore Faith is but an addition to the strength of reason;
but Faith Helpeth reason to go further: Therefore Faith is but an addition to the strength of reason;
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when it could goe no further, Faith makes it to goe further: as one that hath dimme eyes, he can see better with the help of spectacles:
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:
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even so doth the eye of reason, by a supernaturall faith infused. So that all the things which we beleeve, have a credibilitie and entity in them,
even so does the eye of reason, by a supernatural faith infused. So that all the things which we believe, have a credibility and entity in them,
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and they are the objects of the understanding; but we cannot finde them out, without some supernaturall help.
and they Are the objects of the understanding; but we cannot find them out, without Some supernatural help.
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As if you would choose a right jewell; (you know there are many counterfeit ones) how should you know a true one? The stander by cannot tell,
As if you would choose a right jewel; (you know there Are many counterfeit ones) how should you know a true one? The stander by cannot tell,
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but brings it to a Lapidary, or a Ieweller, and he knowes it, because he is skilled in it.
but brings it to a Lapidary, or a Jeweller, and he knows it, Because he is skilled in it.
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Now, as there are the Iewels, and they are to be discerned and differenced, but all lyes in the skill.
Now, as there Are the Jewels, and they Are to be discerned and differenced, but all lies in the skill.
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So is it in the things that are revealed by God, and by naturall reason, to know which are of God, which not;
So is it in the things that Are revealed by God, and by natural reason, to know which Are of God, which not;
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there are the things, and they are to be seene, yea, the things themselves have characters, by which they may bee discerned;
there Are the things, and they Are to be seen, yea, the things themselves have characters, by which they may be discerned;
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but let two men looke upon them, one beleeves, and the other doth not; one man goes no further than reason, but the other doth;
but let two men look upon them, one believes, and the other does not; one man Goes no further than reason, but the other does;
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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.
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.
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Now, this being premised in generall;
Now, this being premised in general;
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let us see how faith gathers, that the Scriptures are true, and that all that is in them is true;
let us see how faith gathers, that the Scriptures Are true, and that all that is in them is true;
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and consequently, that there is a God that made the world. It gathers it by these three heads:
and consequently, that there is a God that made the world. It gathers it by these three Heads:
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When a man lookes into the Scriptures, and sees the phrases of the Prophets and Apostles, saying, Thus saith the Lord ;
When a man looks into the Scriptures, and sees the phrases of the prophets and Apostles, saying, Thus Says the Lord;
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he considers, if this be from God, then it must needs be true.
he considers, if this be from God, then it must needs be true.
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But now the question is, whether it was delivered truly, and therefore hee lookes upon the men that did deliver it,
But now the question is, whither it was Delivered truly, and Therefore he looks upon the men that did deliver it,
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as upon Moses, &c. and if he can finde any evidence in them, that they delivered it truly, without collusion,
as upon Moses, etc. and if he can find any evidence in them, that they Delivered it truly, without collusion,
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then he beleeveth that it is so, and so faith layes hold and pitches upon it;
then he Believeth that it is so, and so faith lays hold and pitches upon it;
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and gives solide assent unto it.
and gives solid assent unto it.
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Now the proofes, whereby we shew that these men have spoken by the Holy Ghost, are these three: The miracles, which they wrought:
Now the proofs, whereby we show that these men have spoken by the Holy Ghost, Are these three: The Miracles, which they wrought:
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wherein this is to be considered;
wherein this is to be considered;
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that they were such miracles as were done before many witnesses, they were not done in a corner, where two or three were, and so related to the people,
that they were such Miracles as were done before many Witnesses, they were not done in a corner, where two or three were, and so related to the people,
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as many false miracles are, but they were done before many thousand;
as many false Miracles Are, but they were done before many thousand;
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as the standing still of the Sunne, the plagues of Aegypt, the dividing of the waters, the Mannah, that came downe from Heaven, the water flowing out of the rockes, the miracles that were wrought by Eliah, and Elisha, they were all openly done, in the view of all the people.
as the standing still of the Sun, the plagues of Egypt, the dividing of the waters, the Manna, that Come down from Heaven, the water flowing out of the Rocks, the Miracles that were wrought by Elijah, and Elisha, they were all openly done, in the view of all the people.
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They were such miracles, as had a reality in them;
They were such Miracles, as had a reality in them;
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false miracles stand onely in appearance, they have onely a shadow and not the substance, they have no solidity in them,
false Miracles stand only in appearance, they have only a shadow and not the substance, they have no solidity in them,
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as the miracles that Inchanters doe, they are but NONLATINALPHABET, as wee call them;
as the Miracles that Enchanters doe, they Are but, as we call them;
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they are onely appearances, and no more, as, if they give money, it will afterwards prove but drie leaves;
they Are only appearances, and no more, as, if they give money, it will afterwards prove but dry leaves;
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and such were the miracles of the Inchanters in Aegypt :
and such were the Miracles of the Enchanters in Egypt:
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but looke upon the miracles of Moses, they were solide, as the Mannah fed the people many yeares;
but look upon the Miracles of Moses, they were solid, as the Manna fed the people many Years;
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the water that came out of the rockes did refresh them, the plagues of Aegypt were reall;
the water that Come out of the Rocks did refresh them, the plagues of Egypt were real;
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the miracles of Christ were all of use to mankinde, as when he turned water into wine, it was such as they were refreshed by;
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;
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so, when hee healed the people, when he gave sight to the blinde, they were all usefull,
so, when he healed the people, when he gave sighed to the blind, they were all useful,
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and had a reality in them.
and had a reality in them.
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Besides, consider the miracles which were wrought at the delivery of the Law, Exod. 19. as the thunder, the lightning, the sound of trumpets, &c. whatsoever was done then, all the people saw it,
Beside, Consider the Miracles which were wrought At the delivery of the Law, Exod 19. as the thunder, the lightning, the found of trumpets, etc. whatsoever was done then, all the people saw it,
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and their senses were taken up about it, so that they could not be deceived.
and their Senses were taken up about it, so that they could not be deceived.
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The lawes that Numa Pompilius brought from the gods, he related to them, but the people saw and heard nothing;
The laws that Numa Pompilius brought from the God's, he related to them, but the people saw and herd nothing;
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but these miracles the people all saw, the Mount burnt with fire, and thick darknesse round about it;
but these Miracles the people all saw, the Mount burned with fire, and thick darkness round about it;
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and there was thunder and lightning, and the Mount trembled. And as their eyes did see 〈 ◊ 〉 things, so their eares were busied.
and there was thunder and lightning, and the Mount trembled. And as their eyes did see 〈 ◊ 〉 things, so their ears were busied.
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In hearing the voice of the trumpets sounding louder and louder, a great while, and hearing the voice of God himselfe.
In hearing the voice of the trumpets sounding Louder and Louder, a great while, and hearing the voice of God himself.
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And this was not done only in the sight of the Elders of Israel, but all the people saw it,
And this was not done only in the sighed of the Elders of Israel, but all the people saw it,
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and heard the voice of the Lord. And such were all the miracles of the Apostles, and of all the Prophets.
and herd the voice of the Lord. And such were all the Miracles of the Apostles, and of all the prophets.
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And this argues that they came from God himselfe; because they could not be done, but by a supernaturall power.
And this argues that they Come from God himself; Because they could not be done, but by a supernatural power.
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Againe, I will adde to this the prophecies, for that is one of the wayes by which the Lord confirmes his word unto the sonnes of men, Isa. 41.22, 23. Shew to us the things to come, that we may know that you are Gods, &c. As if hee should say;
Again, I will add to this the prophecies, for that is one of the ways by which the Lord confirms his word unto the Sons of men, Isaiah 41.22, 23. Show to us the things to come, that we may know that you Are God's, etc. As if he should say;
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If any man be able to foretell things to come, he is God: for it is the propertie of God alone;
If any man be able to foretell things to come, he is God: for it is the property of God alone;
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and therefore he can doe it. Now I will name some prophecies, to instance in; and I will shew the difference betweene them, and the predictions of Southsayers;
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;
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for you shall finde that these prophecies were Particular, and not generall, they were Perspicuous and plaine, and not obscure,
for you shall find that these prophecies were Particular, and not general, they were Perspicuous and plain, and not Obscure,
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and they had fixed times set, and not left at randome: As in the prophecie delivered to Abraham, that the Children of Israel should be strangers,
and they had fixed times Set, and not left At random: As in the prophecy Delivered to Abraham, that the Children of Israel should be Strangers,
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and in bondage in Aegypt foure hundred yeares:
and in bondage in Egypt foure hundred Years:
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now, saith the Text, that very night they went forth of Aegypt, the foure hundred yeares were expired.
now, Says the Text, that very night they went forth of Egypt, the foure hundred Years were expired.
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Moreover, that prophecie, that Iudah should have the Scepter, it was a thing could not be foreseene; Moreover, that prophecy, that Iudah should have the Sceptre, it was a thing could not be foreseen;
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Iudah was not the elder brother, and it was long first before it was brought to passe:Iudah was not the elder brother, and it was long First before it was brought to pass:
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therefore Moses could not see it by any thing at the present;
Therefore Moses could not see it by any thing At the present;
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and besides that, he should not only have the Scepter, but he should have it till Shiloh come, that is, CHRIST IESVS, which was about two thousand yeares after;
and beside 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;
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which was not like to the prophecies of other Nations.
which was not like to the prophecies of other nations.
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Moreover, the prophecie of Iericho, that hee that did begin to build it againe, should lay the foundation of it in his eldest sonne, and set up the gates of it in the youngest, which was fulfilled, 1 King. 16. last.
Moreover, the prophecy of Jericho, that he that did begin to built 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.
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So likewise, the prophecie of Iosiah, it was a distinct prophecie, you have it in 1 King. 13.1, 2, 3. where the Prophet comes from the Lord, and cryeth, Oh Altar, Altar, behold a childe shall bee borne, Iosiah, by name, &c. he names the very man that should performe it. 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, and Cries, O Altar, Altar, behold a child shall be born, Josiah, by name, etc. he names the very man that should perform it.
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The like is the prophecie of Cyrus, long before Cyrus was borne, that he should deliver the Iews, and take off the yoke of their captivity, &c.
The like is the prophecy of Cyrus, long before Cyrus was born, that he should deliver the Iews, and take off the yoke of their captivity, etc.
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So likewise, come to the prophecies of Daniel, the prophecie of the foure Monarchies you see, how particular it was:
So likewise, come to the prophecies of daniel, the prophecy of the foure Monarchies you see, how particular it was:
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Daniel, he lived but in the two first, which were the Chaldean and Persian Monarchie, it was not possible, by any thing that was then done, that he should have beene able to see the succession; 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;
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yet then after them was the Grecian, and then the Roman Monarchie. So likewise the prophecie of the captivitie, seventie yeares, and of their deliverance, you see,
yet then After them was the Grecian, and then the Roman Monarchy. So likewise the prophecy of the captivity, seventie Years, and of their deliverance, you see,
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how distinct and particular it is.
how distinct and particular it is.
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But the time of Moses is very ancient, it is out of memory, and it might be some fained storie, those things were done long agoe, they that saw them are all swept away,
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,
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and who can say that they were done so? Herein lyes the strength of the argument;
and who can say that they were done so? Herein lies the strength of the argument;
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If you could thinke it possible, that Moses and all the people should consent together to leave a false monument behinde them, (which was impossible) yet consider that many hundred yeares after the same was confirmed by all the Prophets, who had miracles to confirme the same,
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,
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and they all agreed in one;
and they all agreed in one;
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and it is impossible that such an imposture and falshood should be compacted together, and carried downe so strongly,
and it is impossible that such an imposture and falsehood should be compacted together, and carried down so strongly,
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for they differ not a jot:
for they differ not a jot:
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all the Prophets repeating that which was delivered by Moses. Consider the strength of this argument,
all the prophets repeating that which was Delivered by Moses. Consider the strength of this argument,
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for it admits of no ambiguitie.
for it admits of no ambiguity.
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If you will adde to this the holinesse which appears in their writing, and of the men, as in Moses ;
If you will add to this the holiness which appears in their writing, and of the men, as in Moses;
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looke upon the holinesse in his doctrine and Law: Looke upon Paul, see with what Spirit he wrote his Epistles;
look upon the holiness in his Doctrine and Law: Look upon Paul, see with what Spirit he wrote his Epistles;
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so consider the spirits of them all in their writings, they did, as it were, transcribere animas, they did not forbeare to publish their owne faults:
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:
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see how they were handled, they suffered persecution, and in this, what end could they have? Moses sought not his owne glory, he doth not deliver the Scepter to his own Tribe,
see how they were handled, they suffered persecution, and in this, what end could they have? Moses sought not his own glory, he does not deliver the Sceptre to his own Tribe,
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but in his prophecies he speakes worse of that Tribe than of any other, of Reuben, Simeon, and Levi, and this will confirme it,
but in his prophecies he speaks Worse of that Tribe than of any other, of Reuben, Simeon, and Levi, and this will confirm it,
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and take away all doubts of it. And this is the first proofe.
and take away all doubts of it. And this is the First proof.
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The second Argument, by which we confirme the truth of the Scriptures, is taken from the testimonies that are given to them by our enemies;
The second Argument, by which we confirm the truth of the Scriptures, is taken from the testimonies that Are given to them by our enemies;
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the Gentiles themselves being Iudges: As, to instance in the Floud, there are many that have made mention of it. the Gentiles themselves being Judges: As, to instance in the Flood, there Are many that have made mention of it.
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Those Flouds that are related by the ancient Greek Historians come so neare it, that they must needs have the relation of it from the Iewes, though they have mingled it with many falshoods, wee have not the Writings of them,
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 Iewes, though they have mingled it with many falsehoods, we have not the Writings of them,
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but fragments in the Writings of others, as of Alexander Polyhistor, in Iosephus and Cyril: They say that there was a great Floud,
but fragments in the Writings of Others, as of Alexander Polyhistor, in Iosephus and Cyril: They say that there was a great Flood,
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and that there was one Nicurus, to whom Saturne revealed it, and bade him make an Arke;
and that there was one Nicurus, to whom Saturn revealed it, and bade him make an Ark;
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and he did so, and gathered some of all beasts into it, and that the Arke 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 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 Says, that it was a Common opinion, that the men, that the Earth brought forth, gathered themselves together and built a great Tower, which was Babel; and the God's being angry with it, threw it down with a great wind,
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and thence came the confusion of tongues.
and thence Come the confusion of tongues.
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And for the pillar of Salt, Iosephus saith, that some of it was remaining in his time.
And for the pillar of Salt, Iosephus Says, that Some of it was remaining in his time.
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And for Abraham, many speake of him, and also of Moses, there are many that agree in their story of him,
And for Abraham, many speak of him, and also of Moses, there Are many that agree in their story of him,
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but the Chaldee Historians especially, and some of the ancientest Greek Historians.
but the Chaldee Historians especially, and Some of the Ancientest Greek Historians.
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Diodorus Siculus relates the history of him, though mingled with falshoods, of what he did in Aegypt, and what lawes he gave the people,Diodorus Siculus relates the history of him, though mingled with falsehoods, of what he did in Egypt, and what laws he gave the people,
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and how he cast out the Canaanites, and that he said he received his lawes from a God called Iah, and that they were such lawes as separated that people from all others,
and how he cast out the Canaanites, and that he said he received his laws from a God called God, and that they were such laws as separated that people from all Others,
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and that his God was such an one, as could not be seene, &c. And Strabo saith, that he reproved the Aegyptians for worshipping visible gods,
and that his God was such an one, as could not be seen, etc. And Strabo Says, that he reproved the egyptians for worshipping visible God's,
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and therefore he was cast out, and his people with him, &c. After this, when Cyrus did restore the Kingdome of the Iewes, and had overcome Darius, Zenophon reports this, that when he came into Babylon, he gave commandement, that no Syrian should be hurt:
and Therefore he was cast out, and his people with him, etc. After this, when Cyrus did restore the Kingdom of the Iewes, and had overcome Darius, Zenophon reports this, that when he Come into Babylon, he gave Commandment, that no Syrian should be hurt:
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now Syria lyes upon Iudea, even as one Shire doth upon another, so that they were all called Syrians. Moreover, Megasthenes, the Chaldean Historian, relates, that Nebuchadnezzar had conquered Aegypt, Phoenicia, and Syria, and all those parts he brought into captivitie;
now Syria lies upon Iudea, even as one Shire does upon Another, so that they were all called Syrians. Moreover, Megasthenes, the Chaldean Historian, relates, that Nebuchadnezzar had conquered Egypt, Phoenicia, and Syria, and all those parts he brought into captivity;
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and after that, hee made him a great Palace, which is spoken of by Daniel the Prophet,
and After that, he made him a great Palace, which is spoken of by daniel the Prophet,
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and how he ordered the people of the captivitie.
and how he ordered the people of the captivity.
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Moreover, Berosus saith, that afterward hee was strucken with madnesse, and Evanuit, he vanished (for that is his word) he departed from amongst men. (Indeed one Annius, a Monke, hath put forth some books under the name of Megasthenes, but they are but supposititious.) So likewise, of Senacherib and Salmanasars warre,
Moreover, Berosus Says, that afterwards he was strucken with madness, and Evanuit, he vanished (for that is his word) he departed from among men. (Indeed one Annius, a Monk, hath put forth Some books under the name of Megasthenes, but they Are but supposititious.) So likewise, of Sennacherib and Salmanasars war,
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and of the building of Salomons Temple, they are recorded in the Annals of the Tyrians. This is related by those that are neither Iewes nor Christians ;
and of the building of Solomon's Temple, they Are recorded in the Annals of the Tyrians. This is related by those that Are neither Iewes nor Christians;
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and these testimonies are fetched from those that are our enemies, which are more fit for the Presse,
and these testimonies Are fetched from those that Are our enemies, which Are more fit for the Press,
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than for the Pulpit, and to be written, than delivered in a popular congregation. I will adde to this but this one;
than for the Pulpit, and to be written, than Delivered in a popular congregation. I will add to this but this one;
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consider the exact Chronologie, which is found in all the Scriptures, and the agreement of them with the Heathen Histories.
Consider the exact Chronology, which is found in all the Scriptures, and the agreement of them with the Heathen Histories.
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In latter times there have beene great confusions, but the greatest evidence, that is to be found, is the Tables of Ptolomy, lately found, which doth exactly agree with the Scripture;
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 does exactly agree with the Scripture;
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he exactly sets downe the time that Nebuchadnezzar and Cyrus reigned;
he exactly sets down the time that Nebuchadnezzar and Cyrus reigned;
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compare them with the Scripture, and you shall finde these agree with Daniel and Ieremie, otherwise Chronologers differ very much:
compare them with the Scripture, and you shall find these agree with daniel and Ieremie, otherwise Chronologers differ very much:
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for in Ioseph Scaligers time, that Table they had not, but it was found since: So in the time when Ierusalem was taken, they agree exactly;
for in Ioseph Scaligers time, that Table they had not, but it was found since: So in the time when Ierusalem was taken, they agree exactly;
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and this is the greatest testimony that the Scripture can have from Heathen men. But this Question may now be made;
and this is the greatest testimony that the Scripture can have from Heathen men. But this Question may now be made;
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How should we know that these bookes, which wee have, as written by Moses, that these are they, that there is no alteration in them,
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,
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or supposititious prophecies put in?
or supposititious prophecies put in?
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You have the Iewes agreeing with the Christians, who were enemies, and the Iewes kept it exactly, yet theirs agree with ours.
You have the Iewes agreeing with the Christians, who were enemies, and the Iewes kept it exactly, yet theirs agree with ours.
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But how should we know that the Iewes are true?
But how should we know that the Iewes Are true?
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They have testimony from the Samaritans, and they were enemies to the Iewes, and there being once a rent made, were never reconciled againe:
They have testimony from the Samaritans, and they were enemies to the Iewes, and there being once a rend made, were never reconciled again:
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yet in the Samaritan Bible, there is no difference at all, to any purpose.
yet in the Samaritan bible, there is no difference At all, to any purpose.
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Now adde to this the testimony of the Churches from Christs time downward, still it hath continued;
Now add to this the testimony of the Churches from Christ time downward, still it hath continued;
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so as in Eusebius and Baronius you shall see plentifull testimonies thereof. The third Argument is from the Scriptures themselves, if you consider but these three things;
so as in Eusebius and Baronius you shall see plentiful testimonies thereof. The third Argument is from the Scriptures themselves, if you Consider but these three things;
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1 The majestie and plainnesse of the stile, and the manner of the expressions, a meere relation, and no more.
1 The majesty and plainness of the style, and the manner of the expressions, a mere Relation, and no more.
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In the beginning was the Word, &c. Where doth any booke expresse it selfe, in a manner, in the relation of any stories? So as that it carries evidence from God ;
In the beginning was the Word, etc. Where does any book express it self, in a manner, in the Relation of any stories? So as that it carries evidence from God;
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so that Iunius reading the first Chapter of Iohn, was stricken with an amazement, by a kinde of divine and stupendious authoritie,
so that Iunius reading the First Chapter of John, was stricken with an amazement, by a kind of divine and stupendious Authority,
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and so he was converted from Atheisme, as himselfe said in his life. 2 If you consider the purity of the doctrine.
and so he was converted from Atheism, as himself said in his life. 2 If you Consider the purity of the Doctrine.
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If a man would deceive the world, then the things that he teaches, must needs be to please men;
If a man would deceive the world, then the things that he Teaches, must needs be to please men;
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but the Scripture is quite contrary, it ties men to strict rules, and therefore see how it is etertained,
but the Scripture is quite contrary, it ties men to strict rules, and Therefore see how it is etertained,
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and how hard it is for men to keepe it in the purity of the doctrine, which is an argument it came from God. If the Scriptures were delivered by men,
and how hard it is for men to keep it in the purity of the Doctrine, which is an argument it Come from God. If the Scriptures were Delivered by men,
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then either by good men, or by bad; if by holy men, then they would speake the truth, and not lye;
then either by good men, or by bad; if by holy men, then they would speak the truth, and not lie;
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if by bad men, then they would never have set downe such strict rules of doctrine that they must live by, and which condemne themselves.
if by bad men, then they would never have Set down such strict rules of Doctrine that they must live by, and which condemn themselves.
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3 Consider the an••quitie of them, they were before all other Heathen stories, which will answer an objection,
3 Consider the an••quitie of them, they were before all other Heathen stories, which will answer an objection,
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namely, why there is no more testimony from them of the Scriptures:
namely, why there is no more testimony from them of the Scriptures:
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The answer is, that when Scriptures ended their writings did but begin, there being little use and trading of learning in those dayes,
The answer is, that when Scriptures ended their writings did but begin, there being little use and trading of learning in those days,
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but it seemes the Grecians were the first, or rather the Chaldees, but there were not so many bookes written then, as afterward.
but it seems the Greeks were the First, or rather the Chaldees, but there were not so many books written then, as afterwards.
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Now when all these things are considered, we are brought to beleeve the Scriptures are the Word of God, and you finde this in the Scriptures, that there is a God, that made Heaven and Earth, then this begets faith;
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, then this begets faith;
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and so, By faith we beleeve (as here saith the Apostle) that there is one GOD.
and so, By faith we believe (as Here Says the Apostle) that there is one GOD.
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I confesse all this which hath beene said is not enough, unlesse God infuseth an inward light by his Spirit to worke this faith,
I confess all this which hath been said is not enough, unless God infuseth an inward Light by his Spirit to work this faith,
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but yet there is enough left in the Scriptures to give evidence of themselves.
but yet there is enough left in the Scriptures to give evidence of themselves.
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THE FOVRTH SERMON. HEBREWES 11.6. He that commeth to God, must beleeve that God is, &c. THere is one reason more remains, & that is from the testimony of the Church ;
THE FOURTH SERMON. HEBREWS 11.6. He that comes to God, must believe that God is, etc. THere is one reason more remains, & that is from the testimony of the Church;
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doubtlesse, it is an argument of great strength;
doubtless, it is an argument of great strength;
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That so many generations since CHRISTS time, and before, have, from hand to hand, delivered it unto us, That so many generations since CHRIST time, and before, have, from hand to hand, Delivered it unto us,
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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.
and that so many holy men, as the Martyrs were, and, as the Father's were, when they lived, that these all gave testimony to this Scripture in all ages.
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But yet we will adde 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;
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;
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they would have it to be such a testimony as the present Church gives of it;
they would have it to be such a testimony as the present Church gives of it;
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because, say they, that can erre in nothing; therefore not in this:
Because, say they, that can err in nothing; Therefore not in this:
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and therefore they say, This is the Bible, and the very Dictate of the Pope, in cathedrâ, with his Councell (some say,) makes it so,
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,
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and you must receive it for Scripture, upon this ground, without any further inquiry. But, with us, who doe not receive that conclusion, that the Church cannot erre;
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;
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it is out of question, that the Scripture doth not depend on the authoritie of the Church.
it is out of question, that the Scripture does not depend on the Authority of the Church.
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But yet we will give you this reason against it.
But yet we will give you this reason against it.
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Aske that Church, that Synod of men, what is that which makes the Church to beleeve that the Scripture is the Word of God? Surely, they will give the same answer, that we shall deliver vnto you;
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;
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that it could be nothing else, but the Scripture it selfe, which therefore must needs be of greater authoritie than the Church it selfe,
that it could be nothing Else, but the Scripture it self, which Therefore must needs be of greater Authority than the Church it self,
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for the declaration of themselves, and the Scriptures manifestation of this argument, be of more force than the authority of the Church,
for the declaration of themselves, and the Scriptures manifestation of this argument, be of more force than the Authority of the Church,
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as the cause hath much more strength, than the effect.
as the cause hath much more strength, than the Effect.
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Againe, the Church hath no authoritie to judge of the Scripture, till it be knowne to be the Church, which cannot be but by the Scripture.
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.
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Moreover, the Scripture hath a testimony more ancient, than the authoritie of the Church, and therefore cannot receive its authoritie from any;
Moreover, the Scripture hath a testimony more ancient, than the Authority of the Church, and Therefore cannot receive its Authority from any;
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the Scripture being the first truth, it cannot be proved by any other; it is the confession of their owne Writers, that Theologia non est argumentativa ;
the Scripture being the First truth, it cannot be proved by any other; it is the Confessi of their own Writers, that Theology non est argumentativa;
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Theologie is not argumentative, to prove its owne principles, but only our deductions out of it:
Theology is not argumentative, to prove its own principles, but only our deductions out of it:
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As also, they say, we cannot prove the Scriptures, probando, sed solvendo, by answering, and resolving objections made against it.
As also, they say, we cannot prove the Scriptures, probando, sed solvendo, by answering, and resolving objections made against it.
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In all other things, you see, it is so;
In all other things, you see, it is so;
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as the Standard, that being the rule of all, cannot be knowne but by it selfe;
as the Standard, that being the Rule of all, cannot be known but by it self;
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the Sunne that shewes light to all things else, cannot be knowne by any other light but its owne:
the Sun that shows Light to all things Else, cannot be known by any other Light but its own:
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so the Scripture, that is the ground of all other truths, cannot be knowne, but by the evidence of those truths, that it carries in it selfe.
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 it self.
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We have onely this word to be added more concerning the Scriptures.
We have only this word to be added more Concerning the Scriptures.
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You shall observe this difference betweene the Writings of the Scripture, that were written by holy men inspired by the Holy Ghost, and all mens Writings in the world.
You shall observe this difference between the Writings of the Scripture, that were written by holy men inspired by the Holy Ghost, and all men's Writings in the world.
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In mens Writings, you shall see that men are praised and extolled, something spoken of their wisdome,
In men's Writings, you shall see that men Are praised and extolled, something spoken of their Wisdom,
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and of their courage, and what acts they have done;
and of their courage, and what acts they have done;
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there is no story of any man, but you shall finde something of his praise in it:
there is no story of any man, but you shall find something of his praise in it:
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but you shall finde the quite contrary in the Booke of God, there is nothing given to men, but all to God himselfe;
but you shall find the quite contrary in the Book of God, there is nothing given to men, but all to God himself;
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as Moses, David, Paul, and all the Worthies in the Scripture, you shall finde nothing given to them:
as Moses, David, Paul, and all the Worthies in the Scripture, you shall find nothing given to them:
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But of David, it is said, that he walked wisely, because the LORD was with him, it was not his owne strength;
But of David, it is said, that he walked wisely, Because the LORD was with him, it was not his own strength;
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so, when they had any victory, it was not through their owne courage, or stratagems, that they used,
so, when they had any victory, it was not through their own courage, or stratagems, that they used,
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but the LORD did give their enemies into their hands.
but the LORD did give their enemies into their hands.
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And Paul, that was the meanes of converting so many thousands, he ascribes nothing to himselfe,
And Paul, that was the means of converting so many thousands, he ascribes nothing to himself,
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but it was the grace of GOD, that was with him. So, Samson was strong, but yet he had his strength from God ;
but it was the grace of GOD, that was with him. So, samson was strong, but yet he had his strength from God;
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and therefore this is an argument, that the Scriptures were written by holy men inspired by the Holy Ghost.
and Therefore this is an argument, that the Scriptures were written by holy men inspired by the Holy Ghost.
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Seeing we have such just ground to beleeve, that there is a GOD, that made Heaven and Earth, and that this word, which testifies of him, is indeed the word of GOD.
Seeing we have such just ground to believe, that there is a GOD, that made Heaven and Earth, and that this word, which Testifies of him, is indeed the word of GOD.
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This use we are to make of it, that it might not be in vaine to us;
This use we Are to make of it, that it might not be in vain to us;
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it should teach us to confirme this first principle, and make it sure;
it should teach us to confirm this First principle, and make it sure;
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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 weake one.
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.
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But, you will say, this is a principle, that needs not to be thus urged, or made question of;
But, you will say, this is a principle, that needs not to be thus urged, or made question of;
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therefore, what need so many reasons to prove it? Even the strongest amongst us have still need to increase our faith in this point;
Therefore, what need so many Reasons to prove it? Even the Strongest among us have still need to increase our faith in this point;
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and therefore we have cause to attend to it, and that for these two reasons:
and Therefore we have cause to attend to it, and that for these two Reasons:
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Because these principles, though they be so common, yet there is a great difference in the beleefe of the Saints, and that, with which common men beleeve them; Because these principles, though they be so Common, yet there is a great difference in the belief of the Saints, and that, with which Common men believe them;
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the difference is in these foure things:
the difference is in these foure things:
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both of them doe beleeve, and they speak as they thinke, yet you shall find this difference:
both of them do believe, and they speak as they think, yet you shall find this difference:
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A regenerate man hath a further and a deeper insight into these truths, he gives a more through and a stronger assent to them;
A regenerate man hath a further and a Deeper insight into these truths, he gives a more through and a Stronger assent to them;
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but another man gives a more slight and overly assent; that faith, with which they beleeve them, is a faith that wants depth of earth ; 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;
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therefore, if any strong temptation comes upon them, as feare of being put to death, &c. they are soone shaken off,
Therefore, if any strong temptation comes upon them, as Fear of being put to death, etc. they Are soon shaken off,
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and doe often fall away, when they are put to it; they shrink away in time of persecution:
and do often fallen away, when they Are put to it; they shrink away in time of persecution:
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for their faith wants depth of earth, that is, the assent, they give to the Scripture, is but an overly,
for their faith Wants depth of earth, that is, the assent, they give to the Scripture, is but an overly,
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and superficiall assent, it doth not take deep root in their soule, and therefore it withers in time of temptation, they doe not so ponder them, as others doe;
and superficial assent, it does not take deep root in their soul, and Therefore it withers in time of temptation, they do not so ponder them, as Others do;
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and therefore they are not so grounded in these first principles, as others are;
and Therefore they Are not so grounded in these First principles, as Others Are;
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though they have some hold, 〈 ◊ 〉 yet not so great a hold, as the godly have:
though they have Some hold, 〈 ◊ 〉 yet not so great a hold, as the godly have:
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So as they are not so firmely established, so grounded in the present truth, they are not so rooted, as the Saints are.
So as they Are not so firmly established, so grounded in the present truth, they Are not so rooted, as the Saints Are.
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That, which breeds this assent in them, is, but a common gift of the Holy Ghost ; That, which breeds this assent in them, is, but a Common gift of the Holy Ghost;
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but that, with which the Saints beleeve them, is a speciall grace infused, wrought by the Holy Ghost: now, that which hath a weaker cause, must needs have a weaker effect;
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;
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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 ;
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;
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therefore the faith of the Saints is stronger than the faith of the wicked.
Therefore the faith of the Saints is Stronger than the faith of the wicked.
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The Saints, the regenerate men, build their hope, comfort and happinesse upon the truth of these principles,
The Saints, the regenerate men, built their hope, Comfort and happiness upon the truth of these principles,
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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;
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 built all upon these;
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therfore, if any doubts arise, they can never be at rest, till faith hath resolved them, and wrought them out:
Therefore, if any doubts arise, they can never be At rest, till faith hath resolved them, and wrought them out:
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with another man it is not so;
with Another man it is not so;
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he takes these things upon trust, and beleeves them, as others do, but he doth not much trouble himselfe about them;
he Takes these things upon trust, and believes them, as Others do, but he does not much trouble himself about them;
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and therfore, if any doubts come against them, he suffers them to lye there, and goes on in a carelesse manner:
and Therefore, if any doubts come against them, he suffers them to lie there, and Goes on in a careless manner:
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But with the Saints it is not so;
But with the Saints it is not so;
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they building their hope upon them, doe therefore resolve to suffer any thing for God, they will be content to lose all for Him, if occasion requires,
they building their hope upon them, do Therefore resolve to suffer any thing for God, they will be content to loose all for Him, if occasion requires,
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and therefore they are upon sure ground;
and Therefore they Are upon sure ground;
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but the other, they doe but receive upon trust, and therefore they doe not cleave to him in that manner that the Saints doe.
but the other, they do but receive upon trust, and Therefore they do not cleave to him in that manner that the Saints do.
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Regenerate men have a lively and experimentall knowledge, that there is a GOD, 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.
Regenerate men have a lively and experimental knowledge, that there is a GOD, 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.
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They know very well, and that experimentally, what difference there was betweene; what they were once, and what they are now;
They know very well, and that experimentally, what difference there was between; what they were once, and what they Are now;
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what it is to envie the Saints, and what it is to have an affection of love to them;
what it is to envy the Saints, and what it is to have an affection of love to them;
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they know the time, when they slighted sinne, when they made no reckoning of it;
they know the time, when they slighted sin, when they made no reckoning of it;
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they know againe the bitternesse and sorrow of sin, when the commandement came, and shewed it unto them in its colours:
they know again the bitterness and sorrow of since, when the Commandment Come, and showed it unto them in its colours:
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they know a time when they judged perversely of the wayes of God, when they had a bad opinion of them,
they know a time when they judged perversely of the ways of God, when they had a bad opinion of them,
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and how now they are changed: besides, they know, how that once they did admire, and magnifie worldly excellencie and preferment;
and how now they Are changed: beside, they know, how that once they did admire, and magnify worldly excellency and preferment;
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but since they were inlightned, their opinion is otherwise; I say, they know all this experimentally.
but since they were enlightened, their opinion is otherwise; I say, they know all this experimentally.
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Take the whole worke of regeneration, they know it in themselves;
Take the Whole work of regeneration, they know it in themselves;
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and so for God himselfe, as hee is described in the Scriptures, such have they found him to themselves:
and so for God himself, as he is described in the Scriptures, such have they found him to themselves:
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Now where a man doth know things thus experimentally, it is another kinde of knowledge, than that which is by heare-say:
Now where a man does know things thus experimentally, it is Another kind of knowledge, than that which is by hearsay:
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so that though there is a beleefe in them both, yet there is a great difference betweene them.
so that though there is a belief in them both, yet there is a great difference between them.
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We must labour to confirme our faith in these principles, because they are of exceeding great moment, We must labour to confirm our faith in these principles, Because they Are of exceeding great moment,
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and consequence, in the lives of men; though they seeme to be remote, yet they are of more moment than any other;
and consequence, in the lives of men; though they seem to be remote, yet they Are of more moment than any other;
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as of a house, you see a faire top, but yet the foundation is of more moment, and that cannot be seene;
as of a house, you see a fair top, but yet the Foundation is of more moment, and that cannot be seen;
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the streames are seene, but the Well-head cannot:
the streams Are seen, but the Wellhead cannot:
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so all the actions of the lives of men are built upon these principles, and as they are more strongly, or weakly beleeved;
so all the actions of the lives of men Are built upon these principles, and as they Are more strongly, or weakly believed;
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so have they more or lesse influence into the hearts and lives of men. As take a man that beleeves fully, that there is a GOD;
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;
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and that, the Scriptures are his Word:
and that, the Scriptures Are his Word:
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this breeds an unresistable resolution to serve, and please him, notwithstanding all oppositions he meets with:
this breeds an unresistable resolution to serve, and please him, notwithstanding all oppositions he meets with:
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Take the greatest things that use to daunt men, as take a man that is to die,
Take the greatest things that use to daunt men, as take a man that is to die,
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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 eares,
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,
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when he beheld the heavens opened; so when men speake against him, and slander him; when they scoffe, and revile him, and trample upon him;
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;
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yet, if God be with him, he can boldly say, I care not for mans day, nor for the speaking against of sinners ;
yet, if God be with him, he can boldly say, I care not for men day, nor for the speaking against of Sinners;
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he is not moved a whit with them; they passe away as a vapour, that moves him not:
he is not moved a whit with them; they pass away as a vapour, that moves him not:
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so when hee sees the current of the times to runne against him, yet, when he sees that there is an Almightie GOD that takes notice of him, he is able to stand against and despise them all,
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,
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and is not stirred an haires breadth out of the way for it, they are as waters beating against a rocke.
and is not stirred an hairs breadth out of the Way for it, they Are as waters beating against a rock.
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Consider the Martyrs, that died in the fire, if you had stood by, you would have said;
Consider the Martyrs, that died in the fire, if you had stood by, you would have said;
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Surely, that man hath a strong faith, that can goe out of this life, and suffer such a kinde of death;
Surely, that man hath a strong faith, that can go out of this life, and suffer such a kind of death;
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but why doth he doe it? because he beleeves that there is a GOD, that is a rewarder of them that seeke him.
but why does he do it? Because he believes that there is a GOD, that is a rewarder of them that seek him.
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So every regenerate man, whatsoever he doth, he doth it with the same faith that they did, only here is the difference;
So every regenerate man, whatsoever he does, he does it with the same faith that they did, only Here is the difference;
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the Martyrs spent all at once, and these doe it but drop by drop: as when a man forbeares all present joyes, which this life consists in;
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;
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it is, as it were, a dying by peece-meales, a dying drop by drop, as Paul said, I dye daily. If one of us were to suffer,
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,
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as the Martyrs did, what is it that would establish our soules? it is the beleefe of these principles, that inables the Saints to doe all this:
as the Martyrs did, what is it that would establish our Souls? it is the belief of these principles, that inables the Saints to do all this:
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you live by your faith in these principles, though you observe it not;
you live by your faith in these principles, though you observe it not;
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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,
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,
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as lye more overly in their hearts, but their actions proceed from the strong setled notions and principles that are riveted in their inward heart.
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.
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And therefore, observe the lives of men; such as their principles in them are, such are their actions:
And Therefore, observe the lives of men; such as their principles in them Are, such Are their actions:
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For as it is true, on the one side, where men beleeve, there they come to God ;
For as it is true, on the one side, where men believe, there they come to God;
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so it is true on the otherside, if men be not grounded in these first principles,
so it is true on the otherside, if men be not grounded in these First principles,
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if they doe not beleeve, they doe not come to him; but goe on unevenly in their wayes, and forsake their profession.
if they do not believe, they do not come to him; but go on unevenly in their ways, and forsake their profession.
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Now, whence comes this uneven walking, this exorbitance of the wheeles, but from the weaknesse of the maine spring, that sets all on motion? because these are the first springs, that set all the rest on worke.
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.
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For, could a man be carried away by the praise of men, by the voice and breath of man, on the one side;
For, could a man be carried away by the praise of men, by the voice and breath of man, on the one side;
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or could he be discouraged by the scoffes of men on the other side, if he did fully beleeve this principle? it is impossible he should,
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,
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as Esay 52. As if he should say, It is impossible that men should shrinke so, at the face of man,
as Isaiah 52. As if he should say, It is impossible that men should shrink so, At the face of man,
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if they did not forget the Lord their Maker.
if they did not forget the Lord their Maker.
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Hence it is, (although you doe not observe from whence it comes) yet hence doe come all those fruits of Atheisme in the lives of men;
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;
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all that unthankfulnesse, that men can take blessings at GODS hands, and never give him thankes,
all that unthankfulness, that men can take blessings At GOD'S hands, and never give him thanks,
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nay rather, they render evill for good; hence it is, that men trust in meanes more than in God ;
nay rather, they render evil for good; hence it is, that men trust in means more than in God;
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hence it is, that men are so unholy when they come into his presence, they are not strucke with feare and reverence of his Majestie, when they come before him;
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;
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hence also comes that carelessenesse in the lives of men that feare not his Word, but walke on in a carelesse and remisse manner;
hence also comes that carelessness in the lives of men that Fear not his Word, but walk on in a careless and remiss manner;
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and hence also is that hasting after honours and profits, with the neglect of better things;
and hence also is that hasting After honours and profits, with the neglect of better things;
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they all arise from hence, even the weaknesse of the assent to these maine principles: for there is a double kinde of Atheisme in the heart;
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;
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there is a direct thought of Atheisme, when a man doubts of the truth of these principles, and knows he doth so.
there is a Direct Thought of Atheism, when a man doubts of the truth of these principles, and knows he does so.
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Secondly, when a man doubts, and knowes not that he doubts.
Secondly, when a man doubts, and knows not that he doubts.
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But, you will say, If it be of so much moment, then what is the way to strengthen our faith in them?
But, you will say, If it be of so much moment, then what is the Way to strengthen our faith in them?
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It is exceeding profitable to search and examine these truths to the ful, not to give over pondering of them, till your hearts be established in the present truth.
It is exceeding profitable to search and examine these truths to the full, not to give over pondering of them, till your hearts be established in the present truth.
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It is good to doe with your selves, as Eliah did in the case of Baal, Why halt you betweene two religions, come to that disjunction, If Baal be god, follow him? So I say to you in this case; It is good to do with your selves, as Elijah 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;
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examine it to the full, if these principles be not true, walke according to your liberty and lusts, take no paines,
examine it to the full, if these principles be not true, walk according to your liberty and Lustiest, take no pains,
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but live as your nature would have you;
but live as your nature would have you;
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but if they be true, then walke so, as if thou didst throughly beleeve them so to be;
but if they be true, then walk so, as if thou didst thoroughly believe them so to be;
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the beleefe of them is that which will carry us through all losses and slanders, through good report and ill report;
the belief of them is that which will carry us through all losses and slanders, through good report and ill report;
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if thou didst throughly beleeve them, they would make thee doe any thing for God ;
if thou didst thoroughly believe them, they would make thee doe any thing for God;
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I say, it is very profitable to come to this disjunction, and it strengthens our faith much;
I say, it is very profitable to come to this disjunction, and it strengthens our faith much;
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and this being laid, then draw the conclusion from it, that we thus here must live,
and this being laid, then draw the conclusion from it, that we thus Here must live,
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and that it is here best for us to doe so.
and that it is Here best for us to do so.
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To pray to God to strengthen our faith in these common principles, to say as the Disciples did, LORD increase our faith: you see that Christ did it, To pray to God to strengthen our faith in these Common principles, to say as the Disciples did, LORD increase our faith: you see that christ did it,
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when Peters faith failed him, he prayed that it might bee strengthened;
when Peter's faith failed him, he prayed that it might be strengthened;
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and when you have found any weaknesse 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 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,
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and thou mayest have, but the strong faith ariseth from the Spirit, God dispenseth it where he pleaseth;
and thou Mayest have, but the strong faith arises from the Spirit, God dispenseth it where he Pleases;
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this infused faith is not gotten by strength of argument, or perspicuitie of the understanding; it is not brought in by custome, but God doth worke it;
this infused faith is not got by strength of argument, or perspicuity of the understanding; it is not brought in by custom, but God does work it;
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it is not all the antecedent preparation that wil doe it, but God must first worke it,
it is not all the antecedent preparation that will do it, but God must First work it,
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and then you are able to beleeve these principles of faith, and able to beleeve them to the purpose.
and then you Are able to believe these principles of faith, and able to believe them to the purpose.
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When thou hast such a habit lying in thy soule, the more thou readest the Word,
When thou hast such a habit lying in thy soul, the more thou Readest the Word,
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and acquaintest thy selfe with it, day by day, the more stronger doth thy faith grow, Rom. 10. Faith comes by hearing, and hearing by the Word of GOD, that is, it is a meanes, by which God workes it, both in the beginning and increase of it.
and acquaintest thy self with it, day by day, the more Stronger does thy faith grow, 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.
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Therefore take that exhortation, which is in Coloss. 3.16. Let the Word dwell in you plenteously, &c. 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 ;
Therefore take that exhortation, which is in Coloss. 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;
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that is, reade not a Chapter or two, but all the Word; be not content to know one part of it, but know it thorowout.
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.
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Lastly, let it be in wisdome ;
Lastly, let it be in Wisdom;
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A man may reade much, and understand little, because he knowes not the meaning of it;
A man may read much, and understand little, Because he knows not the meaning of it;
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a childe may be able to say much by hart, and yet not have it in wisdome:
a child may be able to say much by heart, and yet not have it in Wisdom:
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therefore let the Word dwell plentifully in you, in all wisdome. It is profitable to converse with faithfull men:
Therefore let the Word dwell plentifully in you, in all Wisdom. It is profitable to converse with faithful men:
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As it is said of Barnabas, hee was a man full of faith; therefore it is said, he converted many: As it is said of Barnabas, he was a man full of faith; Therefore it is said, he converted many:
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It is not in vaine, that phrase of the Scripture; hee was a man full of faith, and therefore many were added to the Lord.
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.
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And you shall finde it by experience, when you converse with worldly men;
And you shall find it by experience, when you converse with worldly men;
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they will be readie, on every occasion, to attribute the event of things to naturall causes,
they will be ready, on every occasion, to attribute the event of things to natural Causes,
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but the godly, they ascribe it to God. Now good words strengthen our faith, but the evill words of naturall men, they corrupt good manners. And not only the words of the godly worke so,
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,
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but the very manner of the delivery of it, is emphaticall, for they doe beleeve it themselves:
but the very manner of the delivery of it, is emphatical, for they do believe it themselves:
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now if a man deliver an history that he beleeves, he will deliver it in such a manner, that hee will make others beleeve it also: Act. 14.1. They so spake, that a great multitude of the Iewes beleeved ;
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. They so spoke, that a great multitude of the Iewes believed;
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that is, in such a manner, that many were turned to the faith.
that is, in such a manner, that many were turned to the faith.
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Iunius professeth in his life, that the very first thing that turned him from his Atheisme, was the talking with a country-man of his not farre from Florence, and his manner of expressing himselfe.Iunius Professes 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.
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The next was the majesty of the Scripture, which he observed in Ioh. 1. but the other was the beginning of it.
The next was the majesty of the Scripture, which he observed in John 1. but the other was the beginning of it.
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So it will still be true, that walking with godly men will increase our faith, but with worldly men, it will weaken it. So it will still be true, that walking with godly men will increase our faith, but with worldly men, it will weaken it.
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Therefore use all these meanes to strengthen these principles in you; for they will have many excellent effects in your lives. As;
Therefore use all these means to strengthen these principles in you; for they will have many excellent effects in your lives. As;
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When a man beleeves this throughly, he will take the judgement of the Scripture against his owne fancy,
When a man believes this thoroughly, he will take the judgement of the Scripture against his own fancy,
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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,
and the opinions of men (with which we Are still ready to be misled;) so that when the Scripture Says of riches, that they Are nothing,
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whereas before thou thoughtest them to be a strong tower, now you thinke them to be but a staffe of reed;
whereas before thou thoughtest them to be a strong tower, now you think them to be but a staff of reed;
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so of sinfull lusts, that are so pleasant to us, the Scripture saith of them, that they fight against the soule,
so of sinful Lustiest, that Are so pleasant to us, the Scripture Says of them, that they fight against the soul,
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though they are sweet for the present, yet they are sowre in the latter end; so that thou takest the judgement of the Scripture against thy own reason.
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.
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So for the praise of men, see what the Scripture saith; he is praise-worthy whom God praiseth;
So for the praise of men, see what the Scripture Says; he is praiseworthy whom God Praiseth;
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so thou judgest vaine-glory to be but a bubble;
so thou Judges vainglory to be but a bubble;
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I say, if you could beleeve this throughly, you would set the judgement of the Scripture against your owne reasons, and the opinions of men.
I say, if you could believe this thoroughly, you would Set the judgement of the Scripture against your own Reasons, and the opinions of men.
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Besides this, it will breed a notable fervencie 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,
Beside 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,
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though many times hee prayeth, and hath no answer, as the woman of Canaan, yea, though he hath sometimes a contrary answer and effect to what he asketh;
though many times he Prayeth, and hath no answer, as the woman of Canaan, yea, though he hath sometime a contrary answer and Effect to what he asks;
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yet when he hath laid hold on the promises, he will not let goe, he will never give over;
yet when he hath laid hold on the promises, he will not let go, he will never give over;
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hee knowes, Hee, who hath promised, is faithfull;
he knows, He, who hath promised, is faithful;
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therefore he is not like a wave of the sea, tossed up and downe with every wind.
Therefore he is not like a wave of the sea, tossed up and down with every wind.
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But it is not onely a ground of all this, but it brings forth the effect:
But it is not only a ground of all this, but it brings forth the Effect:
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it doth exceedingly strengthen our faith in matters of justification;
it does exceedingly strengthen our faith in matters of justification;
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for it is certaine, that the same faith, whereby we beleeve, and apply the promises of salvation, through Christ, it is the same faith whereby we beleeve the Scripture,
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,
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and that there is a God, that made both Heaven and Earth. There is no difference in the faith;
and that there is a God, that made both Heaven and Earth. There is no difference in the faith;
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yea, that justifying faith, by which thou art saved, it ariseth from the beleefe of these principles;
yea, that justifying faith, by which thou art saved, it arises from the belief of these principles;
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as it was the same eye, whereby the Israelites did see the mountaines and trees, and other objects, and by which they saw the brazen Serpent;
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;
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No man beleeves justification by Christ, but his faith is mainly grounded upon this Word of God ;
No man believes justification by christ, but his faith is mainly grounded upon this Word of God;
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for whereas in Scripture we finde that IESVS CHRIST is come in the flesh, and that he is a Lambe slaine, for forgivenesse of sinnes;
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;
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that he is offered to every creature, that a man must thirst after him, and then take up his Crosse and follow him.
that he is offered to every creature, that a man must thirst After him, and then take up his Cross and follow him.
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Now come to a beleever going out of the world, and aske him what hope hee hath to be saved,
Now come to a believer going out of the world, and ask him what hope he hath to be saved,
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and what ground for it? he will be ready to say, I know that Christ is come into the world,
and what ground for it? he will be ready to say, I know that christ is come into the world,
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and that he is offered, and I know that I am one of them that have a part in him;
and that he is offered, and I know that I am one of them that have a part in him;
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I know that I have fulfilled the conditions, as that I should not continue willingly in any knowne sinne, that I should love the LORD IESVS,
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,
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and desire to serve him above all; I know that I have fulfilled these conditions.
and desire to serve him above all; I know that I have fulfilled these conditions.
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I say, if the ground whereon our faith is builded be the Word, then it is builded on a sure rocke,
I say, if the ground whereon our faith is built be the Word, then it is built on a sure rock,
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and the gates of hell, Satan, and all his temptations shall not prevaile against it, but against a strong fancie it may.
and the gates of hell, Satan, and all his temptations shall not prevail against it, but against a strong fancy it may.
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Therefore let us labour to strengthen our faith in these principles, that there is a GOD that made Heaven and Earth ;
Therefore let us labour to strengthen our faith in these principles, that there is a GOD that made Heaven and Earth;
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and that the Scripture is his Word, whereby his minde is revealed to us, that so you may know what his will is,
and that the Scripture is his Word, whereby his mind is revealed to us, that so you may know what his will is,
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and what to expect of him, upon all occasions.
and what to expect of him, upon all occasions.
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There is one thing which remaines in this point, which we added in the third place;
There is one thing which remains in this point, which we added in the third place;
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That, that God which we worship is this GOD:
That, that God which we worship is this GOD:
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for either it is that God, whom we worship, or else there is no true God in the world;
for either it is that God, whom we worship, or Else there is no true God in the world;
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we are to propound it negatively, to take away all other false religions:
we Are to propound it negatively, to take away all other false Religions:
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For, if there was ever a God revealed in the world, he was the God of the Iewes, and if he was the God of the Iewes, then of the Christians, and if of the Christians, then surely of the Protestants, and not the Papists ; (for they doe in most points adde to the garment of Christ, and the Protestants doe but cut off what thy have added before) and if of the Protestants, then surely of those that doe make conscience of their wayes, that doe not live loosely,
For, if there was ever a God revealed in the world, he was the God of the Iewes, and if he was the God of the Iewes, 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,
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but doe labour to please him in all things.
but do labour to please him in all things.
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THE FIFTH SERMON. ISAI. 46.9. Remember the former things of old; for I am GOD, and there is none else;
THE FIFTH SERMON. ISAIAH. 46.9. remember the former things of old; for I am GOD, and there is none Else;
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I am GOD, and there is none like mee. THe third thing which remains, is this, that there is no other GOD;
I am GOD, and there is none like me. THe third thing which remains, is this, that there is no other GOD;
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and it is an argument which is often used in Scripture, to prove that the Lord is God, because there is none besides him;
and it is an argument which is often used in Scripture, to prove that the Lord is God, Because there is none beside him;
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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. I am GOD, and there is none else, there is none beside me ; for so you Are to understand it: I am GOD; Because there is no other; this particle is so used many times, Isaiah 45.22. I am GOD, and there is none Else, there is none beside me;
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and this shewes the falsenesse of all other gods, and all other religions; and the argument stands thus;
and this shows the falseness of all other God's, and all other Religions; and the argument Stands thus;
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That if you looke to all former times, you shall see that there was never any other God, or any other religion but this, which wee professe.
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.
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There are two arguments set downe in the Text:
There Are two Arguments Set down in the Text:
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1 Remember the former times, and you shall alwayes finde it thus, that there is none besides mee.
1 remember the former times, and you shall always find it thus, that there is none beside me.
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2 There is none like me, saith the Lord ;
2 There is none like me, Says the Lord;
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take all other gods, and there is a wonderfull great difference betweene them and the God whom wee professe; there is none like him.
take all other God's, and there is a wonderful great difference between them and the God whom we profess; there is none like him.
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So that the point to be delivered hence is this;
So that the point to be Delivered hence is this;
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It is a great argument to prove the Deity, that there is none besides the Lord. To open this to you; I will shew you; It is a great argument to prove the Deity, that there is none beside the Lord. To open this to you; I will show you;
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1 What reasons the Scripture useth to prove, that there is none besides him. 2 We will shew you in some instances of it.
1 What Reasons the Scripture uses to prove, that there is none beside him. 2 We will show you in Some instances of it.
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3 We will make some uses of it.
3 We will make Some uses of it.
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For the first, you shall finde in the Scripture these five arguments, to shew that there is no other God, but that the LORD is GOD alone,
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,
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and that there is none besides him.
and that there is none beside him.
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From the greatnesse of Gods Majesty, and the immensitie of his workes, and that is the reason of the words here annexed; there is none like him:
From the greatness of God's Majesty, and the immensity of his works, and that is the reason of the words Here annexed; there is none like him:
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as in verse 5. of this Chapter you shall see it more plainly. as in verse 5. of this Chapter you shall see it more plainly.
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So, Among the gods, there is none like to thee, O Lord, neither are there any works like thy works.
So, Among the God's, there is none like to thee, Oh Lord, neither Are there any works like thy works.
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Where you see that they are both put together;
Where you see that they Are both put together;
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there is none like to him for the greatnesse of his Majestie, nor for the immensity of his workes.
there is none like to him for the greatness of his Majesty, nor for the immensity of his works.
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More particularly, first, in regard of the greatnesse of his Majestie, there is none like him;
More particularly, First, in regard of the greatness of his Majesty, there is none like him;
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Behold the nations are as a drop of a bucket, and are counted as the small dust of the ballance: Behold the Nations Are as a drop of a bucket, and Are counted as the small dust of the balance:
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behold, he taketh up the Iles as a very little thing;
behold, he Takes up the Isles as a very little thing;
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and Lebanon is not sufficient to burne, nor the beasts thereof sufficient for a burnt offering;
and Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burned offering;
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All nations before him are as nothing, and they are counted to him lesse than no thing, and vanitie: All Nations before him Are as nothing, and they Are counted to him less than no thing, and vanity:
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that is, let a man looke on the greatnesse of God, and compare him with all the things that are in the world,
that is, let a man look on the greatness of God, and compare him with all the things that Are in the world,
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and you shall finde a great disproportion betweene them; they are but as the drop of the bucket.
and you shall find a great disproportion between them; they Are but as the drop of the bucket.
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A bucket, of it selfe, holds but little water, but yet that is for some use;
A bucket, of it self, holds but little water, but yet that is for Some use;
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but the drops that fall from the bucket, when it commeth out of the Well, they are so small,
but the drops that fallen from the bucket, when it comes out of the Well, they Are so small,
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as wee make no account of them;
as we make no account of them;
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and yet all the world is not so much to the Lord, as these small drops.
and yet all the world is not so much to the Lord, as these small drops.
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And if that similitude will not serve, there is another; They are as the dust of the ballance:
And if that similitude will not serve, there is Another; They Are as the dust of the balance:
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if it were but as the dust of the earth, it were but small, but as for the dust of the ballance, it is so small, that it cannot weigh the ballance this way, or that way;
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;
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and yet the whole world is not so much to the Lord, as the dust of the ballance.
and yet the Whole world is not so much to the Lord, as the dust of the balance.
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Againe, a third expression he useth, and that is taken from the manner of his worship: for some might here object;
Again, a third expression he uses, and that is taken from the manner of his worship: for Some might Here Object;
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If he be so great, how short then doe we come of worshipping him, and of giving him that honour which we owe unto him? saith he;
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? Says he;
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it is true, for all the beasts of Lebanon are not sufficient for a burnt offering:
it is true, for all the beasts of Lebanon Are not sufficient for a burned offering:
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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,
nay, all the wood of Lebanon is not enough to kindle the burned offering. And take all the God's of the Gentiles, they were but men, and their Temples,
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and all the glory of them, they are nothing to the Lord: See another description of this in vers. 25. And as,
and all the glory of them, they Are nothing to the Lord: See Another description of this in vers. 25. And as,
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thus in regard of the greatnesse of him, there is none like him ; so likewise in regard of the greatnesse of his workes;
thus in regard of the greatness of him, there is none like him; so likewise in regard of the greatness of his works;
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vers. 12. Who hath measured out the waters in the hollow of his hand, and meted out heaven with the spanne, vers. 12. Who hath measured out the waters in the hollow of his hand, and meted out heaven with the span,
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and comprehended the dust of the earth in a measure, and weighed the mountaines in scales,
and comprehended the dust of the earth in a measure, and weighed the Mountains in scales,
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and the hils in a ballance? That is, looke upon the great building of Heaven and Earth,and the hills in a balance? That is, look upon the great building of Heaven and Earth,
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and consider what went to these buildings, what might and power hee must have to handle such things as these;
and Consider what went to these buildings, what might and power he must have to handle such things as these;
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as the vast mountaines, the huge earth, the wind, and the seas; and consider, what an hand and arme he must have, that must doe such things.
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.
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And also consider the wisdome of God, that went to this worke, and he did it alone;
And also Consider the Wisdom of God, that went to this work, and he did it alone;
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he had none to helpe him;
he had none to help him;
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take a man, let him set up a building, and he cannot do it of himselfe,
take a man, let him Set up a building, and he cannot do it of himself,
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but he needs some body to helpe him; but the Lord did all this alone: therefore he concludes, vers. 18. that there is none like to him ;
but he needs Some body to help him; but the Lord did all this alone: Therefore he concludes, vers. 18. that there is none like to him;
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as if it were his scope and intention in that place. It appeares hence, that they are not gods, from their newnesse, they had a beginning, and they have an end;
as if it were his scope and intention in that place. It appears hence, that they Are not God's, from their newness, they had a beginning, and they have an end;
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but God is from everlasting, I am the first and last, Esay 41.4. and 44.6. and 43.10.
but God is from everlasting, I am the First and last, Isaiah 41.4. and 44.6. and 43.10.
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The meaning is, all the other gods had a beginning, we know when they began, and their owne Historians have related it; The meaning is, all the other God's had a beginning, we know when they began, and their own Historians have related it;
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but I was before them all, saith the Lord, and they have all vanished away, even in your owne sight.
but I was before them all, Says the Lord, and they have all vanished away, even in your own sighed.
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Their ignorance and want of knowledge, and his Omniscience, is another argument, which you have used in Esay 41.22, 23. and 44.7, 8. Let them bring them forth,
Their ignorance and want of knowledge, and his Omniscience, is Another argument, which you have used in Isaiah 41.22, 23. and 44.7, 8. Let them bring them forth,
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and shew what will happen, let them shew the former things, what they be, &c. that we may know that you are gods. The meaning is this;and show what will happen, let them show the former things, what they be, etc. that we may know that you Are God's. The meaning is this;
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that there are none other gods, that doe declare former things, that tell of the beginning of the world,
that there Are none other God's, that do declare former things, that tell of the beginning of the world,
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or of the creation, nor can declare things to come;
or of the creation, nor can declare things to come;
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I only can doe it, I have not spoken in secret, but my prophecies are plaine and open, I have spoken it,
I only can do it, I have not spoken in secret, but my prophecies Are plain and open, I have spoken it,
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and I will bring it to passe.
and I will bring it to pass.
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Therefore, I say, his omniscience and shewing future things, doth testifie, that there are no other gods besides him, seeing no other hath beene able so to doe.
Therefore, I say, his omniscience and showing future things, does testify, that there Are no other God's beside him, seeing no other hath been able so to do.
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The greatnesse of his power put forth in the continuall passages of his providence, and their want of power;
The greatness of his power put forth in the continual passages of his providence, and their want of power;
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which is another argument used in Isai. 41.23. Behold, you are nothing, and your workes are of nought ;
which is Another argument used in Isaiah 41.23. Behold, you Are nothing, and your works Are of nought;
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that is, you are not able to doe any thing, either good or hurt to the sonnes of men,
that is, you Are not able to do any thing, either good or hurt to the Sons of men,
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and therefore you are no gods, you are but vanitie, and of no value: which argument you have often repeated;
and Therefore you Are no God's, you Are but vanity, and of no valve: which argument you have often repeated;
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as also the great changes, that God workes on the sonnes of men, which Idols cannot doe, Isai 40.23, 24. He brings the Princes to nothing, &c. that is, he is able to set up whom he will, and pull them downe againe;
as also the great changes, that God works on the Sons of men, which Idols cannot do, Isaiah 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;
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and hee gives instance in the greatest Princes, that thought themselves best rooted, saith he,
and he gives instance in the greatest Princes, that Thought themselves best rooted, Says he,
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when I doe but blow upon them, when I blast them, they are, as if they never had beene planted,
when I do but blow upon them, when I blast them, they Are, as if they never had been planted,
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as if they had beene never sowen, but they are, as if they had tooke no root in all the earth.
as if they had been never sown, but they Are, as if they had took no root in all the earth.
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So Psal. 107.33, 34. He turneth a desart into a fruitfull land;
So Psalm 107.33, 34. He turns a desert into a fruitful land;
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and a fruitfull land hee turneth into barrennesse, for the wickednesse of them that dwell therein ;and a fruitful land he turns into Barrenness, for the wickedness of them that dwell therein;
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making changes of men, and things, which no Idols could doe. They are such as are dead men, and have no life in them.
making changes of men, and things, which no Idols could do. They Are such as Are dead men, and have no life in them.
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This is an argument that the Apostle Paul useth, Act. 14.15. that they should turne to the living GOD;
This is an argument that the Apostle Paul uses, Act. 14.15. that they should turn to the living GOD;
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Psal. 115. It is true of all other gods, they are dead vanities, they are Idols, and have no life in them; Psalm 115. It is true of all other God's, they Are dead vanities, they Are Idols, and have no life in them;
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only God is living, he only hath life in himselfe, and gives life to all other things in the world.
only God is living, he only hath life in himself, and gives life to all other things in the world.
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Therefore, there is none other god besides him. Now we come to particulars.
Therefore, there is none other god beside him. Now we come to particulars.
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As, Take all the religions that ever have beene in the world, besides that which we professe;
As, Take all the Religions that ever have been in the world, beside that which we profess;
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take all the gods, that have beene set up by others; they are divided into two times, either before, or since Christ ;
take all the God's, that have been Set up by Others; they Are divided into two times, either before, or since christ;
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before, and they are either those gods, that were worshipped by the Grecians and the Romans, the wisest of the Heathens,
before, and they Are either those God's, that were worshipped by the Greeks and the Roman, the Wisest of the heathens,
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or else those that were worshipped by the Barbarians. Now, they worshipped the Sunne, and Moone,
or Else those that were worshipped by the Barbarians. Now, they worshipped the Sun, and Moon,
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and foure-footed beasts, Rom. 1. If there be question of any, it is of those among the Romans ; and fourfooted beasts, Rom. 1. If there be question of any, it is of those among the Romans;
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such as were Saturne, and Iupiter, and Inno, &c. which are now altogether exploded; and there is enough said against them, even by their owne Writers. As;
such as were Saturn, and Iupiter, and Inno, etc. which Are now altogether exploded; and there is enough said against them, even by their own Writers. As;
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1 They were men, and therefore not gods;
1 They were men, and Therefore not God's;
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this was the argument that Tertullian and Iustin Martyr used to convince those, amongst whom they lived, that Iuno, Iupiter, Neptune, &c. were Saturnes off-spring, and therefore they were men; this was the argument that Tertullian and Justin Martyr used to convince those, among whom they lived, that Iuno, Iupiter, Neptune, etc. were Saturnes offspring, and Therefore they were men;
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and if men, then borne of men, and their Genealogies are recorded by their owne Writers.
and if men, then born of men, and their Genealogies Are recorded by their own Writers.
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2 And as they were men, so they were the worst of men, given to the grossest vices, as adultery, theft, murther, &c.
2 And as they were men, so they were the worst of men, given to the Grossest vices, as adultery, theft, murder, etc.
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And if it be objected, as it was to Lactantius, that these are only fictions of Poets.
And if it be objected, as it was to Lactantius, that these Are only fictions of Poets.
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I answer, that the Poets were their Prophets, as the Apostle saith, One of your Prophets saith so ;
I answer, that the Poets were their prophets, as the Apostle Says, One of your prophets Says so;
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and they did but give light to the picture;
and they did but give Light to the picture;
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and all their owne Writers agree, as Cicero and Varro, that they were subject to those vices that wee named.
and all their own Writers agree, as Cicero and Varro, that they were Subject to those vices that we nam.
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3 They did dye, and therefore were not gods;
3 They did die, and Therefore were not God's;
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and therefore they would in one place shew you a sepulchre, and in another place a temple erected to the same god, which is an extreme contradiction; 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;
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yet this was acknowledged even by them that worshipped them:
yet this was acknowledged even by them that worshipped them:
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and as for Tully, we cannot have more against him, than he himselfe confesseth in his Tractate, De naturâ deorum ;
and as for Tully, we cannot have more against him, than he himself Confesses in his Tractate, De naturâ Gods;
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as one saith, Re tollit deos, sed oratione reliquit ; He tooke away their gods in deed, though not in word:
as one Says, Re Tollit Gods, sed oration reliquit; He took away their God's in deed, though not in word:
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and himselfe saith, Vtinam tam facile veram religionem invenire possim, quàm falsam convincere:
and himself Says, Vtinam tam facile Veram religionem invenire possim, quàm Fallen convincere:
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I would I could as well finde out the truth of true religion, as the falsenesse of the other.
I would I could as well find out the truth of true Religion, as the falseness of the other.
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All which are disputed at large by Tertullian, and Augustine De civitate Dei, and Clemens Alexandrinus, who lived in those dayes;
All which Are disputed At large by Tertullian, and Augustine De Civitate Dei, and Clemens Alexandrian, who lived in those days;
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which we speak the more of, because it was that, which did spread it selfe even over the whole world for many ages together.
which we speak the more of, Because it was that, which did spread it self even over the Whole world for many ages together.
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And as for the gods that are worshipped by the Chaldaeans, and the Syrians, as the Sunne and Moone, they are not worth the naming.
And as for the God's that Are worshipped by the Chaldaeans, and the Syrians, as the Sun and Moon, they Are not worth the naming.
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There is another religion that is growen up since Christ, the religion of Mahomet, which hath spread over the most part of the world,
There is Another Religion that is grown up since christ, the Religion of Mahomet, which hath spread over the most part of the world,
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for if that computation be true, that is lately given, they have foureteene times as much as any other hath;
for if that computation be true, that is lately given, they have foureteene times as much as any other hath;
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and they arose about six hundred yeares after Christ, and therefore they have continued a long time.
and they arose about six hundred Years After christ, and Therefore they have continued a long time.
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I speake not this, because I thinke that any here had need to be disswaded from it,
I speak not this, Because I think that any Here had need to be dissuaded from it,
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but to shew that there was never any veri-similitude of it, but that God was alwayes God alone.
but to show that there was never any verisimilitude of it, but that God was always God alone.
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Therfore against it, I will use foure arguments: 1 Mahomet did fully acknowledge the truth of the Old Testament, and of the New;
Therefore against it, I will use foure Arguments: 1 Mahomet did Fully acknowledge the truth of the Old Testament, and of the New;
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yet the things which he delivers, are contrary to both; which confirmes our religion, and shewes the falsenesse of theirs;
yet the things which he delivers, Are contrary to both; which confirms our Religion, and shows the falseness of theirs;
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for he did acknowledge, that Moses received the Old Testament from God, and so did the Prophets,
for he did acknowledge, that Moses received the Old Testament from God, and so did the prophets,
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and he repeats most of the story;
and he repeats most of the story;
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he acknowledgeth the creation of Adam, and the eating of the forbidden fruit, and the whole story of Abraham, and his calling,
he acknowledgeth the creation of Adam, and the eating of the forbidden fruit, and the Whole story of Abraham, and his calling,
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and the offering of his sonne Isaac ;
and the offering of his son Isaac;
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and also, he acknowledgeth the whole History of Moses, how God appeared to him, and how he went into Aegypt, and of the ten Plagues that he sent upon the Aegyptians, and the wonders that hee wrought going downe into Canaan ;
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;
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and so of all the rest, naming the booke of Psalmes, and quoting things out of it;
and so of all the rest, naming the book of Psalms, and quoting things out of it;
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and of Deuteronomy, acknowledging many of the Prophets, as Eliah, Samuel, Iob and Ionah ; and he confesseth that there were many more, which he did not name:
and of Deuteronomy, acknowledging many of the prophets, as Elijah, Samuel, Job and Jonah; and he Confesses that there were many more, which he did not name:
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and so hee acknowledgeth the New Testament likewise;
and so he acknowledgeth the New Testament likewise;
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hee acknowledgeth that Christ was borne of a Virgin, and that by the mightie power of God, without man; that he healed diseases;
he acknowledgeth that christ was born of a Virgae, and that by the mighty power of God, without man; that he healed diseases;
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and that he received the Gospell from God himselfe;
and that he received the Gospel from God himself;
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and that God gave power to him more than to all the Prophets that were before him,
and that God gave power to him more than to all the prophets that were before him,
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and that hee was the word and power of God, and that all, that doe beleeve in him, shall be be saved;
and that he was the word and power of God, and that all, that do believe in him, shall be be saved;
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and they shall follow him in white garments, and that hee, which beleeves it not, shall be damned;
and they shall follow him in white garments, and that he, which believes it not, shall be damned;
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and hee acknowledgeth the New Testament to beare witnesse to the Old; and he acknowledgeth the resurrection, the comming of Iohn Baptist ;
and he acknowledgeth the New Testament to bear witness to the Old; and he acknowledgeth the resurrection, the coming of John Baptist;
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and he speakes very honourably of Christ, except only in two things: 1 He tooke up the opinion of the Arrians, to deny his Divinitie.
and he speaks very honourably of christ, except only in two things: 1 He took up the opinion of the Arians, to deny his Divinity.
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2 And also, he denied that he was crucified, but that some body was crucified for him.
2 And also, he denied that he was Crucified, but that Some body was Crucified for him.
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He brought in a new religion, and yet he professeth, that hee had no miracles, or predictions of things to come.
He brought in a new Religion, and yet he Professes, that he had no Miracles, or predictions of things to come.
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Now, when religion is not confirmed by miracles, or predictions of things to come, or holinesse of life, it is a token that there is no truth in it.
Now, when Religion is not confirmed by Miracles, or predictions of things to come, or holiness of life, it is a token that there is no truth in it.
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We may perceive it by the writing of the Alcoran ; It is so barbarous, that there is no sense in it;
We may perceive it by the writing of the Alcorani; It is so barbarous, that there is no sense in it;
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and they say, that he could neither write nor reade; and they say, that he could neither write nor read;
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and so the writing shewes, that it was by one, that was an ignorant man, that had no skill;
and so the writing shows, that it was by one, that was an ignorant man, that had no skill;
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and those stories that are alleaged out of the Scripture, have much falshood mixed with them;
and those stories that Are alleged out of the Scripture, have much falsehood mixed with them;
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which is a signe that he never read them himselfe, but that he had them by relation;
which is a Signen that he never read them himself, but that he had them by Relation;
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but onely hee speaking to a very ignorant people, they received it of him; and having inlarged themselves by the sword;
but only he speaking to a very ignorant people, they received it of him; and having enlarged themselves by the sword;
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and so they continue to this day.
and so they continue to this day.
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The impuritie of his doctrine, he cut off what was hard to be beleeved, and whatsoever was difficult to practise,
The impurity of his Doctrine, he Cut off what was hard to be believed, and whatsoever was difficult to practise,
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and he propounded that to the people, wherein there was no hardnesse, no difficultie, promising them a paradise, wherein they should have all pleasures, and should enjoy women;
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;
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and also they should have meat, drinke, apparell, and fruits of all sorts;
and also they should have meat, drink, apparel, and fruits of all sorts;
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as also, they should have silken, and purple carpets to lye upon, &c. and also he professeth that he had a licence given him from God, to know what women he would,
as also, they should have silken, and purple carpets to lie upon, etc. and also he Professes that he had a licence given him from God, to know what women he would,
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and to put them away when he would; which licence was given to him and to no other.
and to put them away when he would; which licence was given to him and to no other.
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All which arguments are enough to shew the vanitie and falshood of this their religion.
All which Arguments Are enough to show the vanity and falsehood of this their Religion.
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Seeing there is none other god besides the Lord, we should fix this principle in us, and labour to strengthen it by this other medium also.
Seeing there is none other god beside the Lord, we should fix this principle in us, and labour to strengthen it by this other medium also.
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When more candles are brought into a place, the light is greater, and you may see the objects the better.
When more Candles Are brought into a place, the Light is greater, and you may see the objects the better.
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Therefore, adde this to the other, that there is no other god ;
Therefore, add this to the other, that there is no other god;
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for this expresseth not only that the Lord is God, but that it is he whom we worship:
for this Expresses not only that the Lord is God, but that it is he whom we worship:
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for if there be a God that made Heaven and Earth, he would have revealed himselfe to the sonnes of men,
for if there be a God that made Heaven and Earth, he would have revealed himself to the Sons of men,
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but there hath never beene any other revealed. Remember the former things, and you shall see that there was never any other.
but there hath never been any other revealed. remember the former things, and you shall see that there was never any other.
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Make this chaine, and every linke of it is exceeding strong: see if ever there hath beene any god besides him:
Make this chain, and every link of it is exceeding strong: see if ever there hath been any god beside him:
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For, if there was ever any God revealed to the sons of men, it was the God of the Iewes, that was revealed by Moses, and the Prophets.
For, if there was ever any God revealed to the Sons of men, it was the God of the Iewes, that was revealed by Moses, and the prophets.
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For all the dunghill gods of the Gentiles, they were but vanitie, and they appeared to be so;
For all the dunghill God's of the Gentiles, they were but vanity, and they appeared to be so;
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and if it was the God of the Iewes, 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 if it was the God of the Iewes, then of the Christians, (Because the New Testament is built upon the Old;) and then surely, he is that God, whom the Protestants worship,
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and not whom the Papists worship. For, if you take all those things, wherein they differ from us;
and not whom the Papists worship. For, if you take all those things, wherein they differ from us;
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as in their worshipping of Images, their Purgatory, their Indulgences, their Prayers to, and for the dead;
as in their worshipping of Images, their Purgatory, their Indulgences, their Prayers to, and for the dead;
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their Prayers in an unknowne tongue, and so all other points of difference, and you shall finde that they were added,
their Prayers in an unknown tongue, and so all other points of difference, and you shall find that they were added,
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and taken in, in continuance of time, now one, then another;
and taken in, in Continuance of time, now one, then Another;
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and there are many that have taken paines to shew the pedegree of them, when they came in;
and there Are many that have taken pains to show the pedigree of them, when they Come in;
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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;
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;
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the Papists agree in all with what wee teach, only the difference is betweene the additions which have come in from time to time.
the Papists agree in all with what we teach, only the difference is between the additions which have come in from time to time.
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Therfore you must learne from hence to confirme your faith, by that argument which Peter useth, Ioh. 6.68. Whither shall we goe, thou hast the words of eternall life.
Therefore you must Learn from hence to confirm your faith, by that argument which Peter uses, John 6.68. Whither shall we go, thou hast the words of Eternal life.
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There are two things which make us cleave to any thing: 1 The firmenesse of the thing.
There Are two things which make us cleave to any thing: 1 The firmness of the thing.
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2 When we can goe no whither else.
2 When we can go no whither Else.
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So that looke to any time or place, and consider that all other gods they are but vanitie. For, looke upon the world,
So that look to any time or place, and Consider that all other God's they Are but vanity. For, look upon the world,
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and the creatures, and they have no bottom to stand on, they have no state to hold by.
and the creatures, and they have no bottom to stand on, they have no state to hold by.
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Therfore, let this teach us to cleave to him without separation: looke upon every side, as David did, to the right hand, and to the left,
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,
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and you shall see that there was no other god. Only here the soule hath sure footing;
and you shall see that there was no other god. Only Here the soul hath sure footing;
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therefore say, that if the dissolution of all things should come, as death and martyrdome, (as wee know not how soone they may) yet God shall be our God, we will forsake all to follow him.
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.
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Consider the present time of the Church, consider how soone the times may come upon us,
Consider the present time of the Church, Consider how soon the times may come upon us,
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when we shall be put to it; for now things are in praecipitio ; hasting downe to the bottome of the hill;
when we shall be put to it; for now things Are in praecipitio; hasting down to the bottom of the hill;
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and we know not how neere we are to that houre of temptation, spoken of in the Revelations ;
and we know not how near we Are to that hour of temptation, spoken of in the Revelations;
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when it shall be as it was in Esay's time, 2 Chron. 15.6. Nation shall rise against Nation.
when it shall be as it was in Esay's time, 2 Chronicles 15.6. nation shall rise against nation.
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These times are growing, and gathering strength more and more; therefore let us strengthen our faith, and prepare for a triall.
These times Are growing, and gathering strength more and more; Therefore let us strengthen our faith, and prepare for a trial.
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Hitherto religion and peace have walked together in one path;
Hitherto Religion and peace have walked together in one path;
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but when they shall goe in different paths, it will appeare then, whose servants we are.
but when they shall go in different paths, it will appear then, whose Servants we Are.
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So when the times of triall come, it will be a great matter to have this principle laid.
So when the times of trial come, it will be a great matter to have this principle laid.
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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:
If you should come to suffer death, and to loose your lives, it will be a great matter, to be rooted and grounded in the faith:
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for there is a great difference betweene those that have much earth, and betweene those that are not well rooted, that have not received this anointing, that teacheth us these things.
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 Teaches us these things.
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Only this I will say to you in the second place to comfort you, though you see the Lord laying the Churches waste, so that they are wallowing in their bloud,
Only this I will say to you in the second place to Comfort you, though you see the Lord laying the Churches waste, so that they Are wallowing in their blood,
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and yet that you might hold up your heads; consider that he is God alone, and therefore will rouse up himselfe in due time;
and yet that you might hold up your Heads; Consider that he is God alone, and Therefore will rouse up himself in due time;
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for, He will not give his glory to another :
for, He will not give his glory to Another:
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therefore though you see all the Churches in Christen dome laid waste, yet the Lord will raise them up againe,
Therefore though you see all the Churches in christian dome laid waste, yet the Lord will raise them up again,
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and the ground of it is in Esay 48.11 For mine owne sake, even for mine owne sake will I doe it:
and the ground of it is in Isaiah 48.11 For mine own sake, even for mine own sake will I do it:
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for, how should my name be polluted? and I will not give my glory to another ;for, how should my name be polluted? and I will not give my glory to Another;
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speaking there to the Churches in that time, saith the LORD, I have refined them, but not with silver, I have chosen them in the furnace of affliction ;
speaking there to the Churches in that time, Says the LORD, I have refined them, but not with silver, I have chosen them in the furnace of affliction;
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that is, I have thus and thus dealt with them, yet will I not cast them off,
that is, I have thus and thus dealt with them, yet will I not cast them off,
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though they be sinfull, yet will I not put them away, for mine owne sake; for my name should be polluted, if I should suffer them to lye thus:
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:
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It should be thought that the other religion was true, and so I should lose my glory.
It should be Thought that the other Religion was true, and so I should loose my glory.
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And againe, will God now say, I will not doe so;
And again, will God now say, I will not do so;
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for, should Antichrist prevaile, it would be an argument that they had the truth, and not we. So Esay 42.8.
for, should Antichrist prevail, it would be an argument that they had the truth, and not we. So Isaiah 42.8.
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I am the LORD, that is my name; and my glory will not I give to another, I am the LORD, that is my name; and my glory will not I give to Another,
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neither my praise to graven images. As the graven images there should have had the praise, so should the Papists now,neither my praise to graved Images. As the graved Images there should have had the praise, so should the Papists now,
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if God should suffer his Church to be so, but for his owne sake he will not suffer it.
if God should suffer his Church to be so, but for his own sake he will not suffer it.
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Let this encourage you then to be earnest with him in prayer;
Let this encourage you then to be earnest with him in prayer;
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for the time will come, when hee will turne his head, when the just period is come, he will be seene in the Mount.
for the time will come, when he will turn his head, when the just Period is come, he will be seen in the Mount.
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If there be no other God, then let us be carefull to keep our hearts from all kinde of idolatry, not to set up any other in our heart or affections.
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.
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For there are two kindes of Idolatry: For there Are two Kinds of Idolatry:
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1 One is grosse, as the worshipping of Baal, Mahomet, &c. and that you are free from, 1 One is gross, as the worshipping of Baal, Mahomet, etc. and that you Are free from,
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because there is light enough in the Church to see the vanity of them.
Because there is Light enough in the Church to see the vanity of them.
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2 There is another kinde of Idolatry, which Saint Iames speakes of, Iames 4. Yee adulterers, and adulteresses, you make riches your god, and honour, and your belly, your god ;
2 There is Another kind of Idolatry, which Saint James speaks of, James 4. Ye Adulterers, and Adulteresses, you make riches your god, and honour, and your belly, your god;
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and when you sacrifice to your owne nets, that is, to outward and secondary meanes, or when we joyne any other thing with 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;
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now this is Idolatrie, which is common amongst us. Our nature is as prone to Idolatry as any, though not in that kind:
now this is Idolatry, which is Common among us. Our nature is as prove to Idolatry as any, though not in that kind:
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for man is a weake creature, and therefore hee seekes something to repose himselfe upon; and because they finde not any one thing sufficient;
for man is a weak creature, and Therefore he seeks something to repose himself upon; and Because they find not any one thing sufficient;
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therefore they put their confidence in many, Rom. 1. For all Idolatry is upon one of these three grounds:
Therefore they put their confidence in many, Rom. 1. For all Idolatry is upon one of these three grounds:
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1 They worship them for gods, whom they saw excellent men, that had something in them above themselves;
1 They worship them for God's, whom they saw excellent men, that had something in them above themselves;
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such as were strong men, as Hercules ; and those that were Law-givers, and Princes, as Saturne, and Iupiter ;
such as were strong men, as Hercules; and those that were Lawgivers, and Princes, as Saturn, and Iupiter;
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and they did worship Vertues likewise; and they did build a Temple to Vertue it selfe; and to Iustice, and Patience.
and they did worship Virtues likewise; and they did built a Temple to Virtue it self; and to justice, and Patience.
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2 Those, that brought any speciall helpe, and comfort to the lives of men; as they that did invent usefull Arts, as Bacchus, Ceres, Vulcan, Aesculapius ;
2 Those, that brought any special help, and Comfort to the lives of men; as they that did invent useful Arts, as Bacchus, Ceres, Megalo, Aesculapius;
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and also they worshipped the creatures themselves, as the Sunne, and Moone, and Oxen, and the like.
and also they worshipped the creatures themselves, as the Sun, and Moon, and Oxen, and the like.
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3 They worshipped for god, that which was stronger than themselves;
3 They worshipped for god, that which was Stronger than themselves;
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therefore Tully saith, we build a Temple to Feavers, to Diseases, because they were stronger than they, they could kill men when they did seaze upon them:
Therefore Tully Says, we built a Temple to Fevers, to Diseases, Because they were Stronger than they, they could kill men when they did seize upon them:
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so they did build a Temple to Fortune. Now to translate this to our selves, see if we have not the same ground with us;
so they did built a Temple to Fortune. Now to translate this to our selves, see if we have not the same ground with us;
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see if the things that have any excellencie amongst men; if the things that are profitable to us, and things that exceed us in strength,
see if the things that have any excellency among men; if the things that Are profitable to us, and things that exceed us in strength,
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and over-power 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,
and overpower us, whither they Are not ready to be Set up as God's; when men spend themselves upon their pleasure, and Are afraid of men, what is this,
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but to set up another god? We doe the same, though not in the same manner that the Heathens did.
but to Set up Another god? We do the same, though not in the same manner that the heathens did.
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Now, for the worshipping the creatures; we are not to doe it:
Now, for the worshipping the creatures; we Are not to do it:
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there is no creature in the world that can do either good or hurt, as it was said of Idols.
there is no creature in the world that can do either good or hurt, as it was said of Idols.
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But when our affections are so inordinately carried to them, we set them up for gods, though we observe it not.
But when our affections Are so inordinately carried to them, we Set them up for God's, though we observe it not.
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It is Gods prerogative royall, and it belongs only to him, to doe good or evill;
It is God's prerogative royal, and it belongs only to him, to do good or evil;
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whatsoever is either good or evill, he is the Author of it; he makes mens lives comfortable, or uncomfortable, at his pleasure;
whatsoever is either good or evil, he is the Author of it; he makes men's lives comfortable, or uncomfortable, At his pleasure;
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for hee disposeth of things, giving them, and taking them from whom he will.
for he Disposeth of things, giving them, and taking them from whom he will.
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Therefore, why is he forgotten? and why doe men joyne other things with him? so farre,
Therefore, why is he forgotten? and why do men join other things with him? so Far,
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as men see not the vanity of all things, and so farre, as their affections are taken up with these outward things,
as men see not the vanity of all things, and so Far, as their affections Are taken up with these outward things,
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so much Idolatry there is in their hearts. Therefore you must take heed that you give not Gods glory to another. Take heed of Idolatry;
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;
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in your opinions give not the glory of God to riches;
in your opinions give not the glory of God to riches;
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for that which a mans minde 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,
for that which a men 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,
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or the favour of men, if you set your minde upon it, you make it as God, and it is to give the glory of God to another.
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.
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We must not trust in them, Psal. 115.9. but trust in GOD; O Israel trust thou in the LORD, he is their helpe and their shield.
We must not trust in them, Psalm 115.9. but trust in GOD; Oh Israel trust thou in the LORD, he is their help and their shield.
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Now then, we exalt him, when we trust only in him, when we trust not in any of these outward things,
Now then, we exalt him, when we trust only in him, when we trust not in any of these outward things,
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when we think not our selves any whit the better, the more riches or friends we have:
when we think not our selves any whit the better, the more riches or Friends we have:
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for so farre we trust in the creatures, so far we commit idolatry with them:
for so Far we trust in the creatures, so Far we commit idolatry with them:
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but he that thinkes himselfe 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;
but he that thinks himself safe, Because he hath the Lord for his God, and Because he is his Shield, he does exalt the Lord, and this is to put this in practice which is Here spoken of;
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I am God, and there is none like mee. I am God, and there is none like me.
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THE SIXTH SERMON. EXODVS. 3.13, 14, 15. 13 Moses said unto GOD ; behold, when I come unto the children of Israel, and shall say unto them;
THE SIXTH SERMON. EXODVS. 3.13, 14, 15. 13 Moses said unto GOD; behold, when I come unto the children of Israel, and shall say unto them;
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The GOD of your Fathers hath sent me unto you, and they shall say unto mee, What is his Name? what shall I say unto them?
The GOD of your Father's hath sent me unto you, and they shall say unto me, What is his Name? what shall I say unto them?
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14 And GOD said unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the children of Israel;
14 And GOD said unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the children of Israel;
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I AM hath sent me unto you.I AM hath sent me unto you.
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15 And GOD said moreover unto Moses, Thus shalt thou say unto the children of Israel;
15 And GOD said moreover unto Moses, Thus shalt thou say unto the children of Israel;
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The LORD GOD of your Fathers, the GOD of Abraham, the GOD of Isaac, and the GOD of Iacob hath sent me unto you:
The LORD GOD of your Father's, the GOD of Abraham, the GOD of Isaac, and the GOD of Iacob hath sent me unto you:
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this is my Name for ever, and this is my memoriall unto all generations. NOw wee come to this, What GOD is. God is IEHOVAH ELOHIM;
this is my Name for ever, and this is my memorial unto all generations. NOw we come to this, What GOD is. God is JEHOVAH ELOHIM;
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an absolute Essence, in three Persons. But we will first speake of the Deitie, then of the Persons.an absolute Essence, in three Persons. But we will First speak of the Deity, then of the Persons.
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Now God is knowne to us two wayes: 1 By his Essence; and 2 By his Attributes.
Now God is known to us two ways: 1 By his Essence; and 2 By his Attributes.
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Now the great question is, what this Essence of God is. Beloved, you need more than the tongue of man to declare this to you;
Now the great question is, what this Essence of God is. beloved, you need more than the tongue of man to declare this to you;
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yet we will shew it to you, as the Scripture reveales it.
yet we will show it to you, as the Scripture reveals it.
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Now, if we should define it, (though it is capable properly of no definition) wee would say, GOD is an incomprehensible, first, and absolute Being.
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.
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These words in this place, set out the Essence of God most clearely of any place in Scripture, that I know.
These words in this place, Set out the Essence of God most clearly of any place in Scripture, that I know.
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This is the first expression, whereby God did ever shew himselfe in his Essence. God hath before made himselfe knowne by his All-sufficiencie, Chap. 6.3. I appeared to Abraham; to Isaac, and unto Iacob, by the name of GOD Almightie, but by my name IEHOVAH, was I not knowne unto them.
This is the First expression, whereby God did ever show himself in his Essence. God hath before made himself known by his All-sufficiency, Chap. 6.3. I appeared to Abraham; to Isaac, and unto Iacob, by the name of GOD Almighty, but by my name JEHOVAH, was I not known unto them.
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This name, IEHOVAH, was knowne to Abraham, as appeares in divers places; but the meaning is, it was not opened to them, they did not understand it: The Lord saith, Gen. 17.1. I am the Almightie GOD, walke before mee, and be thou perfect.
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 Says, Gen. 17.1. I am the Almighty GOD, walk before me, and be thou perfect.
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You shall finde that Name used on every occasion, by Abraham, by Isaac, and by Iacob. El-shaddai ; GOD all-sufficient ; but not IEHOVAH.
You shall find that Name used on every occasion, by Abraham, by Isaac, and by Iacob. El-shaddai; GOD All-sufficient; but not JEHOVAH.
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The first time that ever God made himselfe knowne by this name, was here to Moses, I am that I am.
The First time that ever God made himself known by this name, was Here to Moses, I am that I am.
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There are two things to be observed in this expression: The incomprehensiblenesse of Almighty GOD, as it is usually said by us;
There Are two things to be observed in this expression: The incomprehensibleness of Almighty GOD, as it is usually said by us;
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when wee are asked a thing, that we will not reveale any further, or that we would not have another to prie any further into, we say, It is, what it is;
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;
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so God saith to Moses, I am, what I am. Such a kinde of speech is also used to shew the immutabilitie of a thing;
so God Says to Moses, I am, what I am. Such a kind of speech is also used to show the immutability of a thing;
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as Pilat said, What I have written, I have written ; I will not change it: so men use to say;
as Pilat said, What I have written, I have written; I will not change it: so men use to say;
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I have done what I have done, to shew the constancie of a thing, that it shall not be altered:
I have done what I have done, to show the constancy of a thing, that it shall not be altered:
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therefore, when God would shew the constancie of his Nature, he addes further, I am, without any other word: as if hee should say;
Therefore, when God would show the constancy of his Nature, he adds further, I am, without any other word: as if he should say;
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Moses, if they inquire of thee, what my name is, tell them only this; Hee is, hath sent me unto you; as the Septuagints translate it, NONLATINALPHABET;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,;
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that is, if I should deliver the most expressing name, whereby I would be knowne to all ages, this is that which I will pitch upon; I am, or IEHOVAH;
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;
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which comes from the same root.
which comes from the same root.
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And if Moses should yet further inquire of his Name, he leads him into a further expression:
And if Moses should yet further inquire of his Name, he leads him into a further expression:
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The LORD GOD of your Fathers, the GOD of Abraham, the GOD of Isaac, and the GOD of Iacob hath sent me unto you; The LORD GOD of your Father's, the GOD of Abraham, the GOD of Isaac, and the GOD of Iacob hath sent me unto you;
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this is my Name for ever, and this is my memoriall unto all generations. As if he should say;this is my Name for ever, and this is my memorial unto all generations. As if he should say;
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If yet they cannot understand what this Name is, it is the same that I was knowne by to Abraham, to Isaac, and to Iacob ;
If yet they cannot understand what this Name is, it is the same that I was known by to Abraham, to Isaac, and to Iacob;
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what I was to them, the same will I be to you.
what I was to them, the same will I be to you.
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I was knowne to them by my Word, and by my workes, and by my miracles,
I was known to them by my Word, and by my works, and by my Miracles,
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and the same shall you finde me, it is that God which hath sent me unto you. This is my Name ;
and the same shall you find me, it is that God which hath sent me unto you. This is my Name;
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which words are to be referred, not onely to the latter words, but to the former, I am, that I am.
which words Are to be referred, not only to the latter words, but to the former, I am, that I am.
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The words in the originall are in the future tense; yet it is fitly translated, I am ;
The words in the original Are in the future tense; yet it is fitly translated, I am;
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for the future tense in Hebrew is often put for the present tense; and the words are put in the future tense, to shew his immutabilitie;
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;
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which translation Christs words doe warrant; Before Abraham was, I am: therefore the Septuagints do well translate it NONLATINALPHABET, signifying no more, but he which is;
which Translation Christ words do warrant; Before Abraham was, I am: Therefore the Septuagints do well translate it, signifying no more, but he which is;
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so that, that which we are to learne from hence is this;
so that, that which we Are to Learn from hence is this;
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That I am, or Iehovah, I am, that I am, is the proper and essentiall 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.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 Expresses him in his Essence, without any limitation, or modification.
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Besides, you shall finde, that this name is never attributed to any other. The Altar, indeed, was called Iehovah ; but the meaning was; to Iehovah ;
Beside, you shall find, that this name is never attributed to any other. The Altar, indeed, was called Jehovah; but the meaning was; to Jehovah;
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his other names indeed are given to the creatures, but this is given only to him: Whence I gather this point:
his other names indeed Are given to the creatures, but this is given only to him: Whence I gather this point:
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That to be, or to say this, He is, or I am, is proper to GOD alone. That to be, or to say this, He is, or I am, is proper to GOD alone.
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It is common to no creature with him; you cannot say of any creature, It is ;
It is Common to no creature with him; you cannot say of any creature, It is;
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if it be the only property of God to be, then you must say of every creature, It is not ; and onely the Lord is ;
if it be the only property of God to be, then you must say of every creature, It is not; and only the Lord is;
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which is a strange speech, but yet it is true, or else it is not proper to God only. But you will say;
which is a strange speech, but yet it is true, or Else it is not proper to God only. But you will say;
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What is the meaning of that? for creatures have a being, though not so excellent a being, as he hath.
What is the meaning of that? for creatures have a being, though not so excellent a being, as he hath.
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In comparison of him, they have no being at all, they cannot reach to his being:
In comparison of him, they have no being At all, they cannot reach to his being:
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And therefore, what this being is, we will explaine to you by these five things:
And Therefore, what this being is, we will explain to you by these five things:
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It is an immense being, such as hath all the degrees, and kindes, and extents of being in it. The creatures have not so; It is an immense being, such as hath all the Degrees, and Kinds, and extents of being in it. The creatures have not so;
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they have so little of this being, that it is nothing:
they have so little of this being, that it is nothing:
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it is not so much, as the drop of a bucket, Isai. 40. that is, it is of so small a being, that it is no being:
it is not so much, as the drop of a bucket, Isaiah 40. that is, it is of so small a being, that it is no being:
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therefore that place is to be marked, Isai. 40.17.
Therefore that place is to be marked, Isaiah 40.17.
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All nations before him are as nothing, and they are counted to him lesse than nothing, or vanity. All Nations before him Are as nothing, and they Are counted to him less than nothing, or vanity.
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Which place shewes, that this place of being doth not agree to the creatures;
Which place shows, that this place of being does not agree to the creatures;
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for having said before, they were as the drop of a bucket, hee addes, nay, they are lesse than nothing.
for having said before, they were as the drop of a bucket, he adds, nay, they Are less than nothing.
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But you will say, how can they be lesse than nothing? That is, if I should expresse it to you,
But you will say, how can they be less than nothing? That is, if I should express it to you,
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as it is, they are lesse than that which you reckon as nothing; as you doe a dust of the ballance;
as it is, they Are less than that which you reckon as nothing; as you do a dust of the balance;
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so that in respect of the largenesse of his being, they are nothing to him: there are divers degrees, and extents of being, and he hath them all in him;
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;
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as, there is a being of Angels, another of men, and so of every creature;
as, there is a being of Angels, Another of men, and so of every creature;
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but they are defined, and you know that definitions doe but limit the being of a thing.
but they Are defined, and you know that definitions do but limit the being of a thing.
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The Angels have a large and glorious being;
The Angels have a large and glorious being;
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men have a good and excellent being, but they are nothing in respect of the being of God.
men have a good and excellent being, but they Are nothing in respect of thee being of God.
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It is a being of himselfe, he is a spring of being, whereas all the creatures are but cisternes of being;
It is a being of himself, he is a spring of being, whereas all the creatures Are but cisterns of being;
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which they have but by participation from him, Rom. 11. In him we live, move, and have our being:
which they have but by participation from him, Rom. 11. In him we live, move, and have our being:
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In him, and for him, and through him, are all things ; he only is of himselfeIn him, and for him, and through him, Are all things; he only is of himself
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It is not only from himselfe, but it is an everlasting being: I am the first and the last:
It is not only from himself, but it is an everlasting being: I am the First and the last:
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that is, I am before any thing was, and I am the last; every thing hath dependance on me.
that is, I am before any thing was, and I am the last; every thing hath dependence on me.
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It is a being without succession: the creatures have not this; there is something to them, which was not before;
It is a being without succession: the creatures have not this; there is something to them, which was not before;
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and something shall be, which is not for the present: this is true of every creature; of men and Angels;
and something shall be, which is not for the present: this is true of every creature; of men and Angels;
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but with God there is no succession: and therefore it is that these words are used, I am hath sent unto you:
but with God there is no succession: and Therefore it is that these words Are used, I am hath sent unto you:
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which shewes that there is no time past with him, there is no distinction of time with him, all things are alike to him;
which shows that there is no time passed with him, there is no distinction of time with him, all things Are alike to him;
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but with the creature there is flux of time, the creatures enjoy one thing one minute, which they do not another;
but with the creature there is flux of time, the creatures enjoy one thing one minute, which they do not Another;
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but God enjoyes all at once, and that is one part of his blessednesse, which the creature is not partaker of.
but God enjoys all At once, and that is one part of his blessedness, which the creature is not partaker of.
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And againe, his acts are all done at once; but the creatures doe all theirs by succession.
And again, his acts Are all done At once; but the creatures do all theirs by succession.
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It is such a being, as gives a being to all things else. And this is a great difference betweene him and the creatures:
It is such a being, as gives a being to all things Else. And this is a great difference between him and the creatures:
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the Angels have an excellent being, yet they cannot give the least being to any thing.
the Angels have an excellent being, yet they cannot give the least being to any thing.
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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 mightie sea of being, that hath neither bankes nor bottom, he only is a spring of being, he only is everlasting, he onely is without succession, of time present, past, or to come.
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.
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Lastly, he only gives a being to every thing.
Lastly, he only gives a being to every thing.
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Such a one he is, all this is implyed, where he bids Moses goe, and tell the people;
Such a one he is, all this is employed, where he bids Moses go, and tell the people;
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I am that I am, is hee that hath sent me unto you.I am that I am, is he that hath sent me unto you.
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But we will stand no longer hereon, onely wee will labour to reduce these speculations to use,
But we will stand no longer hereon, only we will labour to reduce these speculations to use,
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as it is said of Socrates, he did Devocare philosophiam de coelis, bring philosophy downe to be practised in private houses.
as it is said of Socrates, he did Devocare Philosophy de Coelis, bring philosophy down to be practised in private houses.
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If we should inquire the reason, why God did reveale his Name to Moses, was it, that onely he,
If we should inquire the reason, why God did reveal his Name to Moses, was it, that only he,
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and the Israelites should finde out argute speculations in his name, as many of the Rabbins have done? and our Divines follow them too farre;
and the Israelites should find out argute speculations in his name, as many of the Rabbis have done? and our Divines follow them too Far;
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no surely, the end of names is to make things knowne. But yet he sets bounds to our apprehensions, in saying, I am that I am ;
not 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;
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as if there were more in it, as if there were some greater immensitie in his nature: therefore the use is this;
as if there were more in it, as if there were Some greater immensity in his nature: Therefore the use is this;
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That there is something of the Essence of God, that may not be inquired into, but to be content with that which is revealed. Rom. 1.18. For that which may be knowne of GOD, is manifest in them; for GOD hath shewne it unto them:
That there is something of the Essence of God, that may not be inquired into, but to be content with that which is revealed. Rom. 1.18. For that which may be known of GOD, is manifest in them; for GOD hath shown it unto them:
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there is something that may be knowne, and something there is that may not be knowne:
there is something that may be known, and something there is that may not be known:
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therefore, Beloved, looke not for a full knowledge of him, but only for a small degree of it;
Therefore, beloved, look not for a full knowledge of him, but only for a small degree of it;
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as Exo. 33. My face (saith God to Moses) thou canst not see ; which place compared with that, Ro. 1.20. the meaning is this;
as Exo. 33. My face (Says God to Moses) thou Canst not see; which place compared with that, Ro. 1.20. the meaning is this;
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that it is very little of God, that we can know:
that it is very little of God, that we can know:
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even as when a great traine, or glorious shew, shall passe before us, and all is gone, we onely see the latter end of it.
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.
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So God passed by Moses, and he saw but a little of him:
So God passed by Moses, and he saw but a little of him:
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even as when you heare the latter end of a sentence, only that which the eccho resounds; the maine we cannot know.
even as when you hear the latter end of a sentence, only that which the echo resounds; the main we cannot know.
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Therefore we should learne from hence, not to be searching and prying into the counsels of God ;
Therefore we should Learn from hence, not to be searching and prying into the Counsels of God;
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as, why so many are damned, and so few saved;
as, why so many Are damned, and so few saved;
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to ask, how the infallibilitie of Gods will, and the libertie of mans will can stand together;
to ask, how the infallibility of God's will, and the liberty of men will can stand together;
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to aske the reason, why he suffered the Gentiles to walke in the vanitie of their owne mindes so long a time;
to ask the reason, why he suffered the Gentiles to walk in the vanity of their own minds so long a time;
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why he suffers the Church to lye, as it doth at this time:
why he suffers the Church to lie, as it does At this time:
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for we might say as Gideon did, If the LORD be with us, why are wee thus and thus? Why the Church of the Grecians, those famous Churches;
for we might say as gideon did, If the LORD be with us, why Are we thus and thus? Why the Church of the Greeks, those famous Churches;
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why the golden Candlestickes were removed from them? These, and all other such, we must be content to be ignorant of;
why the golden Candlesticks were removed from them? These, and all other such, we must be content to be ignorant of;
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he doth not reveale himselfe fully in this life.
he does not reveal himself Fully in this life.
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Thou canst not see mee, and live, saith God to Moses: the meaning is this, the vale of mortality doth hide us, it covers God from us:Thou Canst not see me, and live, Says God to Moses: the meaning is this, the vale of mortality does hide us, it covers God from us:
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when that shall be laid aside, wee shall know all these things; and therefore we must be content to stay the time;
when that shall be laid aside, we shall know all these things; and Therefore we must be content to stay the time;
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and till then, we are as narrow-mouthed vessels, wee are not able to receive much knowledge,
and till then, we Are as narrow-mouthed vessels, we Are not able to receive much knowledge,
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but a great deale will fall beside; and God wil do nothing in vaine;
but a great deal will fallen beside; and God will do nothing in vain;
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as Christ said to his Disciples, There are many things that I should reveale unto you,
as christ said to his Disciples, There Are many things that I should reveal unto you,
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but you are not able to beare them: and therefore it should content us rather;but you Are not able to bear them: and Therefore it should content us rather;
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as a weake eye is not able to behold the Sunne, as the Schoole-men well say, we cannot see it in rotâ ;
as a weak eye is not able to behold the Sun, as the Schoolmen well say, we cannot see it in rotâ;
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we cannot see the circle wherein the Sunne doth runne, but only the beames of it;
we cannot see the circle wherein the Sun does run, but only the beams of it;
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no more can you see God in his Essence; you may see him in his Word, in his effects:
no more can you see God in his Essence; you may see him in his Word, in his effects:
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and therefore let us be content to bee ignorant of these things.
and Therefore let us be content to be ignorant of these things.
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Who should aske, why deales GOD thus with his Church? why are so many damned? Remember that in Isai. 45.9. Woe unto him that striveth with his Maker;
Who should ask, why deals GOD thus with his Church? why Are so many damned? remember that in Isaiah 45.9. Woe unto him that striveth with his Maker;
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let the potsheard strive with the potsheards of the earth: Shall the clay say to him that maketh it;
let the potsherd strive with the potsherds of the earth: Shall the clay say to him that makes it;
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What makest thou? The meaning of it is this;What Makest thou? The meaning of it is this;
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we should be content to let God alone, not to inquire into all his actions, into the ground and reason of all his workes;
we should be content to let God alone, not to inquire into all his actions, into the ground and reason of all his works;
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let the potsheards strive with the potsheards of the earth:
let the potsherds strive with the potsherds of the earth:
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if thou hadst to doe with man, one like thy selfe, then thou mightst murmure with him,
if thou Hadst to do with man, one like thy self, then thou Mightest murmur with him,
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and aske him, why doest thou so? but what hast thou to-doe with the Lord? Shall the clay say to him that maketh it,
and ask him, why dost thou so? but what hast thou to-doe with the Lord? Shall the clay say to him that makes it,
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why doest thou so? This similitude of clay doth not, by a thousand parts, expresse that distance that is betweene God and us;
why dost thou so? This similitude of clay does not, by a thousand parts, express that distance that is between God and us;
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and therefore we should doe thus, stand upon the shore, as it were, and behold his infinite Essence: I am that I am ; and goe no further;
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;
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as a man that stands upon the sea-shore, and sees the vastnesse of the sea, and dares goe no further, if he goes into the deepe, he is drowned:
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:
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You may looke into Gods Essence, and see and admire it;
You may look into God's Essence, and see and admire it;
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but to thinke that thou couldest comprehend God, is, as if a man should think to hold the whole sea in the hollow of his hand;
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;
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yea, there is a greater disproportion between them:
yea, there is a greater disproportion between them:
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therfore you shall see, that the Apostle doth thus expresse it, Ro. 11. Oh the depth of the riches both of the wisdome, and knowledge of GOD;
Therefore you shall see, that the Apostle does thus express it, Ro. 11. O the depth of the riches both of the Wisdom, and knowledge of GOD;
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how unsearchable are his judgements, and his wayes past finding out! Onely remember this, and make thus much use of it:how unsearchable Are his Judgments, and his ways passed finding out! Only Remember this, and make thus much use of it:
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When you heare this name, I am that I am ; that it is the Lords will to set limits to us.
When you hear this name, I am that I am; that it is the lords will to Set Limits to us.
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When the Lord came downe from the Mount, he set limits to the people, and he gave this reason of it;
When the Lord Come down from the Mount, he Set Limits to the people, and he gave this reason of it;
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I will not have them stand and gaze ; so is it in this case, it is a dangerous thing to goe too farre;I will not have them stand and gaze; so is it in this case, it is a dangerous thing to go too Far;
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you know what did come to the Bethshemites, because they would be gazing:
you know what did come to the Beth-shemites, Because they would be gazing:
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Remember that speech of God to Manoah; Why doest thou aske my name that is secret? There is something that is secret in God. But, you will say;
remember that speech of God to Manoah; Why dost thou ask my name that is secret? There is something that is secret in God. But, you will say;
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I would but see reason of things. But thou must stay for this till mortalitie be put off;
I would but see reason of things. But thou must stay for this till mortality be put off;
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and in the meane while stand a farre off, and looke on God :
and in the mean while stand a Far off, and look on God:
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And when thou seest the vast workes of God, when thou seest him to span the winds in his fist,
And when thou See the vast works of God, when thou See him to span the winds in his fist,
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and measure the waters in the hollow of his hand, and to weigh the mountaines in scales,
and measure the waters in the hollow of his hand, and to weigh the Mountains in scales,
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and the hills in a ballance, &c. It is no great thing if thou art ignorant of his counsels.
and the hills in a balance, etc. It is no great thing if thou art ignorant of his Counsels.
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It is made an argument why we should not search into his secrets, Prov. 30.4.
It is made an argument why we should not search into his secrets, Curae 30.4.
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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, 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,
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or what is his Sonnes name, if thou canst tell? As if he should say;or what is his Sons name, if thou Canst tell? As if he should say;
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it is impossible that this mightie Work-man, he that did all this, that thou shouldest know him,
it is impossible that this mighty Workman, he that did all this, that thou Shouldst know him,
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or know the ground of his counsels;
or know the ground of his Counsels;
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you can see but his back-parts, you can see no more and live, and you need see no more, that you may live.
you can see but his Back parts, you can see no more and live, and you need see no more, that you may live.
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That which is the very scope and drift of the Lords revealing his name to Moses ; Goe and tell the people ;
That which is the very scope and drift of the lords revealing his name to Moses; Go and tell the people;
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I AM THAT I AM hath sent me unto you ; that is, it should strengthen our faith, and incourage us, it should raise our mindes,
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,
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and stir up hope in us, in all wants, and in all distresses, that we fall into, upon any occasion:
and stir up hope in us, in all Wants, and in all Distresses, that we fallen into, upon any occasion:
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for this is the scope why the Lord reveales it here; he reveales it in a very seasonable time.
for this is the scope why the Lord reveals it Here; he reveals it in a very seasonable time.
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A man would have thought it impossible, that they should be delivered from Pharaoh, he being so mighty,
A man would have Thought it impossible, that they should be Delivered from Pharaoh, he being so mighty,
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yet God bids Moses goe, and tell them, that hee that IS, hath sent him unto them.
yet God bids Moses go, and tell them, that he that IS, hath sent him unto them.
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Hee that IS, hee that can make things to be, when they have no rudiments of being, he hath sent me.
He that IS, he that can make things to be, when they have no rudiments of being, he hath sent me.
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Consider all the griefes and complaints that we have, they all arise from hence; there is something we would have, which is not ;
Consider all the griefs and complaints that we have, they all arise from hence; there is something we would have, which is not;
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as it was the complaint of Rachel, shee wept for her children, because they were not:
as it was the complaint of Rachel, she wept for her children, Because they were not:
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now, consider what the Lord saith here, I am that I am: he is the Lord of being;
now, Consider what the Lord Says Here, I am that I am: he is the Lord of being;
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he giveth being to whatsoever pleaseth him: As take your expressions of your ordinary wants, you use to say;
he gives being to whatsoever Pleases him: As take your expressions of your ordinary Wants, you use to say;
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oh, if that such a thing were ; if an house had such and such a thing, it would be a goodly house;
o, if that such a thing were; if an house had such and such a thing, it would be a goodly house;
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so in an instrument, as a Watch, if it had such and such a being, it were a perfect Watch:
so in an Instrument, as a Watch, if it had such and such a being, it were a perfect Watch:
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so is it in the complaints that we make for our soules, or the soules of others;
so is it in the complaints that we make for our Souls, or the Souls of Others;
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if you see a man that you would have reclaimed, you say if there were a stability of minde in him, a consideration of death, a right knowledge of things, a sense of sinne,
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,
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if there were grace in his heart to establish him, then hee would be thus, and thus.
if there were grace in his heart to establish him, then he would be thus, and thus.
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Consider that he who is the Lord of being, is able to make up these wants:
Consider that he who is the Lord of being, is able to make up these Wants:
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so if our complaints be for our selves, they all come from some wants;
so if our complaints be for our selves, they all come from Some Wants;
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but know that he who is the Almightie God, that makes all things to be, he can give thee constancie, he can enable thee to do all things,
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,
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and strengthen the weake hands and feeble knees, Hebr. 22. He that is full of being,
and strengthen the weak hands and feeble knees, Hebrew 22. He that is full of being,
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as the Sunne is of light, and the Sea of water, thinke with thy selfe that hee alone is able to give being to every grace,
as the Sun is of Light, and the Sea of water, think with thy self that he alone is able to give being to every grace,
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and to make up every defect, and give that to thee which thou hast not,
and to make up every defect, and give that to thee which thou hast not,
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and to all whom thou hast to doe with, as thy wife, children, friends, &c. he can make things that were bad, good and usefull,
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,
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and so make thy friend good also, as he did Onesimus for Paul ;
and so make thy friend good also, as he did Onesimus for Paul;
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thinke with thy selfe that the Lord of strength can doe it, and he only can doe it:
think with thy self that the Lord of strength can do it, and he only can do it:
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here every creature is at a stand to make a being; therfore goe to him, and give him the praise and glory of his Name.
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.
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And as it should move us to doe this in our wants; so it should helpe thee in all those great crosses that afflict thee:
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:
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For every crosse is in that which is not ; as Rachel wept of her children that were not:
For every cross is in that which is not; as Rachel wept of her children that were not:
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You shall see in Abraham, he beleeved in GOD, even in GOD, who quickeneth the dead, and calleth those things which be not,
You shall see in Abraham, he believed in GOD, even in GOD, who Quickeneth the dead, and calls those things which be not,
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as though they were Rom. 4.17. This was Abrahams case, he was to lose his sonne, for ought that he knew, as though they were Rom. 4.17. This was Abrahams case, he was to loose his son, for ought that he knew,
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yet he comforted himselfe in this, that Iehovah, the mightie God, that is the Lord of being, he that calleth things that are not,
yet he comforted himself in this, that Jehovah, the mighty God, that is the Lord of being, he that calls things that Are not,
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as if they were, hee could either give him his owne sonne againe, or one that was as good as he. Thus he did comfort himselfe;
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;
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and so may we upon all occasions: God can make things to be that are not.
and so may we upon all occasions: God can make things to be that Are not.
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Take Iob, when his houses, his children, estate, all were gone, and all were not,
Take Job, when his houses, his children, estate, all were gone, and all were not,
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yet Iehovah, he that makes things that are not, did not he make all things to returne againe? So David, when things were not, when his Kingdome was 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,
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when his good name was gone, as wee see by Shimei's cursing, what a name he had,
when his good name was gone, as we see by Shimei's cursing, what a name he had,
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yet God did make all to come againe. Naomi, when all was gone, her husband and her sonnes gone, and they were not,
yet God did make all to come again. Naomi, when all was gone, her husband and her Sons gone, and they were not,
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yet hee that was the Lord of being gave her a sonne, and a daughter, that brought her in more comfort that her owne sonnes would.
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.
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And this is the use that I would have you to make of it.
And this is the use that I would have you to make of it.
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When thou hast lost any thing, when thy sons or thy goods are gone, he can make up all:
When thou hast lost any thing, when thy Sons or thy goods Are gone, he can make up all:
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Hee who could make up the absence of Christ to the Disciples, as he did by his Spirit,
He who could make up the absence of christ to the Disciples, as he did by his Spirit,
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so that it was better with them than before, they had more comfort and knowledge,
so that it was better with them than before, they had more Comfort and knowledge,
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and could doe greater miracles, that God can surely make good any other losse the most pinching.
and could do greater Miracles, that God can surely make good any other loss the most pinching.
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For you must remember that he is IEHOVAH; you shall finde that name often used on this occasion;
For you must Remember that he is JEHOVAH; you shall find that name often used on this occasion;
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still it is added, I am IEHOVAH.
still it is added, I am JEHOVAH.
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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, say unto the children of Israel, I am the LORD, and I will bring you out from under the burthens of the Aegyptians, &c. The meaning of it is this:
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, 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:
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many objections might be made by Moses, (and this is the reason, why God reveales this Name to Moses.) Alas, saith Moses, who am I:
many objections might be made by Moses, (and this is the reason, why God reveals this Name to Moses.) Alas, Says Moses, who am I:
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Shall I go unto Pharaoh, and bid him let the children of Israel goe? What am I to be sent on this errand? Saith the Lord, Goe, tell him;
Shall I go unto Pharaoh, and bid him let the children of Israel go? What am I to be sent on this errand? Says the Lord, Go, tell him;
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I am, or Iehovah, hath sent thee unto him: and those answers are observable that Moses makes:I am, or Jehovah, hath sent thee unto him: and those answers Are observable that Moses makes:
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I am of a slow mouth, and of slow speech. Why? saith the LORD, I made the mouth ;I am of a slow Mouth, and of slow speech. Why? Says the LORD, I made the Mouth;
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goe therefore, and I will be with thy mouth, and teach thee what thou shalt say. go Therefore, and I will be with thy Mouth, and teach thee what thou shalt say.
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Againe, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?
Again, I am of uncircumcised lips, and how shall Pharaoh harken unto me?
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Saith the LORD, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy Prophet.
Says the LORD, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy Prophet.
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Where observe this, by the way.
Where observe this, by the Way.
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A man would wonder why Moses, that went to such a one as Pharaoh, should complaine, that he was a man of uncircumcised lips.
A man would wonder why Moses, that went to such a one as Pharaoh, should complain, that he was a man of uncircumcised lips.
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One would thinke that Pharaoh being a carnall man, that uncircumcised words would please him better;
One would think that Pharaoh being a carnal man, that uncircumcised words would please him better;
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but it is, as if he should say;
but it is, as if he should say;
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Lord, when there is any circumcisednesse in my lips, then there is no authority in my speech.Lord, when there is any circumcisednesse in my lips, then there is no Authority in my speech.
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The lesse circumcision there is in any mans lippe ▪ the lesse authority there is in his speech;
The less circumcision there is in any men lip ▪ the less Authority there is in his speech;
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as it is said of Christ, that he spake with authoritie, for his lips were circumcised.
as it is said of christ, that he spoke with Authority, for his lips were circumcised.
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But to take this objection away;
But to take this objection away;
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saith the LORD, I am Iehovah, I will be with thee, I will circumcise thy lips.
Says the LORD, I am Jehovah, I will be with thee, I will circumcise thy lips.
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Yea, but will Pharaoh be moved with words? I am Iehovah, saith the LORD, I will make that to be, which is not:
Yea, but will Pharaoh be moved with words? I am Jehovah, Says the LORD, I will make that to be, which is not:
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I will send plagues among them, and then he will let them goe. I will send plagues among them, and then he will let them go.
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But when they are gone, they are a weake and a naked people, how shall they doe to live?
But when they Are gone, they Are a weak and a naked people, how shall they do to live?
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Saith GOD, I will give them favour in the eyes of the Aegyptians, and not send them emptie,
Says GOD, I will give them favour in the eyes of the egyptians, and not send them empty,
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and I will provide food for them. So Moses went. A strange kinde of errand;and I will provide food for them. So Moses went. A strange kind of errand;
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as if one should goe and tell the great Turke, that the God of the Christians hath sent to let them goe: but yet Moses goeth;
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 Goes;
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and all that comforted him, was 〈 ◊ 〉 the revealing of this Name. Now apply this to your selves;
and all that comforted him, was 〈 ◊ 〉 the revealing of this Name. Now apply this to your selves;
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when you are in any distresse, know that he that made the heavens and the earth, can give a being to all these things: Esay 50.10.
when you Are in any distress, know that he that made the heavens and the earth, can give a being to all these things: Isaiah 50.10.
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Who is among you that feareth the LORD, that obeyeth the voice of his servants, that walketh in darknesse, Who is among you that fears the LORD, that Obeyeth the voice of his Servants, that walks in darkness,
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and hath no light? let him trust in the name of the LORD, and stay upon his GOD.and hath no Light? let him trust in the name of the LORD, and stay upon his GOD.
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He that walketh in darknesse, and hath no light;
He that walks in darkness, and hath no Light;
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let that be thy case, that every thing is desperate, thou seest not a jot of light,
let that be thy case, that every thing is desperate, thou See not a jot of Light,
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nor spark of hope, yet trust in the Name of Iehovah, hee can make light, when there is none;
nor spark of hope, yet trust in the Name of Jehovah, he can make Light, when there is none;
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a man that hath no grace in his heart, let him trust in Iehovah, that saith in his heart, I would I could be rid of such a lust,
a man that hath no grace in his heart, let him trust in Jehovah, that Says in his heart, I would I could be rid of such a lust,
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and that I could keep holy the Sabbath, but I have nothing in me, my heart is emptie of all; (this is the complaint often even of those that have grace:) why,
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,
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if there be no light, no grace, yet he can work it;
if there be no Light, no grace, yet he can work it;
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and so Paul applyes that in Gen. 1. there was darknesse and no light, to himselfe and them, in 2 Cor. 4.5.
and so Paul Applies that in Gen. 1. there was darkness and no Light, to himself and them, in 2 Cor. 4.5.
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He that commanded light to shine out of darknesse, &c. I, sayes he, and we Gentiles were in darknesse, and had no light; He that commanded Light to shine out of darkness, etc. I, Says he, and we Gentiles were in darkness, and had no Light;
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yet God commanded light to shine into our hearts, and into mine, the darkest of all the rest.
yet God commanded Light to shine into our hearts, and into mine, the Darkest of all the rest.
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So learne to apply the same to thy selfe;
So Learn to apply the same to thy self;
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he that is in darknesse, and hath no light, yet let him trust in the Name of Iehovah ; beloved, that is faith.
he that is in darkness, and hath no Light, yet let him trust in the Name of Jehovah; Beloved, that is faith.
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If you should expect no more of God, than a man can doe, or a creature can doe, it is not worthy the name of 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:
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as this is proper only to God, to give being to things that are not;
as this is proper only to God, to give being to things that Are not;
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so it is the propertie of faith, when things are not, to beleeve in the name of Iehovah: therefore, there would thy faith be seene;
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;
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and as for thy selfe, so for the Churches also, you see now, 〈 ◊ 〉 how low an ebbe they are brought,
and as for thy self, so for the Churches also, you see now, 〈 ◊ 〉 how low an ebb they Are brought,
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and yet, they cannot be lower than the estate of the Israelites was in Aegypt, and when they were in captivitie;
and yet, they cannot be lower than the estate of the Israelites was in Egypt, and when they were in captivity;
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yet consider, that that Iehovah, who is the Lord of being, is able to raise the Churches,
yet Consider, that that Jehovah, who is the Lord of being, is able to raise the Churches,
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and to give a new being to them: Isai. 6.13. But yet in it shall be a tenth, and it shall returne, and shall be eaten;
and to give a new being to them: Isaiah 6.13. But yet in it shall be a tenth, and it shall return, and shall be eaten;
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as a Teile-tree, and as an Oke, whose substance is in them when they cast their leaves;
as a Till-tree, and as an Oak, whose substance is in them when they cast their leaves;
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so the holy seed shall bee the substance thereof: so the holy seed shall be the substance thereof:
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That is, when you see the Churches goe to wracke, when you see them cut downe like a mightie wood that is cut downe,
That is, when you see the Churches go to wrack, when you see them Cut down like a mighty wood that is Cut down,
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or that is spoiled of its glory in the Autumne:
or that is spoiled of its glory in the Autumn:
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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 bulke of a tree.
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.
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So should you see the Churches overthrowne, laid under feet, so that there is no hope of them,
So should you see the Churches overthrown, laid under feet, so that there is no hope of them,
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so far as we could see;
so Far as we could see;
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yet be assured, that there is a holy seed, that shall rise, and spread it selfe againe,
yet be assured, that there is a holy seed, that shall rise, and spread it self again,
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even as a little root spreads it selfe into a great tree;
even as a little root spreads it self into a great tree;
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and how shall they doe it? saith the Lord, I am Iehovah, I can give a being, I can inlarge their being.
and how shall they do it? Says the Lord, I am Jehovah, I can give a being, I can enlarge their being.
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But you will say, why then is it that they are brought so low? Consider, that it is the Lords usuall course to sit as a man in sleepe,
But you will say, why then is it that they Are brought so low? Consider, that it is the lords usual course to fit as a man in sleep,
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but saith he in Isai 42 13, 14. The LORD shall go forth as a mightie man, he shall stirre up jealousie like a man of warre; he shall crie, yea roare;
but Says he in Isaiah 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;
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hee shall prevaile against his enemies:
he shall prevail against his enemies:
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I have long time holden my peace, I have refrained my selfe, now will I cry like a travelling woman, I will destroy and devoure at once. I have long time held my peace, I have refrained my self, now will I cry like a traveling woman, I will destroy and devour At once.
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He useth three expressions there, to shew what hee will doe for his Church in extremitie;
He uses three expressions there, to show what he will do for his Church in extremity;
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I will raise my selfe like a Giant, &c. and when he comes, he will come suddenly, as paines on a woman with childe come suddenly, so saith the LORD;I will raise my self like a Giant, etc. and when he comes, he will come suddenly, as pains on a woman with child come suddenly, so Says the LORD;
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When you looke not for me, them will I come, there shall goe nothing before me, I will come on a sudden ;When you look not for me, them will I come, there shall go nothing before me, I will come on a sudden;
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and not only so, but he will cry as a Giant, he will doe it strongly,
and not only so, but he will cry as a Giant, he will do it strongly,
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and he will doe it effectually;
and he will do it effectually;
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so as he will bring it to passe as a man of warre, and so he will doe for his Church;
so as he will bring it to pass as a man of war, and so he will do for his Church;
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againe, he that hath raised it in former times, he will doe it now;
again, he that hath raised it in former times, he will do it now;
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therefore let us not faint and give over hoping, for he that is Almightie, he is able to doe all these things:
Therefore let us not faint and give over hoping, for he that is Almighty, he is able to do all these things:
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Hee who could in Ioel destroy the armie of Catterpillars, and leave a blessing behinde him;
He who could in Joel destroy the army of Caterpillars, and leave a blessing behind him;
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can doe the same as well to men, (though never so many) who are the enemies of his Church.
can do the same as well to men, (though never so many) who Are the enemies of his Church.
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THE SEVENTH SERMON. EXODVS. 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 SEVENTH SERMON. EXODVS. 3.13, 14, 15. 13 And Moses said unto GOD; behold, when I come unto the children of Israel, and shall say unto them;
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The GOD of your Fathers hath sent me unto you, and they shall say unto mee, What is his Name? what shall I say unto them?
The GOD of your Father's hath sent me unto you, and they shall say unto me, What is his Name? what shall I say unto them?
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14 And GOD said unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the children of Israel;
14 And GOD said unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the children of Israel;
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I AM hath sent me unto you.I AM hath sent me unto you.
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15 And GOD said moreover unto Moses, Thus shalt thou say unto the children of Israel;
15 And GOD said moreover unto Moses, Thus shalt thou say unto the children of Israel;
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The LORD GOD of your Fathers, the GOD of Abraham, the GOD of Isaac, and the GOD of Iacob hath sent me unto you:
The LORD GOD of your Father's, the GOD of Abraham, the GOD of Isaac, and the GOD of Iacob hath sent me unto you:
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this is my Name for ever, and this is my memoriall unto all generations.
this is my Name for ever, and this is my memorial unto all generations.
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IF God be the LORD of being, full of being in himselfe, and giving being to every thing; IF God be the LORD of being, full of being in himself, and giving being to every thing;
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learne then to give him his praise, Psal. 60.4. Yee shall praise the LORD, and yee shall extoll him by his Name IAH.
Learn then to give him his praise, Psalm 60.4. Ye shall praise the LORD, and ye shall extol him by his Name GOD.
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For he only brings enterprises to passe;
For he only brings enterprises to pass;
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as hee gives being to every thing, so he gives being to all the workes that are wrought by the creatures.
as he gives being to every thing, so he gives being to all the works that Are wrought by the creatures.
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If our being be from him;
If our being be from him;
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much more all our workes are wrought by him, because they are but dependants on our being.
much more all our works Are wrought by him, Because they Are but dependants on our being.
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Now this God takes to himselfe, as most proper to himselfe, and that from his Name, Iehovah ;
Now this God Takes to himself, as most proper to himself, and that from his Name, Jehovah;
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there be many places for this; I will doe it, for I am IEHOVAH, &c. Now if the creature shall say;
there be many places for this; I will do it, for I am JEHOVAH, etc. Now if the creature shall say;
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I have such a purpose, such a project in my heart, and I will doe it, I will bring it to passe;
I have such a purpose, such a project in my heart, and I will do it, I will bring it to pass;
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what is it but to arrogate to himselfe, that which is proper to Iehovah? which is a greater sinne, than we are aware of;
what is it but to arrogate to himself, that which is proper to Jehovah? which is a greater sin, than we Are aware of;
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for it is no lesse than Idolatry ; and the Lord so takes it; Isai. 42.8.
for it is no less than Idolatry; and the Lord so Takes it; Isaiah 42.8.
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I am the LORD, that is my Name, and my glory will not I give to another, I am the LORD, that is my Name, and my glory will not I give to Another,
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neither my praise to graven images ;neither my praise to graved Images;
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that is, I will take a speciall care, that you shall not say, that your images doe bring things to passe,
that is, I will take a special care, that you shall not say, that your Images do bring things to pass,
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for then they should be called Iehovah, which is proper alone to me, to bring any thing to passe.
for then they should be called Jehovah, which is proper alone to me, to bring any thing to pass.
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So a man may apply it to any thing else;
So a man may apply it to any thing Else;
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if a man shall say, that his owne wit, or worth, or industrie, &c. doth bring things to passe;
if a man shall say, that his own wit, or worth, or industry, etc. does bring things to pass;
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he takes that praise which peculiarly belongs to God, and gives it to the creature; whereas the Lord sayes, Iehovah is my name, and there is not the least thing,
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,
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but I bring it to passe. Take heed therefore of that secret Idolatry which God hates;
but I bring it to pass. Take heed Therefore of that secret Idolatry which God hates;
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it is a place which you know, Hab. 1.16. Therefore they sacrifice unto their net, and burne incense unto their Dragge;
it is a place which you know, Hab. 1.16. Therefore they sacrifice unto their net, and burn incense unto their Drag;
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because by them their portion is fat, and their meat plenteous. Because by them their portion is fat, and their meat plenteous.
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To offer sacrifice, is, to doe that which is proper to God: now to goe about any thing,
To offer sacrifice, is, to do that which is proper to God: now to go about any thing,
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and to say, that thy wealth brings it to passe, is to sacrifice to thine owne net, that is, to attribute that to thy selfe, which is proper onely to him.
and to say, that thy wealth brings it to pass, is to sacrifice to thine own net, that is, to attribute that to thy self, which is proper only to him.
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Againe, as it is Idolatry, so it is a vaine thing to doe it; for we are not able to do it; Psal. 37.5. He will bring it to passe ;
Again, as it is Idolatry, so it is a vain thing to do it; for we Are not able to do it; Psalm 37.5. He will bring it to pass;
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there the Lord takes it as peculiar to him onely;
there the Lord Takes it as peculiar to him only;
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therefore in Isai. 26.12. (you may compare them both together) it is said there, Lord thou wilt ordaine peace for us,
Therefore in Isaiah 26.12. (you may compare them both together) it is said there, Lord thou wilt ordain peace for us,
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for thou also hast wrought all our workes in us. The scope of this place is this:for thou also hast wrought all our works in us. The scope of this place is this:
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Other men (saith he) they forget God, they carry themselves aloft, but it is hee that will ordaine us peace,
Other men (Says he) they forget God, they carry themselves aloft, but it is he that will ordain us peace,
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though none else shall put his hand to it; it is he that doth all our works for us, not our especiall workes only, but all;
though none Else shall put his hand to it; it is he that does all our works for us, not our especial works only, but all;
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it is not any man, or any creature that doth them, it is he that workes all our workes for us.
it is not any man, or any creature that does them, it is he that works all our works for us.
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And if we did beleeve this, we should looke upon him with another eye, and serve him after another manner;
And if we did believe this, we should look upon him with Another eye, and serve him After Another manner;
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we should be more dependent on him, we should be more fervent in prayer;
we should be more dependent on him, we should be more fervent in prayer;
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& not when we would doe any thing, turne every stone, and to knocke at every creatures doore, to see what helpe they could give us;
& 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;
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but our eye would bee towards him; for it is in vaine to runne to them;
but our eye would be towards him; for it is in vain to run to them;
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no creature can doe it, there is no enterprise but hath many wheeles, and the stopping of one wheele hinders the whole enterprise;
no creature can do it, there is no enterprise but hath many wheels, and the stopping of one wheel hinders the Whole enterprise;
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and it is hee, that turnes all those wheeles, commands all, must bring it to passe,
and it is he, that turns all those wheels, commands all, must bring it to pass,
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or else the least thing will hinder our greatest enterprises;
or Else the least thing will hinder our greatest enterprises;
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therefore you see that the fairest blossomes of our endevours doe often wither, and the unprobablest things doe come to passe.
Therefore you see that the Fairest blossoms of our endeavours do often wither, and the unprobablest things do come to pass.
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See it in David, to give you an example of it;
See it in David, to give you an Exampl of it;
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1459
when he would trust God, he had a promise of the Kingdome, but not by himselfe;
when he would trust God, he had a promise of the Kingdom, but not by himself;
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his owne power should not doe it; and yet the wheeles of Gods providence did bring it to passe.
his own power should not do it; and yet the wheels of God's providence did bring it to pass.
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So when he staid his hand from killing Nabal, did not the Lord bring it to passe in a better manner than hee could have done? And when he had the Kingdome, Abner was his great enemie,
So when he stayed his hand from killing 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,
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1462
but yet David did nothing, but that which was right;
but yet David did nothing, but that which was right;
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and you see how God did bring it to passe, he tooke away his life without any hand of his.
and you see how God did bring it to pass, he took away his life without any hand of his.
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So Ishbosheth was his enemie, yet when David sate still, and did nothing, his head was brought to him;
So Ishbosheth was his enemy, yet when David sat still, and did nothing, his head was brought to him;
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(though they that did it, did it wickedly) yet it was an act of Gods providence to him.
(though they that did it, did it wickedly) yet it was an act of God's providence to him.
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Thus things are done for the best, when wee commit them to him;
Thus things Are done for the best, when we commit them to him;
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but if we doe them our selves, wee are as they that fished all the night long,
but if we do them our selves, we Are as they that fished all the night long,
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and caught nothing, till Christ came, and bade them to cast in the net, then they inclosed a great multitude of fishes:and caught nothing, till christ Come, and bade them to cast in the net, then they enclosed a great multitude of Fish:
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So it is with us, when we goe about any enterprise, it is in vaine, we are not able to doe it.
So it is with us, when we go about any enterprise, it is in vain, we Are not able to do it.
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There is a double going about any enterprise;
There is a double going about any enterprise;
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when we goe about an enterprise without God, and when we goe about it with him.
when we go about an enterprise without God, and when we go about it with him.
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When wee goe about it without God, I confesse, that yet some things are brought to passe;
When we go about it without God, I confess, that yet Some things Are brought to pass;
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and that will serve to answer an objection which you have fully expressed in Psal. 37.7. Rest in the LORD, and wait patiently for him;
and that will serve to answer an objection which you have Fully expressed in Psalm 37.7. Rest in the LORD, and wait patiently for him;
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fret not thy selfe because of him, who prospereth in his way, because of the man who bringeth wicked devices to passe, &c. There is the objection.fret not thy self Because of him, who prospereth in his Way, Because of the man who brings wicked devices to pass, etc. There is the objection.
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For when we teach this doctrine of trusting in God, as David had before, vers. 5. The objection then is;
For when we teach this Doctrine of trusting in God, as David had before, vers. 5. The objection then is;
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there are many that doe not trust in God, and yet they bring their things to passe?
there Are many that do not trust in God, and yet they bring their things to pass?
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1 To this we answer, that either they doe it not, it withers under their hand.
1 To this we answer, that either they do it not, it withers under their hand.
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2 Or else, if they doe it, it is to no purpose, they receive no comfort from it. Therefore hee addes;
2 Or Else, if they do it, it is to no purpose, they receive no Comfort from it. Therefore he adds;
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the evill doer shall be cut off, that is, though they doe goe farre in an enterprise,the evil doer shall be Cut off, that is, though they do go Far in an enterprise,
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yet they never come to the end, they reape not the fruit of it, hee cuts them off;
yet they never come to the end, they reap not the fruit of it, he cuts them off;
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so that, if you looke to the issue, it is as good as nothing. 3 It tends to their owne hurt, to their owne ruine;
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;
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if they get wealth, favour with great men, credit, &c. the sword turnes to their owne bowels, their ease slayes them, and it turnes to their owne destruction. Therefore take heed of it;
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;
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if thou doest goe about it with God, hee will give thee the comfort of it. One thing brought to passe by him, is better than a thousand by themselves without him.
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.
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Learne from hence the only remedy against the vanity that all creatures are subject to, that we have to doe withall; Learn from hence the only remedy against the vanity that all creatures Are Subject to, that we have to do withal;
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for what is the reason of that mutabilitie, we finde in all things? Is it not from hence, that they have no being of their owne? If you looke to the rocke, to the foundation;
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;
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from whence they were hewen, and to the hole of the pit, from whence they were digged, they were made of nothing,
from whence they were hewn, and to the hold of the pit, from whence they were dug, they were made of nothing,
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and are readie to returne to nothing. Take a glasse, or an earthen vessell, they are brittle;
and Are ready to return to nothing. Take a glass, or an earthen vessel, they Are brittle;
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if you aske the reason, they are made of brittle materials: plate is not so;
if you ask the reason, they Are made of brittle materials: plate is not so;
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so that this is the reason of all the vanitie under the Sunne, because they are made of nothing.
so that this is the reason of all the vanity under the Sun, Because they Are made of nothing.
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Therefore there is no way to remedie this, but to looke up to God, Act. 17.28. For in him we live, move, and have our being.
Therefore there is no Way to remedy this, but to look up to God, Act. 17.28. For in him we live, move, and have our being.
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This is the meaning of it.
This is the meaning of it.
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They have not onely had their being from him at the first, but their being is in him.
They have not only had their being from him At the First, but their being is in him.
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We have our being in him, as the beames in the Sunne, and an accident in the subject.
We have our being in him, as the beams in the Sun, and an accident in the Subject.
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Then, if thou wouldest have constancie in any thing, thou must looke up to God. Every creature is mutable;
Then, if thou Wouldst have constancy in any thing, thou must look up to God. Every creature is mutable;
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it is so for unchangeable, as constancie is communicated to it from the unchangeable God. Consider this for matter of grace.
it is so for unchangeable, as constancy is communicated to it from the unchangeable God. Consider this for matter of grace.
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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 passe, that good purposes oft-times doe come to nothing,
When thou hast god 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,
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and like sparkes goe out againe; because we remember not that they are from God ;
and like sparks go out again; Because we Remember not that they Are from God;
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wee thinke that if wee have good purposes to day, if wee be spiritually minded to day, we shall be so tomorrow;
we think that if we have good Purposes to day, if we be spiritually minded to day, we shall be so tomorrow;
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and thus you deceive your selves, you must consider that the being of them comes from God: that place is remarkeable, 1 Chron. 29.18. when David had rejoyced that the people had offered willingly, he prayes that GOD would keepe it in the imagination of the thoughts of their hearts:
and thus you deceive your selves, you must Consider that the being of them comes from God: that place is remarkable, 1 Chronicles 29.18. when David had rejoiced that the people had offered willingly, he prays that GOD would keep it in the imagination of the thoughts of their hearts:
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If we would thus hang upon him, and depend on him, when the Spirit hath breathed in us at any time,
If we would thus hang upon him, and depend on him, when the Spirit hath breathed in us At any time,
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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,
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,
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if we would make this prayer that David doth, you would finde it a meanes to make you more equall, and more even in grace.
if we would make this prayer that David does, you would find it a means to make you more equal, and more even in grace.
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And what I say of this, I say of all other things.
And what I say of this, I say of all other things.
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It is the fault of us all, we are subject to the which is said of wicked men, Isai. 56.12.
It is the fault of us all, we Are Subject to the which is said of wicked men, Isaiah 56.12.
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Come yee (say they) I will fetch wine, and we will fill our selves with strong drinke, Come ye (say they) I will fetch wine, and we will fill our selves with strong drink,
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and to morrow shall be as this day, and much more abundant. and to morrow shall be as this day, and much more abundant.
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Now, whence comes this? let a man have health to day, he thinkes he shall have it to morrow;
Now, whence comes this? let a man have health to day, he thinks he shall have it to morrow;
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let him have peace and friends to day, hee thinkes it will be so still. This is every mans thought;
let him have peace and Friends to day, he thinks it will be so still. This is every men Thought;
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and it ariseth from hence, that we forget Iehovah, he that continues the being of every thing.
and it arises from hence, that we forget Jehovah, he that continues the being of every thing.
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If we did remember this, we should say; I doe not know whether it be his pleasure that gives being to them:
If we did Remember this, we should say; I do not know whither it be his pleasure that gives being to them:
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I know, that if he withdraw his hand, they will come to nothing. It is a great fault to boast of to morrow;
I know, that if he withdraw his hand, they will come to nothing. It is a great fault to boast of to morrow;
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hereby you detract from God, and dishonour him exceedingly, you see how he complains of it, Iam. 4.13, 14. you enter upon his royall prerogatives.
hereby you detract from God, and dishonour him exceedingly, you see how he complains of it, Iam. 4.13, 14. you enter upon his royal prerogatives.
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It is, as if a man should challenge many 100. acres of ground, and hath not one foot; It is, as if a man should challenge many 100. acres of ground, and hath not one foot;
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for future times are properly the Lords. Now, when we will anticipate things in our thoughts,
for future times Are properly the lords. Now, when we will anticipate things in our thoughts,
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and rejoyce in our projects before-hand, as if they were come to passe; this is a sinfull rejoycing.
and rejoice in our projects beforehand, as if they were come to pass; this is a sinful rejoicing.
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And thence it is, that pride goes before a fall;
And thence it is, that pride Goes before a fallen;
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because that when a man begins to lift himselfe upon a creature, and to build upon that which is but vanity,
Because that when a man begins to lift himself upon a creature, and to built upon that which is but vanity,
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then the Lord begins to take away our foundation, and hinder our purposes, and then he falls and perisheth.
then the Lord begins to take away our Foundation, and hinder our Purposes, and then he falls and Perishes.
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Why doest thou boast of to morrow? Knowest thou what is in the wombe of the day? thou knowest no more,
Why dost thou boast of to morrow? Knowest thou what is in the womb of the day? thou Knowest no more,
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than they know, what is in the wombe of a woman, till they see it. Now, God hath an over-ruling hand in all these, and therefore he doth disappoint us,
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 does disappoint us,
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because wee are readie to give to the creature that which belongs to himselfe;
Because we Are ready to give to the creature that which belongs to himself;
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therefore, if thou wouldest have any thing to continue, depend upon him, because all things else are subject to vanity,
Therefore, if thou Wouldst have any thing to continue, depend upon him, Because all things Else Are Subject to vanity,
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and he only gives being, and continuance to them all.
and he only gives being, and Continuance to them all.
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The Attributes of GOD in generall. NOw we come to declare to you, how this Essence of God is made knowne. It is by his Attributes ;
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;
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and they are of two sorts: 1 Either such as describe God in himselfe. 2 Or else such as declare God as he is to us.
and they Are of two sorts: 1 Either such as describe God in himself. 2 Or Else such as declare God as he is to us.
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Other divisions there are, but this is the best that I can finde; because it agrees with the scope of all the Scripture.
Other divisions there Are, but this is the best that I can find; Because it agrees with the scope of all the Scripture.
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For the first, those Attributes that shew God in himselfe, as when the Scripture saith, that God is perfect ;
For the First, those Attributes that show God in himself, as when the Scripture Says, that God is perfect;
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as, Be yee perfect, as I am perfect. So when the Scripture saith, that hee is unchangeable, almightie, eternall ;
as, Be ye perfect, as I am perfect. So when the Scripture Says, that he is unchangeable, almighty, Eternal;
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these shew what he is in himselfe:
these show what he is in himself:
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then his other Attributes shew what he is to you, as that he is mercifull, patient, abundant in mercie and truth, and that he is all-sufficient to you, &c.
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.
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The first Attribute of GOD.
The First Attribute of GOD.
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FIrst then, we will take this out of the Text, I AM hath sent me unto you ; That God is perfect ;
First then, we will take this out of the Text, I AM hath sent me unto you; That God is perfect;
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he hath all the kindes, degrees, and extents of being in him. There be divers kindes of being in the world; some have more, some lesse; 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;
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some have a more excellent being, some have a lesse excellent; some have a larger being, some a lesser, and yet all are in him; and this is his perfection.
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.
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Imperfection is a want of some being;
Imperfection is a want of Some being;
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Perfection is to have all the degrees of being, that belong to a thing in his kind,
Perfection is to have all the Degrees of being, that belong to a thing in his kind,
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but all this is in God. Now God is said to be perfect: Because hee being before any thing was;
but all this is in God. Now God is said to be perfect: Because he being before any thing was;
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and therfore, he must needs be ful, without them, and whatsoever they have, they receive it from him.
and Therefore, he must needs be full, without them, and whatsoever they have, they receive it from him.
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You shall see this in Act. 17.25.
You shall see this in Act. 17.25.
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Neither is he worshipped with mens hands, as though hee needed any thing, seeing he giveth to all life and breath, and all things. Neither is he worshipped with men's hands, as though he needed any thing, seeing he gives to all life and breath, and all things.
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He proves there, that God is perfect; because he needs nothing, seeing hee gives 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.
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That which is said of man, may be said of every thing else;
That which is said of man, may be said of every thing Else;
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What hast thou, that thou hast not received? Therefore, hee that gives it, must needs be full of it.What hast thou, that thou hast not received? Therefore, he that gives it, must needs be full of it.
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It is said that he made man after his owne Image; and so he makes every thing else, hee is the life of them all.
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.
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Now the sampler and the life hath more in it, than the image; and therefore the life, and first originall;
Now the sampler and the life hath more in it, than the image; and Therefore the life, and First original;
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the realty, and first beginning must needs be perfect in himselfe.
the realty, and First beginning must needs be perfect in himself.
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There is none that can set limits to God, that can set land-markes or bounds to his entitie or being.
There is none that can Set Limits to God, that can Set landmarks or bounds to his entity or being.
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Every creature hath his severall bounds and limits, thus farre shall they goe, and no further;
Every creature hath his several bounds and Limits, thus Far shall they go, and no further;
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but who hath set bounds to him? When he had set forth his Essence in Isai. 40. he addes, To whom will you liken GOD? or what likenesse will you compare unto him?
but who hath Set bounds to him? When he had Set forth his Essence in Isaiah 40. he adds, To whom will you liken GOD? or what likeness will you compare unto him?
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There be these differences betweene the perfection that is in God, and that which is in any creature:
There be these differences between the perfection that is in God, and that which is in any creature:
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All creatures have perfection within their own kinde only, and in such a degree; All creatures have perfection within their own kind only, and in such a degree;
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but he is simply and absolutely perfect, without all respect, without all comparison, he is a mightie sea of being, without banke and bottome; therefore his being is absolute.
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.
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They have all some imperfection mingled with it; as, take all the creatures, the Angels;
They have all Some imperfection mingled with it; as, take all the creatures, the Angels;
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take all the Saints, when they are in the highest top, and full of all their blessednesse,
take all the Saints, when they Are in the highest top, and full of all their blessedness,
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yet they have some imperfection, as Iob saith; he hath charged you with folly. But you will say;
yet they have Some imperfection, as Job Says; he hath charged you with folly. But you will say;
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they are perfect in their kinde, how then are they imperfect? They have a negative imperfection, though not a privative;
they Are perfect in their kind, how then Are they imperfect? They have a negative imperfection, though not a privative;
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they are not deprived of that which should be in them;
they Are not deprived of that which should be in them;
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yet there is a negative imperfection, that is, there be many perfections, which they have not;
yet there is a negative imperfection, that is, there be many perfections, which they have not;
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it cannot be said of any creature, as, 1 Ioh. 1. That in it there is light,
it cannot be said of any creature, as, 1 John 1. That in it there is Light,
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and there is no darknesse at all: and there is no darkness At all:
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Of him only can it be said, there is no creature so perfect, but it hath some imperfection.
Of him only can it be said, there is no creature so perfect, but it hath Some imperfection.
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The creature though it be perfect, yet it is capable of sinne and misery, and it is in possibilitie to lose that perfection it is in;
The creature though it be perfect, yet it is capable of sin and misery, and it is in possibility to loose that perfection it is in;
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but God is not in possibility to lose that perfection he hath, neither can he be capable of sinne.
but God is not in possibility to loose that perfection he hath, neither can he be capable of sin.
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Take the best, and most exquisite creatures, the Angels;
Take the best, and most exquisite creatures, the Angels;
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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;
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;
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a substance and an accident, and every accident is separable, it may be lost; you see the evill Angels, they fell, they lost that they had:
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:
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but God is a perfect substance, wholly substance;
but God is a perfect substance, wholly substance;
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there is nothing him, by reason of which it may be said, there is something in him that is best, something that is worse.
there is nothing him, by reason of which it may be said, there is something in him that is best, something that is Worse.
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Though they have perfection, yet they have alwayes need of something; now God hath need of nothing.
Though they have perfection, yet they have always need of something; now God hath need of nothing.
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The creatures, though full of perfection in their kinde, yet still they have exceeding great need of something.
The creatures, though full of perfection in their kind, yet still they have exceeding great need of something.
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As you say of a river, you will say it hath need, though it be full, it hath need of the fountaine to maintaine it;
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;
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so may I say of the creatures, though they be full of perfection in their kinde,
so may I say of the creatures, though they be full of perfection in their kind,
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yet they have need of that fountaine, from whence their perfection commeth, which if it be stopt, they will come to nothing.
yet they have need of that fountain, from whence their perfection comes, which if it be stopped, they will come to nothing.
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Thus God is infinitely perfect and immense, having no limits: For all limits are either from the matter or from the forme;
Thus God is infinitely perfect and immense, having no Limits: For all Limits Are either from the matter or from the Form;
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the forme 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 forme;
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;
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but in God there is neither matter nor forme;
but in God there is neither matter nor Form;
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as there is nothing without him, so there is nothing within him to bound that largenesse of being which he hath. But now to apply this:
as there is nothing without him, so there is nothing within him to bound that largeness of being which he hath. But now to apply this:
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If God be thus full of being, as the sea is full of water, and a thousand times fuller;
If God be thus full of being, as the sea is full of water, and a thousand times fuller;
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then all that you can doe, reacheth not to him; Psal. 16.4. It extends not to him ;
then all that you can do, reaches not to him; Psalm 16.4. It extends not to him;
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the sinnes that you commit hurt him not; all the righteousnesse you performe, doth not pleasure or benefit him:
the Sins that you commit hurt him not; all the righteousness you perform, does not pleasure or benefit him:
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and if it be so, then consider what little cause you have to murmure against him at any time, upon any occasion.
and if it be so, then Consider what little cause you have to murmur against him At any time, upon any occasion.
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For all discontentment among the creatures comes from the hence, that their expectation is not satisfied;
For all discontentment among the creatures comes from the hence, that their expectation is not satisfied;
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and what is the reason, why it is not satisfied ▪ but because they thinke that there is some reason why they should bee respected.
and what is the reason, why it is not satisfied ▪ but Because they think that there is Some reason why they should be respected.
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Therefore examine your owne hearts, whether there be not a secret popery in your hearts, that you think, that you can do somthing that reacheth to God, that he should respect you for:
Therefore examine your own hearts, whither there be not a secret popery in your hearts, that you think, that you can do something that reaches to God, that he should respect you for:
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but if God be thus ful, thou canst doe nothing, that can reach to him. But you shall see how prone men are to this;
but if God be thus full, thou Canst do nothing, that can reach to him. But you shall see how prove men Are to this;
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are we not ready to say;
Are we not ready to say;
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Why am I not in so great a place as another? Why have not I more gifts? Why have I not greater imployments? Why have I such imperfections? Why am I thus subject to diseases and crosses? Whence comes this? Because we expect something;
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;
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because we thinke we are not well dealt with;
Because we think we Are not well dealt with;
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and why doe we thinke so? because men thinke, that there is something in them,
and why do we think so? Because men think, that there is something in them,
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why they should be lookt after, they thinke that they have carried themselves so, that they thinke there is something in justice due to 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.
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But if thou canst say with David, and Iob, and Christ, when he saith to his disciples;
But if thou Canst say with David, and Job, and christ, when he Says to his Disciples;
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When you have done all, that you can, say that you are unprofitable servants. When you have done all, that you can, say that you Are unprofitable Servants.
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What if God will not have David to build a Temple, but his sonne must doe it? Or Moses to lead the children of Israel into the Land of Canaan, but Ioshua must have the glory of it? They must be content;
What if God will not have David to built a Temple, but his son must do it? Or Moses to led the children of Israel into the Land of Canaan, but Ioshua must have the glory of it? They must be content;
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yet they did more for God, than ever thou canst doe; therefore thou must labour to be content also.
yet they did more for God, than ever thou Canst do; Therefore thou must labour to be content also.
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The creature doth but take of him whatsoever it hath, and therefore it can give nothing to him;
The creature does but take of him whatsoever it hath, and Therefore it can give nothing to him;
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and shall the River bee beholding to him that drinkes of it, because hee comes and quencheth his thirst? Or shall the Sunne 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 doe nothing that reacheth to God ;
and shall the River be beholding to him that drinks of it, Because he comes and quenches 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 reaches to God;
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therefore labour to be vile, and low in thine owne eyes, and willing to be disposed of, as it pleaseth him.
Therefore labour to be vile, and low in thine own eyes, and willing to be disposed of, as it Pleases him.
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Againe, if this be so, then consider the freenesse of his grace, in all the goodnesse which hee bestowes: Again, if this be so, then Consider the freeness of his grace, in all the Goodness which he bestows:
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for to have done any thing for a man before-hand, doth lessen the benefit bestowed. Now consider, that thou hast done nothing to the Lord ;
for to have done any thing for a man beforehand, does lessen the benefit bestowed. Now Consider, that thou hast done nothing to the Lord;
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therefore labour to magnifie the Lord, that hath bestowed it upon thee.
Therefore labour to magnify the Lord, that hath bestowed it upon thee.
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For this cause the Lord will have justification by faith, and not by workes, that he might be magnified:
For this cause the Lord will have justification by faith, and not by works, that he might be magnified:
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And so he will have sanctification, not by the power of the free-will, but by the infused grace of his Spirit, that no flesh might boast.
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.
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It is the Lord that is full, it is he that gives it to thee, thou canst doe nothing to him;
It is the Lord that is full, it is he that gives it to thee, thou Canst do nothing to him;
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Rom. 11.35, 36. Who hath first given to him, and it shall be recompenced him againe; Rom. 11.35, 36. Who hath First given to him, and it shall be recompensed him again;
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for of him, and through him, and to him, are all things, &c. As if he should say, the Lord out of his free grace had shewed mercy to the Iewes, (for of them he there speakes) they were wet,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 Iewes, (for of them he there speaks) they were wet,
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like Gideons fleece, when all the world was drie. Afterwards it pleased him to bedew the Gentiles, when the Israelites were dry;
like Gideons fleece, when all the world was dry. Afterwards it pleased him to bedew the Gentiles, when the Israelites were dry;
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well, he hath done this, sayes Paul, and what hast thou to say to him? Did he any wrong? Is he not free? May not he doe what he will? This is one use.
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.
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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;
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;
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to him be glory for ever; Amen. If hee be thus full, that the creature doth nothing to promerit at his hand,
to him be glory for ever; Amen. If he be thus full, that the creature does nothing to promerit At his hand,
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then thou mayest goe to God. though thou hast no worth in thee; though thou hast done little service to God, yet goe to him, and say; Lord, I have done nothing;
then thou Mayest go to God. though thou hast no worth in thee; though thou hast done little service to God, yet go to him, and say; Lord, I have done nothing;
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if I had done much, yet it would not reach to thee; thou art full of perfection, and blessed for ever:
if I had done much, yet it would not reach to thee; thou art full of perfection, and blessed for ever:
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1612
therefore a man may goe to him with great faith, and aske great things of him,
Therefore a man may go to him with great faith, and ask great things of him,
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1613
though he be little worth, and hath done little service for him.
though he be little worth, and hath done little service for him.
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For, if thou didst God any good, thou mightest goe to him, and say, I have done this and that for thee, therefore recompence me.
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.
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But seeing it is not so, therefore labour to goe to God in faith, and when thou goest, thinke with thy selfe;
But seeing it is not so, Therefore labour to go to God in faith, and when thou goest, think with thy self;
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why may I not have it aswell as another? Doe not say, I am not so holy,
why may I not have it aswell as Another? Do not say, I am not so holy,
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and I cannot doe as Paul and Moses, their workes did nothing to him. Thinke with thy selfe, that when he first chooseth a man, he doth it freely;
and I cannot do as Paul and Moses, their works did nothing to him. Think with thy self, that when he First chooses a man, he does it freely;
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1618
and thinkest thou that he is not the same afterwards? Therefore, now thou mayest go to him on this ground with boldnesse,
and Thinkest thou that he is not the same afterwards? Therefore, now thou Mayest go to him on this ground with boldness,
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1619
because whatsoever thou doest it is nothing to him. Moreover, if the Lord be thus full in himselfe, then he hath need of nothing.
Because whatsoever thou dost it is nothing to him. Moreover, if the Lord be thus full in himself, then he hath need of nothing.
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1620
He therefore saith to all the men in the world, and to all things; he saith to Princes, I have no need of you; He Therefore Says to all the men in the world, and to all things; he Says to Princes, I have no need of you;
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to rich men, I have no need of you, or of your wealth; he saith to Schollers, that have excellent parts, I have no need of you:
to rich men, I have no need of you, or of your wealth; he Says to Scholars, that have excellent parts, I have no need of you:
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therefore say not, I am undone, or the Churches are undone, because Princes are not for you;
Therefore say not, I am undone, or the Churches Are undone, Because Princes Are not for you;
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because men helpe you not, for God can helpe them alone; he doth not need Princes:
Because men help you not, for God can help them alone; he does not need Princes:
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When there was none, saith the LORD, I stirred up my selfe like a mightie Giant, hee needs no helpe, he is most perfect, full of being, able to doe whatsoever he pleaseth.When there was none, Says the LORD, I stirred up my self like a mighty Giant, he needs no help, he is most perfect, full of being, able to do whatsoever he Pleases.
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1625
Againe, consider with thy selfe, that if thousand thousands perish, it is nothing to him;
Again, Consider with thy self, that if thousand thousands perish, it is nothing to him;
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hee cares no more for the destruction of the whole world, than thou doest for the throwing away of a little dust; he Cares no more for the destruction of the Whole world, than thou dost for the throwing away of a little dust;
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he is full of excellencie and perfection;
he is full of excellency and perfection;
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you see how often he sweepes away whole kingdomes with the besome of destruction, nay, he swept away the whole world by the Floud,
you see how often he sweeps away Whole kingdoms with the besom of destruction, nay, he swept away the Whole world by the Flood,
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1629
as you doe sweepe a little dust out of your houses.
as you do sweep a little dust out of your houses.
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1630
Therfore do not thou dispute with God, and aske, why are so many damned? why are so many swept away? thinke with thy selfe, that he, that was before all things were, will be when they are gone:
Therefore do not thou dispute with God, and ask, why Are so many damned? why Are so many swept away? think with thy self, that he, that was before all things were, will be when they Are gone:
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therefore learne with Paul, to reverence his judgements, to feare and tremble before him.
Therefore Learn with Paul, to Reverence his Judgments, to Fear and tremble before him.
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1632
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.
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.
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1633
What art thou that contendest with him? let the Potsheard strive with potsheards of the earth,
What art thou that Contendest with him? let the Potsherd strive with potsherds of the earth,
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1634
but not with God. Shall the clay say to him that fashions it, what makest thou?
but not with God. Shall the clay say to him that fashions it, what Makest thou?
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1635
Againe, if God be thus full, then consider why hee hath laid such a commandement on thee, to doe such and such things.
Again, if God be thus full, then Consider why he hath laid such a Commandment on thee, to do such and such things.
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It is for himselfe? no, for thy righteousnesse, thy keeping of his Law reacheth not to him.
It is for himself? no, for thy righteousness, thy keeping of his Law reaches not to him.
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1637
What is it for, then? Surely it is for thy selfe, and for thy good.
What is it for, then? Surely it is for thy self, and for thy good.
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If for thee he hath commanded, and every commandement is for thy wealth; then consider what reason thou hast to walke in his wayes;
If for thee he hath commanded, and every Commandment is for thy wealth; then Consider what reason thou hast to walk in his ways;
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1639
he saith, as kinde parents to their children, when they exhort them to good courses, it will be for your owne good;
he Says, as kind Parents to their children, when they exhort them to good courses, it will be for your own good;
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and if you doe it not, it will be for your hurt:
and if you do it not, it will be for your hurt:
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as it is said of the Sabbath, It was made for man, and not man for the Sabbath ;
as it is said of the Sabbath, It was made for man, and not man for the Sabbath;
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that is, God appointed the Sabbath for mans advantage, he would be undone else;
that is, God appointed the Sabbath for men advantage, he would be undone Else;
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he would grow wilde, and forget God: and as it is said of the Sabbath, so it is true of every Commandement;
he would grow wild, and forget God: and as it is said of the Sabbath, so it is true of every Commandment;
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therefore that is put to every Commandement; The Commandement, which I command you for your wealth, Is••••.
Therefore that is put to every Commandment; The Commandment, which I command you for your wealth, Is••••.
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36. 17. that is, when ever I command you any thing, it is not for mine owne sake, not, that I might be served and worshipped, (though that is joyned with it) but it is for your profit, whatsoever I command.
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.
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This then should stirre us up to goe about holy duties willingly, after another manner than we doe.
This then should stir us up to go about holy duties willingly, After Another manner than we do.
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No man will serve himselfe unwillingly, (though, it may be, he will other men.) Now, all the Commandements of God doe tend to our owne advantage:
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:
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for to that end hath he appointed them. Keepe the Commandements and live in them: you live in them, as fire doth by wood, and the creatures by their food.
for to that end hath he appointed them. Keep the commandments and live in them: you live in them, as fire does by wood, and the creatures by their food.
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If a man did consider this, hee would doe this in another manner; wee goe about our owne businesse with intention, because it is our owne;
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;
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so if we were perswaded, that what God did command, it were for our own good, you would doe it in all diligence;
so if we were persuaded, that what God did command, it were for our own good, you would do it in all diligence;
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you would not only goe, but runne the wayes of his Commandements;
you would not only go, but run the ways of his commandments;
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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,
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,
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for it is for your own profit, and not for his.
for it is for your own profit, and not for his.
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If God be thus ful, then you should give him the praise of his perfection, and stay your thoughts upon him.
If God be thus full, then you should give him the praise of his perfection, and stay your thoughts upon him.
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It is a thing that we come short of, for the most part, for we are ready to aske, 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 learne to know God, to honour and magnifie him in our thoughts for himselfe.
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 Teaches us otherwise, we must Learn to know God, to honour and magnify him in our thoughts for himself.
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Some men have a greater knowledge of God, some lesse; hee that hath more, he is able to set him up higher in his apprehension,
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,
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and to give him the more praise, Psal. 68.1.
and to give him the more praise, Psalm 68.1.
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Exalt him in his name IAH, that is, consider that he alone is ful of being, Exalt him in his name GOD, that is, Consider that he alone is full of being,
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and gives being to all things;
and gives being to all things;
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therefore (saith he) praise him, and extoll him for this, and let your thoughts be upon him.
Therefore (Says he) praise him, and extol him for this, and let your thoughts be upon him.
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But must it be a bare and empty thought of him onely?
But must it be a bore and empty Thought of him only?
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No, you shall know it by these foure things, if you thinke aright of God indeed:
No, you shall know it by these foure things, if you think aright of God indeed:
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Thou wilt esteeme his enmitie and friendship above all things; thou wilt not regard the creatures at all;
Thou wilt esteem his enmity and friendship above all things; thou wilt not regard the creatures At all;
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either in the good, or hurt that they can doe thee:
either in the good, or hurt that they can do thee:
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if thou canst see the fulnesse of being that is in him, and the emptinesse that is in every creature;
if thou Canst see the fullness of being that is in him, and the emptiness that is in every creature;
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then, if he be thy friend, he is all in all to thee;
then, if he be thy friend, he is all in all to thee;
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and if he be thine enemie, thou wilt consider that hee that is full of all strength,
and if he be thine enemy, thou wilt Consider that he that is full of all strength,
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and power, and being, that he is thine enemie, and that his enmity is heavy, for hee which is, is against thee.
and power, and being, that he is thine enemy, and that his enmity is heavy, for he which is, is against thee.
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If the creature be set against thee, it is but as a little clay or dust, they cannot hurt thee,
If the creature be Set against thee, it is but as a little clay or dust, they cannot hurt thee,
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unlesse his arme goe along with it; and then it is not that creature, but his arme that doth it:
unless his arm go along with it; and then it is not that creature, but his arm that does it:
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As when they came to take Christ, it is said, hee passed thorow the midst of them ;
As when they Come to take christ, it is said, he passed thorough the midst of them;
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they were to him as a little dust, and as the armie that came against David, Ioshua, and Elisha, they were to them as a little water;
they were to him as a little dust, and as the army that Come against David, Ioshua, and Elisha, they were to them as a little water;
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but when God comes against a man, then every little thing, if he pleaseth to extend and joyne his power, he is able therewith to quell the strongest man.
but when God comes against a man, then every little thing, if he Pleases to extend and join his power, he is able therewith to quell the Strongest man.
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Then, one man shall chase a thousand, and a thousand shall put ten thousand to flight, Deut. 28. He is as a mighty river, that carries all before it, Nahum 1. Therefore regard the enmity of the creature,
Then, one man shall chase a thousand, and a thousand shall put ten thousand to flight, Deuteronomy 28. He is as a mighty river, that carries all before it, Nahum 1. Therefore regard the enmity of the creature,
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as small things, his enmity is only to be respected. If thou thinkest of him thus, then thou wilt be satisfied with him;
as small things, his enmity is only to be respected. If thou Thinkest of him thus, then thou wilt be satisfied with him;
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for thou hast him that is, and thou wantest only the thing that is not;
for thou hast him that is, and thou Wantest only the thing that is not;
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and therefore thou must say, when thou hast lost any thing, I have lost that which is nothing; and Therefore thou must say, when thou hast lost any thing, I have lost that which is nothing;
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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;
when thou hast gained any thing, say, that thou hast got that which is nothing: it is a hard thing to say so, but yet it is so;
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as it is said of riches in the Prov. 23.5.
as it is said of riches in the Curae 23.5.
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so it is true of honour, pleasure, profit, &c. Indeed riches to men are their substance,
so it is true of honour, pleasure, profit, etc. Indeed riches to men Are their substance,
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so they call them, but to God they are nothing; and so he cals them: riches, honour, &c. they have but a little diminutive being, as if they were nothing.
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.
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And they are nothing in two respects: 1 In comparison of God, they are nothing. 2 Because they are able to doe nothing.
And they Are nothing in two respects: 1 In comparison of God, they Are nothing. 2 Because they Are able to do nothing.
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So other comparisons argue, as that they are flowers, and false treasures, and shadowes: now doth any man grieve, if his shadow doth disappeare;
So other comparisons argue, as that they Are flowers, and false treasures, and shadows: now does any man grieve, if his shadow does disappear;
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or that he hath lost a flower. Therefore learne to magnifie God, for he is all;
or that he hath lost a flower. Therefore Learn to magnify God, for he is all;
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thou wantest nothing, if thou hast him;
thou Wantest nothing, if thou hast him;
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he is all in heaven, and why should hee not be so here? Because when Peter said they had left all;
he is all in heaven, and why should he not be so Here? Because when Peter said they had left all;
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Christ tels them they should have an hundred fold, and why? because they had a full communion with God ; christ tells them they should have an hundred fold, and why? Because they had a full communion with God;
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and therefore, they had all the comfort that friends or lands could afford;
and Therefore, they had all the Comfort that Friends or Lands could afford;
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he was in stead of all to them, as Paul, when hee was in prison, was not God all to him? and what need had he of riches,
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,
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or lands, or friends? for friends are but to comfort a man; and money, it can doe no more than man can doe;
or Lands, or Friends? for Friends Are but to Comfort a man; and money, it can do no more than man can do;
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and praise, and honour doe but knit mens hearts to us; now, if we have the light of Gods countenance, we need not mans helpe;
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 men help;
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if God will put forth his power for us, what need we any thing else? if he will heale us, what needs the Physitian? if hee will cloath us,
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 cloth us,
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and give us meat and drinke, then what needs wealth? Therefore labour to be satisfied with him, to prize and esteeme him,
and give us meat and drink, then what needs wealth? Therefore labour to be satisfied with him, to prize and esteem him,
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and to thinke him to be all in all.
and to think him to be all in all.
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THE EIGHTH SERMON. EXODVS. 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 EIGHTH SERMON. EXODVS. 3.13.14, 15. 13 And Moses said unto GOD; behold, when I come unto the children of Israel, and shall say unto them;
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The GOD of your Fathers hath sent me unto you, and they shall say unto mee, What is his Name? what shall I say unto them?
The GOD of your Father's hath sent me unto you, and they shall say unto me, What is his Name? what shall I say unto them?
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14 And GOD said unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the children of Israel;
14 And GOD said unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the children of Israel;
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I AM hath sent me unto you.I AM hath sent me unto you.
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15 And GOD said moreover unto Moses, Thus shalt thou say unto the children of Israel;
15 And GOD said moreover unto Moses, Thus shalt thou say unto the children of Israel;
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The LORD GOD of your Fathers, the GOD of Abraham, the GOD of Isaac, and the GOD of Iacob hath sent me unto you:
The LORD GOD of your Father's, the GOD of Abraham, the GOD of Isaac, and the GOD of Iacob hath sent me unto you:
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this is my Name for ever, and this is my memoriall unto all generations.
this is my Name for ever, and this is my memorial unto all generations.
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COnsider, whether your mindes gather an holy magnanimitie even from hence, that you have the Lord for your God: for,
Consider, whither your minds gather an holy magnanimity even from hence, that you have the Lord for your God: for,
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if he be most perfect, if hee hath the fulnesse of all things in him;
if he be most perfect, if he hath the fullness of all things in him;
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then if you have him, the minde is ready to grow to an holy kind of greatnesse;
then if you have him, the mind is ready to grow to an holy kind of greatness;
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for it is the greatnesse of the object, that makes the minde great:
for it is the greatness of the Object, that makes the mind great:
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and the greatnesse of the minde appears in this, that it doth not esteeme smal things. Animo magno nihil est magnum ;
and the greatness of the mind appears in this, that it does not esteem small things. Animo magno nihil est magnum;
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When a man can, out of this consideration, that the LORD is my Sunne, and shield,
When a man can, out of this consideration, that the LORD is my Sun, and shield,
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and exceeding great reward, contemne and reckon all things else as matters of small moment;and exceeding great reward, contemn and reckon all things Else as matters of small moment;
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it is an argument that he hath, in truth, apprehended God, as hee ought to apprehend him.
it is an argument that he hath, in truth, apprehended God, as he ought to apprehend him.
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I say, this is true holy magnanimity: there is a false magnanimity;
I say, this is true holy magnanimity: there is a false magnanimity;
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whereas mens mindes are great, because they grow great with men, because of their great hopes, and riches, and great learning;
whereas men's minds Are great, Because they grow great with men, Because of their great hope's, and riches, and great learning;
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this is a false greatnesse, because it drawes men from God ;
this is a false greatness, Because it draws men from God;
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it is such a greatnesse as the arme hath, when it is swelled, which riseth not from the strength and true greatnesse of it,
it is such a greatness as the arm hath, when it is swelled, which Riseth not from the strength and true greatness of it,
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but from the weaknesse of it. This is of an ill kinde;
but from the weakness of it. This is of an ill kind;
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but there is another kinde of greatnesse, when the minde growes therefore to an holy magnanimity,
but there is Another kind of greatness, when the mind grows Therefore to an holy magnanimity,
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because it is set upon the great God: as David, he had such a magnanimity, Psal. 27.1.3.
Because it is Set upon the great God: as David, he had such a magnanimity, Psalm 27.1.3.
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1717
The LORD is my light, and my salvation, whom shall I feare? The LORD is the strength of my life, of whom shall I be afraid? Though an host of men should incampe against me, my heart should not feare, &c. 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.
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1718
If there be any thing in this world to be regarded, it is an host of men;
If there be any thing in this world to be regarded, it is an host of men;
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1719
because it is the powerfullest thing amongst men; but I will not regard it.
Because it is the Powerfullest thing among men; but I will not regard it.
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1720
Why? not because hee was stronger than they, but because God was his life and strength;
Why? not Because he was Stronger than they, but Because God was his life and strength;
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1721
when his minde raised up it selfe to such a greatnesse, upon this consideration, then he was able to contemne these things, that were to be contemned.
when his mind raised up it self to such a greatness, upon this consideration, then he was able to contemn these things, that were to be contemned.
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1722
Such was the greatnesse of minde, which was found in Moses, Hebr. 11. he cared not for the favour, or disfavour of the King, Because hee saw, enjoyed,
Such was the greatness of mind, which was found in Moses, Hebrew 11. he cared not for the favour, or disfavour of the King, Because he saw, enjoyed,
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1723
and bore himselfe upon him, which was invisible.
and boar himself upon him, which was invisible.
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1724
Consider, whether you exalt him as God, you shall know it by this, by seeking to him to fill up all those defects and imperfections, that we meet with in our lives, from day to day.
Consider, whither you exalt him as God, you shall know it by this, by seeking to him to fill up all those defects and imperfections, that we meet with in our lives, from day to day.
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1725
Beloved, there are many things that we want; as if we lose a friend, we complaine of a want;
beloved, there Are many things that we want; as if we loose a friend, we complain of a want;
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1726
if we lose father or mother, it is a want;
if we loose father or mother, it is a want;
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1727
yea, if wee lose nothing, yet we find many defects which we would have made up:
yea, if we loose nothing, yet we find many defects which we would have made up:
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1728
now, what is the way to doe it? If thou thinkest to make them up by the creature, thou wilt finde it to be but a small bush that will not stop the gap;
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;
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1729
but if thou goest to him that is all in all, Coloss. 3. if thou seekest to make it up in him, when any thing is lost:
but if thou goest to him that is all in all, Coloss. 3. if thou Seekest to make it up in him, when any thing is lost:
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1730
when the bucket is broken, if thou goest to the fountaine;
when the bucket is broken, if thou goest to the fountain;
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1731
if a beame be cut off that was given and shined thorow the creature, if thou goest to the Sunne, that can give the like beame thorow another creature;
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;
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1732
if thou seekest to have communion with him, then it is an argument that thou esteemest him as thou oughtest to doe. Every man will say;
if thou Seekest to have communion with him, then it is an argument that thou esteemest him as thou Ought to do. Every man will say;
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1733
I seeke to the Lord, I looke for all my comfort from him. Yea, but how doest thou bestow thy labour? Isai. 55.2.
I seek to the Lord, I look for all my Comfort from him. Yea, but how dost thou bestow thy labour? Isaiah 55.2.
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1734
Wherefore doe you spend money for that, which is not bread? and your labour for that, which satisfieth not? hearken diligently unto mee, Wherefore do you spend money for that, which is not bred? and your labour for that, which Satisfieth not? harken diligently unto me,
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1735
and eat that which is good, and let your soule delight it selfe in fatnesse. Let a man consider in this case, how he bestoweth his paines:and eat that which is good, and let your soul delight it self in fatness. Let a man Consider in this case, how he bestoweth his pains:
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1736
if he thinke to have all in God, he will save his paines, and not lay it out upon vanitie,
if he think to have all in God, he will save his pains, and not lay it out upon vanity,
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1737
but he will bestow it to some purpose;
but he will bestow it to Some purpose;
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1738
that is, he will take much paines to seeke his favour in all things, and looke to him for a supply of all,
that is, he will take much pains to seek his favour in all things, and look to him for a supply of all,
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1739
and not to the creatures, because they can doe but little, they have no power, no strength to doe any thing, they are of no moment;
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;
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1740
but if God be pleased to make up the defect, then if he have but little wealth, he will make it to serve his turne;
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;
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1741
if he have but one friend, it shall be to him, as if he had many;
if he have but one friend, it shall be to him, as if he had many;
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1742
if he hath but a little credit, it shall be to him, as if he had a great name, &c. all things else are but of a little bulke without him.
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.
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1743
But the creatures are of great moment, experience shewes them to be something:
But the creatures Are of great moment, experience shows them to be something:
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1744
for, who lives without them? Againe, are not wee commanded to pray for outward blessings? and wee are not to pray for that which is nothing.
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.
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1745
Again, doth not the Scripture reckon them so? they are things for which we must be thankfull,
Again, does not the Scripture reckon them so? they Are things for which we must be thankful,
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1746
and the want of them doth afflict us, and we must esteeme it as a chastisement.
and the want of them does afflict us, and we must esteem it as a chastisement.
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1747
Now, no man will be thankfull, or afflict himselfe for that which is nothing; and therefore there is something in the creature, they are not altogether nothing or vanitie.
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.
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1748
To this we will give a threefold answer: Though they be something;
To this we will give a threefold answer: Though they be something;
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1749
yet their efficacy is not from themselves, but from the Lord. A horse is able to doe something,
yet their efficacy is not from themselves, but from the Lord. A horse is able to do something,
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1750
but to save a man, it is a vaine thing; the builder builds, but it is nothing,
but to save a man, it is a vain thing; the builder builds, but it is nothing,
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1751
and the watch-men watch in vaine without the Lord ;
and the watchmen watch in vain without the Lord;
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1752
the efficacie that they have to doe us hurt or good, is from him, and not from themselves:
the efficacy that they have to do us hurt or good, is from him, and not from themselves:
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1753
If God will say to the creature;
If God will say to the creature;
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1754
Goe, and doe such a man good, it will doe it, because there goes a concourse of efficacie from him to doe it:
Go, and do such a man good, it will do it, Because there Goes a concourse of efficacy from him to do it:
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1755
So, if he say to a creature, Goe to such a man, and afflict him, it will doe it,
So, if he say to a creature, Go to such a man, and afflict him, it will do it,
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1756
though it be never so small and meane a creature;
though it be never so small and mean a creature;
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1757
therefore of themselves they neither doe good nor hurt, the efficacie that they have is from him, and not from themselves: they are meere instruments;
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;
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1758
and if God withdraw his blessing and cursing, they can doe us neither good nor hurt.
and if God withdraw his blessing and cursing, they can do us neither good nor hurt.
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1759
We say that they are nothing, because they are at his command; if he would doe us good, hee never wants one to send of his errand;
We say that they Are nothing, Because they Are At his command; if he would do us good, he never Wants one to send of his errand;
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1760
if he will make a man rich, he wants not wealth, it is at his command;
if he will make a man rich, he Wants not wealth, it is At his command;
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1761
if he will give a man friends, he can fetch them againe; if all thy friends be present, yet they stirre not, unlesse he 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.
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1762
The rich and the poore, they meet together, but the LORD makes them both. And in this regard, riches are said to be nothing, Prov. 23. Riches take to themselves wings, and fly away ; The rich and the poor, they meet together, but the LORD makes them both. And in this regard, riches Are said to be nothing, Curae 23. Riches take to themselves wings, and fly away;
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1763
And, why doest thou set thy heart upon that which is nothing? That is, they goe and come at his command;
And, why dost thou Set thy heart upon that which is nothing? That is, they go and come At his command;
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1764
and therfore they are to be accounted as nothing.
and Therefore they Are to be accounted as nothing.
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1765
If a man see a flocke of the best fowle on his land, yet he looks upon them as nothing to him,
If a man see a flock of the best fowl on his land, yet he looks upon them as nothing to him,
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1766
because they have wings and will fly away; and you should thinke so of all things else;
Because they have wings and will fly away; and you should think so of all things Else;
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1767
that they have wings, that they goe and come at his command, that they are nothing,
that they have wings, that they go and come At his command, that they Are nothing,
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1768
because they are nothing to you. They are nothing, because they can doe but little good;
Because they Are nothing to you. They Are nothing, Because they can do but little good;
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1769
and that which they do, is of no continuance; and therefore they are said to be vanitie.
and that which they do, is of no Continuance; and Therefore they Are said to be vanity.
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1770
So that put the case that they have some efficacie in them, (when yet they are acted by the Lord;) yea, put the case that they were at their owne command (as they are not) yet they can doe but little good,
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,
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1771
and that is of so short continuance, that therefore they are vanity, they are nothing; because they are little more than nothing; as Salomon calleth them;
and that is of so short Continuance, that Therefore they Are vanity, they Are nothing; Because they Are little more than nothing; as Solomon calls them;
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1772
all things under the Sunne are vanitie ; they are emptie things; and that which is under the Sun cannot reach above the Sunne;all things under the Sun Are vanity; they Are empty things; and that which is under the Sun cannot reach above the Sun;
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1773
and therefore they are said to be vanitie.
and Therefore they Are said to be vanity.
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1774
But if you say that they are great things, and therefore you see how the Prophets did magnifie them,
But if you say that they Are great things, and Therefore you see how the prophets did magnify them,
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1775
and did set forth the greatnesse of afflictions in the want of them.
and did Set forth the greatness of afflictions in the want of them.
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1776
I answer, that they are of use indeed, in regard of the weaknesse of the creature,
I answer, that they Are of use indeed, in regard of the weakness of the creature,
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1777
and the continuance of this life; but if they be compared to eternitie, they are nothing;
and the Continuance of this life; but if they be compared to eternity, they Are nothing;
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1778
and againe, if the Lord be with us in the want of them, they are nothing;
and again, if the Lord be with us in the want of them, they Are nothing;
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1779
if the Lord send us afflictions, and give us his favour and the light of his countenance, it is nothing;
if the Lord send us afflictions, and give us his favour and the Light of his countenance, it is nothing;
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1780
if he send us into prison, if he be with us, it will be nothing:
if he send us into prison, if he be with us, it will be nothing:
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1781
As, on the contrary, if a man had a brave Palace, and God was not with him,
As, on the contrary, if a man had a brave Palace, and God was not with him,
c-acp, p-acp dt n-jn, cs dt n1 vhd dt j n1, cc np1 vbds xx p-acp pno31,
(15) sermon (DIV1)
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1782
if he did withdraw his favour from him, all were nothing.
if he did withdraw his favour from him, all were nothing.
cs pns31 vdd vvi po31 n1 p-acp pno31, d vbdr pix.
(15) sermon (DIV1)
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1783
The second Attribute of GOD. The next Attribute, which likewise may bee drawne from this place, is this:
The second Attribute of GOD. The next Attribute, which likewise may be drawn from this place, is this:
dt ord vvb pp-f np1. dt ord vvb, r-crq av vmb vbi vvn p-acp d n1, vbz d:
(16) part (DIV2)
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1784
That GOD is the first, without all causes, having his being, and beginning from himselfe. This I finde set downe in Rev. 1.8.
That GOD is the First, without all Causes, having his being, and beginning from himself. This I find Set down in Rev. 1.8.
cst np1 vbz dt ord, p-acp d n2, vhg po31 vbg, cc vvg p-acp px31. d pns11 vvb vvd a-acp p-acp n1 crd.
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1785
I am ALPHA and OMEGA, the beginning and the ending, saith the LORD, which is, which was, I am ALPHA and OMEGA, the beginning and the ending, Says the LORD, which is, which was,
pns11 vbm np1 cc np1, dt n1 cc dt n-vvg, vvz dt n1, r-crq vbz, r-crq vbds,
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1786
and which is to come, the Almightie, that is, what Alpha and Omega are in the letters, that I am to the creatures;and which is to come, the Almighty, that is, what Alpha and Omega Are in the letters, that I am to the creatures;
cc r-crq vbz pc-acp vvi, dt j-jn, cst vbz, q-crq np1 cc np1 vbr p-acp dt n2, cst pns11 vbm p-acp dt n2;
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1787
I am the first, and the last;
I am the First, and the last;
pns11 vbm dt ord, cc dt ord;
(16) part (DIV2)
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1788
that is, if I should suffer the creatures to fall, then I should be the last;
that is, if I should suffer the creatures to fallen, then I should be the last;
d vbz, cs pns11 vmd vvi dt n2 pc-acp vvi, cs pns11 vmd vbi dt ord;
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1789
and I am He they would returne unto, Rev. 3.14. Christ, according to his God-head, is said to be the beginning of the creation of GOD, Isai. 44.6. I am the first, and last:
and I am He they would return unto, Rev. 3.14. christ, according to his Godhead, is said to be the beginning of the creation of GOD, Isaiah 44.6. I am the First, and last:
cc pns11 vbm pns31 pns32 vmd vvi p-acp, n1 crd. np1, vvg p-acp po31 n1, vbz vvn pc-acp vbi dt n-vvg pp-f dt n1 pp-f np1, np1 crd. pns11 vbm dt ord, cc vvi:
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1790
The meaning of it is, that he is without all causes, that he is from himselfe, and by himselfe,
The meaning of it is, that he is without all Causes, that he is from himself, and by himself,
dt n1 pp-f pn31 vbz, cst pns31 vbz p-acp d n2, cst pns31 vbz p-acp px31, cc p-acp px31,
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1791
and of himselfe, and for himselfe, Rom. 11.36. that is, he is the first, hee never had any efficient cause, as all the creatures have; and of himself, and for himself, Rom. 11.36. that is, he is the First, he never had any efficient cause, as all the creatures have;
cc pp-f px31, cc p-acp px31, np1 crd. cst vbz, pns31 vbz dt ord, pns31 av-x vhd d j n1, c-acp d dt n2 vhb;
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1792
that which hath no efficient cause, hath no end;
that which hath no efficient cause, hath no end;
d r-crq vhz dx j n1, vhz dx n1;
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1793
that which hath no end, hath no forme; (for the forme doth but serve to carry a thing to such an end) that which hath no forme, hath no matter,
that which hath no end, hath no Form; (for the Form does but serve to carry a thing to such an end) that which hath no Form, hath no matter,
cst r-crq vhz dx n1, vhz dx n1; (c-acp dt n1 vdz p-acp vvi pc-acp vvi dt n1 p-acp d dt n1) cst r-crq vhz dx n1, vhz dx n1,
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1794
for the matter is dependent on the forme; and so consequently, he is without all cause.
for the matter is dependent on the Form; and so consequently, he is without all cause.
p-acp dt n1 vbz j-jn p-acp dt n1; cc av av-j, pns31 vbz p-acp d n1.
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1795
But wee will shew you the grounds of this, they are these three: He is without all cause:
But we will show you the grounds of this, they Are these three: He is without all cause:
cc-acp pns12 vmb vvi pn22 dt n2 pp-f d, pns32 vbr d crd: pns31 vbz p-acp d n1:
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1796
for, if there were any cause of him, that cause must needs be caused, either from some other,
for, if there were any cause of him, that cause must needs be caused, either from Some other,
c-acp, cs pc-acp vbdr d n1 pp-f pno31, cst n1 vmb av vbi vvn, av-d p-acp d n-jn,
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1797
or from it selfe, not from any other;
or from it self, not from any other;
cc p-acp pn31 n1, xx p-acp d n-jn;
(16) part (DIV2)
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1798
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 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:
c-acp cs pc-acp vmd vbi pi cst vbz p-acp dt n1, cst vbz jc cs pns31, p-acp ro-crq pns31 vvz d n2; cc-acp d vmbx vbi:
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1799
for, then it should be God, and not the Lord ; and it is not from it selfe, because nothing is the cause of it selfe,
for, then it should be God, and not the Lord; and it is not from it self, Because nothing is the cause of it self,
c-acp, cs pn31 vmd vbi np1, cc xx dt n1; cc pn31 vbz xx p-acp pn31 n1, c-acp pix vbz dt n1 pp-f pn31 n1,
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1800
for then it should be before it selfe, and it should be better than it selfe;
for then it should be before it self, and it should be better than it self;
c-acp cs pn31 vmd vbi p-acp pn31 n1, cc pn31 vmd vbi jc cs pn31 n1;
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1801
for the cause, though it give the same that is in it selfe, to the effect,
for the cause, though it give the same that is in it self, to the Effect,
p-acp dt n1, cs pn31 vvb dt d cst vbz p-acp pn31 n1, p-acp dt n1,
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1802
as the father to the sonne; yet the cause is better, because that which gives, is better than that which receives.
as the father to the son; yet the cause is better, Because that which gives, is better than that which receives.
c-acp dt n1 p-acp dt n1; av dt n1 vbz jc, c-acp d r-crq vvz, vbz jc cs d r-crq vvz.
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1803
Againe, it should be different from it selfe, for the cause is different from the effect:
Again, it should be different from it self, for the cause is different from the Effect:
av, pn31 vmd vbi j p-acp pn31 n1, p-acp dt n1 vbz j p-acp dt n1:
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1804
therefore it must needs be, that he is without all cause, and the first, and the beginning of all the creatures of God.
Therefore it must needs be, that he is without all cause, and the First, and the beginning of all the creatures of God.
av pn31 vmb av vbi, cst pns31 vbz p-acp d n1, cc dt ord, cc dt n-vvg pp-f d dt n2 pp-f np1.
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1805
Wheresoever you see any thing, that hath but a part of another, it must needs receive it from some whole;
Wheresoever you see any thing, that hath but a part of Another, it must needs receive it from Some Whole;
c-crq pn22 vvb d n1, cst vhz p-acp dt n1 pp-f j-jn, pn31 vmb av vvi pn31 p-acp d j-jn;
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1806
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 fountaine;
and if it does receive it from that which is but a part; yet by Degrees it must come to Some Whole, as to the fountain;
cc cs pn31 vdz vvi pn31 p-acp d r-crq vbz p-acp dt n1; av p-acp n2 pn31 vmb vvi p-acp d j-jn, c-acp p-acp dt n1;
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1807
as for example, if iron or wood be on fire, &c. they have but a part of that element, which argues that there is some whole. But it may be said, That cannot be;
as for Exampl, 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, That cannot be;
c-acp p-acp n1, cs n1 cc n1 vbb p-acp n1, av pns32 vhb p-acp dt n1 pp-f d n1, r-crq vvz d pc-acp vbz d j-jn. p-acp pn31 vmb vbi vvn, cst vmbx vbi;
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1808
because whatsoever hath any thing originally, must have the whole, and not a part; as the Sunne, because it hath the light originally, therefore it hath not a part,
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,
c-acp r-crq vhz d n1 av-j, vmb vhi dt j-jn, cc xx dt n1; c-acp dt n1, c-acp pn31 vhz dt n1 av-j, av pn31 vhz xx dt n1,
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1809
but the whole, though afterward it gives light to many;
but the Whole, though afterwards it gives Light to many;
cc-acp dt j-jn, cs av pn31 vvz n1 p-acp d;
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1810
so a fountaine, that hath water originally, hath not the part, but the whole, though afterwards it runnes into many brookes;
so a fountain, that hath water originally, hath not the part, but the Whole, though afterwards it runs into many brooks;
av dt n1, cst vhz n1 av-j, vhz xx dt n1, cc-acp dt j-jn, cs av pn31 vvz p-acp d n2;
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1811
and if there were but one fountaine, as there is but one Sunne, then all the water would be in that fountaine,
and if there were but one fountain, as there is but one Sun, then all the water would be in that fountain,
cc cs pc-acp vbdr p-acp crd n1, c-acp pc-acp vbz cc-acp crd n1, cs d dt n1 vmd vbi p-acp d n1,
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1812
as the light is in the Sunne.
as the Light is in the Sun.
c-acp dt n1 vbz p-acp dt n1.
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1813
Now to apply this, looke upon all the creatures, and you shal find that they have all but part of being;
Now to apply this, look upon all the creatures, and you shall find that they have all but part of being;
av pc-acp vvi d, vvb p-acp d dt n2, cc pn22 vmb vvi cst pns32 vhb d p-acp n1 pp-f vbg;
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1814
the Angels have one part, men another, and other creatures another part, &c. which is an argument that there is a whole, which is GOD blessed for ever.
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.
dt n2 vhb crd n1, n2 j-jn, cc j-jn n2 j-jn n1, av r-crq vbz dt n1 cst pc-acp vbz dt j-jn, r-crq vbz np1 vvn p-acp av.
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1815
Besides, it argues that he hath that wholenesse of being from himselfe;
Beside, it argues that he hath that wholeness of being from himself;
a-acp, pn31 vvz cst pns31 vhz d n1 pp-f vbg p-acp px31;
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1816
for he that hath but part of a thing, doth borrow it, and therefore must come to the originall;
for he that hath but part of a thing, does borrow it, and Therefore must come to the original;
c-acp pns31 cst vhz p-acp n1 pp-f dt n1, vdz vvi pn31, cc av vmb vvi p-acp dt n-jn;
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1817
for nothing is borrowed but it is from another, and not from it selfe;
for nothing is borrowed but it is from Another, and not from it self;
c-acp pix vbz vvn p-acp pn31 vbz p-acp j-jn, cc xx p-acp pn31 n1;
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1818
therfore, 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 himselfe,
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,
av, vvg dt n2 vhb p-acp dt n1 pp-f vbg, pn31 vvz cst pc-acp vbz dt j-jn, cst pc-acp vbz dt j vbg, cst vbz pp-f px31,
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1819
and from himselfe, and hath it not from any creature. Lastly, there is nothing that the eye hath seene, or that the eare hath heard,
and from himself, and hath it not from any creature. Lastly, there is nothing that the eye hath seen, or that the ear hath herd,
cc p-acp px31, cc vhz pn31 xx p-acp d n1. ord, pc-acp vbz pix cst dt n1 vhz vvn, cc cst dt n1 vhz vvn,
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1820
but it is possible not to be; there is almost nothing but is subject to corruption;
but it is possible not to be; there is almost nothing but is Subject to corruption;
cc-acp pn31 vbz j xx pc-acp vbi; pc-acp vbz av pix p-acp vbz j-jn p-acp n1;
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1821
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:
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:
cc-acp cs pn31 vbb xx av, av pns32 vhb dt n1 xx pc-acp vbi; c-acp dt n2, cs pns32 vbr xx vvn, av pns32 vmb vbi:
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1822
now whatsoever hath a possibility not to be, it is certaine that it was not, & that which was not, is brought to a being by him that is ;
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;
av r-crq vhz dt n1 xx pc-acp vbi, pn31 vbz j cst pn31 vbds xx, cc cst r-crq vbds xx, vbz vvn p-acp dt vbg p-acp pno31 cst vbz;
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1823
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.
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.
av cst pn22 vmb vvi p-acp pi r-crq vbz, cst vbz dt n1, cst vbz dt n1 cc vvg, cst vbz p-acp n1, cst vbz n1 cc n1, pns31 cst vbds, cc d vbz pc-acp vvi. av pns12 vvb p-acp n1.
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1824
If the Lord be without all cause, this we may gather then, that he doth not will any thing,
If the Lord be without all cause, this we may gather then, that he does not will any thing,
cs dt n1 vbb p-acp d n1, d pns12 vmb vvi av, cst pns31 vdz xx vvi d n1,
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1825
because it is just, or desire it, because it is good, or love any thing, because it is pleasant;
Because it is just, or desire it, Because it is good, or love any thing, Because it is pleasant;
c-acp pn31 vbz j, cc vvb pn31, c-acp pn31 vbz j, cc vvb d n1, c-acp pn31 vbz j;
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1826
for there is no cause without him, all perfection is in him originally. The creatures indeed desire things, because they are good;
for there is no cause without him, all perfection is in him originally. The creatures indeed desire things, Because they Are good;
c-acp pc-acp vbz dx n1 p-acp pno31, d n1 vbz p-acp pno31 av-j. dt n2 av vvb n2, c-acp pns32 vbr j;
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1827
and love them, because they are pleasant;
and love them, Because they Are pleasant;
cc vvb pno32, c-acp pns32 vbr j;
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1828
because they seeke for perfection out of themselves, because they are caused by that which is out of themselves:
Because they seek for perfection out of themselves, Because they Are caused by that which is out of themselves:
c-acp pns32 vvb p-acp n1 av pp-f px32, c-acp pns32 vbr vvn p-acp d r-crq vbz av pp-f px32:
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1829
but this is not so in God, who is the first cause, because, of the first cause there is no cause;
but this is not so in God, who is the First cause, Because, of the First cause there is no cause;
cc-acp d vbz xx av p-acp np1, r-crq vbz dt ord n1, c-acp, pp-f dt ord n1 pc-acp vbz dx n1;
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1830
and of the first reason there is no reason to be given. Looke whatsoever is in the creature, what justice or excellencie, it comes from God ;
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;
cc pp-f dt ord n1 pc-acp vbz dx n1 pc-acp vbi vvn. n1 r-crq vbz p-acp dt n1, r-crq n1 cc n1, pn31 vvz p-acp np1;
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1831
and if he should will any thing for this cause; because it is good, there should be a reciprocation, which is impossible.
and if he should will any thing for this cause; Because it is good, there should be a reciprocation, which is impossible.
cc cs pns31 vmd vvi d n1 p-acp d n1; c-acp pn31 vbz j, pc-acp vmd vbi dt n1, r-crq vbz j.
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1832
I speake this for this end;
I speak this for this end;
pns11 vvb d p-acp d n1;
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1833
that in our judging of the waies of God, we should take heed of framing a modell of our owne,
that in our judging of the ways of God, we should take heed of framing a model of our own,
cst p-acp po12 vvg pp-f dt n2 pp-f np1, pns12 vmd vvi n1 pp-f vvg dt n1 pp-f po12 d,
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1834
as to thinke, because such a thing is just; therefore the Lord wils it:
as to think, Because such a thing is just; Therefore the Lord wills it:
c-acp pc-acp vvi, c-acp d dt n1 vbz j; av dt n1 vvz pn31:
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1835
the reason of this conceit is, because we thinke that God must goe by our rule;
the reason of this conceit is, Because we think that God must go by our Rule;
dt n1 pp-f d n1 vbz, c-acp pns12 vvb d np1 vmb vvi p-acp po12 n1;
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1836
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.
we forget this, that every thing is just Because he wills it; it is not that God wills it, Because it is good or just.
pns12 vvb d, cst d n1 vbz j c-acp pns31 vvz pn31; pn31 vbz xx d np1 vvz pn31, c-acp pn31 vbz j cc j.
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1837
But we should proceed after another manner, wee should finde out what the will of God is;
But we should proceed After Another manner, we should find out what the will of God is;
cc-acp pns12 vmd vvi p-acp j-jn n1, pns12 vmd vvi av q-crq dt n1 pp-f np1 vbz;
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1838
for in that is the rule of justice and equity; for otherwise it was possible that the Lord could erre, though he did never erre:
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:
p-acp p-acp cst vbz dt n1 pp-f n1 cc n1; c-acp av pn31 vbds j cst dt n1 vmd vvi, cs pns31 vdd av-x vvi:
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1839
that which goes by a rule, though it doth not swarve, yet it may; but if it be the rule it selfe, it is impossible to erre.
that which Goes by a Rule, though it does not swerve, yet it may; but if it be the Rule it self, it is impossible to err.
cst r-crq vvz p-acp dt n1, cs pn31 vdz xx vvi, av pn31 vmb; cc-acp cs pn31 vbb dt n1 pn31 n1, pn31 vbz j pc-acp vvi.
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1840
As, if the Carpenters hand be the rule, he strikes a right line. The Angels and creatures have a rule, and therefore may erre;
As, if the Carpenters hand be the Rule, he strikes a right line. The Angels and creatures have a Rule, and Therefore may err;
p-acp, cs dt n2 n1 vbb dt n1, pns31 vvz dt j-jn n1. dt n2 cc n2 vhb dt n1, cc av vmb vvi;
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1841
but it is not so with God, and therefore what God wils is just, because he is the rule it selfe;
but it is not so with God, and Therefore what God wills is just, Because he is the Rule it self;
cc-acp pn31 vbz xx av p-acp np1, cc av q-crq np1 vvz vbz j, c-acp pns31 vbz dt n1 pn31 n1;
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1842
therefore in the mysteries of predestination, we are to say thus with our selves;
Therefore in the Mysteres of predestination, we Are to say thus with our selves;
av p-acp dt n2 pp-f n1, pns12 vbr pc-acp vvi av p-acp po12 n2;
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1843
Thus I finde the Lord hath set it downe, thus he hath expressed himselfe in his Word, such is his pleasure;
Thus I find the Lord hath Set it down, thus he hath expressed himself in his Word, such is his pleasure;
av pns11 vvb dt n1 vhz vvn pn31 a-acp, av pns31 vhz vvn px31 p-acp po31 n1, d vbz po31 n1;
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1844
and therefore it is reason, and just such against which there can be no exception.
and Therefore it is reason, and just such against which there can be no exception.
cc av pn31 vbz n1, cc av d p-acp r-crq a-acp vmb vbi dx n1.
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1845
If God be without all cause, then he may doe all things for himselfe, and for his owne glory;
If God be without all cause, then he may do all things for himself, and for his own glory;
cs np1 vbb p-acp d n1, cs pns31 vmb vdi d n2 c-acp px31, cc p-acp po31 d n1;
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1846
because he that hath no cause above, or without himselfe, he needs not doe any thing but for himselfe. Because he that hath no cause above, or without himself, he needs not do any thing but for himself.
c-acp pns31 cst vhz dx n1 p-acp, cc p-acp px31, pns31 vvz xx vdi d n1 cc-acp p-acp px31.
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1847
The Angels, they have a cause above, and without themselves, therefore they must doe nothing for themselves,
The Angels, they have a cause above, and without themselves, Therefore they must do nothing for themselves,
dt n2, pns32 vhb dt n1 p-acp, cc p-acp px32, av pns32 vmb vdi pix p-acp px32,
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1848
but for another, Rom. 11. last, Of him are all things, therefore to him be glory:
but for Another, Rom. 11. last, Of him Are all things, Therefore to him be glory:
cc-acp p-acp j-jn, np1 crd n1, pp-f pno31 vbr d n2, av p-acp pno31 vbb n1:
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1849
that place shewes us a ground of this, why wee must not expect, that God should doe any thing for any other end,
that place shows us a ground of this, why we must not expect, that God should do any thing for any other end,
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1850
for any other creature in the world;
for any other creature in the world;
p-acp d j-jn n1 p-acp dt n1;
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1851
for having no end above himselfe, it is impossible that hee should have any end but himselfe, Prov. 16.4. The LORD hath made all things for himselfe;
for having no end above himself, it is impossible that he should have any end but himself, Curae 16.4. The LORD hath made all things for himself;
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1852
yea, even the wicked for the day of evill. Whereas this objection might be made;yea, even the wicked for the day of evil. Whereas this objection might be made;
uh, av dt j p-acp dt n1 pp-f n-jn. cs d n1 vmd vbi vvn;
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1853
Will he cast men to hell? will hee damne them for his owne glory? Yes (saith he) all his actions even that also is for his own sake; Rom. 9.22. there it is more large:
Will he cast men to hell? will he damn them for his own glory? Yes (Says he) all his actions even that also is for his own sake; Rom. 9.22. there it is more large:
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1854
What if GOD willing to shew his wrath, and to make his power knowne, endured with much long suffering the vessels of wrath filled to destruction? &c. This is enough, he hath no end, no cause above himselfe;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;
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1855
and therefore it is reason enough, he doth it because he will doe it.
and Therefore it is reason enough, he does it Because he will do it.
cc av pn31 vbz n1 av-d, pns31 vdz pn31 c-acp pns31 vmb vdi pn31.
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1856
And this is a thing to be observed out of the 19. and 20. verses, where the same reason is given that we now speake of, Who hath? &c. saith the Apostle,
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. Says the Apostle,
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1857
if you looke on God, and the creatures, you shall finde this difference betweene them; all the creatures are made, as pots are made by the potters;
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;
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1858
and therefore, as they have an author of their being, so they doe serve for another end;
and Therefore, as they have an author of their being, so they do serve for Another end;
cc av, c-acp pns32 vhb dt n1 pp-f po32 vbg, av pns32 vdb vvi p-acp j-jn n1;
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1859
so that the potter he may appoint what end hee will, and no man can say,
so that the potter he may appoint what end he will, and no man can say,
av cst dt n1 pns31 vmb vvi r-crq n1 pns31 vmb, cc dx n1 vmb vvi,
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1860
why doest thou it? So God, because hee is the first cause, hee may have what end he will,
why dost thou it? So God, Because he is the First cause, he may have what end he will,
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1861
and no man can say, why doest thou so? hee may make some vessels of honour,
and no man can say, why dost thou so? he may make Some vessels of honour,
cc dx n1 vmb vvi, q-crq vd2 pns21 av? pns31 vmb vvi d n2 pp-f n1,
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1862
and some of dishonour, and all for himselfe, and his owne glory:
and Some of dishonour, and all for himself, and his own glory:
cc d pp-f n1, cc d p-acp px31, cc po31 d n1:
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1863
therefore, when you see that he did not spare the Angels, but cast them downe into hell, there to be reserved in chaines of darknesse till the last day;
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;
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1864
when you see him not sparing the old world, when you see him suffering the Gentiles to walke in their owne wayes;
when you see him not sparing the old world, when you see him suffering the Gentiles to walk in their own ways;
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1865
when you see him to suffer a great part of the world to be damned, and to perish;
when you see him to suffer a great part of the world to be damned, and to perish;
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1866
when you see him let the Churches to be made havocke of, you should be ready to say thus, To him be glory for ever:
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:
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1867
that is, you should not murmure against him, but glorifie him, and reverence him for ever:
that is, you should not murmur against him, but Glorify him, and Reverence him for ever:
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1868
for he may doe all things for himselfe.
for he may do all things for himself.
c-acp pns31 vmb vdb d n2 c-acp px31.
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1869
And this is the reason that is rendred, Matth. 20.15, 16. May not I doe what I will with mine owne? He gives it there as the reason,
And this is the reason that is rendered, Matthew 20.15, 16. May not I do what I will with mine own? He gives it there as the reason,
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1870
why many are called and few chosen, why the Iewes were first, and the Gentiles last:
why many Are called and few chosen, why the Iewes were First, and the Gentiles last:
c-crq d vbr vvn cc d vvn, c-crq dt npg1 vbdr ord, cc dt n2-j vvi:
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1871
why he let goes many probable men, and chooseth the worst;
why he let Goes many probable men, and chooses the worst;
c-crq pns31 vvb vvz d j n2, cc vvz dt js;
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1872
saith he, May not I doe with mine owne what I will? Beloved, this difference is to be observed betweene the creatures and God ;
Says he, May not I do with mine own what I will? beloved, this difference is to be observed between the creatures and God;
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1873
there is no creature can say of any thing, that this is mine owne, because he made it not, they are not the masters of them;
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;
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1874
but God may doe what hee will, what he pleaseth, because they are his owne.
but God may do what he will, what he Pleases, Because they Are his own.
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1875
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 owne;
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;
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1876
as he is without all cause, so he is without all end.
as he is without all cause, so he is without all end.
c-acp pns31 vbz p-acp d n1, av pns31 vbz p-acp d n1.
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1877
Now, as this is of use to justifie God, in that it is his property to be without all cause; so it may teach us;
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;
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1878
That man may not doe any thing for his owne end, but he is bound to doe all for an higher end,
That man may not do any thing for his own end, but he is bound to do all for an higher end,
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1879
as hee that made us hath appointed, for the efficient can make a thing to what end he please.
as he that made us hath appointed, for the efficient can make a thing to what end he please.
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1880
You see it is so with men, as a knife is made to cut, a key to open, &c. and yet they are all of one materiall:
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:
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1881
so the Lord looking downe from heaven, he made of one heape of clay severall creatures,
so the Lord looking down from heaven, he made of one heap of clay several creatures,
av dt n1 vvg a-acp p-acp n1, pns31 vvd pp-f crd n1 pp-f n1 j n2,
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1882
and appointed to every one his several end, which end they must observe and aime at;
and appointed to every one his several end, which end they must observe and aim At;
cc vvn p-acp d crd po31 j n1, r-crq n1 pns32 vmb vvi cc vvi p-acp;
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1883
and if they doe not, they wrong him that made them; and therefore it is hee destroyes them.
and if they do not, they wrong him that made them; and Therefore it is he Destroys them.
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1884
And so it is with every thing that is made for an end;
And so it is with every thing that is made for an end;
cc av pn31 vbz p-acp d n1 cst vbz vvn p-acp dt n1;
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1885
as fire, that is made to warme a man, if it doe burne the house, we put it out;
as fire, that is made to warm a man, if it do burn the house, we put it out;
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1886
a vessell that is made to keep wine or beare, if it doe corrupt it, we lay it aside,
a vessel that is made to keep wine or bear, if it do corrupt it, we lay it aside,
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Image 82
1887
and put it into one more wholesome:
and put it into one more wholesome:
cc vvd pn31 p-acp pi av-dc j:
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1888
so doth God, he puts to every man his severall end, and therefore he gives them severall gifts, and severall callings:
so does God, he puts to every man his several end, and Therefore he gives them several Gifts, and several callings:
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1889
himselfe, indeed, is the generall end, but besides the generall, he appoints to every calling a particular end;
himself, indeed, is the general end, but beside the general, he appoints to every calling a particular end;
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1890
to a Minister he saith, Goe, and feed my sheepe; if he goes, and feeds himselfe, and not the people;
to a Minister he Says, Go, and feed my sheep; if he Goes, and feeds himself, and not the people;
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Image 82
1891
if he feed them with stubble, and not with hay, hee doth not attaine his end;
if he feed them with stubble, and not with hay, he does not attain his end;
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1892
and so may I say of every thing else; of a scholler, a Magistrate, a husband;
and so may I say of every thing Else; of a scholar, a Magistrate, a husband;
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1893
they have severall places, and divers gifts given them, and all for their severall end,
they have several places, and diverse Gifts given them, and all for their several end,
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1894
and if they aime not at their end, but worke for themselves, they are worthy to be destroyed:
and if they aim not At their end, but work for themselves, they Are worthy to be destroyed:
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1895
as a man, if hee hath an instrument that is crooked, and unfit for use, then hee casts it away, and taketh another;
as a man, if he hath an Instrument that is crooked, and unfit for use, then he Cast it away, and Takes Another;
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1896
but if it be fit, he will lay it up for use, and he will say, let it not be lost:
but if it be fit, he will lay it up for use, and he will say, let it not be lost:
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Image 82
1897
so doth the Lord with men, if they be pliable to him, if they will worke for the end that he hath appointed them,
so does the Lord with men, if they be pliable to him, if they will work for the end that he hath appointed them,
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Image 82
1898
then he saves and preserves them;
then he saves and preserves them;
cs pns31 vvz cc vvz pno32;
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1899
but if they will doe things for their owne end, it is the next way to destruction. For observe this;
but if they will do things for their own end, it is the next Way to destruction. For observe this;
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Image 82
1900
for any man to do any thing for his owne end, is to arrogate that to himselfe, which is the Lords, who is without cause, which is an high kinde of idolatry.
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.
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Image 82
1901
Let them consider this therefore, that labour that they may be rich, that labour that they might have outward excellencie, and to be something in the flesh, that labour only for outward honour,
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,
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1902
for places of imployment, and credit in all things; so a scholler that is negligent, he saith, I shall make a shift to live;
for places of employment, and credit in all things; so a scholar that is negligent, he Says, I shall make a shift to live;
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1903
but hast thou not another end? art thou not made? art thou not a creature? is it enough for thee to live,
but hast thou not Another end? art thou not made? art thou not a creature? is it enough for thee to live,
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1904
and no more? so they that have their estates provided for them, they care not for learning, they say, they can live without it;
and no more? so they that have their estates provided for them, they care not for learning, they say, they can live without it;
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1905
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 owne fancie, not that which shall be serviceable to men,
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,
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1906
but that which pleaseth himselfe, let him aske himselfe this question;
but that which Pleases himself, let him ask himself this question;
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1907
Am I not made? Am I not a creature? have I no other end,
Am I not made? Am I not a creature? have I no other end,
vbm pns11 xx vvn? vbm pns11 xx dt n1? vhb pns11 dx j-jn n1,
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1908
but my selfe? Therefore let men consider this, and looke to it;
but my self? Therefore let men Consider this, and look to it;
cc-acp po11 n1? av vvb n2 vvi d, cc vvi p-acp pn31;
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Image 82
1909
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:
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:
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1910
But if a man shall thinke with himselfe, what is the best way to live and provide for my selfe,
But if a man shall think with himself, what is the best Way to live and provide for my self,
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Image 82
1911
and to get profit and wealth; these are idolatrous and sinful thoughts. God may doe all things for himselfe, because he hath nothing above himselfe;
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;
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Image 82
1912
but if thou dost so, thou provokest him to wrath exceedingly.
but if thou dost so, thou provokest him to wrath exceedingly.
cc-acp cs pns21 vd2 av, pns21 vv2 pno31 p-acp n1 av-vvg.
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Image 82
1913
But you will say, I doe all for this end, to serve God and men? But you will say, I do all for this end, to serve God and men?
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Image 82
1914
Thou that doest pretend this, that thou doest things to be serviceable to God and men,
Thou that dost pretend this, that thou dost things to be serviceable to God and men,
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(16) part (DIV2)
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Image 82
1915
and not to thy selfe, thou shalt know it by this:
and not to thy self, thou shalt know it by this:
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Image 82
1916
1 If thou puttest thy selfe to things that are above thee, it is a signe that thou doest it not for his sake, that hath appointed thee, but for thine owne.
1 If thou puttest thy self to things that Are above thee, it is a Signen that thou dost it not for his sake, that hath appointed thee, but for thine own.
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Image 82
1917
2 If thou art fit for an higher place, if thou restest in things that are beneath thee,
2 If thou art fit for an higher place, if thou restest in things that Are beneath thee,
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Image 82
1918
for thy greater profit, thou seekest thy selfe, and not the Lord. 3 If thou doest resist the providence of God, that when thou hast a calling,
for thy greater profit, thou Seekest thy self, and not the Lord. 3 If thou dost resist the providence of God, that when thou hast a calling,
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Image 82
1919
and art put in it, and thou puttest thy selfe out again for thy advantage, then thine end is thine owne selfe.
and art put in it, and thou puttest thy self out again for thy advantage, then thine end is thine own self.
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326
Image 82
1920
Paul when he went to Macedonia, hee found but bad entertainment there, yet he went, because he was sent.Paul when he went to Macedonia, he found but bad entertainment there, yet he went, Because he was sent.
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Image 82
1921
So Iohn, he went to Pathmos, where the people were but few, and barbarous, yet he obeyed God, and went.
So John, he went to Patmos, where the people were but few, and barbarous, yet he obeyed God, and went.
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(16) part (DIV2)
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Image 82
1922
Eliah, when he was sent to Ahab, and to prophesie to the Israelites, among whom,Elijah, when he was sent to Ahab, and to prophesy to the Israelites, among whom,
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(16) part (DIV2)
326
Image 82
1923
for all that hee knew, there was not one soule, that did not bow his knee to Baal. Ezekiel and Isaiah, when they went to harden the people to destruction,
for all that he knew, there was not one soul, that did not bow his knee to Baal. Ezekielem and Isaiah, when they went to harden the people to destruction,
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326
Image 82
1924
yet they went willingly, because the Lord sent them; it was an argument that they did it not for themselves.
yet they went willingly, Because the Lord sent them; it was an argument that they did it not for themselves.
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Image 82
1925
A servant is not to doe his owne worke, he doth it as his master will have him to doe it;
A servant is not to do his own work, he does it as his master will have him to do it;
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Image 82
1926
if he doth the things that his master bids him, and saith, I am his servant;
if he does the things that his master bids him, and Says, I am his servant;
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(16) part (DIV2)
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Image 82
1927
and if he bid me to goe, I will goe, or if he bid me come, I will come;
and if he bid me to go, I will go, or if he bid me come, I will come;
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Image 82
1928
if he bid me to keepe within doore, and to doe the meanest works, I will doe them;
if he bid me to keep within door, and to do the Meanest works, I will do them;
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Image 82
1929
this is an argument that he doth not seeke himselfe. When a man is thus dependent upon God, willing to take imployment, not above him,
this is an argument that he does not seek himself. When a man is thus dependent upon God, willing to take employment, not above him,
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Image 82
1930
nor below him, nor resist his providence, but willing to be guided by him, it is a signe that he seekes the Lord, and not himselfe.
nor below him, nor resist his providence, but willing to be guided by him, it is a Signen that he seeks the Lord, and not himself.
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Image 82
1931
4 Besides, let a man consider what he doth in these services that immediatly concerne the Lord himselfe.
4 Beside, let a man Consider what he does in these services that immediately concern the Lord himself.
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327
Image 82
1932
If a man shall study much, and pray little;
If a man shall study much, and pray little;
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Image 82
1933
if a man shall spend all his time in his calling about worldly businesse, and little time for duties to build up himselfe in knowledge,
if a man shall spend all his time in his calling about worldly business, and little time for duties to built up himself in knowledge,
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Image 82
1934
as in prayer and reading, &c. it is a signe that he doth it, not for the Lord, but for himselfe;
as in prayer and reading, etc. it is a Signen that he does it, not for the Lord, but for himself;
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Image 82
1935
for he that seekes not the Lord, in that which is done to his person, he doth it not in that which is done in outward workes;
for he that seeks not the Lord, in that which is done to his person, he does it not in that which is done in outward works;
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Image 82
1936
he that will not be faithfull in the greater, and that which God doth immediately command in his worship, he will never be faithfull in those things which are further off, that are of lesse consequence, Act. 6.4.
he that will not be faithful in the greater, and that which God does 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.
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Image 82
1937
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; 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;
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Image 82
1938
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,
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,
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Image 82
1939
but one halfe of our time is to be taken up in prayer, the other in preaching:
but one half of our time is to be taken up in prayer, the other in preaching:
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Image 82
1940
and if you thus divide the time, it is a signe you look to the Lord.
and if you thus divide the time, it is a Signen you look to the Lord.
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Image 82
1941
5 Besides, consider what it is that troubles thee? what a man aimes at, if he lose his end, that grieves him, when his worke is done;
5 Beside, Consider what it is that Troubles thee? what a man aims At, if he loose his end, that grieves him, when his work is done;
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Image 82
1942
if this be thy trouble that thou hast lost some credit, or profit, then thine end is thy selfe;
if this be thy trouble that thou hast lost Some credit, or profit, then thine end is thy self;
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Image 82
1943
but if this be thy griefe, that thou hast not done it in such m••sure, that others may receive profit and advantage by it, it is a signe that thou diddest it not for thy selfe, but for Gods glory.
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 Signen that thou didst it not for thy self, but for God's glory.
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Image 82
1944
6 Besides, if a man considers what it is that doth make things pleasant, and gives amabilitie to that, which is harsh in it selfe.
6 Beside, if a man considers what it is that does make things pleasant, and gives amability to that, which is harsh in it self.
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Image 82
1945
Labour in it selfe is sweet to no man, unlesse there be something in it that sweetens it:
Labour in it self is sweet to no man, unless there be something in it that sweetens it:
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Image 82
1946
now consider what that is, if in it thy eye is upon thy wealth, that comes by it;
now Consider what that is, if in it thy eye is upon thy wealth, that comes by it;
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Image 82
1947
if thou studiest hard, and if thou preachest much, and it is for the praise of men, thou seekest thy selfe,
if thou studiest hard, and if thou Preachest much, and it is for the praise of men, thou Seekest thy self,
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Image 82
1948
and thy reward is in it;
and thy reward is in it;
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Image 82
1949
but if thou lookest up to the Lord, if thou doest it, because he sees it,
but if thou Lookest up to the Lord, if thou dost it, Because he sees it,
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Image 82
1950
and knowes it, and that he may say; I know thy worke and thy labour ;
and knows it, and that he may say; I know thy work and thy labour;
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Image 82
1951
it is a signe that thy end in it, was the Lord, and not thy selfe.
it is a Signen that thy end in it, was the Lord, and not thy self.
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Image 82
1952
7 From whence doest thou looke for wages? from God or from men? Whence come those complaints of the unthankfulnesse of friends and pupils,
7 From whence dost thou look for wages? from God or from men? Whence come those complaints of the unthankfulness of Friends and pupils,
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Image 82
1953
and those we doe good to? but because we looke to men, and not to God. For if we did looke to God for our reward, their thankfulnesse or unthankfulnesse would be of small moment to us:
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:
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Image 82
1954
for doth the Nurse nurse the childe for it own sake only? doth shee looke for reward from the child,
for does the Nurse nurse the child for it own sake only? does she look for reward from the child,
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Image 82
1955
or from the mother that putteth it to nurse; if you look for your reward from men; they are your end;
or from the mother that putteth it to nurse; if you look for your reward from men; they Are your end;
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Image 82
1956
but if you looke for it from the Lord, their encouragements or discouragements will not much move you.
but if you look for it from the Lord, their encouragements or discouragements will not much move you.
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Image 82
1957
8 Againe, consider wherin thy minde resteth, for that which a man makes his end, therein his minde resteth, and in nothing besides:
8 Again, Consider wherein thy mind rests, for that which a man makes his end, therein his mind rests, and in nothing beside:
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Image 82
1958
a husband-man, though he doth plow and sow, &c. yet he rests not til he comes to the harvest:
a husbandman, though he does blow and sow, etc. yet he rests not till he comes to the harvest:
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Image 82
1959
he that hews stone, and squares timber, doth it, and stayes not till the house be built:
he that hews stone, and squares timber, does it, and stays not till the house be built:
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Image 82
1960
therefore, doe thou consider with thy selfe, in all thy workes, what it is that gives rest to thy thoughts;
Therefore, do thou Consider with thy self, in all thy works, what it is that gives rest to thy thoughts;
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Image 82
1961
if thou doest say, I have now wealth and riches enough, and means enough, I have gotten what I aimed at,
if thou dost say, I have now wealth and riches enough, and means enough, I have got what I aimed At,
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Image 82
1962
and now my soule is at rest;
and now my soul is At rest;
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Image 82
1963
if thou sayest, I have now honour and name enough, my children be well provided for;
if thou Sayest, I have now honour and name enough, my children be well provided for;
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Image 82
1964
and therefore your soule rest in this; then this was your end, and not the Lord ;
and Therefore your soul rest in this; then this was your end, and not the Lord;
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Image 82
1965
wheras you ought to say, though I have provided for my children, yet doe they feare the Lord? are they brought home to him? My trade hath brought me home much,
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,
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Image 82
1966
but how serviceable have I been with it? I have much credit and estate,
but how serviceable have I been with it? I have much credit and estate,
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Image 82
1967
but what glory hath it brought to IESVS CHRIST? So he that is a Minister;
but what glory hath it brought to JESUS CHRIST? So he that is a Minister;
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Image 82
1968
it is true, I have enough, enough credit, enough for estate;
it is true, I have enough, enough credit, enough for estate;
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Image 82
1969
but what is this? have I brought any glory to the Lord? have I converted any? if thy heart can have no rest,
but what is this? have I brought any glory to the Lord? have I converted any? if thy heart can have no rest,
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Image 82
1970
but in the Lord, and in the things that belong to the Lord, it is an argument that thine eye was upon him.
but in the Lord, and in the things that belong to the Lord, it is an argument that thine eye was upon him.
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Image 82
1971
Remember this, that seeing we are made, seeing we have an higher cause, and that to be without cause belongs to God alone;
remember this, that seeing we Are made, seeing we have an higher cause, and that to be without cause belongs to God alone;
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Image 82
1972
therefore wee must carry our selves as creatures; as it is said of David, he served his time ;
Therefore we must carry our selves as creatures; as it is said of David, he served his time;
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Image 82
1973
hee did nothing for his owne end, but he carried himselfe as a servant, he did not say;
he did nothing for his own end, but he carried himself as a servant, he did not say;
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Image 82
1974
I will have so much pleasure, and then serve God ;
I will have so much pleasure, and then serve God;
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1975
he did not cut the Lord short, but he served his time, he gave the Lord the whole day.
he did not Cut the Lord short, but he served his time, he gave the Lord the Whole day.
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Image 82
1976
It was the comfort that IESVS CHRIST had, when he was to goe out of the world, Iohn 17.4. I have glorified thee on earth, I have finished the worke that thou gavest me to doe ;
It was the Comfort that JESUS CHRIST had, when he was to go out of the world, John 17.4. I have glorified thee on earth, I have finished the work that thou Gavest me to do;
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1977
that is, I was as a servant, and I chose not my worke, but it is that which thou gavest me,
that is, I was as a servant, and I chosen not my work, but it is that which thou Gavest me,
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1978
and I have not done it by halfes, but I have finished it; therefore glorifie thou me.
and I have not done it by halves, but I have finished it; Therefore Glorify thou me.
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Image 82
1979
So, if thou canst say it, when thou goest out of the world, that will be thy comfort at that day;
So, if thou Canst say it, when thou goest out of the world, that will be thy Comfort At that day;
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1980
but if not, remember that it is the Lords manner of dealing, when men will seeke themselves, and their owne end;
but if not, Remember that it is the lords manner of dealing, when men will seek themselves, and their own end;
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1981
he layes them aside, as we doe broken vessels, fit for no more use, and he takes another.
he lays them aside, as we do broken vessels, fit for no more use, and he Takes Another.
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1982
If there be any here, that can say so, that the Lord hath laid thee aside,
If there be any Here, that can say so, that the Lord hath laid thee aside,
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1983
and taken thy gifts from thee;
and taken thy Gifts from thee;
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1984
remember, consider with thy selfe, that hadst thou used them to his glory, and made him thy end, be sure that he would not have laid thee aside,
Remember, Consider with thy self, that Hadst thou used them to his glory, and made him thy end, be sure that he would not have laid thee aside,
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1985
but that he would have used thee.
but that he would have used thee.
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1986
Beloved, we see it by experience, that men of small parts, yet if they had humble hearts,
beloved, we see it by experience, that men of small parts, yet if they had humble hearts,
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1987
and did use them in the simplicitie of their spirits to Gods glory, then he hath enlarged them,
and did use them in the simplicity of their spirits to God's glory, then he hath enlarged them,
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1988
and used them in greatest imployments. Againe, on the contrary side;
and used them in greatest employments. Again, on the contrary side;
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1989
men of excellent parts, they have withered, because they did not use them to Gods glory,
men of excellent parts, they have withered, Because they did not use them to God's glory,
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1990
therefore he hath layd them aside as broken vessels.
Therefore he hath laid them aside as broken vessels.
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1991
THE NINTH SERMON. EXODVS. 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 NINTH SERMON. EXODVS. 3.13, 14, 15. 13 And Moses said unto GOD; behold, when I come unto the children of Israel, and shall say unto them;
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1992
The GOD of your Fathers hath sent me unto you, and they shall say unto mee, What is his Name? what shall I say unto them?
The GOD of your Father's hath sent me unto you, and they shall say unto me, What is his Name? what shall I say unto them?
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1993
14 And GOD said unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the children of Israel;
14 And GOD said unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the children of Israel;
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1994
I AM hath sent unto you.I AM hath sent unto you.
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1995
15 And GOD said moreover unto Moses, Thus shalt thou say unto the children of Israel;
15 And GOD said moreover unto Moses, Thus shalt thou say unto the children of Israel;
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1996
The LORD GOD of your Fathers, the GOD of Abraham, the GOD of Isaac, and the GOD of Iacob hath sent me unto you:
The LORD GOD of your Father's, the GOD of Abraham, the GOD of Isaac, and the GOD of Iacob hath sent me unto you:
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1997
this is my Name for ever, and this is my memoriall unto all generations.
this is my Name for ever, and this is my memorial unto all generations.
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1998
The third Attribute of GOD. WE come now to a third Attribute, and that is the Eternity of GOD;
The third Attribute of GOD. WE come now to a third Attribute, and that is the Eternity of GOD;
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1999
for God doth not say, He that was, but He that is, hath sent me unto you. for God does not say, He that was, but He that is, hath sent me unto you.
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2000
He that is without all cause, the efficient and finall, he must needs be eternall; he that hath no beginning nor end, must needs be eternall:
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:
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2001
and besides, in that he saith, I am that I am, not, I am that I was, it must needs be that hee is without succession.
and beside, in that he Says, I am that I am, not, I am that I was, it must needs be that he is without succession.
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2002
Therefore from hence we may gather, that GOD is Eternall. In handling of this point, we will shew you, First, wherein this consists.
Therefore from hence we may gather, that GOD is Eternal. In handling of this point, we will show you, First, wherein this consists.
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2003
The reason, why it must be so. The differences. The consectaries, that flow from these distinctions of eternitie.
The reason, why it must be so. The differences. The Consequences, that flow from these Distinctions of eternity.
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2004
For the first, you must know, that to eternitie these five things are required: It must not only have a simple, but a living and most perfect being.
For the First, you must know, that to eternity these five things Are required: It must not only have a simple, but a living and most perfect being.
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2005
For eternity is a transcendent property, and therefore can be in none, but in the most excellent and perfect being,
For eternity is a transcendent property, and Therefore can be in none, but in the most excellent and perfect being,
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2006
and therefore it must be a living being. This we have expressed in Isai. 57.15. Thus saith the high and loftie one, that inhabiteth eternitie, whose name is Holy, I dwell in the high and holy place, &c. As if he should say;
and Therefore it must be a living being. This we have expressed in Isaiah 57.15. Thus Says 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;
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2007
there is no house fit for him to dwell in, that is high and excellent, but only the house of eternitie.
there is no house fit for him to dwell in, that is high and excellent, but only the house of eternity.
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2008
Where eternity is compared to an house or habitation, to which none can enter, but God himselfe,
Where eternity is compared to an house or habitation, to which none can enter, but God himself,
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2009
because he onely is high and excellent; all the creatures are excluded out of this habitation.
Because he only is high and excellent; all the creatures Are excluded out of this habitation.
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2010
It is required to eternity, that there be no beginning; which description you shall see of it in Psal. 90.2. LORD, thou hast beene our dwelling place in all generations;
It is required to eternity, that there be no beginning; which description you shall see of it in Psalm 90.2. LORD, thou hast been our Dwelling place in all generations;
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2011
before the mountaines were brought forth, or ever thou hadst formed the earth, or the world;
before the Mountains were brought forth, or ever thou Hadst formed the earth, or the world;
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2012
even from everlasting to everlasting thou art GOD. And here also you have the third expression;even from everlasting to everlasting thou art GOD. And Here also you have the third expression;
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2013
and that is, to have no ending, he is not only from everlasting, but to everlasting. There is no succession:
and that is, to have no ending, he is not only from everlasting, but to everlasting. There is no succession:
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2014
as, suppose all the pleasures that are in a long banquet, were drawne together into one moment;
as, suppose all the pleasures that Are in a long banquet, were drawn together into one moment;
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2015
suppose all the acts of mans understanding, and will, from the beginning of his life to the end, could be found in him in one instant; such is eternity.
suppose all the acts of men understanding, and will, from the beginning of his life to the end, could be found in him in one instant; such is eternity.
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2016
God possesseth all things altogether, he hath all at once, Ioh. 8.58. Verily, verily I say unto you, before Abraham was, I am: God Possesses all things altogether, he hath all At once, John 8.58. Verily, verily I say unto you, before Abraham was, I am:
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2017
As if hee should say, there is no time past, present, or to come with me;
As if he should say, there is no time past, present, or to come with me;
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2018
he doth not say, before Abraham was, I was, but I am, and therefore he is eternall.
he does not say, before Abraham was, I was, but I am, and Therefore he is Eternal.
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2019
He is the dispenser of all time to others;
He is the dispenser of all time to Others;
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2020
he is Lord of all time, al times do but issue out of him, as rivers from the sea;
he is Lord of all time, all times do but issue out of him, as Rivers from the sea;
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2021
he dispenseth them as it pleaseth him, Psal. 90. compare verse 2. and 3. together, Before the Mountaines were brought forth, &c. even from everlasting to everlasting, thou art GOD.
he dispenseth them as it Pleases him, Psalm 90. compare verse 2. and 3. together, Before the Mountains were brought forth, etc. even from everlasting to everlasting, thou art GOD.
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2022
Thou turnest man to destruction, and sayest; returne yee children of men. He sets time to the sonnes of men;Thou Turnest man to destruction, and Sayest; return ye children of men. He sets time to the Sons of men;
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2023
where we shall see that this is the property of him, that is eternall, to set times and seasons to men, &c.
where we shall see that this is the property of him, that is Eternal, to Set times and seasons to men, etc.
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2024
The reason why God must be eternall, is this, because he is what he is of himselfe, he is without all cause,
The reason why God must be Eternal, is this, Because he is what he is of himself, he is without all cause,
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2025
and therefore can have no beginning or ending;
and Therefore can have no beginning or ending;
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2026
and therefore he must of necessitie be without all motion, and without all succession, for all succession presupposeth motion,
and Therefore he must of necessity be without all motion, and without all succession, for all succession presupposeth motion,
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2027
and all motion presupposeth a cause and effect;
and all motion presupposeth a cause and Effect;
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2028
for whatsoever is moved, is either moved from no being to a being, or from an imperfect, to a more perfect being;
for whatsoever is moved, is either moved from no being to a being, or from an imperfect, to a more perfect being;
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2029
that is, to be moved to an higher degree:
that is, to be moved to an higher degree:
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2030
now God that hath nothing in him to be perfected, is not capable of a further and higher degree.
now God that hath nothing in him to be perfected, is not capable of a further and higher degree.
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2031
The third thing is the difference betweene the eternitie of God, and the duration of all creatures, which consists in these particulars:
The third thing is the difference between the eternity of God, and the duration of all creatures, which consists in these particulars:
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2032
They, even the best of them, have but an halfe eternitie, they are not from everlasting, though they are to everlasting.
They, even the best of them, have but an half eternity, they Are not from everlasting, though they Are to everlasting.
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2033
That eternall duration that they have, is not intrinsecall to them, it is dependent, they receive it from another.
That Eternal duration that they have, is not intrinsical to them, it is dependent, they receive it from Another.
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2034
They cannot communicate it to another, nor extend it beyond themselves; the Angels, though they bee eternall, yet they cannot make other things to be eternall; God onely can doe this.
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.
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2035
All the acts of the creatures, all their pleasures and thoughts, and whatsoever is in them doe admit a succession, a continuall flux and motion;
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;
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2036
but in God it is not so;
but in God it is not so;
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2037
he is as a rocke in the water that stands fast though the waves move about it;
he is as a rock in the water that Stands fast though the waves move about it;
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2038
so is it with God: and though the creatures admit of a continuall flux and succession about him, as the waves doe;
so is it with God: and though the creatures admit of a continual flux and succession about him, as the waves do;
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2039
yet there is none in him.
yet there is none in him.
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2040
And these are the differences betweene the eternity of God, and the duration of all the creatures. Now followes the fourth thing.
And these Are the differences between the eternity of God, and the duration of all the creatures. Now follows the fourth thing.
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2041
The consectaries that flow from hence, they are these two:
The Consequences that flow from hence, they Are these two:
dt n2 cst vvb p-acp av, pns32 vbr d crd:
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If this be the eternity of God, then to him all time, that is to come, is,
If this be the eternity of God, then to him all time, that is to come, is,
cs d vbb dt n1 pp-f np1, av p-acp pno31 d n1, cst vbz pc-acp vvi, vbz,
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2043
as it were, past, Psal. 90.4. A thousand yeares in his sight are but as yesterday, when it is past:
as it were, past, Psalm 90.4. A thousand Years in his sighed Are but as yesterday, when it is past:
c-acp pn31 vbdr, j, np1 crd. dt crd n2 p-acp po31 n1 vbr p-acp c-acp av-an, c-crq pn31 vbz j:
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2044
that is, a thousand yeares that are to come, thay are to him as past; they are nothing to him.
that is, a thousand Years that Are to come, they Are to him as past; they Are nothing to him.
cst vbz, dt crd n2 cst vbr pc-acp vvi, pns32 vbr p-acp pno31 c-acp j; pns32 vbr pix p-acp pno31.
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2045
And againe, a thousand yeeres that are past, are as it were, present to him, as we heard before: Before Abraham was, I am:
And again, a thousand Years that Are past, Are as it were, present to him, as we herd before: Before Abraham was, I am:
cc av, dt crd n2 cst vbr j, vbr p-acp pn31 vbdr, j p-acp pno31, c-acp pns12 vvd a-acp: p-acp np1 vbds, pns11 vbm:
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For he possesseth all things together; by reason of the vastnesse of his being, to him all things are present.
For he Possesses all things together; by reason of the vastness of his being, to him all things Are present.
c-acp pns31 vvz d n2 av; p-acp n1 pp-f dt n1 pp-f po31 vbg, p-acp pno31 d n2 vbr j.
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2047
As he that stands upon an high mountaine, and lookes downe (it is a simile that the Schoole-men often use;) though to the passenger that goes by, some are before, some behinde,
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,
p-acp pns31 cst vvz p-acp dt j n1, cc vvz a-acp (pn31 vbz dt n1 cst dt n2 av vvi;) cs p-acp dt n1 cst vvz p-acp, d vbr a-acp, d a-acp,
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2048
yet to him they are all present. So though one generation passeth, and another commeth;
yet to him they Are all present. So though one generation passes, and Another comes;
av p-acp pno31 pns32 vbr d j. av cs crd n1 vvz, cc n-jn vvz;
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2049
yet to God, that inhabits and stands upon eternity, they are the same, they are all present, there is no difference.
yet to God, that inhabits and Stands upon eternity, they Are the same, they Are all present, there is no difference.
av p-acp np1, cst vvz cc vvz p-acp n1, pns32 vbr dt d, pns32 vbr d j, pc-acp vbz dx n1.
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2050
And then this followes from hence, that to God no time is either long or short, but all times are alike to him;
And then this follows from hence, that to God no time is either long or short, but all times Are alike to him;
cc av d vvz p-acp av, cst p-acp np1 dx n1 vbz d j cc j, p-acp d n2 vbr av-j p-acp pno31;
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2051
therefore he is not subject to any delayes or expectances; he is not subject to any feares, for they are of things to come;
Therefore he is not Subject to any delays or expectances; he is not Subject to any fears, for they Are of things to come;
av pns31 vbz xx j-jn p-acp d n2 cc n2; pns31 vbz xx j-jn p-acp d n2, c-acp pns32 vbr pp-f n2 pc-acp vvi;
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nor to the translation of griefe, or pleasure, or the losse of any excellencie, that before hee had not, as all creatures are;
nor to the Translation of grief, or pleasure, or the loss of any excellency, that before he had not, as all creatures Are;
ccx p-acp dt n1 pp-f n1, cc n1, cc dt n1 pp-f d n1, cst a-acp pns31 vhd xx, c-acp d n2 vbr;
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2053
therfore we should consider of the excellencie of God, to give him the praise of it:
Therefore we should Consider of the excellency of God, to give him the praise of it:
av pns12 vmd vvi pp-f dt n1 pp-f np1, pc-acp vvi pno31 dt n1 pp-f pn31:
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2054
this use is made of it, in 1 Tim. 1.17. Now unto the King eternall, immortall, invisible, and the only wise GOD, be honour, and glory for ever and ever, Amen: As if he should say;
this use is made of it, in 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;
d n1 vbz vvn pp-f pn31, p-acp crd np1 crd. av p-acp dt n1 j, j, j, cc dt j j np1, vbb n1, cc n1 p-acp av cc av, uh-n: c-acp cs pns31 vmd vvi;
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2055
this very consideration, that God is eternall, should cause us to give him praise: and so is that in Isai. 57.15. Eternitie makes that which is good, to be infinitely more good than it is, and that which is evill, to be much more evill;
this very consideration, that God is Eternal, should cause us to give him praise: and so is that in Isaiah 57.15. Eternity makes that which is good, to be infinitely more good than it is, and that which is evil, to be much more evil;
d j n1, cst np1 vbz j, vmd vvi pno12 pc-acp vvi pno31 vvi: cc av vbz d p-acp np1 crd. n1 vvz cst r-crq vbz j, pc-acp vbi av-j av-dc j cs pn31 vbz, cc cst r-crq vbz j-jn, pc-acp vbi av-d av-dc j-jn;
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and that not onely in respect of duration (that which is good for a weeke, is better for a yeare;
and that not only in respect of duration (that which is good for a Week, is better for a year;
cc cst xx av-j p-acp n1 pp-f n1 (cst r-crq vbz j p-acp dt n1, vbz jc p-acp dt n1;
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2057
and an evill, when it continues an infinite time, it is infinitely more evill,) but also in regard of that collection into one, which is found in those things that continue to eternitie:
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:
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2058
as when all joyes are collected into one heape, and all griefe into one center; so that you shall joy as much in one instant, as ever hereafter;
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;
c-acp c-crq d n2 vbr vvn p-acp crd n1, cc d n1 p-acp crd n1; av cst pn22 vmb vvi p-acp d p-acp crd n-jn, c-acp av av;
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so that though the thing be still but the same, yet the continuance makes it infinitely more good.
so that though the thing be still but the same, yet the Continuance makes it infinitely more good.
av cst cs dt n1 vbb av p-acp dt d, av dt n1 vvz pn31 av-j av-dc j.
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2060
Seeing eternitie is a propertie of God ;
Seeing eternity is a property of God;
vvg n1 vbz dt n1 pp-f np1;
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2061
wee should learne hence, to minde most the things that are eternall, for they are, of all other things, of the greatest moment,
we should Learn hence, to mind most the things that Are Eternal, for they Are, of all other things, of the greatest moment,
pns12 vmd vvi av, p-acp n1 av-ds dt n2 cst vbr j, c-acp pns32 vbr, pp-f d j-jn n2, pp-f dt js n1,
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2062
because they doe most participate of this transcendent propertie of the almightie. God is eternall, the soule is eternall, heaven and hell are eternall;
Because they do most participate of this transcendent property of the almighty. God is Eternal, the soul is Eternal, heaven and hell Are Eternal;
c-acp pns32 vdb av-ds vvi pp-f d j n1 pp-f dt j-jn. np1 vbz j, dt n1 vbz j, n1 cc n1 vbr j;
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2063
therefore they are more to be regarded of us. You shall see this in 1 Ioh. 2.17. as a reason why we should not minde the things of the world;
Therefore they Are more to be regarded of us. You shall see this in 1 John 2.17. as a reason why we should not mind the things of the world;
av pns32 vbr av-dc pc-acp vbi vvn pp-f pno12. pn22 vmb vvi d p-acp crd np1 crd. c-acp dt n1 c-crq pns12 vmd xx vvi dt n2 pp-f dt n1;
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2064
because the world vanisheth, it passeth away, and the lusts thereof (saith the Apostle;) that is, looke upon all the things below, Because the world Vanishes, it passes away, and the Lustiest thereof (Says the Apostle;) that is, look upon all the things below,
c-acp dt n1 vvz, pn31 vvz av, cc dt n2 av (vvz dt n1;) cst vbz, vvb p-acp d dt n2 a-acp,
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2065
and both the things passe, and your affections and desires passe, that which you love to day, to morrow you will not love;
and both the things pass, and your affections and Desires pass, that which you love to day, to morrow you will not love;
cc d dt n2 vvi, cc po22 n2 cc n2 vvi, cst r-crq pn22 vvb p-acp n1, p-acp n1 pn22 vmb xx vvi;
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2066
therefore love them not, regard them not, for they are of a flitting and passing nature,
Therefore love them not, regard them not, for they Are of a flitting and passing nature,
av vvb pno32 xx, vvb pno32 xx, c-acp pns32 vbr pp-f dt j-vvg cc vvg n1,
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2067
but he that doth the will of the LORD abides for ever ; and therefore we are to minde such things most:
but he that does the will of the LORD abides for ever; and Therefore we Are to mind such things most:
cc-acp pns31 cst vdz dt n1 pp-f dt n1 vvz p-acp av; cc av pns12 vbr pc-acp vvi d n2 av-ds:
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2068
such as the King is, such are his subjects, and such are the rewards and punishments that he gives.
such as the King is, such Are his subject's, and such Are the rewards and punishments that he gives.
d c-acp dt n1 vbz, d vbr po31 n2-jn, cc d vbr dt n2 cc n2 cst pns31 vvz.
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2069
Now God, hee is eternall, 1 Tim. 1.17. To the King eternall, immortall, invisible, and only wise GOD, be honour and glory for ever.
Now God, he is Eternal, 1 Tim. 1.17. To the King Eternal, immortal, invisible, and only wise GOD, be honour and glory for ever.
av np1, pns31 vbz j, crd np1 crd. p-acp dt n1 j, j, j, cc av-j j np1, vbb n1 cc n1 p-acp av.
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2070
And as he is an eternall King, so he hath given to us, his subjects, to be eternall, as the soule is;
And as he is an Eternal King, so he hath given to us, his subject's, to be Eternal, as the soul is;
cc c-acp pns31 vbz dt j n1, av pns31 vhz vvn p-acp pno12, po31 n2-jn, pc-acp vbi j, c-acp dt n1 vbz;
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2071
and he hath given punishments, and rewards eternall; hell is an everlasting prison, and heaven is an eternall Palace;
and he hath given punishments, and rewards Eternal; hell is an everlasting prison, and heaven is an Eternal Palace;
cc pns31 vhz vvn n2, cc n2 j; n1 vbz dt j n1, cc n1 vbz dt j n1;
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therefore these are the things most to be regarded of us.
Therefore these Are the things most to be regarded of us.
av d vbr dt n2 av-ds pc-acp vbi vvn pp-f pno12.
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2073
And if wee would but throughly consider that these things are eternall, it would effectually draw our mindes to the things that are above.
And if we would but thoroughly Consider that these things Are Eternal, it would effectually draw our minds to the things that Are above.
cc cs pns12 vmd cc-acp av-j vvi cst d n2 vbr j, pn31 vmd av-j vvi po12 n2 p-acp dt n2 cst vbr a-acp.
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2074
A man that comes to an Inne, if he can get a better roome, he will;
A man that comes to an Inn, if he can get a better room, he will;
dt n1 cst vvz p-acp dt n1, cs pns31 vmb vvi dt jc n1, pns31 vmb;
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2075
if not, hee can be content with it, for hee saith, it is but for a night;
if not, he can be content with it, for he Says, it is but for a night;
cs xx, pns31 vmb vbi j p-acp pn31, c-acp pns31 vvz, pn31 vbz p-acp p-acp dt n1;
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2076
so your habitation here is but for a night:
so your habitation Here is but for a night:
av po22 n1 av vbz p-acp p-acp dt n1:
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2077
if you can have a better condition, use it rather, but if not, be not much moved,
if you can have a better condition, use it rather, but if not, be not much moved,
cs pn22 vmb vhi dt jc n1, vvb pn31 av-c, p-acp cs xx, vbb xx av-d vvn,
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2078
for it is but for a night. In worldly things the shortnesse of them makes us to undergoe them cheerefully.
for it is but for a night. In worldly things the shortness of them makes us to undergo them cheerfully.
c-acp pn31 vbz p-acp p-acp dt n1. p-acp j n2 dt n1 pp-f pno32 vvz pno12 pc-acp vvi pno32 av-j.
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2079
An apprentiship that is hard, a man will indure it, for hee saith it is but for a time;
an apprenticeship that is hard, a man will endure it, for he Says it is but for a time;
dt n1 cst vbz j, dt n1 vmb vvi pn31, c-acp pns31 vvz pn31 vbz p-acp p-acp dt n1;
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2080
so things that are pleasant, if they be but of short continuance, wee regard them the lesse.
so things that Are pleasant, if they be but of short Continuance, we regard them the less.
av n2 cst vbr j, cs pns32 vbb p-acp pp-f j n1, pns12 vvb pno32 dt av-dc.
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2081
Now our time that we have here, in respect of eternity, is shorter than an apprentiship,
Now our time that we have Here, in respect of eternity, is shorter than an apprenticeship,
av po12 n1 cst pns12 vhb av, p-acp n1 pp-f n1, vbz jc cs dt n1,
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2082
nay, than a night, nay, shorter than an houre. Now put the case, that a man should have an houre given him;
nay, than a night, nay, shorter than an hour. Now put the case, that a man should have an hour given him;
uh-x, cs dt n1, uh-x, jc cs dt n1. av vvd dt n1, cst dt n1 vmd vhi dt n1 vvn pno31;
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2083
and it should be said to him; as thou spendest this houre, so thou shalt live all thy dayes;
and it should be said to him; as thou spendest this hour, so thou shalt live all thy days;
cc pn31 vmd vbi vvn p-acp pno31; c-acp pns21 vv2 d n1, av pns21 vm2 vvi d po21 n2;
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2084
what would not a man doe, or what would he not suffer? how carefull would he be to spend this houre well? Now this life is not so much as an houre to eternitie;
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;
q-crq vmd xx dt n1 vdb, cc q-crq vmd pns31 xx vvi? q-crq j vmd pns31 vbi pc-acp vvi d n1 av? av d n1 vbz xx av av-d c-acp dt n1 p-acp n1;
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2085
and therefore why should we not be carefull how we spend this houre, seeing it shall be with us for ever according as wee spend it? 1 Cor. 9.25. Every one that striveth for the mastery is temperate;
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. Every one that striveth for the mastery is temperate;
cc av q-crq vmd pns12 xx vbi j c-crq pns12 vvb d n1, vvg pn31 vmb vbi p-acp pno12 p-acp av vvg c-acp pns12 vvi pn31? crd np1 crd. d pi cst vvz p-acp dt n1 vbz j;
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now they doe it to obtaine a corruptible crowne, but we an incorruptible. now they do it to obtain a corruptible crown, but we an incorruptible.
av pns32 vdb pn31 pc-acp vvi dt j n1, cc-acp pns12 dt j.
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2087
Thus he reasoneth, If men that use these Olympian gaines, if they will endure so much hardship and abstinence, accustome their bodies to heat and cold for the race before-hand,
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 raze beforehand,
av pns31 vvz, cs n2 cst vvb d jp vvz, cs pns32 vmb vvi av d n1 cc n1, vvb po32 n2 p-acp n1 cc j-jn p-acp dt n1 av,
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2088
and doe all but for a crowne, that will last but this life at the most;
and do all but for a crown, that will last but this life At the most;
cc vdb d p-acp p-acp dt n1, cst vmb vvi p-acp d n1 p-acp dt av-ds;
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2089
and shall not we (saith he) for an incorruptible crowne? Beloved;
and shall not we (Says he) for an incorruptible crown? beloved;
cc vmb xx pns12 (vvz pns31) p-acp dt j n1? np1;
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2090
If wee would sit downe but one halfe houre, and consider seriously what eternity is, it would make us to neglect all temporary things, which now we are so affected with.
If we would fit 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.
cs pns12 vmd vvi a-acp p-acp crd j-jn n1, cc vvb av-j r-crq n1 vbz, pn31 vmd vvi pno12 pc-acp vvi d j n2, r-crq av pns12 vbr av vvn p-acp.
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2091
It is eternitie, my brethren, and the consideration of it, that doth set an high price upon grace,
It is eternity, my brothers, and the consideration of it, that does Set an high price upon grace,
pn31 vbz n1, po11 n2, cc dt n1 pp-f pn31, cst vdz vvi dt j n1 p-acp n1,
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2092
and gives the just weight to sinne, but it makes all other things exceeding light; for this is a true rule;
and gives the just weight to sin, but it makes all other things exceeding Light; for this is a true Rule;
cc vvz dt j n1 p-acp n1, cc-acp pn31 vvz d j-jn n2 vvg n1; p-acp d vbz dt j n1;
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2093
that untill we come to apprehend sinne, as the greatest evill in the world, we are not truly humbled,
that until we come to apprehend sin, as the greatest evil in the world, we Are not truly humbled,
cst c-acp pns12 vvb pc-acp vvi n1, c-acp dt js n-jn p-acp dt n1, pns12 vbr xx av-j vvn,
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2094
and it is eternitie that makes it to be so; for (as was said before) eternitie makes an evill infinitely the greater.
and it is eternity that makes it to be so; for (as was said before) eternity makes an evil infinitely the greater.
cc pn31 vbz n1 cst vvz pn31 pc-acp vbi av; c-acp (c-acp vbds vvn a-acp) n1 vvz dt j-jn av-j dt jc.
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2095
Now if you looke upon all other things, as honour, and disgrace, and the favour of men, they reach but a little way,
Now if you look upon all other things, as honour, and disgrace, and the favour of men, they reach but a little Way,
av cs pn22 vvb p-acp d j-jn n2, c-acp n1, cc n1, cc dt n1 pp-f n2, pns32 vvb p-acp dt j n1,
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2096
but to the end of this life, at the utmost;
but to the end of this life, At the utmost;
cc-acp p-acp dt n1 pp-f d n1, p-acp dt j;
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2097
but if you looke to the reach of grace and sin, they reach (as it were) a thousand thousand miles beyond it.
but if you look to the reach of grace and since, they reach (as it were) a thousand thousand miles beyond it.
cc-acp cs pn22 vvb p-acp dt n1 pp-f n1 cc n1, pns32 vvb (c-acp pn31 vbdr) dt crd crd n2 p-acp pn31.
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2098
Grace reacheth to eternitie, and sinne reaches to eternitie, and therefore these are the things that a man should be busied about.
Grace reaches to eternity, and sin reaches to eternity, and Therefore these Are the things that a man should be busied about.
n1 vvz p-acp n1, cc n1 vvz p-acp n1, cc av d vbr dt n2 cst dt n1 vmd vbi vvn a-acp.
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2099
What a shame is it for a man to grieve for some outward crosses, and to rejoyce much for some preferment here;
What a shame is it for a man to grieve for Some outward Crosses, and to rejoice much for Some preferment Here;
q-crq dt n1 vbz pn31 p-acp dt n1 pc-acp vvi p-acp d j n2, cc pc-acp vvi d p-acp d n1 av;
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and not to regard or be affected with eternity:
and not to regard or be affected with eternity:
cc xx pc-acp vvi cc vbi vvn p-acp n1:
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2101
It is the phrase that the Apostle Paul useth, he cals it mans day; I care not to be judged by mans day ;
It is the phrase that the Apostle Paul uses, he calls it men day; I care not to be judged by men day;
pn31 vbz dt n1 cst dt n1 np1 vvz, pns31 vvz pn31 ng1 n1; pns11 vvb xx pc-acp vbi vvn p-acp ng1 n1;
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2102
and indeed it is but a short day;
and indeed it is but a short day;
cc av pn31 vbz p-acp dt j n1;
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2103
and what is it to that eternitie I looke for? What is it to that God, with whom I must live for ever? therefore I care not what men say of me,
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,
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2104
but I rather thinke what the eternall God thinkes of me, and what will be thought of mee in that Kingdome where I must live for ever.
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.
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2105
If a man were in Turkie, or in some other remote place, to trafficke there a while, hee would not care what the men of that place thought of him,
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,
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2106
for hee saith, this is not the place where I must live: so doe you but consider, that this is not the place where you must live,
for he Says, this is not the place where I must live: so do you but Consider, that this is not the place where you must live,
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2107
and then of what moment will it appeare to you, what men say of you? Beloved,
and then of what moment will it appear to you, what men say of you? beloved,
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2108
if the soule were mortall, there were some reason that you should make provision for it here;
if the soul were Mortal, there were Some reason that you should make provision for it Here;
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2109
but seeing it is immortall, you ought to make a proportionable provision for it, even for ever:
but seeing it is immortal, you ought to make a proportionable provision for it, even for ever:
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2110
for the body you are apt to make provision, a viaticum beyond the journey;
for the body you Are apt to make provision, a viaticum beyond the journey;
c-acp dt n1 pn22 vbr j pc-acp vvi n1, dt fw-la p-acp dt n1;
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2111
but consider, that you have an immortall soule, which must live for ever, and you must make some provision for it, to carry it so long a 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.
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2112
It is our Saviours exhortation, Ioh. 6.27. Labour not for the meat that perisheth, but for the meat that endures to everlasting life, &c. As if he should say;
It is our Saviors exhortation, John 6.27. Labour not for the meat that Perishes, but for the meat that endures to everlasting life, etc. As if he should say;
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2113
if you had no other life to live but this, then you might seeke the things of this life,
if you had no other life to live but this, then you might seek the things of this life,
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2114
as glory, honour, pleasure, &c, but these things perish, and the taste of them perisheth, as the sweetnesse of meat in the eating;
as glory, honour, pleasure, etc., but these things perish, and the taste of them Perishes, as the sweetness of meat in the eating;
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2115
but (saith our Saviour) seeke those things that will abide for ever: you have an everlasting life to live, therefore you must make some provision answerable thereunto:
but (Says 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:
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2116
As for the body, the soule weares it but as a garment, and when it is worne out, the soule must have a new suit of apparell one day.
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.
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2117
Well, seeing God hath brought this point to our hands this day, let me but prevaile with you so farre,
Well, seeing God hath brought this point to our hands this day, let me but prevail with you so Far,
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2118
as to set some time apart the following weeke, where you may enter into a serious consideration of eternitie, the very thinking of it, will be of great moment to you;
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;
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2119
for looke what the object is, such is the soule, about which it is conversant;
for look what the Object is, such is the soul, about which it is conversant;
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2120
high objects lift up the soule to the Lord, and make the minde answerable to them,
high objects lift up the soul to the Lord, and make the mind answerable to them,
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2121
and low objects make the minde like to them. Now eternitie is an high object, and it will worke in men high mindes;
and low objects make the mind like to them. Now eternity is an high Object, and it will work in men high minds;
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2122
and hence it is, for the want of this consideration, that when a man comes to die,
and hence it is, for the want of this consideration, that when a man comes to die,
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2123
and sees eternitie before him, how it doth then so amaze the soule of man? I have seene it by experience:
and sees eternity before him, how it does then so amaze the soul of man? I have seen it by experience:
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2124
I knew one who said, If it were but for a thousand yeares, I could beare it,
I knew one who said, If it were but for a thousand Years, I could bear it,
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2125
but seeing it is to eternitie, this amazeth me. but seeing it is to eternity, this amazes me.
cc-acp vvg pn31 vbz p-acp n1, d vvz pno11.
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2126
Behold, if you would consider, that after many thousands of yeares are past, yet you are to begin as at the first;
Behold, if you would Consider, that After many thousands of Years Are past, yet you Are to begin as At the First;
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2127
if men did consider this seriously, would they let their eternall estate depend so upon uncertainties.
if men did Consider this seriously, would they let their Eternal estate depend so upon uncertainties.
cs n2 vdd vvi d av-j, vmd pns32 vvi po32 j n1 vvb av p-acp n2.
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2128
And let them consider this, that are yet strangers to the life of God, that if death should come, they should not escape eternall death:
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:
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2129
it is good to keepe our thoughts upon this, and it would make us not to hasten after the things of the world, as we doe;
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;
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2130
and for thy sinne thou dotest on so, there are three things to be considered in it: First, the pleasure of it;
and for thy sin thou dotest on so, there Are three things to be considered in it: First, the pleasure of it;
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2131
is as the speckled skin of the Serpent: Secondly, the sting of sinne: and thirdly, the eternity of that sting.
is as the speckled skin of the Serpent: Secondly, the sting of sin: and Thirdly, the eternity of that sting.
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2132
Now looke not thou upon the pleasure of sinne, that endures but for a season, but consider the hurt that comes from sinne,
Now look not thou upon the pleasure of sin, that endures but for a season, but Consider the hurt that comes from sin,
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2133
and then consider the eternity of it:
and then Consider the eternity of it:
cc av vvb dt n1 pp-f pn31:
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2134
a candle in a darke night makes a great shew, but when the Sunne comes, it vanisheth, and is nothing;
a candle in a dark night makes a great show, but when the Sun comes, it Vanishes, and is nothing;
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2135
so would all these things that wee doe so affect now, if they come before eternity in our thoughts:
so would all these things that we do so affect now, if they come before eternity in our thoughts:
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2136
it is great wisdome in this kinde to husband our thoughts well, 1 Cor. 7.29, 30, 31. Vse this world, as not using it,
it is great Wisdom in this kind to husband our thoughts well, 1 Cor. 7.29, 30, 31. Use this world, as not using it,
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2137
for the fashion of this world passeth away: for the fashion of this world passes away:
p-acp dt n1 pp-f d n1 vvz av:
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2138
that is, minde them not much, be not much affected with them, one way or other, either in joy or griefe, let them be such as if they were not;
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;
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2139
for why? they are temporall things, passing things, things that continue not:
for why? they Are temporal things, passing things, things that continue not:
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2140
for that is the thing I gather out of that place, that the Lord would not have our thoughts to be bestowed upon them,
for that is the thing I gather out of that place, that the Lord would not have our thoughts to be bestowed upon them,
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2141
but so remissely, as if not at all, because there are eternall things, and set your minde upon them, for the time is short:
but so remissly, as if not At all, Because there Are Eternal things, and Set your mind upon them, for the time is short:
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2142
As if he should say, thou hast not so much time to spare; the time is short, and you have businesse enough another way;
As if he should say, thou hast not so much time to spare; the time is short, and you have business enough Another Way;
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2143
there is water little enough to runne in the right channel, therefore let none runne beside;
there is water little enough to run in the right channel, Therefore let none run beside;
pc-acp vbz n1 j av-d pc-acp vvi p-acp dt j-jn n1, av vvb pix vvi a-acp;
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2144
and the things that should take up your minds, are sin, and grace, things that are eternall.
and the things that should take up your minds, Are since, and grace, things that Are Eternal.
cc dt n2 d vmd vvi a-acp po22 n2, vbr n1, cc n1, n2 cst vbr j.
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2145
It is a pitifull thing that the noble intentions of eternall mindes should be bestowed so ill upon these flitting things, which are nothing to eternity? A man that hath not much mony in his purse,
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,
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2146
but onely for to provide necessaries; when one comes and askes him to borrow any, he will say;
but only for to provide necessaries; when one comes and asks him to borrow any, he will say;
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2147
I have no more than to buy me food and rayment, or if he hath his rent to pay, and no more;
I have no more than to buy me food and raiment, or if he hath his rend to pay, and no more;
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2148
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;
if one should come to borrow any of him, he Says, no, I have no more than to pay my rends. So Says the Apostle there;
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2149
you have no such spare time, no such spare affections, that you can bestow them else-where,
you have no such spare time, no such spare affections, that you can bestow them elsewhere,
pn22 vhb dx d j n1, dx d j n2, cst pn22 vmb vvi pno32 av,
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2150
but bestow them upon things that endure to eternall life.
but bestow them upon things that endure to Eternal life.
cc-acp vvb pno32 p-acp n2 cst vvb p-acp j n1.
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2151
And further to move you to this, consider the shortnesse and vanity of this life, how all mankinde are hurried and rapt with a sudden motion to the west of their dayes.
And further to move you to this, Consider the shortness and vanity of this life, how all mankind Are hurried and rapt with a sudden motion to the west of their days.
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2152
Our fathers went before us, we follow them, and our children follow us at the heeles,
Our Father's went before us, we follow them, and our children follow us At the heals,
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2153
as one wave followes another, and at last we are all dashed on the shore of death:
as one wave follows Another, and At last we Are all dashed on the shore of death:
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2154
and withal, consider the vanity that al conditions are subject unto; whether they be mountaines or valleyes;
and withal, Consider the vanity that all conditions Are Subject unto; whither they be Mountains or valleys;
cc av, vvb dt n1 cst d n2 vbr j-jn p-acp; cs pns32 vbb n2 cc n2;
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2155
if mountaines, they are subject to blasts, to be envied; or if valleyes, to be over-drowned, oppressed, and contemned;
if Mountains, they Are Subject to blasts, to be envied; or if valleys, to be over-drowned, oppressed, and contemned;
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2156
yea, the things that we prize most, honour and pleasure;
yea, the things that we prize most, honour and pleasure;
uh, dt n2 cst pns12 vvb ds, n1 cc n1;
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2157
what doe they but weary us, and then whet our appetite to a new edge? Consider the men that have beene before us;
what do they but weary us, and then whet our appetite to a new edge? Consider the men that have been before us;
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2158
many men that have beene like a greene tree, but now the floud of their wealth is dried up, they and their goods have perished together.
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.
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2159
Consider in the second place, what eternity is; here the body is corrupted with diseases, and the soule subject to vexation;
Consider in the second place, what eternity is; Here the body is corrupted with diseases, and the soul Subject to vexation;
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2160
but that life is sure, composed and constant, and there is no variablenesse in it;
but that life is sure, composed and constant, and there is no variableness in it;
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2161
and if we desire life so much, why doe we esteeme this life that is but a span long,
and if we desire life so much, why do we esteem this life that is but a span long,
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2162
and neglect that which is so spacious.
and neglect that which is so spacious.
cc vvi d r-crq vbz av j.
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2163
Consider the errand, upon which you are sent into this world, and be not put aside from it, by any needlesse occasions (as they are all when they come into competition with this) which hinder our thoughts,
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,
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2164
and our actions, as farre as they belong to eternity:
and our actions, as Far as they belong to eternity:
cc po12 n2, c-acp av-j c-acp pns32 vvb p-acp n1:
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2165
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 our selves new worke;
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 our selves new work;
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2166
so that we make this life, which is short enough of it selfe, shorter than it is, wearying our selves with anxious griefes, labour and care:
so that we make this life, which is short enough of it self, shorter than it is, wearying our selves with anxious griefs, labour and care:
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thus men did before us, and thus we are ready to doe, therefore we had the more need to take heed unto it.
thus men did before us, and thus we Are ready to do, Therefore we had the more need to take heed unto it.
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If God be eternall, then be not you offended, because you see that he stayes long, either in giving reward,
If God be Eternal, then be not you offended, Because you see that he stays long, either in giving reward,
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or in executing judgement on men for their sinnes; for with him no time is long, there is no succession with him;
or in executing judgement on men for their Sins; for with him no time is long, there is no succession with him;
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therefore say not, because you feele nothing for the present, there are great promises made, but you finde no performance;
Therefore say not, Because you feel nothing for the present, there Are great promises made, but you find no performance;
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and there bee many judgements threatned, but none executed;
and there be many Judgments threatened, but none executed;
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doe not you therefore say, that your rewards are neglected, or judgement passed over, and that God hath forgotten.
do not you Therefore say, that your rewards Are neglected, or judgement passed over, and that God hath forgotten.
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For here you see, that with God no time is long or short, there is no succession with him:
For Here you see, that with God no time is long or short, there is no succession with him:
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you have the same use made of it, Isai. 40.27, 28. Why sayest thou O Iacob, and speakest O Israel;
you have the same use made of it, Isaiah 40.27, 28. Why Sayest thou O Iacob, and Speakest O Israel;
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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: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:
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Now you shall see what answer is made to it in the following verse, Hast thou not knowne? hast thou not heard that the everlasting GOD the LORD, the Creator of the ends of the earth fainteth not,
Now you shall see what answer is made to it in the following verse, Hast thou not known? hast thou not herd that the everlasting GOD the LORD, the Creator of the ends of the earth fainteth not,
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neither is weary? there is no searching of his understanding. The meaning is this;neither is weary? there is no searching of his understanding. The meaning is this;
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To us indeed the time is long, either when reward is deferred, or when the punishment,
To us indeed the time is long, either when reward is deferred, or when the punishment,
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or the execution of sentence against evill works is deferred; but with God it is not so.
or the execution of sentence against evil works is deferred; but with God it is not so.
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Now that which makes it seeme long to us, is,
Now that which makes it seem long to us, is,
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1 Partly the passions, and restlesnesse of the mind, (for that is motion) but God, he is without al motion or passion, and therefore nothing is long.
1 Partly the passion, and Restlessness of the mind, (for that is motion) but God, he is without all motion or passion, and Therefore nothing is long.
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2 Againe, not only we are subject to motion, but the things that we have to doe with, they are subject to motion,
2 Again, not only we Are Subject to motion, but the things that we have to do with, they Are Subject to motion,
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and passe away, and therefore they seeme long to us: for time, you know is nothing else but the measure of motion;
and pass away, and Therefore they seem long to us: for time, you know is nothing Else but the measure of motion;
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and therefore where there is motion, there is time, and no while else.
and Therefore where there is motion, there is time, and no while Else.
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Now to us that are in motion, and to the things that we have to doe with, a thousand yeares are a thousand yeares;
Now to us that Are in motion, and to the things that we have to do with, a thousand Years Are a thousand Years;
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but in God there is no motion, nor flux; and therefore a thousand yeares with him, are but as one day:
but in God there is no motion, nor flux; and Therefore a thousand Years with him, Are but as one day:
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God is neither in motion himselfe, nor are other things as in motion to him; but wee are moved, and the things we have to doe with, are moved;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;
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and if either, there must be motion, for if the ship moves: though the waters stand still;
and if either, there must be motion, for if the ship moves: though the waters stand still;
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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.
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.
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Doe not wonder therefore that the Churches lye so long in misery, that the injuries of the Saints are so long unrevenged, doe not accuse God, doe not mistake him, doe not thinke amisse of him, doe not thinke that hee is forgetfull,
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,
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and doth not remember, that hee is slacke, and doth not regard, that hee cannot, or will not helpe. Beloved, it is not so;
and does not Remember, that he is slack, and does not regard, that he cannot, or will not help. beloved, it is not so;
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you shall see the very same use made of it, 2 Pet. 3. if you compare vers. 4, and 8, 9. together:
you shall see the very same use made of it, 2 Pet. 3. if you compare vers. 4, and 8, 9. together:
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In the latter dayes there shall come scoffers, &c. saying, where is the promise of his comming? for since the Fathers fell asleepe, 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 yeares, and a thousand yeares as one day. In the latter days there shall come scoffers, etc. saying, where is the promise of his coming? for since the Father's 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.
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The LORD is not slacke concerning his promise (as some men count slacknesse) but is long suffering to us-ward, not willing that any should perish,
The LORD is not slack Concerning his promise (as Some men count slackness) but is long suffering to usward, not willing that any should perish,
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but that all should come to repentance. but that all should come to Repentance.
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It is not slacknesse in God: For (saith the Apostle) a thousand yeares with him are as one day.
It is not slackness in God: For (Says the Apostle) a thousand Years with him Are as one day.
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We thinke it a great matter, that the Church should lye so long, and cry, How long LORD!
We think it a great matter, that the Church should lie so long, and cry, How long LORD!
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and yet no remedie, saith the Apostle, thinke not much at it; For a thousand yeares with him are but as one day.
and yet no remedy, Says the Apostle, think not much At it; For a thousand Years with him Are but as one day.
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If God be eternall, then consider with whom you have to doe, even with him whose love and enmity are eternall;
If God be Eternal, then Consider with whom you have to do, even with him whose love and enmity Are Eternal;
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with him, whose soveraignty and power is eternall: with him, whose sovereignty and power is Eternal:
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if a man be angry, we regard it the lesse, if we know it is but for a fit;
if a man be angry, we regard it the less, if we know it is but for a fit;
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but consider what it is to have to do with him whose love and enmitie are eternall.
but Consider what it is to have to do with him whose love and enmity Are Eternal.
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Therefore learne, not to regard men as wee doe, but to regard the Lord only, and that in these three respects:
Therefore Learn, not to regard men as we do, but to regard the Lord only, and that in these three respects:
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1 Learne to trust the Lord, and not man, for God is an everlasting refuge, Psal. 146.3, 4. Put not your trust in Princes,
1 Learn to trust the Lord, and not man, for God is an everlasting refuge, Psalm 146.3, 4. Put not your trust in Princes,
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nor in the son of man, in whom there is no helpe, &c. that which they can doe for you, is but for this life at most;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;
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trust in him that is able to defend you for all eternitie; for he that made heaven and earth, hee continues for ever.
trust in him that is able to defend you for all eternity; for he that made heaven and earth, he continues for ever.
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This use you have made of it in Psa. 90.1. LORD, thou hast beene our habitation for ever and ever:
This use you have made of it in Psa. 90.1. LORD, thou hast been our habitation for ever and ever:
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as if hee should say, Lord, thou wast an habitation (that is, a refuge,
as if he should say, Lord, thou wast an habitation (that is, a refuge,
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as our house is) to the Churches, thou wast so in Abrahams time, in Pharaohs time.
as our house is) to the Churches, thou wast so in Abrahams time, in Pharaohs time.
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Consider, that God is not onely an habitation to his Church from generation to generation, but also from everlasting to everlasting.
Consider, that God is not only an habitation to his Church from generation to generation, but also from everlasting to everlasting.
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2 Learne from hence likewise to feare him; feare him that can cast body and soule into hell for ever;
2 Learn from hence likewise to Fear him; Fear him that can cast body and soul into hell for ever;
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his eternity should make us to feare him. Feare not man, Isai. 5.13, 14. Why? because he is of short continuance :
his eternity should make us to Fear him. fear not man, Isaiah 5.13, 14. Why? Because he is of short Continuance:
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and if he can do you any hurt, it is but for a short time, for he shall be made as the grasse;
and if he can do you any hurt, it is but for a short time, for he shall be made as the grass;
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but feare the Almighty GOD, who laid the heavens, and stretched the foundations of the earth.
but Fear the Almighty GOD, who laid the heavens, and stretched the foundations of the earth.
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Vse the Lords arguments, they are the arguments that can work on the soule; it is the holy Ghosts argument why we should feare him, because he is eternall,
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,
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as the opposition in that place shewes. 3 Labour to serve him, 1 Ioh. 2.17. The world passeth away, and the lusts thereof, but hee that doth the will of the LORD abides for ever ;
as the opposition in that place shows. 3 Labour to serve him, 1 John 2.17. The world passes away, and the Lustiest thereof, but he that does the will of the LORD abides for ever;
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that is, the world cannot make you to abide for ever, it passeth away;
that is, the world cannot make you to abide for ever, it passes away;
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if you fulfill the lusts thereof, if you fulfill your owne will, you are not able to continue your selves, but you will passe away:
if you fulfil the Lustiest thereof, if you fulfil your own will, you Are not able to continue your selves, but you will pass away:
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what should wee doe then? why, fulfill the will of the Lord, consider what he would have you doe,
what should we do then? why, fulfil the will of the Lord, Consider what he would have you do,
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and so you shall abide for ever.
and so you shall abide for ever.
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If God be eternall, then we should learne hence to comfort our selves, when we looke upon the mutabilitie that we and all creatures are subject unto in this vale of misery, it is a thing that may comfort us exceeding much;
If God be Eternal, then we should Learn hence to Comfort our selves, 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;
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if wee serve him who is constant, without change, who is eternall, that can make up the changes that we are subject unto;
if we serve him who is constant, without change, who is Eternal, that can make up the changes that we Are Subject unto;
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it is the use that is made of it, in Psal. 102.11, 12. My dayes are like a shadow that declineth,
it is the use that is made of it, in Psalm 102.11, 12. My days Are like a shadow that declineth,
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and I am withered like grasse; but thou, O LORD, shalt endure for ever, and thy remembrance unto all generations. and I am withered like grass; but thou, Oh LORD, shalt endure for ever, and thy remembrance unto all generations.
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Why doth he put these two together thus? my shadow, and Gods enduring for ever, &c. as if he should say, this is my comfort, that though I am of short continuance,
Why does he put these two together thus? my shadow, and God's enduring for ever, etc. as if he should say, this is my Comfort, that though I am of short Continuance,
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yet God with whom I shall live for ever, hee is eternall, and abides for ever.
yet God with whom I shall live for ever, he is Eternal, and abides for ever.
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It is as if the beame should reason thus; though I am brickle and fading, yet the Sun that maintaines me, 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:
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or, if the streame should reason thus;
or, if the stream should reason thus;
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though I may be dried up in Summer, yet the fountaine that maintaines me continues for ever:
though I may be dried up in Summer, yet the fountain that maintains me continues for ever:
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So, though men be subject to change, yet the Lord, that maintains them, is immutable, and abides for ever.
So, though men be Subject to change, yet the Lord, that maintains them, is immutable, and abides for ever.
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You that have the life of Christ in you, have the beginning of this eternity;
You that have the life of christ in you, have the beginning of this eternity;
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and though the old building be pulled downe, yet you have a building not made with hands, eternall in the heavens ;
and though the old building be pulled down, yet you have a building not made with hands, Eternal in the heavens;
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even as when one skin fals off, another comes on:
even as when one skin falls off, Another comes on:
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and what though the outward man perish? yet the inward man growes daily more and more, till it come to perfection.
and what though the outward man perish? yet the inward man grows daily more and more, till it come to perfection.
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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 ;
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;
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that because we are subject to change, yet because hee is immutable, therefore he should helpe us, Psal. 102.26, 27. The heavens shall wax old,
that Because we Are Subject to change, yet Because he is immutable, Therefore he should help us, Psalm 102.26, 27. The heavens shall wax old,
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as doth a garment, but thou endurest for ever and ever ; therefore cast me not off in the midst of my dayes:as does a garment, but thou endurest for ever and ever; Therefore cast me not off in the midst of my days:
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as if he should say, Lord, thou hast Time enough to bestow, thou art full of eternitie;
as if he should say, Lord, thou hast Time enough to bestow, thou art full of eternity;
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the heavens that seeme to be of long continuance, yet are nothing to thee; therefore I pray thee to fill up my wants, and make me eternall with thee;
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;
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so because thou inhabitest eternity, therefore comfort mee, Isai. 57.15. Seeing God is eternall; learne hence to know that he is the Lord of all Time.
so Because thou Inhabitest eternity, Therefore Comfort me, Isaiah 57.15. Seeing God is Eternal; Learn hence to know that he is the Lord of all Time.
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Doe not thou looke upon Time as belonging to thee, but to him, he overflowes all;
Do not thou look upon Time as belonging to thee, but to him, he overflows all;
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it is the phrase used in Psal. 90.5.
it is the phrase used in Psalm 90.5.
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Thou carriest them away as with a floud, they are as sheepe, &c. that is, all times are subject to him, he over-reaches them, Thou carriest them away as with a flood, they Are as sheep, etc. that is, all times Are Subject to him, he overreaches them,
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and makes them long or short, as it pleaseth him;
and makes them long or short, as it Pleases him;
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he is not only in himselfe eternall, but hee is the lord of all, and hee disposeth all times,
he is not only in himself Eternal, but he is the lord of all, and he Disposeth all times,
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and appoints the seasons to every thing: if hee be thus, then take heed of looking upon future times, as thine owne;
and appoints the seasons to every thing: if he be thus, then take heed of looking upon future times, as thine own;
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thou breakest in now upon the Lords prerogative, if thou looke upon future times as thine,
thou breakest in now upon the lords prerogative, if thou look upon future times as thine,
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and sayeth with the rich man in the Gospel, now soule take thy rest ;
and Saith with the rich man in the Gospel, now soul take thy rest;
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this is sacrilege against God. It is, as if a man should say, I have three thousand acres of land,
this is sacrilege against God. It is, as if a man should say, I have three thousand acres of land,
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when he hath not three foot, or if a man should say, I have three thousand pound, and hath not three pence.
when he hath not three foot, or if a man should say, I have three thousand pound, and hath not three pence.
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It is the use made of it in Iames 4.13, 14. Goe to now yee that say, to day,
It is the use made of it in James 4.13, 14. Go to now ye that say, to day,
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or to morrow, we will goe into such a Citie, &c. Whereas yee ought to say,or to morrow, we will go into such a city, etc. Whereas ye ought to say,
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if the Lord will, we shall live, and doe this or that, if hee will give us leave to come in upon his ground.
if the Lord will, we shall live, and do this or that, if he will give us leave to come in upon his ground.
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This phrase is out of use with many men, as clothes that are out of use, we are unwilling to weare them;
This phrase is out of use with many men, as clothes that Are out of use, we Are unwilling to wear them;
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but Christians should bring them into use againe, and say, if the Lord please; let them labour to doe this in feare and trembling.
but Christians should bring them into use again, and say, if the Lord please; let them labour to do this in Fear and trembling.
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Thou shouldst thus thinke of time, thou shouldst looke upon it, as on a large field, given by God, and nothing of it belonging otherwise unto thee;
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;
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and looke what ground the Lord God gives thee, thou art to sow seed in it,
and look what ground the Lord God gives thee, thou art to sow seed in it,
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and apply it to seeke him, that thou mayest receive an harvest in future time; and let men not say, I will repent and turne to God hereafter;
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;
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but doe it presently in feare and trembling. Boast not of time;
but do it presently in Fear and trembling. Boast not of time;
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why doest thou deferre the time? thou breakest into the Lords right, and oftentimes he cuts thee off for it,
why dost thou defer the time? thou breakest into the lords right, and oftentimes he cuts thee off for it,
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because thou breakest into that, which doth nothing belong unto thee.
Because thou breakest into that, which does nothing belong unto thee.
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THE TENTH SERMON. EXODVS 3.13, 14.
THE TENTH SERMON. EXODVS 3.13, 14.
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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 mee unto you,
And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your Father's hath sent me unto you,
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and shall say unto me, what is his name; what shall I say unto them?
and shall say unto me, what is his name; what shall I say unto them?
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And God said unto Moses, I AM, THAT I AM: And he said;
And God said unto Moses, I AM, THAT I AM: And he said;
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thus thou shalt say unto the children of Israel, I AM hath sent me unto you.
thus thou shalt say unto the children of Israel, I AM hath sent me unto you.
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WEE come now to the next Attribute; and that is the Simplicity of God :
we come now to the next Attribute; and that is the Simplicity of God:
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he is without all composition, without any parts, not having soule and body, as we have, not being compounded of substance and accident, he is without all composition, without any parts, not having soul and body, as we have, not being compounded of substance and accident,
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as we are, but hee is simple, without all composition. Which I gather out of these words; I AM, WHAT I AM:
as we Are, but he is simple, without all composition. Which I gather out of these words; I AM, WHAT I AM:
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that is, whatsoever is in mee, it is my selfe.
that is, whatsoever is in me, it is my self.
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I am a pure act, all being, a whole, entire, simple, and uniforme being, without parts, not like to the creature:
I am a pure act, all being, a Whole, entire, simple, and uniform being, without parts, not like to the creature:
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for the best of them is compounded of actions, and qualities, but whatsoever is in me, it is my selfe.
for the best of them is compounded of actions, and qualities, but whatsoever is in me, it is my self.
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Now in this simplicity, and immixture of God, wee will first fall upon that which the Scripture sets downe in plaine words, Iohn 4.24.
Now in this simplicity, and immixture of God, we will First fallen upon that which the Scripture sets down in plain words, John 4.24.
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God is a Spirit: that is, he is not mixt, he is not compounded of body and soule, God is a Spirit: that is, he is not mixed, he is not compounded of body and soul,
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as men are, but he is a Spirit. The word Spirit, both in the Hebrew, Greeke, and Latine tongue, doth signifie, breath.
as men Are, but he is a Spirit. The word Spirit, both in the Hebrew, Greek, and Latin tongue, does signify, breath.
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A breath is indeede a body, but because it is the finest body, the most subtile,
A breath is indeed a body, but Because it is the Finest body, the most subtle,
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and most invisible, therefore immateriall substances, which we are not able to conceive, are represented to us under the name of a spirit, or breath.
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.
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Besides, this is to be added; Beside, this is to be added;
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though God bee said to be a spirit, yet he is not properly a spirit as Angells are;
though God be said to be a Spirit, yet he is not properly a Spirit as Angels Are;
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for an Angell is a creature, and though it want a body, and be a spirit,
for an Angel is a creature, and though it want a body, and be a Spirit,
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yet it is a created substance:
yet it is a created substance:
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but yet because that is neerest to the pure, and incomprehensible nature of God, therefore he calls himselfe a spirit,
but yet Because that is nearest to the pure, and incomprehensible nature of God, Therefore he calls himself a Spirit,
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as Angells are, and our soules are. To shew you what a spirit is, these foure things are to be considered.
as Angels Are, and our Souls Are. To show you what a Spirit is, these foure things Are to be considered.
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1 It is proper to a Spirit to be invisible, impalpable, not to bee discerned by any sense.
1 It is proper to a Spirit to be invisible, impalpable, not to be discerned by any sense.
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Therfore Christ bids his Disciples to feele him:
Therefore christ bids his Disciples to feel him:
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Behold my hands, and my feete (saith he) that it is I my selfe, handle, and see ;Behold my hands, and my feet (Says he) that it is I my self, handle, and see;
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for a Spirit hath not flesh and bones as I have. A Spirit is that which is drawn from the sight of any corporeall sense whatsoever, for a Spirit hath not Flesh and bones as I have. A Spirit is that which is drawn from the sighed of any corporeal sense whatsoever,
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and in this sense God is called a Spirit, because he is invisible:
and in this sense God is called a Spirit, Because he is invisible:
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and therefore Moses is said to see him that is invisible, not by any bodily eye,
and Therefore Moses is said to see him that is invisible, not by any bodily eye,
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but by the eye of faith. 2, Every Spirit moves it selfe, and other things also:
but by the eye of faith. 2, Every Spirit moves it self, and other things also:
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The body is but an earthy piece, that is not able to stirre it selfe at all,
The body is but an earthy piece, that is not able to stir it self At all,
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as you see it is when the soule is gone out of it, it is the spirit, that both moves it selfe,
as you see it is when the soul is gone out of it, it is the Spirit, that both moves it self,
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and carries the body up and downe where it listeth, and it moves it selfe with all speed,
and carries the body up and down where it lists, and it moves it self with all speed,
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and agility, because it finds no resistance.
and agility, Because it finds no resistance.
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Bodies, beside their elementarie motion vpward and downeward, have no voluntarie motion, they cannot move themselves whither they will, as spirits doe;
Bodies, beside their elementary motion upward and downward, have no voluntary motion, they cannot move themselves whither they will, as spirits do;
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And this I gather out of Ioh 3.8. the Holy Ghost is compared to the wind, that blowes where it listeth.
And this I gather out of John 3.8. the Holy Ghost is compared to the wind, that blows where it lists.
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3. It is the propertie of every Spirit to move with exceeding great force and strength,
3. It is the property of every Spirit to move with exceeding great force and strength,
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and with much vehemency, so that it farre exceeds the strength of any body. Therefore in Isa: 31.3. speaking of the strength of the Aegyptians, he saith, that they are flesh, and not spirit: as if hee should say;
and with much vehemency, so that it Far exceeds the strength of any body. Therefore in Isaiah: 31.3. speaking of the strength of the egyptians, he Says, that they Are Flesh, and not Spirit: as if he should say;
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all flesh is weake, but the spirit is strong. Therefore you see, the Divells, that are spirits, what strength they have;
all Flesh is weak, but the Spirit is strong. Therefore you see, the Devils, that Are spirits, what strength they have;
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and the man in the Gospell, that was possessed, it is said that he could breake the strongest bonds, and you see it commonly in those that are possessed,
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,
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and you read, how he threw downe the house over Iobs children. This is the strength of the spirit exceeding the strength of any body.
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.
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4 It insinuates it selfe, and enters into any bodily substance, without all penetration of dimension;
4 It insinuates it self, and enters into any bodily substance, without all penetration of dimension;
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that is, it is not held out of any place, by reason of a body, that is in it;
that is, it is not held out of any place, by reason of a body, that is in it;
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it may be in it, though the place be otherwise full:
it may be in it, though the place be otherwise full:
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as, you see, the soule is in the body, you shall find no where an emptie place, the body is every where whole;
as, you see, the soul is in the body, you shall find no where an empty place, the body is every where Whole;
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yet the Spirit insinuates it selfe in every part, and no body can keepe it out. And so is God ;
yet the Spirit insinuates it self in every part, and no body can keep it out. And so is God;
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he is invisible, not seene by any eye, hee moves himselfe, and all things in the world, as he lists;
he is invisible, not seen by any eye, he moves himself, and all things in the world, as he lists;
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and he doth what he doth with exceeding great strength; and then, hee fills every place, both heaven and earth;
and he does what he does with exceeding great strength; and then, he fills every place, both heaven and earth;
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what bodies soever be there, yet he may be there notwithstanding.
what bodies soever be there, yet he may be there notwithstanding.
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And thus you see in what sense this is to be understood, God is a Spirit
And thus you see in what sense this is to be understood, God is a Spirit
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Now we will come to apply this. If God be a Spirit, first then this we may gather from it:
Now we will come to apply this. If God be a Spirit, First then this we may gather from it:
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1 That his eye is cheifely vpon the spirits of men. There are many things in the world, which his hand hath made:
1 That his eye is chiefly upon the spirits of men. There Are many things in the world, which his hand hath made:
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but that which he chiefely lookes to, is the minde, and spirit of man.
but that which he chiefly looks to, is the mind, and Spirit of man.
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Whereas a man consists of two parts, a body and a spirit, it is the spirit that is like to God :
Whereas a man consists of two parts, a body and a Spirit, it is the Spirit that is like to God:
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and in regard of the spirituall substance of the soule, it is said to be made after his Image,
and in regard of the spiritual substance of the soul, it is said to be made After his Image,
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and therefore in Heb: 12, God is called, the Father of Spirits :
and Therefore in Hebrew: 12, God is called, the Father of Spirits:
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Why? He is the Father of the body also, he made that, but the meaning is, that he is NONLATINALPHABET, Father over them,
Why? He is the Father of the body also, he made that, but the meaning is, that he is, Father over them,
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because he guides and nurtures them, being most like to himselfe:
Because he guides and nurtures them, being most like to himself:
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as the sonne is like the father, so they are like to him, and therefore hee most regards the spirits of men.
as the son is like the father, so they Are like to him, and Therefore he most regards the spirits of men.
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As you may see when Samuel went to anoint David King, and all the sonnes of Iesse came before him, those that were much more proper than David, God tells him, that he did not looke upon the persons of men,
As you may see when Samuel went to anoint David King, and all the Sons of Iesse Come before him, those that were much more proper than David, God tells him, that he did not look upon the Persons of men,
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nor upon their outward appearance, hee heedes them not; what doth he then? he sees the soule and spirit of man;
nor upon their outward appearance, he heeds them not; what does he then? he sees the soul and Spirit of man;
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the Lord looketh upon the heart, and according to that hee judgeth of them, 1 Sam. 16.7.
the Lord looks upon the heart, and according to that he Judgeth of them, 1 Sam. 16.7.
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Now, if his eye be chiefly upon the spirit, thou shouldest labour to let thine eye be chiefly still upon thy spirit, Now, if his eye be chiefly upon the Spirit, thou Shouldst labour to let thine eye be chiefly still upon thy Spirit,
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and so thou shalt most please him.
and so thou shalt most please him.
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Let thy eye be upon thy soule, to keepe it cleane, that it may be fit for communion with him, who is a spirit.
Let thy eye be upon thy soul, to keep it clean, that it may be fit for communion with him, who is a Spirit.
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This should teach you to looke to the fashion of your soules within, because they are likest to him,
This should teach you to look to the fashion of your Souls within, Because they Are likest to him,
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and carry his image in them;
and carry his image in them;
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he is a father of them in a speciall manner, and they are that whereby you may have communion with him, in that which is most proper unto him, in spirituall exercises and performances.
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.
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But, you will say, what is it that you would have us to doe to our spirits, to have them fit for the Lord, that he may regard them,
But, you will say, what is it that you would have us to do to our spirits, to have them fit for the Lord, that he may regard them,
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and that they may be like to him? 1 Thou must scoure and cleanse them from all filthinesse. 2 Cor. 7.1.
and that they may be like to him? 1 Thou must scour and cleanse them from all filthiness. 2 Cor. 7.1.
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Having therefore these promises, (dearely beloved, let us cleanse our selves from all filthinisse of the flesh, Having Therefore these promises, (dearly Beloved, let us cleanse our selves from all filthinisse of the Flesh,
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and spirit, perfecting holinesse in the feare of God. and Spirit, perfecting holiness in the Fear of God.
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There is a pollution, which the Apostle speakes of, which pollution he divides into two kindes, of the flesh, of the spirit:
There is a pollution, which the Apostle speaks of, which pollution he divides into two Kinds, of the Flesh, of the Spirit:
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both of these, thou must labour to bee cleansed from, but specially that of the spirit,
both of these, thou must labour to be cleansed from, but specially that of the Spirit,
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if t••n wouldst have it fit to have the Lord to delight in:
if t••n Wouldst have it fit to have the Lord to delight in:
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for he being a Spirit, doth most regard those actions which are done by the Spirit,
for he being a Spirit, does most regard those actions which Are done by the Spirit,
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and therefore that is the thing that mainely thou shouldst looke to.
and Therefore that is the thing that mainly thou Shouldst look to.
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But what is that pollution of spirit, or what is that which doth defile it?
But what is that pollution of Spirit, or what is that which does defile it?
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Every thing in the world defiles the spirit, when it is lusted after. 2 Pet. 1.4. Having escaped the corruption that is in the world through lust:
Every thing in the world defiles the Spirit, when it is lusted After. 2 Pet. 1.4. Having escaped the corruption that is in the world through lust:
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that is, the world, and all things in the world, and all the parts of it, they doe then corrupt the spirit, defile,
that is, the world, and all things in the world, and all the parts of it, they do then corrupt the Spirit, defile,
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and soile it, when the soule of man hath a lust after them. You might medle with all things in the world, and not be defiled by them,
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,
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if you had pure affections, but when you have a lust after any thing, then it defiles your spirit; therefore in Titus 1.15. the Apostle speakes of a conscience defiled .
if you had pure affections, but when you have a lust After any thing, then it defiles your Spirit; Therefore in Titus 1.15. the Apostle speaks of a conscience defiled.
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And in Matt. 15. 19. saith our Saviour: out of the heart proceede evill thoughts, murthers, adulterers, fornications, thefts, false witnesse, blasphemies;
And in Matt. 15. 19. Says our Saviour: out of the heart proceed evil thoughts, murders, Adulterers, fornications, thefts, false witness, Blasphemies;
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these are the th••gs wh••h defile a man. these Are the th••gs wh••h defile a man.
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He doth not speake onely of actuall adulterie, or murther, but even of the si••ull dispositions of the soule:
He does not speak only of actual adultery, or murder, but even of the si••ull dispositions of the soul:
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even these are things that defile the spirit in Gods sight, who lookes upon them as you doe upon outward filthinesse with the eyes of your body:
even these Are things that defile the Spirit in God's sighed, who looks upon them as you do upon outward filthiness with the eyes of your body:
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So that every inordinate lusting of the soule, doth defile the soule.
So that every inordinate lusting of the soul, does defile the soul.
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But is not this rule too strait? We are commanded not to murther, nor to commit adultery: this is the commandement:
But is not this Rule too strait? We Are commanded not to murder, nor to commit adultery: this is the Commandment:
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and why should you say, that every disordered affection doth defile the soule, and that it is more regarded by God then the outward actions?
and why should you say, that every disordered affection does defile the soul, and that it is more regarded by God then the outward actions?
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You must know that the tenth commandement doth strike against these abominations: Thou shalt not lust, and so it is translated: Rom. 7: so that these lustings of the spirit, are those that defile the soule.
You must know that the tenth Commandment does strike against these abominations: Thou shalt not lust, and so it is translated: Rom. 7: so that these lustings of the Spirit, Are those that defile the soul.
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You see that God hath spent a whole commandement against them.
You see that God hath spent a Whole Commandment against them.
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And indeede, all the actuall sinnes 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.
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.
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Nay, I dare be bol•• to say, that the act of adultery, and murther, is not so abominable in Gods eyes, Nay, I Dare be bol•• to say, that the act of adultery, and murder, is not so abominable in God's eyes,
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as the filthinesse of the spirit;
as the filthiness of the Spirit;
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this is more abominable in the sight of God, who is a spirit, than the act of the body;
this is more abominable in the sighed of God, who is a Spirit, than the act of the body;
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for it is the spirit that he mainly lookes to. Indeed the act contracts the guilt;
for it is the Spirit that he mainly looks to. Indeed the act contracts the guilt;
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because the lust is then growne up to an height, so that it is come to an absolute will and execution.
Because the lust is then grown up to an height, so that it is come to an absolute will and execution.
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Therefore, if these lustings doe presse into the soule, wee should put them out againe, and reject them with shame and griefe:
Therefore, if these lustings do press into the soul, we should put them out again, and reject them with shame and grief:
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for GOD is a Spirit, and beholdes the continuall behaviour of thy spirit.
for GOD is a Spirit, and beholds the continual behaviour of thy Spirit.
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Againe, the injury which you offer to others, though in it selfe it be a great sinne,
Again, the injury which you offer to Others, though in it self it be a great sin,
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yet that inward brooding of it in thy heart, plotting mischiefe, that boiles within thee,
yet that inward brooding of it in thy heart, plotting mischief, that boils within thee,
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while it hatches rancour and revenge, this is that which he hates, though thou shouldest never commit any actuall sinne this way. Iam. 4.5. you have this phrase used, The lust of the spirit to envie:
while it Hates rancour and revenge, this is that which he hates, though thou Shouldst never commit any actual sin this Way. Iam. 4.5. you have this phrase used, The lust of the Spirit to envy:
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that is, the bent of the spirit, and inclination of the minde, which lookes upon the gifts of others, whereby it overshines them,
that is, the bent of the Spirit, and inclination of the mind, which looks upon the Gifts of Others, whereby it overshines them,
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so that they lust to have that light put out, that their candle might appeare above it;
so that they lust to have that Light put out, that their candle might appear above it;
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though they act nothing, yet this is abominable to him. And that I might not deliver this without ground, consider:
though they act nothing, yet this is abominable to him. And that I might not deliver this without ground, Consider:
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There is nothing so pleasing to God as a broken heart, Isa. 57. Now the breaking of the heart is nothing else,
There is nothing so pleasing to God as a broken heart, Isaiah 57. Now the breaking of the heart is nothing Else,
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but the severing betweene the heart and sin. As when you see an artificers worke, wherein many parts are glued together;
but the severing between the heart and since. As when you see an artificers work, wherein many parts Are glued together;
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if it should fall downe, or the glue be dissolved, then they all breake to pieces:
if it should fallen down, or the glue be dissolved, then they all break to Pieces:
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and when the lusts that are in our soules are thus severed, this pleaseth the Lord;
and when the Lustiest that Are in our Souls Are thus severed, this Pleases the Lord;
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not that the affliction of a mans spirit is pleasing to the Lord, but the separation of sinne from his soule,
not that the affliction of a men Spirit is pleasing to the Lord, but the separation of sin from his soul,
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when the soder that joynes a sinfull action and the heart together, when this is dissolved, this doth please the Lord.
when the solder that joins a sinful actium and the heart together, when this is dissolved, this does please the Lord.
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And by the rule of contraries, if this be true, then it is true, on the other side, that when the spirit is glued by any lust to any inordinate thing, it is most hatefull to God: for the stronger the lust is, the stronger is the glue;
And by the Rule of contraries, if this be true, then 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;
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and therefore a man the more he is tyed to this world, and hath such strong lusts, the more hee hath this uncleannesse and pollution of spirit.
and Therefore a man the more he is tied to this world, and hath such strong Lustiest, the more he hath this uncleanness and pollution of Spirit.
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And therefore as a broken heart is most acceptable to God:
And Therefore as a broken heart is most acceptable to God:
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so a spirit that is knit to any inordinate object, by the thing, that it cleaves to, it becomes most hatefull and abominable to him.
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.
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Consider, that although a lust left at liberty, when God hath taken off the chaine,
Consider, that although a lust left At liberty, when God hath taken off the chain,
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and suffers it to doe what it will, doth contract more guilt, and doth indeede more hurt to mankind;
and suffers it to do what it will, does contract more guilt, and does indeed more hurt to mankind;
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yet he that hath a heart as full of lust, and filthinesse, is no lesse abominable, and odious in Gods sight.
yet he that hath a heart as full of lust, and filthiness, is no less abominable, and odious in God's sighed.
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Take a wolfe, that runnes up and downe, and kills the sheepe, that wolfe is abominable,
Take a wolf, that runs up and down, and kills the sheep, that wolf is abominable,
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and every one cries out against him;
and every one cries out against him;
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but a wise man that sees a wolfe tyed up in a chaine, hates that as much as he did the other:
but a wise man that sees a wolf tied up in a chain, hates that as much as he did the other:
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for he knowes that he hath the same nature, and would doe as much hurt if he were let loose:
for he knows that he hath the same nature, and would do as much hurt if he were let lose:
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So we may say of men, whose hearts are full of lusts, God it may be, hath tyed them up,
So we may say of men, whose hearts Are full of Lustiest, God it may be, hath tied them up,
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so that they breake not forth;
so that they break not forth;
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yet these lusts are abominable and hatefull in his sight, though they doe not so much hurt, nor breake so many commandements.
yet these Lustiest Are abominable and hateful in his sighed, though they do not so much hurt, nor break so many Commandments.
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Therfore let them consider this, that live under good families, good Tutours, or in good company, cōmonly they are as wolves tied up, they cannot break forth so into outward acts, it may be, they are restrained by reason of some bodies favour that they would not lose,
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 bodies favour that they would not loose,
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or the like, but yet they give way to the spirit within, that rangeth and lusteth up and downe;
or the like, but yet they give Way to the Spirit within, that rangeth and Lusteth up and down;
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and this is therefore defiled in Gods sight.
and this is Therefore defiled in God's sighed.
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Consider that these lusts of the Spirit, are full of the spawne, and egges of sinne;
Consider that these Lustiest of the Spirit, Are full of the spawn, and eggs of sin;
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that is, they are the mother sinne: it is pregnant with actuall sinne. Iam. 4.1.
that is, they Are the mother sin: it is pregnant with actual sin. Iam. 4.1.
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From whence come warres and fightings among you? come they not hence, even of your lusts that warre in your members? Concupiscence is but as the lust of the Spirit, which concupiscence is full of actuall sinnes, From whence come wars and fightings among you? come they not hence, even of your Lustiest that war in your members? Concupiscence is but as the lust of the Spirit, which concupiscence is full of actual Sins,
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and brings them forth when occasion is given; Iam. 1.15. And therfore it is more hated than an act is, which is but one, which hath not so much spawne in it:
and brings them forth when occasion is given; Iam. 1.15. And Therefore it is more hated than an act is, which is but one, which hath not so much spawn in it:
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and therefore you ought to cleanse your spirit from this pollution. But how shall we doe this? to get our spirits thus cleansed?
and Therefore you ought to cleanse your Spirit from this pollution. But how shall we do this? to get our spirits thus cleansed?
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You must search out the pollution of the spirit.
You must search out the pollution of the Spirit.
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For the spirit of a man is a deepe thing, and hidden, full of corners and cranne, a lust and pollution will easily hide it selfe in 〈 ◊ 〉; For the Spirit of a man is a deep thing, and hidden, full of corners and cranne, a lust and pollution will Easily hide it self in 〈 ◊ 〉;
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therefore thou must finde it out and confesse it.
Therefore thou must find it out and confess it.
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Doe as David ••d, goe to God, and say, Lord search, and try me, see if there be any wickednesse in me ▪ as if he should say,
Doe 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,
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if I could, I would search my owne heart, but I cannot doe it enough, therefore doe thou come and doe it;
if I could, I would search my own heart, but I cannot do it enough, Therefore do thou come and do it;
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I will open the doores, as a man useth to say to the officers that come to looke for a traytour, Doe you come in,
I will open the doors, as a man uses to say to the Officers that come to look for a traitor, Do you come in,
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and search if there be any here, I will set open my doores; so faith David here.
and search if there be any Here, I will Set open my doors; so faith David Here.
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So, when a man would cleanse his heart from the pollutions of his spirit, let him doe on that manner;
So, when a man would cleanse his heart from the pollutions of his Spirit, let him do on that manner;
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remember, that to hide a traytour is to be a traytour himselfe; therefore labour to finde it;
Remember, that to hide a traitor is to be a traitor himself; Therefore labour to find it;
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and, when it is found, confesse it to the Lord, and lay a just weight upon it.
and, when it is found, confess it to the Lord, and lay a just weight upon it.
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What though it never breakes forth into outward actions? say to the Lord, O Lord, I know that thou lookest to the spirit, and art conversant about it:
What though it never breaks forth into outward actions? say to the Lord, Oh Lord, I know that thou Lookest to the Spirit, and art conversant about it:
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to have a polluted spirit, is an abomination to thee.
to have a polluted Spirit, is an abomination to thee.
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This is a thing that we would doe, and wee are oftentimes to blame in this, in our prayers:
This is a thing that we would do, and we Are oftentimes to blame in this, in our Prayers:
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for we confesse our actuall sinnes, and doe not confesse the pollution of our spirits to the Lord.
for we confess our actual Sins, and do not confess the pollution of our spirits to the Lord.
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But you will say, We would faine have some directions to finde out this uncleanesse of our spirits.
But you will say, We would feign have Some directions to find out this uncleanness of our spirits.
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Consider, what ariseth in thy spirit, when it is stirred at any time, and there thou shalt finde what the pollution of the spirit is.
Consider, what arises in thy Spirit, when it is stirred At any time, and there thou shalt find what the pollution of the Spirit is.
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Set a pot on the fire, and put flesh into it; while it is colde, there is nothing but water and meat:
Set a pot on the fire, and put Flesh into it; while it is cold, there is nothing but water and meat:
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but set it a boyling, and then the scumme ariseth.
but Set it a boiling, and then the scum arises.
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It is a similitude used in Ezek. 24.11, 12. I say, observe what ariseth in thy spirit, at any time,
It is a similitude used in Ezekiel 24.11, 12. I say, observe what arises in thy Spirit, At any time,
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whē there is some commotion, when thy spirit is stirred more than ordinary, now every temptation is,
when there is Some commotion, when thy Spirit is stirred more than ordinary, now every temptation is,
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as it were, a fire to make the pot boyle, any injurie that is offered to us, this makes the scumme to arise,
as it were, a fire to make the pot boil, any injury that is offered to us, this makes the scum to arise,
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now see what ariseth out there, and when any object comes to allure thee to sinne, see what thoughts arise in thy heart,
now see what arises out there, and when any Object comes to allure thee to sin, see what thoughts arise in thy heart,
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as the thoughts of profit or preferment, so that when such an opportunity comes, it stirres the spirit, and sets it on boyling;
as the thoughts of profit or preferment, so that when such an opportunity comes, it stirs the Spirit, and sets it on boiling;
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consider what then ariseth in thy heart, and thou shalt see what thy spirit is.
Consider what then arises in thy heart, and thou shalt see what thy Spirit is.
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And that which thou art to doe, when thou findest it, is to confesse it to the Lord,
And that which thou art to do, when thou Findest it, is to confess it to the Lord,
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and suffer it not to come into outward act; cast it out, suffer it not to boyle in: Ezek. 24.13. When thou hast done this, thou must not stay here:
and suffer it not to come into outward act; cast it out, suffer it not to boil in: Ezekiel 24.13. When thou hast done this, thou must not stay Here:
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but thou must labour to loathe and hate that pollution of spirit. There are two things to be hated by us;
but thou must labour to loathe and hate that pollution of Spirit. There Are two things to be hated by us;
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the sinne, that we looke upon as a pleasant thing;
the sin, that we look upon as a pleasant thing;
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but there is besides, thy inclination to that thing, and that is the pollution of thy spirit,
but there is beside, thy inclination to that thing, and that is the pollution of thy Spirit,
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and that thou must hate and loathe;
and that thou must hate and loathe;
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thou must not onely hate the object that is offered to thee, but thy selfe also,
thou must not only hate the Object that is offered to thee, but thy self also,
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and the uncleanesse of thy spirit. Thus it is with every one, whose heart is right, Ezek. 36.21.
and the uncleanness of thy Spirit. Thus it is with every one, whose heart is right, Ezekiel 36.21.
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that is, when a man begins to looke upon his sinne, and see the pollution of the spirit in it, he begins to grow to an indignation against it, (as that is the fruite of godly sorrow, 2 Cor. 7.) he findes his heart so disposed, that he begins to quarrell with his heart,
that is, 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. 7.) he finds his heart so disposed, that he begins to quarrel with his heart,
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and to fall out with it; and to say;
and to fallen out with it; and to say;
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What? have I such a heart that will carry me to sinne? that will not onely carry me to sinne,
What? have I such a heart that will carry me to sin? that will not only carry me to sin,
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but to hell? Hee begins to loathe himselfe, hee would not owne his owne selfe, if hee could;
but to hell? He begins to loathe himself, he would not own his own self, if he could;
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hee would goe out of himselfe, he is weary of his owne heart:
he would go out of himself, he is weary of his own heart:
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such a hatred and loathing thou must have of this pollution of spirit that is in thee.
such a hatred and loathing thou must have of this pollution of Spirit that is in thee.
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And this thou shalt doe, if thou wilt but consider, what evill this pollution doth bring thee,
And this thou shalt do, if thou wilt but Consider, what evil this pollution does bring thee,
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and what hurt filthinesse hath done to thee: a man can hate the disease of the body, and cry out of it;
and what hurt filthiness hath done to thee: a man can hate the disease of the body, and cry out of it;
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and why should not men doe so of the soule? It is our sinne that is the cause of all evill;
and why should not men do so of the soul? It is our sin that is the cause of all evil;
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it is not poverty, or disgrace, or sicknesse, but it is sinne in thy poverty, sinne in thy disgrace, sinne in thy sicknesse:
it is not poverty, or disgrace, or sickness, but it is sin in thy poverty, sin in thy disgrace, sin in thy sickness:
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so that if a man could looke upon sinne as the greatest evill, and that doth him the greatest mischiefe, he would hate that above all things.
so that if a man could look upon sin as the greatest evil, and that does him the greatest mischief, he would hate that above all things.
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And here remember not onely to doe it in generall, but to pitch thy hatred chiefly upon thy beloved sinne.
And Here Remember not only to do it in general, but to pitch thy hatred chiefly upon thy Beloved sin.
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Be ready to say in this case, as Haman of Mordecai ;
Be ready to say in this case, as Haman of Mordecai;
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what availeth it me, if Mordecai yet live? If we could do so with our beloved lusts,
what availeth it me, if Mordecai yet live? If we could do so with our Beloved Lustiest,
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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.
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.
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Thou must yet goe a step further, that is, to get it mortified, to get it utterly cast out, slaine and killed, not to suffer it to live with thee:
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:
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thou must doe with such a pollution of thy spirit, as thou doest with thine utter enemy, whom thou followest to death,
thou must do with such a pollution of thy Spirit, as thou dost with thine utter enemy, whom thou followest to death,
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and wilt have the law upon him, and wilt be content with nothing but his life:
and wilt have the law upon him, and wilt be content with nothing but his life:
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So when thou hast found out thy sinne, then goe this step further, to have it out before the Lord,
So when thou hast found out thy sin, then go this step further, to have it out before the Lord,
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and cry against it, and say, that it is his enemy, & thy enemy, & an enemy to his grace;
and cry against it, and say, that it is his enemy, & thy enemy, & an enemy to his grace;
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it hath sought thy life, and thou wilt have the life of it before thou hast done:
it hath sought thy life, and thou wilt have the life of it before thou hast done:
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this thou shouldest doe, to get it utterly cast out, to get an utter separation betwixt thy soule and it;
this thou Shouldst do, to get it utterly cast out, to get an utter separation betwixt thy soul and it;
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so that if there should come a temptation to hee againe, if there should be pleasure on the one hand,
so that if there should come a temptation to he again, if there should be pleasure on the one hand,
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and threatnings on the other, then thou shouldest say, rather any thing than this sinne, than this lust, it is my greatest enemy, that hath done me thus much mischiefe;
and threatenings on the other, then thou Shouldst say, rather any thing than this sin, than this lust, it is my greatest enemy, that hath done me thus much mischief;
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so that thy soule doth not onely loath it, but thou wilt not suffer it to live in thee;
so that thy soul does not only loath it, but thou wilt not suffer it to live in thee;
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this is that which wee ought to doe, if wee would cleanse our spirits.
this is that which we ought to do, if we would cleanse our spirits.
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When a man hath done all this, thou must goe to God, and beseech him that hee would melt that soder,
When a man hath done all this, thou must go to God, and beseech him that he would melt that solder,
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as it were, that he would make a dissolution, that he would sever thy soule, and the lust that cleaves so fast to it.
as it were, that he would make a dissolution, that he would sever thy soul, and the lust that cleaves so fast to it.
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That which made the soule, and the object to cleave so fast together is lust, that is the soder:
That which made the soul, and the Object to cleave so fast together is lust, that is the solder:
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which like unto soder must be melted with fire: Isay 4.4.
which like unto solder must be melted with fire: Saiah 4.4.
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When the Lord shall have washed away the filth of the daughters of Sion, and shall have purged the blood of Ierusalem from the midst thereof, by the spirit of wisedome, When the Lord shall have washed away the filth of the daughters of Sion, and shall have purged the blood of Ierusalem from the midst thereof, by the Spirit of Wisdom,
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and by the spirit of burning: and by the Spirit of burning:
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that is, the holy Ghost, who is as fire, that melts the soder, and loosens it;
that is, the holy Ghost, who is as fire, that melts the solder, and loosens it;
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& also the word, Ier. 23.24.
& also the word, Jeremiah 23.24.
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& so also in Mal. 3. Christ there is compared to fire, and to Fullers sope, and all to expresse the divers wayes that the Lord hath to cleanse our spirits from sinne.
& so also in Malachi 3. christ there is compared to fire, and to Fullers soap, and all to express the diverse ways that the Lord hath to cleanse our spirits from sin.
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Sinne cleaves to the soule as drosse to the gold: now the spirit of burning cleanseth and purifies it; yea it doth it violently;
Sin cleaves to the soul as dross to the gold: now the Spirit of burning Cleanseth and Purifies it; yea it does it violently;
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and therefore it is said to be a hammer also in Ieremy. Againe, sinne sinkes in as a deepe staine,
and Therefore it is said to be a hammer also in Ieremy. Again, sin sinks in as a deep stain,
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therefore Christ is as sope to cleanse it.
Therefore christ is as soap to cleanse it.
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And therefore goe, and say to God, Rather than I should not be cleansed, Lord cleanse me with the fire of affliction,
And Therefore go, and say to God, Rather than I should not be cleansed, Lord cleanse me with the fire of affliction,
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as it is also called, Zach. 13.9.
as it is also called, Zach 13.9.
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And I will bring the third part, saith the Lord, through the fire, and will refine thē, And I will bring the third part, Says the Lord, through the fire, and will refine them,
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as silver is refined, & will try them as gold is tryed. as silver is refined, & will try them as gold is tried.
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It were best (my beloved) if you would yeeld to the Spirit, & the Word, that they may cleanse you before his sight:
It were best (my Beloved) if you would yield to the Spirit, & the Word, that they may cleanse you before his sighed:
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For if that will not doe, he will come with the fire of affliction, and it is better that you should be dealt so with,
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,
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than that your soules, being still uncleane, should perish for ever.
than that your Souls, being still unclean, should perish for ever.
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To fit thy spirit for the Lord, that is a spirit, and the father of spirits, thou must goe yet one step further;
To fit thy Spirit for the Lord, that is a Spirit, and the father of spirits, thou must go yet one step further;
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thou must labour to beautifie it, to seeke to adorne it by a spirituall excellency.
thou must labour to beautify it, to seek to adorn it by a spiritual excellency.
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Now if thou wouldest beautifie it by any thing, seeke not for outward excellencies, as clothes,
Now if thou Wouldst beautify it by any thing, seek not for outward excellencies, as clothes,
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or fine apparell, or adorning in the sight of men, but seeke such an excellency as is sutable to the spirit: seeke not other things;
or fine apparel, or adorning in the sighed of men, but seek such an excellency as is suitable to the Spirit: seek not other things;
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for they are such things that God regards not.
for they Are such things that God regards not.
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So that, as every man seekes some excellency or other, that which thou art to seeke is, to get spirituall excellency, such as may beautifie thy heart,
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,
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for that which is outward, God regardeth not. You shall see an excellent place for this, Isay 66.2.
for that which is outward, God Regardeth not. You shall see an excellent place for this, Saiah 66.2.
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All these things hath my hand made, saith the Lord, but to this man will I looke, All these things hath my hand made, Says the Lord, but to this man will I look,
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even to him that is poore, and of a contrite spirit, and trembleth at my word. even to him that is poor, and of a contrite Spirit, and Trembleth At my word.
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When the Lord lookes upon all things here below, they are all at his command, (my hand hath made them, saith he,
When the Lord looks upon all things Here below, they Are all At his command, (my hand hath made them, Says he,
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and I can dispose of them as I will) but what is it, of all them, that I doe esteeme? a spirit that is fashioned,
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,
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and beautified with inward ornaments, so that it trembles at my word, that is the thing which I regard. So 1 Pet. 3.3.
and beautified with inward Ornament, so that it trembles At my word, that is the thing which I regard. So 1 Pet. 3.3.
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you have a comparison there of outward excellencies, and of the spirituall decking of the inward man, which the Apostle preferreth,
you have a comparison there of outward excellencies, and of the spiritual decking of the inward man, which the Apostle preferreth,
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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 haire,
Because that is a thing that is esteemed of by God. Whose adorning, Says the Apostle, let it not be that outward adorning, of plaiting the hair,
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and of wearing golde, or of putting on of apparell:
and of wearing gold, or of putting on of apparel:
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But let it be the hidden man of the heart, in that which is not corruptible,
But let it be the hidden man of the heart, in that which is not corruptible,
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even the ornament of a meeke and quiet spirit, which is in the sight of God of great price. even the ornament of a meek and quiet Spirit, which is in the sighed of God of great price.
av dt n1 pp-f dt j cc j-jn n1, r-crq vbz p-acp dt n1 pp-f np1 pp-f j n1.
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So it is said of wisedome, Prov. 3.22. It shall be life to thy soule, and grace to thy necke:
So it is said of Wisdom, Curae 3.22. It shall be life to thy soul, and grace to thy neck:
av pn31 vbz vvn pp-f n1, np1 crd. pn31 vmb vbi n1 p-acp po21 n1, cc n1 p-acp po21 n1:
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that is, wisedome adornes the soule in the sight of God, therefore that is the excellency that is chiefly to be sought by us,
that is, Wisdom adorns the soul in the sighed of God, Therefore that is the excellency that is chiefly to be sought by us,
cst vbz, n1 vvz dt n1 p-acp dt n1 pp-f np1, av cst vbz dt n1 cst vbz av-jn pc-acp vbi vvn p-acp pno12,
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even thus to adorne the soule. And there is good reason for it:
even thus to adorn the soul. And there is good reason for it:
av av pc-acp vvi dt n1. cc pc-acp vbz j n1 p-acp pn31:
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for, if thou consider what thy body is, and what thy spirit is, thou shalt see, that all these things that doe adorne the outward man, are not the excellencies to bee sought after.
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.
c-acp, cs pns21 vvb r-crq po21 n1 vbz, cc r-crq po21 n1 vbz, pns21 vm2 vvi, cst d d n2 cst vdb vvi dt j n1, vbr xx dt n2 pc-acp vbi vvn a-acp.
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Indeed there are divers kindes of those excellencies; they are of three sorts.
Indeed there Are diverse Kinds of those excellencies; they Are of three sorts.
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First, excellency of clothes, and building, and such gaudy things, which children and vaine men and women are sensible of.
First, excellency of clothes, and building, and such gaudy things, which children and vain men and women Are sensible of.
ord, n1 pp-f n2, cc vvg, cc d j n2, r-crq n2 cc j n2 cc n2 vbr j pp-f.
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Secondly, great titles, and honours, and great rewards, which a higher sort of men are capable of.
Secondly, great titles, and honours, and great rewards, which a higher sort of men Are capable of.
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Thirdly, the excellency of learning, and knowledge, and skill in arts and sciences ; and this also is but an outward excellency:
Thirdly, the excellency of learning, and knowledge, and skill in arts and sciences; and this also is but an outward excellency:
ord, dt n1 pp-f vvg, cc n1, cc n1 p-acp n2 cc n2; cc d av vbz p-acp dt j n1:
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for though it be seated in the spirit, yet it inables onely to outward things. These are not the excellencies that thou shouldest seeke for:
for though it be seated in the Spirit, yet it inables only to outward things. These Are not the excellencies that thou Shouldst seek for:
c-acp cs pn31 vbb vvn p-acp dt n1, av pn31 vvz av-j p-acp j n2. d vbr xx dt n2 cst pns21 vmd2 vvi p-acp:
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but it is an excellency of the spirit, thou art to regard: looke to thy spirit what that is:
but it is an excellency of the Spirit, thou art to regard: look to thy Spirit what that is:
cc-acp pn31 vbz dt n1 pp-f dt n1, pns21 vb2r pc-acp vvi: vvb p-acp po21 n1 r-crq d vbz:
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for as the spirit is, such is the man. Spiritus est perfectio hominis, this is the proper excellency:
for as the Spirit is, such is the man. Spiritus est Perfection hominis, this is the proper excellency:
c-acp c-acp dt n1 vbz, d vbz dt n1. fw-la fw-la fw-la fw-la, d vbz dt j n1:
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the body is but, as it were, the sheath for the soule; a man is said to be more excellent, as his soule is excellent.
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.
dt n1 vbz p-acp, c-acp pn31 vbdr, dt n1 p-acp dt n1; dt n1 vbz vvn pc-acp vbi av-dc j, c-acp po31 n1 vbz j.
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Other excellency is but an outward excellency, this excellency is that which is intrinsecall to a man;
Other excellency is but an outward excellency, this excellency is that which is intrinsical to a man;
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the other are but adventitious, they are not proper, it is not that which makes the difference.
the other Are but adventitious, they Are not proper, it is not that which makes the difference.
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The righteous is more excellent than his neighbour: There is a difference of honour, but all these are but accidentall differences:The righteous is more excellent than his neighbour: There is a difference of honour, but all these Are but accidental differences:
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the essential difference is the spirit, and that is it which God regards and by this thou excellest thy neighbour.
the essential difference is the Spirit, and that is it which God regards and by this thou excellest thy neighbour.
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All other excellencies are but as when a mule or an asse having goodly trappings, should boast it selfe against the horse, which is a goodly creature, because it hath goodly trappings;
All other excellencies Are but as when a mule or an Ass having goodly trappings, should boast it self against the horse, which is a goodly creature, Because it hath goodly trappings;
av-d j-jn n2 vbr cc-acp p-acp c-crq dt n1 cc dt n1 vhg j n2, vmd vvi pn31 n1 p-acp dt n1, r-crq vbz dt j n1, c-acp pn31 vhz j n2;
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or as if a mud-wall, that the Sunne shines upon, should boast it selfe against a wall of marble that stands in the shadow.
or as if a mudwall, that the Sun shines upon, should boast it self against a wall of Marble that Stands in the shadow.
cc c-acp cs dt n1, cst dt n1 vvz p-acp, vmd vvi pn31 n1 p-acp dt n1 pp-f n1 cst vvz p-acp dt n1.
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Therefore consider of this, that so thou maist labour to beautifie thy spirit;
Therefore Consider of this, that so thou Mayest labour to beautify thy Spirit;
av vvb pp-f d, cst av pns21 vm2 vvi pc-acp vvi po21 n1;
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if there were no other reason, but that he is a Spirit, and that he beholdes the excellency of the spirit, this were sufficient.
if there were no other reason, but that he is a Spirit, and that he beholds the excellency of the Spirit, this were sufficient.
cs pc-acp vbdr dx j-jn n1, cc-acp cst pns31 vbz dt n1, cc cst pns31 vvz dt n1 pp-f dt n1, d vbdr j.
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Take all other excellencies in the world, they make thee onely excellent in the sight of man;
Take all other excellencies in the world, they make thee only excellent in the sighed of man;
vvb d j-jn n2 p-acp dt n1, pns32 vvb pno21 av-j j p-acp dt n1 pp-f n1;
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but this makes thee excellent before God, this is a solid thing, all the glory of the world is but NONLATINALPHABET, empty glory;
but this makes thee excellent before God, this is a solid thing, all the glory of the world is but, empty glory;
cc-acp d vvz pno21 j p-acp np1, d vbz dt j n1, d dt n1 pp-f dt n1 vbz p-acp, j n1;
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but that which makes thee excellent before God, is this. As it is, Iam: 2.5.
but that which makes thee excellent before God, is this. As it is, Iam: 2.5.
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Hath not God chosen the poore of this world, rich in faith, and heires of the kingdome which he hath promised to them that love him? As if he should say, that which makes men glorious, is their faith and holines within, that is the thing that makes us excellent in Gods sight, 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 sighed,
vhz xx np1 vvn dt j pp-f d n1, j p-acp n1, cc n2 pp-f dt n1 r-crq pns31 vhz vvn p-acp pno32 cst vvb pno31? c-acp cs pns31 vmd vvi, cst r-crq vvz n2 j, vbz po32 n1 cc n1 a-acp, cst vbz dt n1 cst vvz pno12 j p-acp n2 n1,
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and inables us to doe higher workes:
and inables us to do higher works:
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all other things habilitate us but to the things of this life, but grace makes thee strong,
all other things habilitate us but to the things of this life, but grace makes thee strong,
d j-jn n2 vvi pno12 p-acp p-acp dt n2 pp-f d n1, cc-acp n1 vvz pno21 j,
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and makes thee to serve the Lord with fear and reverence, Heb. 12.28. And therfore this is to be sought of us. Phil. 4.8. The world seekes other things after their owne fancie, but seeke you these things, this is the excellency that we should seeke; for this adornes thy spirit.
and makes thee to serve the Lord with Fear and Reverence, Hebrew 12.28. And Therefore this is to be sought of us. Philip 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.
cc vvz pno21 p-acp vvb dt n1 p-acp n1 cc n1, np1 crd. cc av d vbz pc-acp vbi vvn pp-f pno12. np1 crd. dt n1 vvz j-jn n2 p-acp po32 d n1, cc-acp vvb pn22 d n2, d vbz dt n1 cst pns12 vmd vvi; p-acp d vvz po21 n1.
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And now if I should aske any man, whether is it not better to have Gods image renewed in him,
And now if I should ask any man, whither is it not better to have God's image renewed in him,
cc av cs pns11 vmd vvi d n1, cs vbz pn31 xx jc pc-acp vhi n2 n1 vvn p-acp pno31,
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and to be like to him, than to have the excellency of humane knowledge? every one would say, that to have Gods image renewed in them, were the best:
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:
cc pc-acp vbi j p-acp pno31, cs pc-acp vhi dt n1 pp-f j n1? d crd vmd vvi, cst pc-acp vhi n2 n1 vvn p-acp pno32, vbdr dt js:
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but then why doest thou not busie thy selfe about it? why doest thou not labour for it? why doe you studie much,
but then why dost thou not busy thy self about it? why dost thou not labour for it? why do you study much,
cc-acp av q-crq vd2 pns21 xx vvi po21 n1 p-acp pn31? q-crq vd2 pns21 xx vvi p-acp pn31? q-crq vdb pn22 vvi d,
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and pray so little? So if I should aske another, whether grace, or outward excellency were better? he would say, grace: but then why doe you not bestow some time about it, to get it? It is a great signe that the heart is right,
and pray so little? So if I should ask Another, whither 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 Signen that the heart is right,
cc vvb av j? av cs pns11 vmd vvi j-jn, cs vvb, cc j n1 vbdr jc? pns31 vmd vvi, n1: p-acp av q-crq vdb pn22 xx vvi d n1 p-acp pn31, pc-acp vvi pn31? pn31 vbz dt j n1 cst dt n1 vbz j-jn,
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when we can judge aright of the excellency, that is to be sought by us. 2 Cor. 5. It is made a signe of a new creature, that he doth judge aright of spirituall things. Iam 1..10. It is made a signe of a man converted to God, when he is brought low, that is, he is drawne from that high esteeme of outward excellency, which before he had;
when we can judge aright of the excellency, that is to be sought by us. 2 Cor. 5. It is made a Signen of a new creature, that he does judge aright of spiritual things. Iam 1..10. It is made a Signen 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;
c-crq pns12 vmb vvi av pp-f dt n1, cst vbz pc-acp vbi vvn p-acp pno12. crd np1 crd pn31 vbz vvn dt n1 pp-f dt j n1, cst pns31 vdz vvi av pp-f j n2. fw-la crd. pn31 vbz vvn dt n1 pp-f dt n1 vvn p-acp np1, c-crq pns31 vbz vvn av-j, cst vbz, pns31 vbz vvn p-acp d j n1 pp-f j n1, r-crq c-acp pns31 vhd;
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when he sees that they are but fading flowers, things of no worth: and thus the soule gets strength to it selfe.
when he sees that they Are but fading flowers, things of no worth: and thus the soul gets strength to it self.
c-crq pns31 vvz cst pns32 vbr p-acp j-vvg n2, n2 pp-f dx n1: cc av dt n1 vvz n1 p-acp pn31 n1.
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When thou hast cleansed thy spirit, when thou hast adorned it with such spirituall beauty, so that God is delighted in thee:
When thou hast cleansed thy Spirit, when thou hast adorned it with such spiritual beauty, so that God is delighted in thee:
c-crq pns21 vh2 vvn po21 n1, c-crq pns21 vh2 vvn pn31 p-acp d j n1, av cst np1 vbz vvn p-acp pno21:
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then thou must goe yet further: thou must let it have rule, and dominion; thou must let it have the upper hand of the body in all things.
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.
cs pns21 vmb vvi av jc: pns21 vmb vvi pn31 vhi n1, cc n1; pns21 vmb vvi pn31 vhb dt jc n1 pp-f dt n1 p-acp d n2.
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Let thy spirit be still advanced, that is, let it not bee drowned with the body,
Let thy Spirit be still advanced, that is, let it not be drowned with the body,
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but be emergent still aboue it, kept from all base affections, let it be cleare from all corporeall drosse, that is, from those bodily affections of meate, drinke, uncleannesse, sports, pastime &c. wherewith the body is delighted:
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:
cc-acp vbi fw-la av p-acp pn31, vvd p-acp d j n2, vvb pn31 vbi j p-acp d j n1, cst vbz, p-acp d j n2 pp-f n1, n1, n1, n2, n1 av c-crq dt n1 vbz vvn:
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for this spirit is the most excellent thing in thee, therefore it is meete that it should have dominion, that it should not be brought into subjection, no not by any spirituall lust, that ariseth from the spirit, that the body is not capable of;
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 arises from the Spirit, that the body is not capable of;
c-acp d n1 vbz dt av-ds j n1 p-acp pno21, av pn31 vbz j cst pn31 vmd vhi n1, cst pn31 vmd xx vbi vvn p-acp n1, uh-dx xx p-acp d j n1, cst vvz p-acp dt n1, cst dt n1 vbz xx j pp-f;
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much more then a shame is it to be brought into subjection by any bodily lust, that wrongs the Father of spirits. 1 Cor. 6.12, 13. All things are lawfull to me, saith the Apostle, but I will not be brought under the power of any thing.
much more then a shame is it to be brought into subjection by any bodily lust, that wrongs the Father of spirits. 1 Cor. 6.12, 13. All things Are lawful to me, Says the Apostle, but I will not be brought under the power of any thing.
av-d av-dc cs dt n1 vbz pn31 pc-acp vbi vvn p-acp n1 p-acp d j n1, cst vvz dt n1 pp-f n2. crd np1 crd, crd d n2 vbr j p-acp pno11, vvz dt n1, p-acp pns11 vmb xx vbi vvn p-acp dt n1 pp-f d n1.
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Meat is for the belly, and the belly for meat, but God shall destroy both it and them. Meat is for the belly, and the belly for meat, but God shall destroy both it and them.
n1 vbz p-acp dt n1, cc dt n1 p-acp n1, cc-acp np1 vmb vvi av-d pn31 cc pno32.
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His meaning is this, I see that it is not convenient for me to eate flesh;
His meaning is this, I see that it is not convenient for me to eat Flesh;
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I doe not deny but that I have a desire to eate flesh as well as others,
I do not deny but that I have a desire to eat Flesh as well as Others,
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but because it is not convenient, therefore I will bridle that appetite:
but Because it is not convenient, Therefore I will bridle that appetite:
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for, Meat is for the belly, and the belly for meat, but God shall destroy both it and them.
for, Meat is for the belly, and the belly for meat, but God shall destroy both it and them.
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If that appetite should prevaile, the body would rule over the soule:
If that appetite should prevail, the body would Rule over the soul:
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but that I will not suffer, that my spirit should be brought into subjection by any bodily appetite.
but that I will not suffer, that my Spirit should be brought into subjection by any bodily appetite.
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And consider, what an unreasonable thing it is, that the spirit should be brought under the body.
And Consider, what an unreasonable thing it is, that the Spirit should be brought under the body.
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There are but two parts of a man, and they draw us two wayes:
There Are but two parts of a man, and they draw us two ways:
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the spirit drawes us upward to the Father of spirits, (as it is a spirit:) and the body drawes us downeward.
the Spirit draws us upward to the Father of spirits, (as it is a Spirit:) and the body draws us downward.
dt n1 vvz pno12 av-j p-acp dt n1 pp-f n2, (c-acp pn31 vbz dt n1:) cc dt n1 vvz pno12 av-j.
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Now consider which should have the vpper hand, they will not goe both together Now know this;
Now Consider which should have the upper hand, they will not go both together Now know this;
av vvb r-crq vmd vhi dt jc n1, pns32 vmb xx vvi d av av vvi d;
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that if the spirit bee under the body, it will breede confusion. It is so in other things;
that if the Spirit be under the body, it will breed confusion. It is so in other things;
cst cs dt n1 vbb p-acp dt n1, pn31 vmb vvi n1. pn31 vbz av p-acp j-jn n2;
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looke into the Common wealth, if you should see servants riding and Princes going on foot, looke into nature,
look into the Common wealth, if you should see Servants riding and Princes going on foot, look into nature,
vvb p-acp dt j n1, cs pn22 vmd vvi n2 vvg cc n2 vvg p-acp n1, vvb p-acp n1,
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if the fire and aire should bee below, and the water and earth aboue, what confusion would there bee? So is it in this case.
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.
cs dt n1 cc n1 vmd vbi a-acp, cc dt n1 cc n1 a-acp, r-crq n1 vmd pc-acp vbi? np1 vbz pn31 p-acp d n1.
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The Apostle compares them to bruite beasts, 2. Pet. 2.12.
The Apostle compares them to bruit beasts, 2. Pet. 2.12.
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(and the wise man compares them to a citie, whose walls are broken downe, so that there is an vtter ruine.) Saith the Apostle Peter, in the place forenamed, that they as naturall bruite beasts made to bee taken and to be destroyed, who speake evill of the things they understand not, (and the wise man compares them to a City, whose walls Are broken down, so that there is an utter ruin.) Says 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,
(cc dt j n1 vvz pno32 p-acp dt n1, rg-crq n2 vbr vvn a-acp, av cst pc-acp vbz dt j n1.) vvz dt n1 np1, p-acp dt n1 j-vvn, cst pns32 p-acp j n1 n2 vvd pc-acp vbi vvn cc pc-acp vbi vvn, r-crq vvb j-jn pp-f dt n2 pns32 vvb xx,
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and shall utterly perish in their owne corruption :and shall utterly perish in their own corruption:
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that is, if a man will come to this, to suffer such a confusion as this, they shall even bee served as bruite beasts are:
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:
cst vbz, cs dt n1 vmb vvi p-acp d, pc-acp vvi d dt n1 c-acp d, pns32 vmb av vbi vvn p-acp n1 n2 vbr:
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Nay beloved, if it were with us as it is with beast, we might giue libertie for these corporall appetites to rule over the soule:
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:
uh j-vvn, cs pn31 vbdr p-acp pno12 p-acp pn31 vbz p-acp n1, pns12 vmd vvi n1 p-acp d j n2 pc-acp vvi p-acp dt n1:
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as, take a horse, if he hath no rider, then you blame him not, though he runne,
as, take a horse, if he hath no rider, then you blame him not, though he run,
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and kicke up, and downe, for he is a beast, and hath no rider to sit him;
and kick up, and down, for he is a beast, and hath no rider to fit him;
cc vvi a-acp, cc a-acp, c-acp pns31 vbz dt n1, cc vhz dx n1 pc-acp vvi pno31;
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but when he is under the bridle, then, if he doth not doe that which he should doe, then you blame him.
but when he is under the bridle, then, if he does not do that which he should do, then you blame him.
cc-acp c-crq pns31 vbz p-acp dt vvb, av, cs pns31 vdz xx vdi d r-crq pns31 vmd vdi, cs pn22 vvb pno31.
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But a man hath reason to guide him, and hee hath grace to guide reason: now to cast off both these is more than brutish.
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.
p-acp dt n1 vhz vvb pc-acp vvi pno31, cc pns31 vhz vvb pc-acp vvi n1: av pc-acp vvi a-acp d d vbz av-dc cs j.
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Consider, that all things, the more refined they are, the better they are; for they come neerer to the spirit: So then doe thou looke vpon thy selfe; and say with thy selfe;
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 thy self; and say with thy self;
np1, cst d n2, dt av-dc vvn pns32 vbr, dt jc pns32 vbr; c-acp pns32 vvb av-jc p-acp dt n1: av av vdb pns21 vvi p-acp po21 n1; cc vvb p-acp po21 n1;
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the more that spirit within me is advanced, the more it is suffered to rule, without impediment, it is the better for me.
the more that Spirit within me is advanced, the more it is suffered to Rule, without impediment, it is the better for me.
dt av-dc cst n1 p-acp pno11 vbz vvn, dt av-dc pn31 vbz vvn pc-acp vvi, p-acp n1, pn31 vbz dt jc p-acp pno11.
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To give you an instance or two, that you may see the practise of the Saints in this case:
To give you an instance or two, that you may see the practice of the Saints in this case:
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Iob he saith, I esteemed thy word as my appointed meales, &c. I will rather restraine my body in this,Job he Says, I esteemed thy word as my appointed meals, etc. I will rather restrain my body in this,
np1 pns31 vvz, pns11 vvd po21 n1 p-acp po11 j-vvn n2, av pns11 vmb av-c vvi po11 n1 p-acp d,
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then I will suffer my soule to want that which belongs to it; as he saith for eating and drinking, so saith David for sleepe ;
then I will suffer my soul to want that which belongs to it; as he Says for eating and drinking, so Says David for sleep;
cs pns11 vmb vvi po11 n1 pc-acp vvi d r-crq vvz p-acp pn31; c-acp pns31 vvz p-acp vvg cc vvg, av vvz np1 p-acp vvb;
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rather then my soule should not doe its duty, I will deprive my body of sleepe, saith he: So Iesus Christ: Ioh: 4.34. Iesus saith unto them, my meate is to doe the will of my Father, and to finish his worke:
rather then my soul should not do its duty, I will deprive my body of sleep, Says he: So Iesus christ: John: 4.34. Iesus Says unto them, my meat is to do the will of my Father, and to finish his work:
av-c cs po11 n1 vmd xx vdi po31 n1, pns11 vmb vvi po11 n1 pp-f vvi, vvz pns31: av np1 np1: np1: crd. np1 vvz p-acp pno32, po11 n1 vbz pc-acp vdi dt n1 pp-f po11 n1, cc pc-acp vvi po31 n1:
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that is, I will be content to neglect my body, to doe that which is the worke of my spirit, the worke of my Father. And such is his owne advice:
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:
cst vbz, pns11 vmb vbi j pc-acp vvi po11 n1, pc-acp vdi d r-crq vbz dt n1 pp-f po11 n1, dt n1 pp-f po11 n1. cc d vbz po31 d n1:
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seeke not the loaves, saith he, nourish not your bodies, labour not for the meate that perisheth:
seek not the loaves, Says he, nourish not your bodies, labour not for the meat that Perishes:
vvb xx dt n2, vvz pns31, vvb xx po22 n2, vvb xx p-acp dt n1 cst vvz:
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but looke that thy soule get the better in all things. But how shall I know this, whether my soule doth rule or no?
but look that thy soul get the better in all things. But how shall I know this, whither my soul does Rule or no?
p-acp n1 cst po21 n1 vvi dt jc p-acp d n2. cc-acp q-crq vmb pns11 vvi d, cs po11 n1 vdz vvi cc av-dx?
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When the bodily appetite, and inclination shall arise so high, as to rule the sterne of the soule,
When the bodily appetite, and inclination shall arise so high, as to Rule the stern of the soul,
c-crq dt j n1, cc n1 vmb vvi av j, c-acp pc-acp vvi dt j pp-f dt n1,
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and the actions of it, then the body gets rule over the soule:
and the actions of it, then the body gets Rule over the soul:
cc dt n2 pp-f pn31, cs dt n1 vvz n1 p-acp dt n1:
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but when these shall bee subdued, and ruled, and guided by the soule, when they shall bee brought to that square, which the spirit within shall set downe,
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,
cc-acp c-crq d vmb vbi vvn, cc vvn, cc vvn p-acp dt n1, c-crq pns32 vmb vbi vvn p-acp d n-jn, r-crq dt n1 a-acp vmb vvi a-acp,
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then the spirit rules over the body. But my inclinations are strong, and I cannot rule them:
then the Spirit rules over the body. But my inclinations Are strong, and I cannot Rule them:
cs dt n1 vvz p-acp dt n1. p-acp po11 n2 vbr j, cc pns11 vmbx vvi pno32:
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what must I doe then?
what must I do then?
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Thou must doe in this case as Saint Paul did, who kept under his body by violence,
Thou must do in this case as Saint Paul did, who kept under his body by violence,
pns21 vmb vdi p-acp d n1 p-acp n1 np1 vdd, r-crq vvd p-acp po31 n1 p-acp n1,
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as men use to tame horses;
as men use to tame Horses;
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we should keepe it downe, wee must take heed of carnall lusts, they will keepe the body too high,
we should keep it down, we must take heed of carnal Lustiest, they will keep the body too high,
pns12 vmd vvi pn31 a-acp, pns12 vmb vvi n1 pp-f j n2, pns32 vmb vvi dt n1 av j,
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as a Horse may be too lustie for his rider: yet so, as on the other side it must not be kept too low,
as a Horse may be too lusty for his rider: yet so, as on the other side it must not be kept too low,
c-acp dt n1 vmb vbi av j c-acp po31 n1: av av, c-acp p-acp dt j-jn n1 pn31 vmb xx vbi vvn av av-j,
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for the body is the instrument of the soule:
for the body is the Instrument of the soul:
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but onely the soule must have dominion over it, it should alwayes bee subject to the principall agent,
but only the soul must have dominion over it, it should always be Subject to the principal agent,
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as it is said of a servant, that he should not be Supra negotium, nor infra negotium, but par negotio, not above,
as it is said of a servant, that he should not be Supra Negotium, nor infra Negotium, but par negotio, not above,
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nor below, but fit for his businesse: so ought the body to be the soules servant.
nor below, but fit for his business: so ought the body to be the Souls servant.
ccx a-acp, cc-acp j c-acp po31 n1: av vmd dt n1 pc-acp vbi dt ng1 n1.
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Beloved, consider this, doe but thinke what your soules are, that you should suffer them to be thus in subjection, Thinke what a shame it is, that these bodily affections should so overrule the spirit that is made like to God, the soule, that shall live for ever, the soule for which Christ dyed, that is better then all the world beside;
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 then all the world beside;
j-vvn, vvb d, vdb p-acp vvi q-crq po22 n2 vbr, cst pn22 vmd vvi pno32 pc-acp vbi av p-acp n1, vvb r-crq dt n1 pn31 vbz, cst d j n2 vmd av vvi dt n1 cst vbz vvn av-j p-acp np1, dt n1, cst vmb vvi p-acp av, dt n1 p-acp r-crq np1 vvd, cst vbz jc cs d dt n1 a-acp;
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thinke I say, with your selves, what a sencelesse and unreasonable thing it is, that this soule should be kept under by the body,
think I say, with your selves, what a senseless and unreasonable thing it is, that this soul should be kept under by the body,
vvb pns11 vvb, p-acp po22 n2, r-crq dt j cc j n1 pn31 vbz, cst d n1 vmd vbi vvn p-acp p-acp dt n1,
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and that the body should rule over it? Are not men in this kinde,
and that the body should Rule over it? are not men in this kind,
cc cst dt n1 vmd vvi p-acp pn31? vbr xx n2 p-acp d n1,
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like to beasts, subject to sensualitie, that eate that they may play, and play that they may eate? and the soule is not considered all this while,
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,
av-j p-acp n2, j-jn p-acp n1, cst vvb cst pns32 vmb vvi, cc vvb cst pns32 vmb vvi? cc dt n1 vbz xx vvn d d n1,
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how it is a spirit, that is like to God himselfe, who is a spirit. Alas, what is the body to it? It is in it as in a prison:
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:
c-crq pn31 vbz dt n1, cst vbz av-j p-acp np1 px31, r-crq vbz dt n1. uh, q-crq vbz dt n1 p-acp pn31? pn31 vbz p-acp pn31 a-acp p-acp dt n1:
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such is the body to the soule, not to be regarded in comparison of it.
such is the body to the soul, not to be regarded in comparison of it.
d vbz dt n1 p-acp dt n1, xx pc-acp vbi vvn p-acp n1 pp-f pn31.
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Therefore adde this to the other, that the soule may still be advanced, and that it suffer not bodily actions to bring it into subjection,
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,
av vvb d p-acp dt n-jn, cst dt n1 vmb av vbi vvn, cc cst pn31 vvb xx j n2 pc-acp vvi pn31 p-acp n1,
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lest you be as bruite beasts, subject to sensuality, made to be taken, and to be destroyed. FINIS.
lest you be as bruit beasts, Subject to sensuality, made to be taken, and to be destroyed. FINIS.
cs pn22 vbb p-acp n1 n2, j-jn p-acp n1, vvd pc-acp vbi vvn, cc pc-acp vbi vvn. fw-la.
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THE ELEVENTH SERMON. EXODVS 3.13, 14.
THE ELEVENTH SERMON. EXODVS 3.13, 14.
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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 mee unto you,
And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your Father's hath sent me unto you,
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and shall say unto me, what is his name; what shall I say unto them?
and shall say unto me, what is his name; what shall I say unto them?
cc vmb vvi p-acp pno11, q-crq vbz po31 n1; q-crq vmb pns11 vvi p-acp pno32?
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And God said unto Moses, I AM, THAT I AM, &c. A Second use from this point is this:
And God said unto Moses, I AM, THAT I AM, etc. A Second use from this point is this:
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If God be a spirit, then his dominion, government, and providence is chiefly exercised on the spirits of men.
If God be a Spirit, then his dominion, government, and providence is chiefly exercised on the spirits of men.
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It is true, his providence is over all things that belong to us: It is true, his providence is over all things that belong to us:
pn31 vbz j, po31 n1 vbz p-acp d n2 cst vvb p-acp pno12:
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but, as he is in himselfe a Spirit, so he puts forth, and exerciseth this power of his principally in guiding the spirits of men,
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,
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and in that you are chiefly to observe his providence toward you. And that you shall see in Rom. 14.17.
and in that you Are chiefly to observe his providence towards you. And that you shall see in Rom. 14.17.
cc p-acp cst pn22 vbr av-jn pc-acp vvi po31 n1 p-acp pn22. cc cst pn22 vmb vvi p-acp np1 crd.
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The kingdome of God, that is, his rule, and power, is not in meate and drinke, for they are outward things, The Kingdom of God, that is, his Rule, and power, is not in meat and drink, for they Are outward things,
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and hee that is a spirit regards them not; but it is in righteousnesse and peace, and joy in the holy Ghost:
and he that is a Spirit regards them not; but it is in righteousness and peace, and joy in the holy Ghost:
cc pns31 cst vbz dt n1 vvz pno32 xx; p-acp pn31 vbz p-acp n1 cc n1, cc n1 p-acp dt j n1:
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that is, in the things that belong to the spirit, therein is his kingdome, and dominion chiefly exercised.
that is, in the things that belong to the Spirit, therein is his Kingdom, and dominion chiefly exercised.
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So also, Psal. 33.14, 15. From the place of his habitation hee looketh downe upon all the inhabitants of the earth:
So also, Psalm 33.14, 15. From the place of his habitation he looks down upon all the inhabitants of the earth:
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he fashioneth their hearts alike, hee considereth all their workes. he fashioneth their hearts alike, he Considereth all their works.
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Marke it, when God lookes downe from heaven, and beholdes the children of men, the chiefest thing that he doth, wherein his government is exercised, is, in that hee fashions their hearts and spirits:
Mark it, when God looks down from heaven, and beholds the children of men, the chiefest thing that he does, wherein his government is exercised, is, in that he fashions their hearts and spirits:
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and therefore those eternall subjects of his that live with him for ever, and spirits, as the Angels, and the soules of men.
and Therefore those Eternal subject's of his that live with him for ever, and spirits, as the Angels, and the Souls of men.
cc av d j n2-jn pp-f po31 d vvb p-acp pno31 p-acp av, cc n2, c-acp dt n2, cc dt n2 pp-f n2.
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Therefore if thou wouldest observe the will of the Lord toward thee, and wouldest see, wherein his providence is chiefly exercised, looke upon thy spirit upon all occasions;
Therefore if thou Wouldst observe the will of the Lord towards thee, and Wouldst see, wherein his providence is chiefly exercised, look upon thy Spirit upon all occasions;
av cs pns21 vmd2 vvi dt n1 pp-f dt n1 p-acp pno21, cc vmd2 vvi, c-crq po31 n1 vbz av-jn vvn, vvb p-acp po21 n1 p-acp d n2;
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that is, what bents, what inclinations, what hopes, and desires hee hath put into thy soule.
that is, what bents, what inclinations, what hope's, and Desires he hath put into thy soul.
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If you looke upon men in the world, you shall see them divers in their spirits;
If you look upon men in the world, you shall see them diverse in their spirits;
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one man lusts after riches, honour and preferment; another after gaming, sporting and drinking: now looke upon this temper of spirit as the greatest judgement of all others.
one man Lustiest 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.
crd n1 n2 p-acp n2, n1 cc n1; j-jn p-acp n-vvg, vvg cc vvg: av vvb p-acp d n1 pp-f n1 p-acp dt js n1 pp-f d n2-jn.
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Againe, looke upon the spirits of other men, they are fashioned a contrary way, to deny themselves, to seeke grace, and avoid sinne;
Again, look upon the spirits of other men, they Are fashioned a contrary Way, to deny themselves, to seek grace, and avoid sin;
av, vvb p-acp dt n2 pp-f j-jn n2, pns32 vbr vvn dt j-jn n1, pc-acp vvi px32, pc-acp vvi n1, cc vvi n1;
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to be content to have God alone, to doe his worke, and to leave their wages to God, to live a painfull life, serving God, and men with their sweetnesse:
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:
pc-acp vbi j pc-acp vhi np1 av-j, pc-acp vdi po31 n1, cc pc-acp vvi po32 n2 p-acp np1, pc-acp vvi dt j n1, vvg np1, cc n2 p-acp po32 n1:
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this is a quite contrary spirit, and this is the greatest blessing.
this is a quite contrary Spirit, and this is the greatest blessing.
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Therefore you shall see, that when the Lord is angry with a man, so that his anger is wound up to the highest pegge,
Therefore you shall see, that when the Lord is angry with a man, so that his anger is wound up to the highest peg,
av pn22 vmb vvi, cst c-crq dt n1 vbz j p-acp dt n1, av cst po31 n1 vbz vvn a-acp p-acp dt js n1,
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then he gives him over to this judgement: as it is, Psal. 81.12. So I gave them over to their owne hearts lust, and they walked in their owne counsells:
then he gives him over to this judgement: as it is, Psalm 81.12. So I gave them over to their own hearts lust, and they walked in their own Counsels:
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that is, my judgement shall be executed upon their spirits, to leave them to an unjudicious minde. Againe, on the other side,
that is, my judgement shall be executed upon their spirits, to leave them to an unjudicious mind. Again, on the other side,
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when the Lord would doe a man the greatest kindnesse, then he fashions his spirit another way. Deut. 30.6.
when the Lord would do a man the greatest kindness, then he fashions his Spirit Another Way. Deuteronomy 30.6.
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2606
And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord with all thine heart, And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord with all thine heart,
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and with all thy soule, that thou maist live: and with all thy soul, that thou Mayest live:
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2608
as if he should say, when I minde to doe you a kindnesse, then I will thus fashion your hearts aright. So Ezek. 36.26.
as if he should say, when I mind to do you a kindness, then I will thus fashion your hearts aright. So Ezekiel 36.26.
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2609
A new heart also will I give unto you, and a new spirit will I put within you, A new heart also will I give unto you, and a new Spirit will I put within you,
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2610
and I will take away the stony heart out of your flesh, and will give you an heart of flesh. and I will take away the stony heart out of your Flesh, and will give you an heart of Flesh.
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The Scripture is plentifull in this.
The Scripture is plentiful in this.
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Therefore if thou wouldest observe what the LORD is to thee, looke how hee fashions thy spirit:
Therefore if thou Wouldst observe what the LORD is to thee, look how he fashions thy Spirit:
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2613
if thou findest that hee leaves thee to unruly affections and lusts, and leaves thee to be glued to that from which thou shouldest be divorced;
if thou Findest that he leaves thee to unruly affections and Lustiest, and leaves thee to be glued to that from which thou Shouldst be divorced;
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2614
or that he hath left thee in bondage to the feare of men, as a snare to thee, there is no greater judgement in the world than this,
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,
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2615
as it is the greatest mercy on the contrary. Therefore in 2 Tim. 4.22. Paul prayes, The Lord Iesus Christ be with thy spirit:
as it is the greatest mercy on the contrary. Therefore in 2 Tim. 4.22. Paul prays, The Lord Iesus christ be with thy Spirit:
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2616
as if hee should say, this is the greatest mercy that I can wish thee,
as if he should say, this is the greatest mercy that I can wish thee,
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2617
and the greatest good that God can doe thee, and therefore he wisheth God to be with his spirit.
and the greatest good that God can do thee, and Therefore he wishes God to be with his Spirit.
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2618
Now to set on this point a little further, and to make this plaine to you: Now to Set on this point a little further, and to make this plain to you:
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you shall see it in these three things. 1. Because all other things, as riches, poverty, health, sicknesse, &c. he dispenseth these promiscuously,
you shall see it in these three things. 1. Because all other things, as riches, poverty, health, sickness, etc. he dispenseth these promiscuously,
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2620
so, he gives riches to wicked men, &c. because as it is Eccles. 9.1. His love, or hatred, cannot be knowne by these things. Whence I reason thus;
so, he gives riches to wicked men, etc. Because as it is Eccles. 9.1. His love, or hatred, cannot be known by these things. Whence I reason thus;
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That wherein the love and hatred of God is most seene, therein his providence chiefly exerciseth it selfe:
That wherein the love and hatred of God is most seen, therein his providence chiefly Exerciseth it self:
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but in the fashioning of the spirits of men, there, and there chiefly, is his providence seene;
but in the fashioning of the spirits of men, there, and there chiefly, is his providence seen;
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for other things come alike to men, to him that sacrificeth, and to him that sacrificeth not.
for other things come alike to men, to him that Sacrificeth, and to him that Sacrificeth not.
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2. The disposing of other things is much in the power of men.
2. The disposing of other things is much in the power of men.
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A Prince, or a man hath power to kill, or to save, he can give riches,
A Prince, or a man hath power to kill, or to save, he can give riches,
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and honor, and take them away, at his pleasure:
and honour, and take them away, At his pleasure:
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2627
But to rule the spirits, to compose, and guide the apprehensions, and affections of the soule, that belongs to God alone;
But to Rule the spirits, to compose, and guide the apprehensions, and affections of the soul, that belongs to God alone;
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a man is no more able to doe it, than to rule the raging sea.
a man is no more able to do it, than to Rule the raging sea.
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2629
For as it is proper to God alone, to compose the winde, and to rule the waves:
For as it is proper to God alone, to compose the wind, and to Rule the waves:
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so it is proper to him alone to rule the turbulent affections, to compose, and guide them.
so it is proper to him alone to Rule the turbulent affections, to compose, and guide them.
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If there be any disordered affection in the heart, as an immoderate love of any thing,
If there be any disordered affection in the heart, as an immoderate love of any thing,
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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,
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,
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2633
but he alone? as, for example, to thinke a good thought, a man cannot do it without him, who is the Father of spirits ;
but he alone? as, for Exampl, to think a good Thought, a man cannot do it without him, who is the Father of spirits;
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so to perswade a man, no man can doe it, it must be the Lord, as Noah saith;
so to persuade a man, no man can do it, it must be the Lord, as Noah Says;
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God shall perswade Laphet to dwell in the Tents of Sem. So to see the hainousnesse of sinne,God shall persuade Laphet to dwell in the Tents of Sem. So to see the heinousness of sin,
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and the evill of it, no man can doe it but by the spirit of God, as it is said. Iohn 16.9. The Spirit convinceth men of Sinne.
and the evil of it, no man can do it but by the Spirit of God, as it is said. John 16.9. The Spirit Convinces men of Sin.
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2637
So to wil this, or that, which is good, it is he that workes both the will and the deed.
So to will this, or that, which is good, it is he that works both the will and the deed.
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A man cannot choose but bee swallowed vp with worldly griefe, except God keepe him, he cannot chose but feare the face of man, except God assist him:
A man cannot choose but be swallowed up with worldly grief, except God keep him, he cannot chosen but Fear the face of man, except God assist him:
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for this is one of Gods prerogatives royall, to rule in the affections, and apprehension of men.
for this is one of God's prerogatives royal, to Rule in the affections, and apprehension of men.
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3 Because the guiding of a mans spirit, is of the greatest consequence of all other things else.
3 Because the guiding of a men Spirit, is of the greatest consequence of all other things Else.
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Now God is a wise commander, and therefore he will not exert, and put forth his power,
Now God is a wise commander, and Therefore he will not exert, and put forth his power,
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but in things of greatest moment: but the guiding of our affections is all in all to us.
but in things of greatest moment: but the guiding of our affections is all in all to us.
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For, in a mans outward estate, what things soever befall him, all are nothing;
For, in a men outward estate, what things soever befall him, all Are nothing;
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but what his apprehension is of them, and how he is affected to them, makes them crosses or comforts:
but what his apprehension is of them, and how he is affected to them, makes them Crosses or comforts:
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if a mans spirit be whole, the greatest crosse is nothing, and the least is intolerable, if his spirit be broken.
if a men Spirit be Whole, the greatest cross is nothing, and the least is intolerable, if his Spirit be broken.
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As, againe, 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:
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:
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and what was Paradise to Adam, and a kingdome to Ahab, when their spirit was broken? It is the apprehension that makes every thing to a man heavy,
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,
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or unheavy, pleasant or unpleasant, sweete or sower:
or unheavy, pleasant or unpleasant, sweet or sour:
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and therefore this is the use to be made of it, to behold Gods providence cheifely on our spirits,
and Therefore this is the use to be made of it, to behold God's providence chiefly on our spirits,
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and not onely in our owne spirits, but what he doth vpon the spirits of others also.
and not only in our own spirits, but what he does upon the spirits of Others also.
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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 Gods providence,
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,
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and the truth of his promise? but see what he doth upon the spirit of that man.
and the truth of his promise? but see what he does upon the Spirit of that man.
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If thou seest such a man more malicious to the Church, and children of God, growing more carnall,
If thou See such a man more malicious to the Church, and children of God, growing more carnal,
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and abominable in his courses, therein is Gods curse seene more, than in all the dispensation of outward curses:
and abominable in his courses, therein is God's curse seen more, than in all the Dispensation of outward curses:
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for that treasure of sinne which he layes up for himselfe, will draw on a treasure of wrath, which will be executed in due season.
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.
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Therefore beholde your spirits alwayes, and Gods providence upon them. Lament. 3.65. Give them sorrow of heart, thy curse upon them:
Therefore behold your spirits always, and God's providence upon them. Lament. 3.65. Give them sorrow of heart, thy curse upon them:
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the words signifie, which is thy curse upon them.
the words signify, which is thy curse upon them.
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Therefore if you see an obstinate heart in a man, that is the greatest curse of all.
Therefore if you see an obstinate heart in a man, that is the greatest curse of all.
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As in receiving the Sacrament, there wee doe pronounce a curse to him that receives it unworthily, and prophanes the Lords body: but, it may be, he goes on and sees it not;
As in receiving the Sacrament, there we do pronounce a curse to him that receives it unworthily, and profanes the lords body: but, it may be, he Goes on and sees it not;
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but now looke upon his spirit, and see how GOD deales with that, whether his heart doth not grow harder,
but now look upon his Spirit, and see how GOD deals with that, whither his heart does not grow harder,
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and more obdurate, which is the greatest curse? You may observe this every where.
and more obdurate, which is the greatest curse? You may observe this every where.
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If thou seest one that hath a vaine and idle spirit, that cannot studie, 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,
If thou See 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,
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than all shame and disgrace, that wee account so much of, than poverty and crosses:
than all shame and disgrace, that we account so much of, than poverty and Crosses:
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as it is the greatest mercy, on the other side, when a man is able to serve GOD with an upright heart,
as it is the greatest mercy, on the other side, when a man is able to serve GOD with an upright heart,
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and to be sincere in all his carriage.
and to be sincere in all his carriage.
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Thus it is with men, and this thou shouldest observe in thy selfe also from day to day.
Thus it is with men, and this thou Shouldst observe in thy self also from day to day.
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Let us not observe so much, what accidents befall us, what good is done to us,
Let us not observe so much, what accidents befall us, what good is done to us,
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or what crosses wee have, (it is true indeed GOD is seene in all these things) but chiefly looke what GOD hath done to our spirit, what composing of minde,
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,
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or what turbulency of affections, or what quietnesse, what patience, or what impatience; and for this be chiefly humbled, or be chiefly thankfull:
or what turbulency of affections, or what quietness, what patience, or what impatience; and for this be chiefly humbled, or be chiefly thankful:
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for to take away from Christ the praise of sanctification, is as much as to take away the praise of his redemption.
for to take away from christ the praise of sanctification, is as much as to take away the praise of his redemption.
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Herein thou shalt see his love or hatred manifested to thee; his greatest judgement shewed to thee, or his greatest mercies.
Herein thou shalt see his love or hatred manifested to thee; his greatest judgement showed to thee, or his greatest Mercies.
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The Third Vse is that which the Scripture makes of it. Iohn 4, 24. If God be a Spirit, then worship him in Spirit and truth. The Third Use is that which the Scripture makes of it. John 4, 24. If God be a Spirit, then worship him in Spirit and truth.
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What it is to worship God in spirit and truth, you shall see, if you compare this place with that in Rom. 1.9 For God is my witnesse, whom I serve with my spirit in the Gospell of his Sonne, that without ceasing I make mention of you alwayes in my prayers. What it is to worship God in Spirit and truth, you shall see, if you compare this place with that in 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.
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The meaning of it is this. The meaning of it is this.
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When Paul had taken a solemne asseveration, GOD is my witnesse, &c. doe not thinke, saith hee, that I have done this feignedly, I am no such man;
When Paul had taken a solemn asseveration, GOD is my witness, etc. do not think, Says he, that I have done this feignedly, I am no such man;
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in preaching the Gospell of Iesus Christ, I doe it in my spirit: that is, I doe it not for by-ends,
in preaching the Gospel of Iesus christ, I do it in my Spirit: that is, I do it not for by-ends,
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for feare of men, or the like, but I doe it in my spirit, that is, plainly, heartily, and sincerely.
for Fear of men, or the like, but I do it in my Spirit, that is, plainly, heartily, and sincerely.
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So that to worship GOD in spirit, is, to have a plainnesse, and sincerity in our worshipping him, that is, to doe it heartily what we doe to him;
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;
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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.
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.
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So that the scope of our exhortation is, that you would worship GOD chiefly in your spirits.
So that the scope of our exhortation is, that you would worship GOD chiefly in your spirits.
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As it is said of singing Psalmes, Col. 3.16. Admonish one another in Psalmes, and hymnes, and spirituall songs, singing with grace in your hearts to the Lord.
As it is said of singing Psalms, Col. 3.16. Admonish one Another in Psalms, and Hymns, and spiritual songs, singing with grace in your hearts to the Lord.
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And the ground of it is, because GOD is a spirit, and therefore he beholdes at any such time,
And the ground of it is, Because GOD is a Spirit, and Therefore he beholds At any such time,
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when you come before him, the inward behaviour of your spirits:
when you come before him, the inward behaviour of your spirits:
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that is, he observes when you come to preach, or pray, what squint-eyed ends, what vaine glory, what respect to men you have.
that is, he observes when you come to preach, or pray, what squint-eyed ends, what vain glory, what respect to men you have.
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Yea, he observes how farre naturall conscience leads you, so that you do it as a task, out of custome, &c. he observes what worldly-mindednes,
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,
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and carnall affections creep into the soule, at that time, that makes you either to post off the duty,
and carnal affections creep into the soul, At that time, that makes you either to post off the duty,
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or else to doe it in a customary manner. All this doth he behold, he lookes to the inward carriage of the spirit:
or Else to do it in a customary manner. All this does he behold, he looks to the inward carriage of the Spirit:
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and therefore doe you looke chiefly to the inward carriage, to the inward frame of your minde.
and Therefore do you look chiefly to the inward carriage, to the inward frame of your mind.
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But what is that more particularly? I will shew it to you in these three things. But what is that more particularly? I will show it to you in these three things.
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1. See that thy spirit be as neare him as thy lippes are, Isay 29.13. Hee complaines of a sort of people, that draw nigh unto God with their mouth,
1. See that thy Spirit be as near him as thy lips Are, Saiah 29.13. He complains of a sort of people, that draw High unto God with their Mouth,
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and with their lips doe honour him, but have removed their heart farre from him, and their feare towards him is taught by the precepts of men. So Ier. 12.2. Thou oh Lord art neare in their mouth, and farre from their reines. 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 Jeremiah 12.2. Thou o Lord art near in their Mouth, and Far from their reins.
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Now if thou wouldest worship him in spirit, see that thy spirit be as neare him as thy words are.
Now if thou Wouldst worship him in Spirit, see that thy Spirit be as near him as thy words Are.
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As, for example, in prayer thou confessest thy sinnes, and professest that thou doest hate them, thou prayest for mortification,
As, for Exampl, in prayer thou Confessest thy Sins, and professest that thou dost hate them, thou Prayest for mortification,
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and grace, & for weanednes from the world;
and grace, & for weanedness from the world;
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herein thy words and Gods will doe agree, they are consonant, and when yet, it may be, the inward inclination of thy heart is farre enough off from this expression:
herein thy words and God's 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:
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therefore bring thy spirit neare to God as thy lippes are, and then thou worshippest him in spirit.
Therefore bring thy Spirit near to God as thy lips Are, and then thou Worshippest him in Spirit.
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To shew you more plainly what this farrenesse off of the spirit is;
To show you more plainly what this farness off of the Spirit is;
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take a covetous man, and put him upon the racke of any exigent, where hee must part with all to save his life, he will say as much as need to be in this case:
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:
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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.
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.
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And take a thiefe that comes before the Iudge, hee confesseth his fault, and begges pardon,
And take a thief that comes before the Judge, he Confesses his fault, and begs pardon,
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and saith that he will doe so no more:
and Says that he will do so no more:
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but yet his heart sits as neere to his theft, he is as farre from honesty as ever he was before.
but yet his heart sits as near to his theft, he is as Far from honesty as ever he was before.
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So take a man, when he comes into some exigent, (for that usually is the time) as at the receiving of the Sacrament,
So take a man, when he comes into Some exigent, (for that usually is the time) as At the receiving of the Sacrament,
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or at his day of death, he comes and professeth to the Lord, that hee will follow no more his wicked courses;
or At his day of death, he comes and Professes to the Lord, that he will follow no more his wicked courses;
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but he will become a new man, here his words draw neare, but looke to the bent and inclination of his heart, to the radicall constitution of it,
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,
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and that is farre from holinesse, there hee sits as close to his sinne as hee did before.
and that is Far from holiness, there he sits as close to his sin as he did before.
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Therefore, if thou wouldest worship God in spirit, take care that thy spirit draw neare to him upon all such occasions, as thy words doe.
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.
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A man in his ordinary course, it may be, prayes, and his prayers are good: but how farre his heart is from it, that his life shewes.
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.
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It is a strange thing, that at the Sacrament, men come and make confession of their sins:
It is a strange thing, that At the Sacrament, men come and make Confessi of their Sins:
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and yet their spirits are far from it, and that their practise shewes. Consider this;
and yet their spirits Are Far from it, and that their practice shows. Consider this;
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you are the men that the Prophet doth speake too, you draw nigh to GOD with your lips, but your heart is farre from him.
you Are the men that the Prophet does speak too, you draw High to GOD with your lips, but your heart is Far from him.
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And this is the first particuler.
And this is the First particular.
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When you worship God with all the might and strength, and indevour of the minde and all the faculties of it, this is to worship God in spirit. 2 Sam. 6.14. It is said of David, that hee danced before the Lord with all his might :
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. It is said of David, that he danced before the Lord with all his might:
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it was a worship of God, a spirituall worship of God, wherein David, by his outward act of dancing, did expresse his exultation, and reioycing in the Lord.
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.
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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 Metaphore taken from the body,
Now the text Says, 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,
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when a man useth all his strength, and might to doe any thing, he vnites all the forces of his body to it:
when a man uses all his strength, and might to do any thing, he unites all the forces of his body to it:
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so a man worshippeth God in spirit, when all the faculties of the soule, are concentred and united together in the performance of such a dutie.
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.
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And therefore it is called a wrastling with the Lord, as Iacob did:
And Therefore it is called a wrestling with the Lord, as Iacob did:
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and it is called a striving with God, as Paul saith, that you strive together with me in prayer: Rom. 15.30. that is, when the soule, and the minde are joyned all together, when hee bends the whole soule to the worke, this is to worship God in spirit.
and it is called a striving with God, as Paul Says, that you strive together with me in prayer: 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.
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Such an expression you haue, Act. 20. where Paul went bound in the spirit to Ierusalem ;
Such an expression you have, Act. 20. where Paul went bound in the Spirit to Ierusalem;
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that is, his spirit did not hang loose, but it was girt up in a resolution to goe through with the worke, whatsoever came of it, his spirit was bound.
that is, his Spirit did not hang lose, but it was girded up in a resolution to go through with the work, whatsoever Come of it, his Spirit was bound.
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Now, when thy spirit hangs loose upon the duty, halfe on, and halfe off, when a man cares not whether hee doth it or no, this is not to worship God with the spirit;
Now, when thy Spirit hangs lose upon the duty, half on, and half off, when a man Cares not whither he does it or no, this is not to worship God with the Spirit;
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but when thy minde is girt up, and thou dost it with all the intention of thy soule,
but when thy mind is girded up, and thou dost it with all the intention of thy soul,
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then thou dost it heartily, as it is Col. 3.22. Servants obey in all things your Masters according to the flesh;
then thou dost it heartily, as it is Col. 3.22. Servants obey in all things your Masters according to the Flesh;
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not with eye-service, as men pleasers, but in singlenesse of heart fearing GOD: where eye-service, and heartily are opposed.not with eye-service, as men pleasers, but in singleness of heart fearing GOD: where eye-service, and heartily Are opposed.
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Eye-service is, when a man doth it in the outward shew, and appearance onely, and what is the other, to doe a thing heartily? That is,
Eye-service is, when a man does it in the outward show, and appearance only, and what is the other, to do a thing heartily? That is,
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when a mans strength and his soule doth goe with the duty:
when a men strength and his soul does go with the duty:
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and the contrary to this is, the loosenesse of the minde, and the wandring of it about other things,
and the contrary to this is, the looseness of the mind, and the wandering of it about other things,
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when the body, and the words are well imployed, but the minde doth not goe with them;
when the body, and the words Are well employed, but the mind does not go with them;
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this is not to worship God in spirit, when the spirit sits thus loose to God.
this is not to worship God in Spirit, when the Spirit sits thus lose to God.
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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,
And this is the second thing, wherein this worshipping of God in Spirit, does consist. The Third which hath not much, but yet Some difference from the former, is this,
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when the spirit of a man beholds God alone;
when the Spirit of a man beholds God alone;
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when his eye is upon him, when hee comes to worship him, and upon nothing besides.
when his eye is upon him, when he comes to worship him, and upon nothing beside.
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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 farre worship men.
If a man will have an eye to men, to the praise, or dispraise that shall follow the performance of the duty, he does so Far worship men.
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But hee serves God and worships him in spirit, when his heart is left naked,
But he serves God and worships him in Spirit, when his heart is left naked,
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and stripped of all other respects in the world, and so filled, and overawed with the presence of God, that all other respects doe vanish.
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.
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This it is to worship God in singlenesse of heart; and this is opposed to outward performance Col. 3.22. for eye-service is but onely a bodily and outward worship:
This it is to worship God in singleness of heart; and this is opposed to outward performance Col. 3.22. for eye-service is but only a bodily and outward worship:
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but when a man doth it with singlenesse of heart, then it is not eye-service as there;
but when a man does it with singleness of heart, then it is not eye-service as there;
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that is, it is not outward onely. Now, singlenesse of heart is this; when the minde hath but one single object to looke upon;
that is, it is not outward only. Now, singleness of heart is this; when the mind hath but one single Object to look upon;
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so that to looke, not upon any creature, but upon God, and none besides.
so that to look, not upon any creature, but upon God, and none beside.
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This is to worship God in singlenesse of heart, which is the same with holinesse of spirit.
This is to worship God in singleness of heart, which is the same with holiness of Spirit.
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As the holinesse of the vessell in the old law was when it was set apart from all other services to God alone,
As the holiness of the vessel in the old law was when it was Set apart from all other services to God alone,
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so the holinesse of a mans spirit is, when it is separated from all by-respects and aimes,
so the holiness of a men Spirit is, when it is separated from all by-respects and aims,
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and is wholly devoted to him (whence our word, Devotion doth spring) and when a man worships God with this nakednesse, with this singlenes and holinesse of spirit,
and is wholly devoted to him (whence our word, Devotion does spring) and when a man worships God with this nakedness, with this singleness and holiness of Spirit,
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then he worships God in spirit.
then he worships God in Spirit.
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But when thou commest to performe any duty, as to preach a Sermon, or to pray,
But when thou Comest to perform any duty, as to preach a Sermon, or to pray,
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and thou lookest what men will thinke of thee, and what praise and credit thou shalt get by it, this pollutes your spirit;
and thou Lookest what men will think of thee, and what praise and credit thou shalt get by it, this pollutes your Spirit;
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so farre as you doe this, there is not singlenesse, but doublenesse of spirit, and here is eye-service in GODS account.
so Far as you do this, there is not singleness, but doubleness of Spirit, and Here is eye-service in GOD'S account.
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Therefore looke alwayes to worship him in spirit, remember the argument here used, GOD is a Spirit:
Therefore look always to worship him in Spirit, Remember the argument Here used, GOD is a Spirit:
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that is, looke how the corporeall eye of man beholds the body, when thou commest to Church,
that is, look how the corporeal eye of man beholds the body, when thou Comest to Church,
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and can see the negligence of thy behaviour, and uncomely gesture;
and can see the negligence of thy behaviour, and uncomely gesture;
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so GOD, that is a spirit, he beholds the vanity and loosenesse of thy spirit within, the turning and rouling of it this way, or that way;
so GOD, that is a Spirit, he beholds the vanity and looseness of thy Spirit within, the turning and ruling of it this Way, or that Way;
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therefore take diligent heede to thy spirit;
Therefore take diligent heed to thy Spirit;
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labour to approve thy selfe to him, care not what any creature saith or thinketh of thee;
labour to approve thy self to him, care not what any creature Says or Thinketh of thee;
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and this is to worship him in thy spirit. Now here are two Questions to be answered.
and this is to worship him in thy Spirit. Now Here Are two Questions to be answered.
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If GOD must thus be worshipped in spirit, and it is the behaviour of that which he lookes to, what necessity is there then of a bodily, comely,
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,
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and outward gesture? how farre is this required in his worship?
and outward gesture? how Far is this required in his worship?
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The spirituall worship of God is never well performed, but when it is signified by the comely gesture of the body, as farre as wee may.
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.
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I say, they must concurre, the body must goe with the spirit, (though indeed he chiefly lookes to the spirit) for they are both his, 1 Cor. 6.20. Besides, the body doth exceedingly helpe the spirit, and it doth testifie, when you come before others, that holinesse and reverence, which you have of Gods glory and majesty.
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. Beside, the body does exceedingly help the Spirit, and it does testify, when you come before Others, that holiness and Reverence, which you have of God's glory and majesty.
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Therefore to perswade 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 disjoyned:
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:
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And you shall see the necessity of this, in these 3 things.
And you shall see the necessity of this, in these 3 things.
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1. Because, though holinesse be seated in the spirit, yet it doth & will appeare in the body at the same time.
1. Because, though holiness be seated in the Spirit, yet it does & will appear in the body At the same time.
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You know, the light of the candle is seated in the candle, yet it shines through the lant-horne, if it be there;
You know, the Light of the candle is seated in the candle, yet it shines through the lanthorn, if it be there;
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so, though holinesse be seated in the spirit, yet it will appeare in the body, if it be there.
so, though holiness be seated in the Spirit, yet it will appear in the body, if it be there.
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It is so in all other things, and therefore must needes be so in this:
It is so in all other things, and Therefore must needs be so in this:
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As, take any affections that are in us, as a blushing affection, when occasion is, it will appeare in the body, whether we will or no;
As, take any affections that Are in us, as a blushing affection, when occasion is, it will appear in the body, whither we will or no;
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so an impudent face is discerned and perceived also;
so an impudent face is discerned and perceived also;
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so awefulnesse, and feare, and reverence, they will shew themselves, and looke out at the windowes of the eyes,
so awefulnesse, and Fear, and Reverence, they will show themselves, and look out At the windows of the eyes,
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and appeare in the face, except we willingly suppresse them. Now, if these will doe so;
and appear in the face, except we willingly suppress them. Now, if these will do so;
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surely it holds in this also.
surely it holds in this also.
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If there be a reverence of the minde, it will be seene in the behaviour of the body. Therefore you see;
If there be a Reverence of the mind, it will be seen in the behaviour of the body. Therefore you see;
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Eliah, when he prayed earnestly, the disposition of the body went with it, he put his face downe betweene his legges. Elijah, when he prayed earnestly, the disposition of the body went with it, he put his face down between his legs.
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So Iesus Christ, when hee prayed for Lazarus, hee groaned in his spirit, and wept.
So Iesus christ, when he prayed for Lazarus, he groaned in his Spirit, and wept.
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Now if he did so, (who might be exempted, if any might) then doe not thou thinke that thou canst have a holy, reverent disposition of the minde,
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,
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and it not appeare in the body, it cannot be.
and it not appear in the body, it cannot be.
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Therefore you shall finde, that this is called the heart every where, because the affections are seated there;
Therefore you shall find, that this is called the heart every where, Because the affections Are seated there;
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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;
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;
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If thou findest thy selfe apt to a carelesse, negligent behaviour, and carriage of the body,
If thou Findest thy self apt to a careless, negligent behaviour, and carriage of the body,
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when thou commest to GOD, and pretendest this, that he is a spirit, and must be worshipped in spirit;
when thou Comest to GOD, and pretendest this, that he is a Spirit, and must be worshipped in Spirit;
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I say, consider, whether this be not an excuse that thy flesh makes to this end, that it may be lazie,
I say, Consider, whither this be not an excuse that thy Flesh makes to this end, that it may be lazy,
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and have some ease to it selfe, from a false acception of that principle, God is a Spirit, that so it may give way to an outward lazinesse of the body.
and have Some ease to it self, from a false acception of that principle, God is a Spirit, that so it may give Way to an outward laziness of the body.
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Therefore looke narrowly to it, thou shouldest stirre up the outward man, that thou thereby maist stirre up the inward man,
Therefore look narrowly to it, thou Shouldst stir up the outward man, that thou thereby Mayest stir up the inward man,
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when thou commest before God in any worship.
when thou Comest before God in any worship.
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3. Consider, that to make any thing an ordinance, there must be an application of the whole man to it;
3. Consider, that to make any thing an Ordinance, there must be an application of the Whole man to it;
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otherwise, it is but a lame performance, and God will not reckon as the obedience of an ordinance.
otherwise, it is but a lame performance, and God will not reckon as the Obedience of an Ordinance.
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For this truth must be remembred;
For this truth must be remembered;
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That an ordinance of God performed as it ought to be, doth usually carry a blessing with it.
That an Ordinance of God performed as it ought to be, does usually carry a blessing with it.
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A prayer, a Sacrament received as it ought, a fast kept as it should, moves the Lord to give a blessing,
A prayer, a Sacrament received as it ought, a fast kept as it should, moves the Lord to give a blessing,
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if thou doest not Ponere obicem, thou shalt not goe away empty; for it is alwayes accompanied with a blessing:
if thou dost not Ponere obicem, thou shalt not go away empty; for it is always accompanied with a blessing:
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as it is said to Ananias, Acts 9. Goe to Paul, for behold he prayes: when it is a prayer indeed, God can holde no longer.
as it is said to Ananias, Acts 9. Go to Paul, for behold he prays: when it is a prayer indeed, God can hold no longer.
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Doe you thinke, that Paul never prayed before, when he was a Pharise? Yes; but it was not as he ought, he never prayed indeed till now;
Do you think, that Paul never prayed before, when he was a Pharisee? Yes; but it was not as he ought, he never prayed indeed till now;
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2792
now consider, when thou commest before the Lord to performe any duty to him, thou wilt say, it may be, that my spirit is well disposed,
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,
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2793
though the gesture of my body be not according? but I say, deceive not thy selfe with this,
though the gesture of my body be not according? but I say, deceive not thy self with this,
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2794
but looke that it be a thorow performance. For as it was in the old law, a lame sacrifice was accepted as none:
but look that it be a thorough performance. For as it was in the old law, a lame sacrifice was accepted as none:
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so a lame prayer, a lame hearing the word, a lame performance of any exercise God reckons as none.
so a lame prayer, a lame hearing the word, a lame performance of any exercise God reckons as none.
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Therefore in these things God sends them away empty as they came.
Therefore in these things God sends them away empty as they Come.
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What better are they? doe their hearts get any thing? Beloved, God is a fountaine,
What better Are they? doe their hearts get any thing? beloved, God is a fountain,
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and if he meet with a fit pipe, (as is an ordinance rightly performed there he usually conveyes his grace:
and if he meet with a fit pipe, (as is an Ordinance rightly performed there he usually conveys his grace:
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but if he meet with a foule pipe, and obstructed, there hee doth not conferre any blessing.
but if he meet with a foul pipe, and obstructed, there he does not confer any blessing.
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Now, if thou saist, I have thus behaved my selfe, and have not beene answered? Doe not deceive thy selfe;
Now, if thou Sayest, I have thus behaved my self, and have not been answered? Do not deceive thy self;
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for if it be truly performed, you shall be answered:
for if it be truly performed, you shall be answered:
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so that looke, if it be truly done, expect a blessing, GOD will not suffer his ordinance, at that time, to be a pen without inke, or a pipe without water.
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.
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2803
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,
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,
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2804
as if they were not his subjects: if there be, GOD will wound the hoary scalpe of such.
as if they were not his subject's: if there be, GOD will wound the hoary scalp of such.
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2805
But these are not the men I speake to;
But these Are not the men I speak to;
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2806
but they are those that doe it from day to day, they pray from time to time, and omit it not;
but they Are those that do it from day to day, they pray from time to time, and omit it not;
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2807
these are the men, whom wee are to advertise in this case.
these Are the men, whom we Are to advertise in this case.
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2808
Take heede, though you pray every day, yet it may be thou hast not made a prayer all thy life yet,
Take heed, though you pray every day, yet it may be thou hast not made a prayer all thy life yet,
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2809
and this is the case of many.
and this is the case of many.
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2810
For, if thou considerest what an ordinance is indeed, thou shalt know that the Lord doth not reckon all petitioning as a prayer,
For, if thou Considerest what an Ordinance is indeed, thou shalt know that the Lord does not reckon all petitioning as a prayer,
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2811
nor set it downe for the ordinance.
nor Set it down for the Ordinance.
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2812
And it may bee the case of the Saints sometimes, (though we speake not now to them) they may pray often,
And it may be the case of the Saints sometime, (though we speak not now to them) they may pray often,
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2813
and yet the Lord not register, nor set it downe for a prayer, and therefore it may never come into remembrance before him.
and yet the Lord not register, nor Set it down for a prayer, and Therefore it may never come into remembrance before him.
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2814
And this I take to be Davids case in the time of his adultery;
And this I take to be Davids case in the time of his adultery;
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2815
the ground of which you shall see, Psal. 51.16, 17. Open thou my lips (O LORD) and my mouth shall set forth thy praise:
the ground of which you shall see, Psalm 51.16, 17. Open thou my lips (Oh LORD) and my Mouth shall Set forth thy praise:
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2816
David had, as it were, mistaken himselfe, he thought that he had prayed, and offered a sacrifice,David had, as it were, mistaken himself, he Thought that he had prayed, and offered a sacrifice,
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2817
but, saith he, I was deceived all this while, I was not able to open my mouth to any purpose;
but, Says he, I was deceived all this while, I was not able to open my Mouth to any purpose;
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2818
therefore, Lord, open thou my mouth; I brought sacrifice in, but thou regardest it not, till my heart was humbled;
Therefore, Lord, open thou my Mouth; I brought sacrifice in, but thou regardest it not, till my heart was humbled;
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2819
Therefore, a broken and a contrite heart, O GOD, thou wilt not despise. Therefore you deceive your selves, that goe on in a customary performance of holy duties,
Therefore, a broken and a contrite heart, Oh GOD, thou wilt not despise. Therefore you deceive your selves, that go on in a customary performance of holy duties,
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2820
and thinke that you pray for all this;
and think that you pray for all this;
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2821
that thinke this worship to be in the spirit onely, when your outward man carries it selfe negligently;
that think this worship to be in the Spirit only, when your outward man carries it self negligently;
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2822
this is but a lame performance, they must goe both together.
this is but a lame performance, they must go both together.
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2823
Therefore looke that it be an ordinance, which then it is, when not onely the spirit of a man is well set,
Therefore look that it be an Ordinance, which then it is, when not only the Spirit of a man is well Set,
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2824
but the whole man is applied to the duty, that is, when all the strength of a man goes to it.
but the Whole man is applied to the duty, that is, when all the strength of a man Goes to it.
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2825
If you say, May not a man pray sometimes, when he is walking, or lying, or riding by the way, or the like?
If you say, May not a man pray sometime, when he is walking, or lying, or riding by the Way, or the like?
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2826
I answer, There be two times of prayer, one is ordinary, and in private, when you may have all opportunity to doe it in a holy,
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,
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2827
and solemne manner, and then you ought to doe it solemnly. The other is, when you pray occasionally;
and solemn manner, and then you ought to do it solemnly. The other is, when you pray occasionally;
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2828
and there the occasion and disposition doth not admit such outward solemnity; as when a man gives thankes at meate, or prayeth when hee rides;
and there the occasion and disposition does not admit such outward solemnity; as when a man gives thanks At meat, or Prayeth when he rides;
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2829
Here the Lord accepts the will for the deed: GOD requires not this upon all occasions;
Here the Lord accepts the will for the deed: GOD requires not this upon all occasions;
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yet when you may, you ought to doe it, in a reverent manner, not onely of spirit, but of the bodie also.
yet when you may, you ought to do it, in a reverend manner, not only of Spirit, but of the body also.
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You may gather it from Christ, he fell on his face and prayed, Luke 22.42. and Daniel, and Abraham, it is said that they bowed themselves to the ground:
You may gather it from christ, he fell on his face and prayed, Lycia 22.42. and daniel, and Abraham, it is said that they bowed themselves to the ground:
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And it is said of Christ, that hee lifted up his eyes to heaven, when he blessed the loaves.
And it is said of christ, that he lifted up his eyes to heaven, when he blessed the loaves.
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Why are these set downe? If any man might be freed, Iesus Christ might;
Why Are these Set down? If any man might be freed, Iesus christ might;
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but it pleaseth the holy Ghost to set downe that circumstance of him, that he fell on his face,
but it Pleases the holy Ghost to Set down that circumstance of him, that he fell on his face,
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and that hee lift up his eyes to heaven.
and that he lift up his eyes to heaven.
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Indeed, in this case when it is hurtfull to the body, there it may be omitted;
Indeed, in this case when it is hurtful to the body, there it may be omitted;
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the Lord will have mercie rather than sacrifice, even mercie upon your bodies.
the Lord will have mercy rather than sacrifice, even mercy upon your bodies.
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So also, when you finde that it hurts the inward man, and hinders it, when the heart doth it out of a conceit, that it may performe it the better,
So also, when you find that it hurts the inward man, and hinders it, when the heart does it out of a conceit, that it may perform it the better,
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then there is a libertie left unto you to dispense with it. As I say for prayer, so for other duties:
then there is a liberty left unto you to dispense with it. As I say for prayer, so for other duties:
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when a man comes to heare the word, hee saith, my minde is intent enough, though I make not such a shew;
when a man comes to hear the word, he Says, my mind is intent enough, though I make not such a show;
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yet notwithstanding know this, that thou must behave thy self reverently when thou commest before God. You shall see in Luke 4. when Christ preached, it is said, that the eyes of all the people were fastened upon him.
yet notwithstanding know this, that thou must behave thy self reverently when thou Comest before God. You shall see in Lycia 4. when christ preached, it is said, that the eyes of all the people were fastened upon him.
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Why is such a corporall gesture noted in the text? is it in vaine? No,
Why is such a corporal gesture noted in the text? is it in vain? No,
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because it is a comely gesture, therefore it is to be regarded.
Because it is a comely gesture, Therefore it is to be regarded.
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How should we conceive of GOD in prayer, seeing he is a Spirit, and a Spirit we never saw:
How should we conceive of GOD in prayer, seeing he is a Spirit, and a Spirit we never saw:
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what conceit and apprehension of GOD should we have then when we come to call upon his name?
what conceit and apprehension of GOD should we have then when we come to call upon his name?
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Wee may not conceive him under any corporeall shape, for he is a Spirit: and therefore they that thinke they may worship the humanity of Christ disjoyned, are deceived:
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:
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we are not to worship it as separated from his Deity;
we Are not to worship it as separated from his Deity;
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for we are to worship the Trinity in the Vnity, and the Vnity in Trinity, which we cannot doe,
for we Are to worship the Trinity in the Unity, and the Unity in Trinity, which we cannot do,
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if we worship his humanitie as separated from his Deity.
if we worship his humanity as separated from his Deity.
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Therefore when you come to pray before GOD, you must remember that he is a Spirit, filling heaven and earth, strong, gracious, mercifull, full of goodnesse and truth, &c. concerning which three things are to bee considered.
Therefore when you come to pray before GOD, you must Remember 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.
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First, That he is a Spirit. But how shall I conceive of a Spirit?
First, That he is a Spirit. But how shall I conceive of a Spirit?
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How doest thou conceive of the soule of another man when thou speakest to him? thou never didst see it,
How dost thou conceive of the soul of Another man when thou Speakest to him? thou never didst see it,
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yet thou knowest that there is such a spirit that fills the body, and that doth understand what thou sayest, and speakes to thee againe;
yet thou Knowest that there is such a Spirit that fills the body, and that does understand what thou Sayest, and speaks to thee again;
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so remember this of the Lord, that he is a Spirit. Compare Ier. 23.24. with this:
so Remember this of the Lord, that he is a Spirit. Compare Jeremiah 23.24. with this:
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Can any man hide himselfe in secret places, that I shall not see him, saith the Lord? Doe not I fill heaven and earth, saith the Lord? Can any man hide himself in secret places, that I shall not see him, Says the Lord? Do not I fill heaven and earth, Says the Lord?
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Secondly, That the Lord fills heaven and earth, as the soule fills the body: so that thou must thinke that hee sees all things, and heares all things.
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.
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Indeed the Lord is not in the world, as the soule is in the body, but in an incomprehensible manner, which we cannot expresse to you;
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;
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yet this is an expression which wee may helpe our selves by, and is used every where in Scripture.
yet this is an expression which we may help our selves by, and is used every where in Scripture.
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Thirdly, consider his Attributes, that hee is a Spirit filling heaven and earth, and hee is exceeding fearefull, powerfull, almighty, exceeding gracious and long-suffering, abundant in mercy and truth, that hee hath pure eyes, and cannot see any iniquity: Deut. 24. So Exod. 34.6. As Moses could not see him, but his Attributes, his backe parts;
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: Deuteronomy 24. So Exod 34.6. As Moses could not see him, but his Attributes, his back parts;
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so thou must conceive of him, that he is exceeding strong, potent, and fearefull, one that will not holde the wicked innocent,
so thou must conceive of him, that he is exceeding strong, potent, and fearful, one that will not hold the wicked innocent,
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but shewes mercie to thousands of them that feare him; and to sinners, if they will come in unto him:
but shows mercy to thousands of them that Fear him; and to Sinners, if they will come in unto him:
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And thus you must conceive of him, when you come before him. FINIS.
And thus you must conceive of him, when you come before him. FINIS.
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THE TVVELFTH SERMON. EXOD. 3.13, 14.
THE TWELFTH SERMON. EXOD. 3.13, 14.
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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 mee unto you,
And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your Father's hath sent me unto you,
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and shall say unto me, what is his name; what shall I say unto them?
and shall say unto me, what is his name; what shall I say unto them?
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And God said unto Moses, I AM, THAT I AM, &c. HAVING finished that point, that GOD is a Spirit, which is a particular expression of the Simplicity of GOD, we come to speake of the Simplicity it selfe:
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 it self:
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which is that Attribute, by which he is one most pure and entire essence, one most simple, being without all composition ;
which is that Attribute, by which he is one most pure and entire essence, one most simple, being without all composition;
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so that there is no substance, and accident, matter, and forme, body, and soule ;
so that there is no substance, and accident, matter, and Form, body, and soul;
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but he is every way most simple, nothing in him, but what is God, what is himselfe.
but he is every Way most simple, nothing in him, but what is God, what is himself.
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The rise that it hath from hence, we shall see hereafter.
The rise that it hath from hence, we shall see hereafter.
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All those phrases of Scripture, where God is said to be love, truth, light, and wisedome it selfe, all these shew the Simplicity of God: for of no creature can you say so.
All those phrases of Scripture, where God is said to be love, truth, Light, and Wisdom it self, all these show the Simplicity of God: for of no creature can you say so.
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The creature is wise, and just, and holy, and true:
The creature is wise, and just, and holy, and true:
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but to say, it is truth it selfe, love it selfe, light it selfe, or wisedome it selfe, that cannot be attributed to any creature.
but to say, it is truth it self, love it self, Light it self, or Wisdom it self, that cannot be attributed to any creature.
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So that this you must know, that God is one most pure, intire and uniforme being or essence:
So that this you must know, that God is one most pure, entire and uniform being or essence:
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I AM, shewes that he is a being; and if we should aske, what kinde of being he is;
I AM, shows that he is a being; and if we should ask, what kind of being he is;
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he is a most simple and uncompounded being. And that hee is so, wee will make it cleare by these reasons.
he is a most simple and uncompounded being. And that he is so, we will make it clear by these Reasons.
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Because, if there be many things in him, they must not be the same, but different; Because, if there be many things in him, they must not be the same, but different;
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if different, one hath one perfection which another wants;
if different, one hath one perfection which Another Wants;
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if so, there must be something imperfect in God: for if the defect of that were made up, it would be more perfect.
if so, there must be something imperfect in God: for if the defect of that were made up, it would be more perfect.
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If there be two things in God, then there is multiplication; now all multiplication ariseth from some imperfection, from some want and defect: If there be two things in God, then there is multiplication; now all multiplication arises from Some imperfection, from Some want and defect:
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for if one would serve, two would not be required. As if one could draw a ship or boate up the streame, two were needlesse;
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;
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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 turne.
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.
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Therefore GOD being all-sufficient, it is not needfull, yea it cannot be, that a breaking into two should be admitted in him,
Therefore GOD being All-sufficient, it is not needful, yea it cannot be, that a breaking into two should be admitted in him,
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and consequently, he must be most simple, without all composition, a pure and intire essence, full of himselfe, and nothing besides.
and consequently, he must be most simple, without all composition, a pure and entire essence, full of himself, and nothing beside.
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If GOD should have love in him, or justice, or wisedome, or life, or any other quality different from his essence,
If GOD should have love in him, or Justice, or Wisdom, or life, or any other quality different from his essence,
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as the creatures have them, he should be what he is, not originally of himselfe, but derivatively, and by participation, and so imperfectly;
as the creatures have them, he should be what he is, not originally of himself, but derivatively, and by participation, and so imperfectly;
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as to be fiery is more imperfect than to be fire it selfe, to be gilded is more imperfect than to be gold it selfe:
as to be fiery is more imperfect than to be fire it self, to be gilded is more imperfect than to be gold it self:
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So to be wise, loving, holy, that is, to be indewed with the qualities of wisedome, love, holinesse, is more imperfect,
So to be wise, loving, holy, that is, to be endued with the qualities of Wisdom, love, holiness, is more imperfect,
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than to be wisedome, and love, and holinesse it selfe. Therefore there is not a substance and a quality in GOD, as in the creature:
than to be Wisdom, and love, and holiness it self. Therefore there is not a substance and a quality in GOD, as in the creature:
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but he is love, and light, and wisedome, and truth, and so the Scripture expresseth him.
but he is love, and Light, and Wisdom, and truth, and so the Scripture Expresses him.
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Wheresoever there is any composition, there must be two or three things, so that there may be a division ;
Wheresoever there is any composition, there must be two or three things, so that there may be a division;
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they are seperable, though not separated;
they Are separable, though not separated;
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but where division may be, there may be a dissolution and destruction, though it never be:
but where division may be, there may be a dissolution and destruction, though it never be:
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But of GOD, we cannot say, that this may be, and consequently, there cannot be two things in him,
But of GOD, we cannot say, that this may be, and consequently, there cannot be two things in him,
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but what he is, he is ; one most simple, most pure, and most intire being, without all composition and multiplication.
but what he is, he is; one most simple, most pure, and most entire being, without all composition and multiplication.
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If GOD be not simple, there must be parts of which he is compounded: If GOD be not simple, there must be parts of which he is compounded:
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But in GOD blessed for ever, there are no parts, because then there should be imperfection, for every part is imperfect.
But in GOD blessed for ever, there Are no parts, Because then there should be imperfection, for every part is imperfect.
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Againe, 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 Are in order of nature before the Whole, but in God there is nothing First or second, Because he is simply First.
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Againe, Parts cannot be united and knit, and compounded together, without causes to doe it;
Again, Parts cannot be united and knit, and compounded together, without Causes to do it;
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but here is no cause to knit and unite any part together, because he is without all cause, as hath beene shewed before.
but Here is no cause to knit and unite any part together, Because he is without all cause, as hath been showed before.
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I will conclude this with a reason out of the text, He is a being, I AM hath sent mee unto you. I will conclude this with a reason out of the text, He is a being, I AM hath sent me unto you.
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If he be a being, then either the first or second being.
If he be a being, then either the First or second being.
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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;
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;
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therefore hee is absolutely the first being. Adam was the first man, but God onely is the first absolute being.
Therefore he is absolutely the First being. Adam was the First man, but God only is the First absolute being.
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Now the first being was never in possibility to be: and therefore he is a pure act in regard of his essence.
Now the First being was never in possibility to be: and Therefore he is a pure act in regard of his essence.
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Againe, there are no qualities springing from him; for if there were, they should have had sometimes no being;
Again, there Are no qualities springing from him; for if there were, they should have had sometime no being;
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and so in possibility to be, and consequently have a beginning, and be a creature:
and so in possibility to be, and consequently have a beginning, and be a creature:
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Therefore there is neither Potentia substantialis, nor accidentalis in him, and so hee must be purus actus, as the Schoolemen say;
Therefore there is neither Potentia Substantialis, nor Accidentalis in him, and so he must be purus actus, as the Schoolmen say;
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and therefore he is most simple, without all composition. This I speake to schollers; for it is a mixt auditory:
and Therefore he is most simple, without all composition. This I speak to Scholars; for it is a mixed auditory:
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and therefore you must give mee a little liberty. Now I come to those Consectaries which flow from hence; and they are these three.
and Therefore you must give me a little liberty. Now I come to those Consequences which flow from hence; and they Are these three.
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If God be such a simple, first, pure, and absolute being, then hence you may see, what a stable foundation our faith hath to rest upon;
If God be such a simple, First, pure, and absolute being, then hence you may see, what a stable Foundation our faith hath to rest upon;
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we are built upon the lowest foundation in all the world, that is, upon the first, most absolute, we Are built upon the lowest Foundation in all the world, that is, upon the First, most absolute,
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and simple, and pure, and intire being;
and simple, and pure, and entire being;
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which I say is the lowest foundation, that depends upon no other, but all upon it:
which I say is the lowest Foundation, that depends upon no other, but all upon it:
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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:
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:
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but they are all built upon this, and therefore dependent.
but they Are all built upon this, and Therefore dependent.
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For if this foundation shake it selfe, (for so he hath power to doe) they all fall to ruine:
For if this Foundation shake it self, (for so he hath power to do) they all fallen to ruin:
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But God is the first, simple, and lowest foundation, being the first absolute and simple being;
But God is the First, simple, and lowest Foundation, being the First absolute and simple being;
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therefore he that is built upon him, hath the greatest stability, which is the transcendent happinesse of Christians, above all men in the world.
Therefore he that is built upon him, hath the greatest stability, which is the transcendent happiness of Christians, above all men in the world.
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2920
And this is a great priviledge of theirs, which you shall finde upon this ground magnified and set forth in Psal. 46.1, 2. God is our hope and strength;
And this is a great privilege of theirs, which you shall find upon this ground magnified and Set forth in Psalm 46.1, 2. God is our hope and strength;
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therefore will we not feare, though the earth be removed, and though the mountaines be carried into the midst of the sea, &c. As if hee should say,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,
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Though there were a subversion of Kingdomes, and an overthrow of all the Churches, yea a confusion of heaven and earth, (as there shall be at the last day) though the mountaines were rent from their foundations,
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,
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and cast into the middle of the sea, yet Christians should be sure all the while,
and cast into the middle of the sea, yet Christians should be sure all the while,
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because God, who is the first, absolute, and simple being, and so the lowest foundation, is their hope and strength ;
Because God, who is the First, absolute, and simple being, and so the lowest Foundation, is their hope and strength;
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that is, he is a foundation lower than all these, that when all these things shall come to ruine,
that is, he is a Foundation lower than all these, that when all these things shall come to ruin,
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yet GOD on whom wee trust, shall be a sure helpe, and comfort.
yet GOD on whom we trust, shall be a sure help, and Comfort.
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2927
Beloved, this is to be considered, that you may know what your comfort is, and upon what foundation you are built.
beloved, this is to be considered, that you may know what your Comfort is, and upon what Foundation you Are built.
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If GOD be most simple, without all composition, then this will follow, that he cannot be hindred in any thing that he goes about to doe, but is most independent as in being, so in working, by reason of his simplicity. There is no creature but may be hindered: If GOD be most simple, without all composition, then this will follow, that he cannot be hindered in any thing that he Goes about to do, but is most independent as in being, so in working, by reason of his simplicity. There is no creature but may be hindered:
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for in the best of the creatures, to wit, in the Angels, there is an essence,
for in the best of the creatures, to wit, in the Angels, there is an essence,
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and an executive power by which they worke:
and an executive power by which they work:
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2931
Even as you see it in the fire, there is the substance of fire, and the qualitie of heate by which it workes:
Even as you see it in the fire, there is the substance of fire, and the quality of heat by which it works:
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now where there are two things, an essence and a faculty by which it workes, something may come betweene,
now where there Are two things, an essence and a faculty by which it works, something may come between,
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and hinder the working and operation.
and hinder the working and operation.
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As in the Babylonish furnace, GOD separated betweene the fire, and the heate, that it could not burne the men that were cast into it, Dan. 3. So he doth with the Angells, he comes betweene the substance,
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 does with the Angels, he comes between the substance,
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and the executive power, and often hinders them from doing what they would: But in GOD, seeing hee is most simple, and intire, there is not an essence,
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,
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and executive power, (as the Schoolemen call it:) therefore there can nothing come betweene to be an impediment;
and executive power, (as the Schoolmen call it:) Therefore there can nothing come between to be an impediment;
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there is not any action that he intends, but he workes it absolutely and of himselfe.
there is not any actium that he intends, but he works it absolutely and of himself.
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Therefore we are to consider, that that GOD which we have to worship and serve, that nothing can come betweene,
Therefore we Are to Consider, that that GOD which we have to worship and serve, that nothing can come between,
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and hinder him in working, but what he will doe, he doth:
and hinder him in working, but what he will do, he does:
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and therefore wee should learne to feare before him, and to trust in him, and to acknowledge the greatnesse of his power,
and Therefore we should Learn to Fear before him, and to trust in him, and to acknowledge the greatness of his power,
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and to know the ground of it, seeing he is so absolute and wonderfull in all his workes.
and to know the ground of it, seeing he is so absolute and wonderful in all his works.
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Hence likewise it followes, that all the Attributes of GOD are equall among themselves, not one higher than another, or larger than another;
Hence likewise it follows, that all the Attributes of GOD Are equal among themselves, not one higher than Another, or larger than Another;
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for if he be simple, and there are not two things in him, then his Attributes,
for if he be simple, and there Are not two things in him, then his Attributes,
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or his essence, and himselfe are the same; and if so, one cannot exceed another;
or his essence, and himself Are the same; and if so, one cannot exceed Another;
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his mercy is not beyond his justice, nor his justice beyond his wisedome. Therefore though he doth put forth one Attribute now, another then,
his mercy is not beyond his Justice, nor his Justice beyond his Wisdom. Therefore though he does put forth one Attribute now, Another then,
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2946
yet wee must not thinke that his mercy is greater than all his Attributes:
yet we must not think that his mercy is greater than all his Attributes:
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therefore that place in the Psalmist, His mercy is above all his workes, is commonly misunderstood.
Therefore that place in the Psalmist, His mercy is above all his works, is commonly misunderstood.
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The meaning is not, that his mercy exceedes all his other Attributes, but that his mercy is over, and upon all his workes. As the warmth of the hen is over all the egges, to warme, and cherish, and hatch them:
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:
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so Gods mercy is over all his workes, to cherish, and nourish, and perfect them; that is, it is shewed forth upon them all.
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.
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2950
For it is not a comparative speech, as if his mercy did exceed all his other Attributes:
For it is not a comparative speech, as if his mercy did exceed all his other Attributes:
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for if all his Attributes are himselfe, they must be equall, there is no difference in regard of height or largenesse betweene them.
for if all his Attributes Are himself, they must be equal, there is no difference in regard of height or largeness between them.
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And thus the place is to be understood: for so the word signifies in the originall, and not according to the common acception.
And thus the place is to be understood: for so the word signifies in the original, and not according to the Common acception.
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So much for the Consectaries, now wee will come to uses of practise. 1. If simplicity be one of GODS excellencies;
So much for the Consequences, now we will come to uses of practice. 1. If simplicity be one of GOD'S excellencies;
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then let us labour to come as neere to it as we can, by bringing our hearts to be content with a simplicity of condition:
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:
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for this is a sure rule, The more composition, the more weaknesse, the more impediment, and withall the more exposednesse to dissolution and decay. for this is a sure Rule, The more composition, the more weakness, the more impediment, and withal the more exposedness to dissolution and decay.
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Therefore GOD is not subject to weaknesse and impediment in working, because he is most simple, not having essence,
Therefore GOD is not Subject to weakness and impediment in working, Because he is most simple, not having essence,
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and faculty, so that any thing should come betweene and hinder him; and therefore also is he not capable of dissolution:
and faculty, so that any thing should come between and hinder him; and Therefore also is he not capable of dissolution:
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& therfore the nearer any come to this simplicity, they are (as I say) lesse weake, lesse subject to impediment and destruction;
& Therefore the nearer any come to this simplicity, they Are (as I say) less weak, less Subject to impediment and destruction;
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and the safer, and stronger, and happier they be.
and the safer, and Stronger, and Happier they be.
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As for example, the Angells, so farre as they fall short of the simplicity of the eternall GOD, who is blessed for ever, so farre they are subject to all this:
As for Exampl, the Angels, so Far as they fallen short of the simplicity of the Eternal GOD, who is blessed for ever, so Far they Are Subject to all this:
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they have faculties different from their essences, and one from another, as understanding, will, and their executive power ;
they have faculties different from their essences, and one from Another, as understanding, will, and their executive power;
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hence they are subject to weaknesse.
hence they Are Subject to weakness.
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For they may fall into sinne, as you know the first Angels did, and their faculties jarred one with another, and fell out of tune:
For they may fallen into sin, as you know the First Angels did, and their faculties jarred one with Another, and fell out of tune:
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and having an executive power, they are also subject to impediment;
and having an executive power, they Are also Subject to impediment;
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whence neither the good Angels, nor the bad, can doe what they would, but they are and may be hindred.
whence neither the good Angels, nor the bad, can do what they would, but they Are and may be hindered.
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In the next place consider man, and as hee is much more compounded than the Angels,
In the next place Consider man, and as he is much more compounded than the Angels,
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so he is more weake, more subject to impediment, more liable to decay and ruine, as sicknesse, distemper, crosses, death:
so he is more weak, more Subject to impediment, more liable to decay and ruin, as sickness, distemper, Crosses, death:
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for he hath not onely a rationall faculty, as the Angels have, but sensitive ; a sensitive memory, a sensitive fancy, and a sensitive appetite ;
for he hath not only a rational faculty, as the Angels have, but sensitive; a sensitive memory, a sensitive fancy, and a sensitive appetite;
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he hath also a body consisting of divers members, needing many externall helpes, as aire, diet, houses, exercises,
he hath also a body consisting of diverse members, needing many external helps, as air, diet, houses, exercises,
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and so he is subject to many weaknesses, many hurts, many impediments, and losses of all sorts.
and so he is Subject to many Weaknesses, many hurts, many impediments, and losses of all sorts.
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You will say, this is a mans naturall condition indeed, but how shall this be helped?
You will say, this is a men natural condition indeed, but how shall this be helped?
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The naturall condition cannot be changed ▪ but it may be exceedingly helped;
The natural condition cannot be changed ▪ but it may be exceedingly helped;
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as, if wee bring our hearts to be content with a more or lesse simplicity of condition, that is,
as, if we bring our hearts to be content with a more or less simplicity of condition, that is,
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if the disposition and constitution of the minde be such, that it be not dependent upon many things, but upon few;
if the disposition and constitution of the mind be such, that it be not dependent upon many things, but upon few;
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this is done, when the thoughts and affections of the minde doe not lie scattered, hanging or lying upon this or that thing,
this is done, when the thoughts and affections of the mind do not lie scattered, hanging or lying upon this or that thing,
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so that you cannot live without it;
so that you cannot live without it;
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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;
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;
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so that you can live with exceeding little, not requiring a multitude of things, upon which the contentment.
so that you can live with exceeding little, not requiring a multitude of things, upon which the contentment.
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and satisfaction of the minde doth depend. As for example; some men cannot live without sports and pleasure, and a great living to maintaine them:
and satisfaction of the mind does depend. As for Exampl; Some men cannot live without sports and pleasure, and a great living to maintain them:
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another must have great learning and gifts, and eminency, and praise that followes it:
Another must have great learning and Gifts, and eminency, and praise that follows it:
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Another hath his heart so wedded to a convenient house, wife, children, companions, &c. that if any of these be taken away, he is dead in the nest:
another hath his heart so wedded to a convenient house, wife, children, Sodales, etc. that if any of these be taken away, he is dead in the nest:
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Not to speake of their vaine, base, distempered affections, they must have a hundred things, their fancy is infinite,
Not to speak of their vain, base, distempered affections, they must have a hundred things, their fancy is infinite,
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and all must be to their minde, or else they are still complaining.
and all must be to their mind, or Else they Are still complaining.
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Now the more things a man needes, the more compound, and lesse simple he is, (as I may so say) and consequently, the weaker he is,
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,
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and more apt to be hindred, more apt to be hurt and disquieted;
and more apt to be hindered, more apt to be hurt and disquieted;
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because if you touch any of that multitude of things, upon which his heart is set, he is presently troubled;
Because if you touch any of that multitude of things, upon which his heart is Set, he is presently troubled;
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which is more easily done, as the things are more, upon which his affections are placed:
which is more Easily done, as the things Are more, upon which his affections Are placed:
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but he is best, who is come to that selfe-sufficiency of minde, and to be content with that simplicity of condition, that he can say of any of these things;
but he is best, who is come to that self-sufficiency of mind, and to be content with that simplicity of condition, that he can say of any of these things;
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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,
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,
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and esteeme, without wife, and children, without riches, without conveniency of aire, garden, orchards. This is the condition that wee should labour to grow up to:
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:
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and the neerer wee grow up to it, the better wee are, and the safer is our condition.
and the nearer we grow up to it, the better we Are, and the safer is our condition.
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But will not you have us to use such things?
But will not you have us to use such things?
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Yes, but not to bee wedded to them, but so weaned from them, that you may use them,
Yes, but not to be wedded to them, but so weaned from them, that you may use them,
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as if you used them not;
as if you used them not;
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whereas there are some that have their hearts so glued to them, that it breaks their hearts,
whereas there Are Some that have their hearts so glued to them, that it breaks their hearts,
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when they have their friends or children, or estates, or credit faile them, or if they bee hindred from their liuings, pleasure and conueniences:
when they have their Friends or children, or estates, or credit fail them, or if they be hindered from their livings, pleasure and conveniences:
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but hee is in the happiest and best condition who can live alone, and can bee content with God alone;
but he is in the Happiest and best condition who can live alone, and can be content with God alone;
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that can fetch so much comfort and helpe from him, that hee can hee without friends and companions, without wife, and children;
that can fetch so much Comfort and help from him, that he can he without Friends and Sodales, without wife, and children;
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and if hee be put into a country towne farre from all sutable acquaintance, yea if he be shut up in a close prison,
and if he be put into a country town Far from all suitable acquaintance, yea if he be shut up in a close prison,
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yet he can walke with God, and doe as Paul and Silas, have his heart filled with joy and peace through believing.
yet he can walk with God, and do as Paul and Silas, have his heart filled with joy and peace through believing.
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This is the safety and strength of a man. For even as the body, the more sicke it is, the more helpes it needes;
This is the safety and strength of a man. For even as the body, the more sick it is, the more helps it needs;
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and the lamer it is, the more props it must have, one for his arme, another for his legges, another for his back:
and the lamer it is, the more props it must have, one for his arm, Another for his legs, Another for his back:
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whereas a stronge man can walke upon his owne legges, hee needs noe other helpe: even so the soule, the more sicke and lame it is, the more it needs;
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;
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but he which hath a strong inward man which is in health, let him have GOD,
but he which hath a strong inward man which is in health, let him have GOD,
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and shift him from vessell to vessell, from condition to condition, let him bee stripped of all,
and shift him from vessel to vessel, from condition to condition, let him be stripped of all,
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yet hee can goe upon his legges and can live without all.
yet he can go upon his legs and can live without all.
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So saith the Apostle Pàul, Phil. 4. I have learned in what estate soever I am, therewith to bee content:
So Says the Apostle Pàul, Philip 4. I have learned in what estate soever I am, therewith to be content:
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that is, riches or not riches, honour or not honour, yet his minde had a bottome that he could stand alone, and bee happie without them.
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.
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Thus I say, the more a mans affection is inlarged to a multitude of things, the weaker hee is,
Thus I say, the more a men affection is enlarged to a multitude of things, the Weaker he is,
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and more subject to bee disquieted, by any thing:
and more Subject to be disquieted, by any thing:
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but the more his minde is contracted, and gathered into a narrow compasse, and content with a greater simplicity of condition, the safer,
but the more his mind is contracted, and gathered into a narrow compass, and content with a greater simplicity of condition, the safer,
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and stronger hee is, and lesse subject to bee disquieted by any creature;
and Stronger he is, and less Subject to be disquieted by any creature;
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because let come what will come, whatsoever condition hee is put into, he hath a bottome to stand upon, he hath some thing to comfort his heart.
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.
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But how shall a man get his minde to such a frame? You shall have a meanes prescribed in 1 Tim 6.6. Godlinesse with content is great gaine:
But how shall a man get his mind to such a frame? You shall have a means prescribed in 1 Tim 6.6. Godliness with content is great gain:
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that is, godlinesse is alwayes joyned with contentment, it is alwayes the cause of contentment, and therefore great gaine. So then, be a godly man, that is, make thy heart perfect with GOD, serve and feare him alone, be content with him alone for your portion;
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;
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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.
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.
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And this is the onely meanes to have the minde drawne from these things that other men are so glued to;
And this is the only means to have the mind drawn from these things that other men Are so glued to;
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and that is, to labour to be content with GOD alone, to serve, and feare him, to grow up to him more and more:
and that is, to labour to be content with GOD alone, to serve, and Fear him, to grow up to him more and more:
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for hee is All-sufficient, there is no such way in the world to contract the minde,
for he is All-sufficient, there is no such Way in the world to contract the mind,
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as to have GOD to be knit to him, to serve and feare him, and to be assured of his favour and love in all conditions.
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.
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Beloved, what a miserable thing is it, to have such changeable happinesse, for a man to be so dependent upon many things which are so exceeding mutable? Therefore it should bee our wisedome to bring our mindes to be content with a narrownesse or scantnesse,
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,
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or simplicity of condition, to let the minde be drawne into as narrow a compasse as may be;
or simplicity of condition, to let the mind be drawn into as narrow a compass as may be;
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and so to come as neere to this excellency of GOD, as our present humane condition will well permit us.
and so to come as near to this excellency of GOD, as our present humane condition will well permit us.
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2. Seeing it is said, Be perfect as your heavenly Father is perfect, holy as he is holy, and good or kinde to the evill, as he is, causing the raine to fall upon them,
2. Seeing it is said, Be perfect as your heavenly Father is perfect, holy as he is holy, and good or kind to the evil, as he is, causing the rain to fallen upon them,
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and his Sunne to shine upon them: So upon the same ground we may say, Be simple as he is simple: and his Sun to shine upon them: So upon the same ground we may say, Be simple as he is simple:
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that is, you must labour to grow up to a simplicity of minde; and such a simplicity as is in almighty God you cannot reach too:
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:
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but to have a heart immixed, to bee cleansed from drosse, as the gold is, you should labour to get this simplicity of minde, a thing often commended in scripture.
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.
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What this Simplicity is, wee have briefly touched heretofore, and we will now open it to you more fully.
What this Simplicity is, we have briefly touched heretofore, and we will now open it to you more Fully.
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There are two things required to simplicity or singlenesse of heart. 1 That the heart looke but upon one single object.
There Are two things required to simplicity or singleness of heart. 1 That the heart look but upon one single Object.
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2 That it bee so cleansed from all admixture of sinfull affections, that the frame of it may bee fitted to doe so.
2 That it be so cleansed from all admixture of sinful affections, that the frame of it may be fitted to do so.
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For the first, I pray you marke that in Iam : 1.8. A double minded man is unstable in all his waies :
For the First, I pray you mark that in Iam: 1.8. A double minded man is unstable in all his ways:
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NONLATINALPHABET, By a double minded man there is meant, one whose minde hangs betweene a double object,
, By a double minded man there is meant, one whose mind hangs between a double Object,
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so that he knowes not which of the two is more eligible; his minde is in an even ballance, where neither scale doth praeponderate:
so that he knows not which of the two is more eligible; his mind is in an even balance, where neither scale does preponderate:
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On the contrary, he is a simple or a single hearted man, who is not thus divided betweene two objects,
On the contrary, he is a simple or a single hearted man, who is not thus divided between two objects,
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but he so resolveth and pitcheth upon one, that hee subordinates all the other to it.
but he so resolves and pitcheth upon one, that he subordinates all the other to it.
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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 faine graspe both,
As for Exampl, a double minded man, hath an eye to GOD and his credit, to GOD and his pleasure, to GOD and his Friends, he would feign grasp both,
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and is willing to part with neither: such a man goes not straight on, but he walkes unevenly in his courses;
and is willing to part with neither: such a man Goes not straight on, but he walks unevenly in his courses;
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NONLATINALPHABET that is, while hee is quiet and no temptation doth assaile him, then he walkes with GOD in a strait rule,
that is, while he is quiet and no temptation does assail him, then he walks with GOD in a strait Rule,
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but let a temptation come, and put him to it, then he steps out of the way, hee will not let his credit or his profit goe.
but let a temptation come, and put him to it, then he steps out of the Way, he will not let his credit or his profit go.
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As a weather-cocke, let there bee no winde at all, and it stands still like a fixt thing:
As a weathercock, let there be no wind At all, and it Stands still like a fixed thing:
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but as soone as the wind comes it turnes about.
but as soon as the wind comes it turns about.
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So is it with such a man, while he is quiet, while religion costs him nothing, he walkes on in an even way,
So is it with such a man, while he is quiet, while Religion costs him nothing, he walks on in an even Way,
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but let a temptation come and assault him, and because he hath not a single object, vpon which he is resolved,
but let a temptation come and assault him, and Because he hath not a single Object, upon which he is resolved,
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therefore hee goes out, and walkes unevenly. Contrary to this is hee that hath pitched upon one object, upon GOD alone;
Therefore he Goes out, and walks unevenly. Contrary to this is he that hath pitched upon one Object, upon GOD alone;
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hee saith, let me have the Lord alone, and and heaven alone, though I have noe more,
he Says, let me have the Lord alone, and and heaven alone, though I have no more,
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thus I have pitched, thus I have resolved, that let what will come, I will part with all,
thus I have pitched, thus I have resolved, that let what will come, I will part with all,
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when it comes into composition with this. Beloved, you never have a single heart till now.
when it comes into composition with this. beloved, you never have a single heart till now.
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This singlenesse of heart David expresseth in himselfe, Psa. 27.4. One thing have I desired, that I will require, that I may dwell in the house of the Lord all my dayes and behold thy beauty:
This singleness of heart David Expresses 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:
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that is, this one thing have I chosen, I have pitched upon it, I care for nothing besides;
that is, this one thing have I chosen, I have pitched upon it, I care for nothing beside;
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if other things come, so it is, but this I require, that I may walke with the Lord, that I may bee in his house all my dayes, that is, that I may injoy the vse of GODS ordinances, and walke with him;
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;
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and behold his beauty in them. And such a speech was that of Christ to Martha; One thing is necessary ;
and behold his beauty in them. And such a speech was that of christ to Martha; One thing is necessary;
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that is, if you looke to any thing else, it is in vaine:
that is, if you look to any thing Else, it is in vain:
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you ought to take him alone, as a wife takes a husband, that must have none besides, (for so it must be.) And this is the first thing required to simplicity and singlenesse of spirit. The second is this.
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.
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Let the heart be cleansed from all admixture of sinfull affections, and so brought into such a frame, that it may be apt to looke onely upon one object, upon God alone.
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.
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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, &c. even as the eye guides all the members of the body, the hands, feet, &c. so doth the heart or minde guide all the actions of a man.
And this I take out of Matthew 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 does the heart or mind guide all the actions of a man.
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Now as the eye, if it be vitiated or distempered with drunkennesse, or surfeit, or the like, it doth not represent things single,
Now as the eye, if it be vitiated or distempered with Drunkenness, or surfeit, or the like, it does not represent things single,
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but double, and treble, and so makes a man to walke unevenly:
but double, and triple, and so makes a man to walk unevenly:
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so sinfull affections, which are contrary to the simplicity of the minde, doe so distemper it that it cannot looke upon God alone,
so sinful affections, which Are contrary to the simplicity of the mind, do so distemper it that it cannot look upon God alone,
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as upon one single object, but it hath an eye to other objects with him, and he is distempered betweene them, and so he walkes unevenly.
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.
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As for example, feare will make a man to walke in a double way; all miscarriage and double-dealing carriage comes from feare;
As for Exampl, Fear will make a man to walk in a double Way; all miscarriage and double-dealing carriage comes from Fear;
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were it not for feare, men would be plaine, and simple:
were it not for Fear, men would be plain, and simple:
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therefore feare of men, or any creature, losse of credit, life or liberty, this is a snare, and distempers the eye;
Therefore Fear of men, or any creature, loss of credit, life or liberty, this is a snare, and distempers the eye;
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and till the heart be cleansed of these, you will never walke evenly.
and till the heart be cleansed of these, you will never walk evenly.
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And so doth covetousnesse distemper us, and voluptuousnesse, or any NONLATINALPHABET in any kinde, any over-eager desire,
And so does covetousness distemper us, and voluptuousness, or any in any kind, any overeager desire,
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or too much haste to accomplish the end which a man propounds to himselfe.
or too much haste to accomplish the end which a man propounds to himself.
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So Iacobs too much hasting after the blessing made him not to looke single upon God ;
So Iacobs too much hasting After the blessing made him not to look single upon God;
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but to goe a double and uneven way in using unlawfull meanes to obtaine it.
but to go a double and uneven Way in using unlawful means to obtain it.
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And Ieroboams too greedy desire of the Kingdome, made him to joyne God and the Calves together:
And Ieroboams too greedy desire of the Kingdom, made him to join God and the Calves together:
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for two severall principles cause two severall motions.
for two several principles cause two several motions.
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And so is it when there is any inordinate affection, be it what it will be, there is not a simplicity of heart;
And so is it when there is any inordinate affection, be it what it will be, there is not a simplicity of heart;
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and if there be not, you will never looke upon God alone, but upon some creature, upon some object or other. Therefore, Iames 4.8. Cleanse your hearts you wavering-minded.
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. Cleanse your hearts you wavering-minded.
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As if when the heart was cleansed from corruption, the minde would be freed from wavering, and brought to simplicity:
As if when the heart was cleansed from corruption, the mind would be freed from wavering, and brought to simplicity:
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were the heart purged, there would be a constancy and evennesse in our mouth, and in all our wayes.
were the heart purged, there would be a constancy and evenness in our Mouth, and in all our ways.
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This expression of simplicity you shall finde in Matth. 10.16. Beholde I send you as sheepe among wolves:
This expression of simplicity you shall find in Matthew 10.16. Behold I send you as sheep among wolves:
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be wise therefore as serpents, and innocent as doves. The meaning is this:be wise Therefore as Serpents, and innocent as Dove. The meaning is this:
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I send you (saith our Saviour) among men as cruell as wolves, that will persecute, and hurt, and devoure you;
I send you (Says our Saviour) among men as cruel as wolves, that will persecute, and hurt, and devour you;
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wherefore be wise as serpents, that is, as serpents have many wiles, doe winde and turne to shelter off a stroke,
Wherefore be wise as Serpents, that is, as Serpents have many wiles, do wind and turn to shelter off a stroke,
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and defend their head, so doe you:
and defend their head, so do you:
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but on the other side, take heede of being too fearefull of this persecution, so that when to endure it comes to be a duty, you doe not shrinke backe and withdraw your selves,
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 your selves,
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but in such a case let your hearts be simple, cleansed from such an inordinate affection, as that feare is;
but in such a case let your hearts be simple, cleansed from such an inordinate affection, as that Fear is;
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and even take that blow, as the doves doe, which have no wiles as the serpents have to defend themselves.
and even take that blow, as the Dove do, which have no wiles as the Serpents have to defend themselves.
cc av vvb d n1, c-acp dt n2 vdb, r-crq vhb dx n2 p-acp dt n2 vhb pc-acp vvi px32.
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So that in any such case when a duty is to be done, as the professing of my name,
So that in any such case when a duty is to be done, as the professing of my name,
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or the like, here you must take the blow as willingly as the dove doth, there is no avoiding in such a case;
or the like, Here you must take the blow as willingly as the dove does, there is no avoiding in such a case;
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therefore take heed that your hearts be simple, that there be no feare there, so that you must be haled to the duty.
Therefore take heed that your hearts be simple, that there be no Fear there, so that you must be haled to the duty.
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And this is the very meaning and scope of the words.
And this is the very meaning and scope of the words.
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Innocent as doves, that is, let no sinfull inordinate temptation admixe it selfe, and so deprive you of this simplicity of heart,Innocent as Dove, that is, let no sinful inordinate temptation admix it self, and so deprive you of this simplicity of heart,
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because you doe not like my service. This you shall see lively exemplified in Saint Paul, 2 Cor. 1.12.
Because you do not like my service. This you shall see lively exemplified in Saint Paul, 2 Cor. 1.12.
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For our rejoycing is this, the testimony of our conscience, that in simplicity and godly sinceritie, not with fleshly wisedome, For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly Wisdom,
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but by the grace of God, we have had our conversation in the world, and more abundantly to you wards. but by the grace of God, we have had our Conversation in the world, and more abundantly to you wards.
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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 complaine of the hare, that she hath so many trickes to escape from them:
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:
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but, as I say, he was a very prudent man, and he used the serpents wisedome to save himselfe,
but, as I say, he was a very prudent man, and he used the Serpents Wisdom to save himself,
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as he did when the assembly consisted of Sadduces and Pharises, he put a division betweene them,
as he did when the assembly consisted of Sadducees and Pharisees, he put a division between them,
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and so escaped himselfe, as it were through the middest of them.
and so escaped himself, as it were through the midst of them.
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So the first part was true in him, he was as wise as a serpent, to keepe the blow off from himselfe.
So the First part was true in him, he was as wise as a serpent, to keep the blow off from himself.
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But now (saith the Apostle) if carnall wisedome shall come in, that is,
But now (Says the Apostle) if carnal Wisdom shall come in, that is,
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if my understanding shall suggest a thing inordinate, and shall say, Goe, and give a bribe to Faelix, and thou shalt escape imprisonment, goe and take a gift of these Corinthians, and thou shalt have something of thine owne,
if my understanding shall suggest a thing inordinate, and shall say, Go, and give a bribe to Felix, and thou shalt escape imprisonment, go and take a gift of these Corinthians, and thou shalt have something of thine own,
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and shalt not be so dependent on the almes of others;
and shalt not be so dependent on the alms of Others;
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now, saith he, when carnall wisedome shall suggest any such thing to mee, I would not admit of it,
now, Says he, when carnal Wisdom shall suggest any such thing to me, I would not admit of it,
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but I walked in simplicity and godly purenesse toward all men, but especially toward you, Corinthians ;
but I walked in simplicity and godly pureness towards all men, but especially towards you, Corinthians;
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here was in him the simplicity of the Doves.
Here was in him the simplicity of the Dove.
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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 feare and trembling, in singlenesse of your heart as unto Christ:
That we might draw it to a little more particulars, you shall see an other expression of this, Ephesians 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:
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that is, servants, take heede even with feare and trembling, that you admit not by and sinfull respects in performing your duty,
that is, Servants, take heed even with Fear and trembling, that you admit not by and sinful respects in performing your duty,
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as there are many motives, as feare, hope, reward, and a necessity to doe it, but keepe your hearts single that you may looke onely upon Christ and his commandement,
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,
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and then you shall be faithfull in your service;
and then you shall be faithful in your service;
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but if other respects mingle themselves with this simplicity, you will doe but eye-service, you will doe it in a double and dissembling manner, not plainely,
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,
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and heartily, and simply. Therefore let us put in practise this simplicity upon all occasions, in all other things whatsoever. Rom. 12.8. He that distributeth let him doe it in simplicity:
and heartily, and simply. Therefore let us put in practice this simplicity upon all occasions, in all other things whatsoever. Rom. 12.8. He that distributeth let him do it in simplicity:
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that is, men are subiect to by ends in their good workes; as in giuing almes, or shewing a kindenesse to men, there may be many by-respects,
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,
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as that they may make use of them heareafter or the like, but, saith hee, keepe you your hearts simple, to looke upon GOD alone in them.
as that they may make use of them hereafter or the like, but, Says he, keep you your hearts simple, to look upon GOD alone in them.
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So in conversing with men, when you professe love and kindenesse, you are subject to by ends in doing it,
So in conversing with men, when you profess love and kindness, you Are Subject to by ends in doing it,
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but they are commended, Act. 2.46. that they did eat their meat with gladnesse and singlenesse of heart :
but they Are commended, Act. 2.46. that they did eat their meat with gladness and singleness of heart:
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that is, what love they professed one to another, it was simple and plaine, not double.
that is, what love they professed one to Another, it was simple and plain, not double.
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Compare this place with that in 1 Pet. 1.22. Seing you have purified your selves in obeying the truth through the Spirit, vnto vnfained love of the brethren;
Compare this place with that in 1 Pet. 1.22. Sing you have purified your selves in obeying the truth through the Spirit, unto unfeigned love of the brothers;
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see that yee love one another with a pure love fervently: see that ye love one Another with a pure love fervently:
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that is, when there is nothing else, when the heart is simple and plaine, when there is nothing but love, noe mixture, noe by ends in it.
that is, when there is nothing Else, when the heart is simple and plain, when there is nothing but love, no mixture, no by ends in it.
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So likewise when you come to preach the Gospell, doe it in simplicity of heart, that is, let there be nothing besides:
So likewise when you come to preach the Gospel, do it in simplicity of heart, that is, let there be nothing beside:
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as the Apostle saith of himselfe, he preached Christ and not himselfe, so we should doe every thing in simplicity of heart.
as the Apostle Says of himself, he preached christ and not himself, so we should do every thing in simplicity of heart.
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And so you should behave your selves in your elections, to looke with a single eye to the oath by which you ought to be guided:
And so you should behave your selves in your elections, to look with a single eye to the oath by which you ought to be guided:
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doe nothing for feare or favour of men, or for any sinister respect.
do nothing for Fear or favour of men, or for any sinister respect.
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I wish I could speake and give this rule to all the kingdome at Parliament times.
I wish I could speak and give this Rule to all the Kingdom At Parliament times.
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For it is an errour among men to thinke that in election of Burgesses or any others, they may pleasure their friends,
For it is an error among men to think that in election of Burgesses or any Others, they may pleasure their Friends,
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or themselves, by having this or that eye to their owne advantage or disadvantage that may arise from it:
or themselves, by having this or that eye to their own advantage or disadvantage that may arise from it:
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whereas they ought to keep their mindes single and free from all respects;
whereas they ought to keep their minds single and free from all respects;
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so that when they come, they may choose him, whom in their owne consciences, and in the sight of God, they thinke fittest for the place,
so that when they come, they may choose him, whom in their own Consciences, and in the sighed of God, they think Fittest for the place,
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and that you may doe so, you are to get a single and a simple heart to doe it.
and that you may do so, you Are to get a single and a simple heart to do it.
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3 If there bee in GOD this simplicity that we have declared to you, then goe to him upon all occasions;
3 If there be in GOD this simplicity that we have declared to you, then go to him upon all occasions;
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goe not to the streame, goe not to the creatures, which have what they have, but by derivation and participation:
go not to the stream, go not to the creatures, which have what they have, but by derivation and participation:
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but goe to him, that hath all that he hath naturally, and abundantly, not sparingly, as they have, that have it by participation.
but go to him, that hath all that he hath naturally, and abundantly, not sparingly, as they have, that have it by participation.
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As when a man is in any miserable condition, wherein hee desires pitty, and would bee respected and relieved, what wilt thou doe in this case? Wilt thou goe to weake man,
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,
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and have him to pitty thee? No, goe to the great GOD, in whom there is mercy it selfe.
and have him to pity thee? No, go to the great GOD, in whom there is mercy it self.
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Amongst men, he that is the fullest of pitty, he hath but a streame of it, a drop of it,
among men, he that is the Fullest of pity, he hath but a stream of it, a drop of it,
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therefore seeke not so much to him; no not to parents, their pitty falls infinitely short of what is in GOD;
Therefore seek not so much to him; no not to Parents, their pity falls infinitely short of what is in GOD;
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remember that he is mercy it selfe, that is, thou shalt finde infinitely more mercy in him,
Remember that he is mercy it self, that is, thou shalt find infinitely more mercy in him,
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then can be saide to be in man;
then can be said to be in man;
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the most that can be said of man, is, that he is mercifull, but that which can be saide of GOD is, that the very thing it selfe is there.
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 it self is there.
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If you have a firebrand, and light it by the fire, it is something, but fire it selfe is another thing:
If you have a firebrand, and Light it by the fire, it is something, but fire it self is Another thing:
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man he hath a little mercy, but if you goe to GOD, he hath a sea of mercy, and he is never dry;
man he hath a little mercy, but if you go to GOD, he hath a sea of mercy, and he is never dry;
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Therefore whatsoever thy misery or distresse bee, whether of conscience or estate, be sure, that thou goe to God and say to him,
Therefore whatsoever thy misery or distress be, whither of conscience or estate, be sure, that thou go to God and say to him,
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If evill parents can bee so mercifull to their children when they aske it of them, what then shall I have of him that is mercy it selfe? Matth. 7.11. So likewise for wisedome;
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 it self? Matthew 7.11. So likewise for Wisdom;
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if thou hast a doubtfull case, and knowest not what to doe, thou goest to thy friends (which in deede is a good meanes,
if thou hast a doubtful case, and Knowest not what to do, thou goest to thy Friends (which in deed is a good means,
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and ought not to bee neglected, for in the multitude of councell there is peace:
and ought not to be neglected, for in the multitude of council there is peace:
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) but remember this, that there is but a little wisedome in them, and therefore they will councell thee but a little;
) but Remember this, that there is but a little Wisdom in them, and Therefore they will council thee but a little;
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but goe to God, that is wisedome it selfe, Pro. 8. Goe to him, for hee will give thee wisedome liberally, and without reproach. Iam. 1.5. thinke of him, that hee is the fountaine of wisedome, and fullnesse it selfe.
but go to God, that is Wisdom it self, Pro 8. Go to him, for he will give thee Wisdom liberally, and without reproach. Iam. 1.5. think of him, that he is the fountain of Wisdom, and fullness it self.
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So if thou needest grace, thou wouldest faine have more, thou wouldest have thy faith strengthened,
So if thou Needest grace, thou Wouldst feign have more, thou Wouldst have thy faith strengthened,
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and thy love and zeale more fervent, goe to CHRIST then, from whom wee receive grace for grace,
and thy love and zeal more fervent, go to CHRIST then, from whom we receive grace for grace,
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and that is made to us wisedome, sanctification, and redemption; goe to God that is grace it selfe.
and that is made to us Wisdom, sanctification, and redemption; go to God that is grace it self.
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Goe not to men, for what they have, they have it from him; therefore looke upon all occasions, that thou goest to the Lord :
Go not to men, for what they have, they have it from him; Therefore look upon all occasions, that thou goest to the Lord:
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when thou wantest comfort, goe not to thy pleasure, and sports, and friends, and acquaintance,
when thou Wantest Comfort, go not to thy pleasure, and sports, and Friends, and acquaintance,
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but goe to God that is the great God of heaven and earth, that hath it in him abundantly;
but go to God that is the great God of heaven and earth, that hath it in him abundantly;
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and in him thou shalt find more abundance, then in any man of the world. FINIS.
and in him thou shalt find more abundance, then in any man of the world. FINIS.
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THE THIRTEENTH SERMON. EXOD. 3.13, 14.
THE THIRTEENTH SERMON. EXOD. 3.13, 14.
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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 mee unto you,
And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your Father's hath sent me unto you,
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and shall say unto me, what is his name; what shall I say unto them?
and shall say unto me, what is his name; what shall I say unto them?
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And God said unto Moses, I AM, THAT I AM, &c. IN these words, as you know, God describes himselfe to Moses by his eternall being;
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;
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I AM hath sent me unto you. I AM hath sent me unto you.
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Now our businesse is to make this essence and being of GOD more fully knowne to you:
Now our business is to make this essence and being of GOD more Fully known to you:
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This is done by declaring to you the severall Attributes, which are given to him in Scripture, wee have passed through divers:
This is done by declaring to you the several Attributes, which Are given to him in Scripture, we have passed through diverse:
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The last Attribute was his Simplicity.
The last Attribute was his Simplicity.
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That which followes next in order is his Immutability or Vnchangeablenesse. Now that hee takes this proper to himselfe, you shall see in Numb. 23.19. GOD is not as man that he should lie, neither the sonne of man that hee should repent.
That which follows next in order is his Immutability or Unchangeableness. 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.
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Repenting, you know, is a signe of change; he will not repent, that is, he will not be subject to any change:
Repenting, you know, is a Signen of change; he will not Repent, that is, he will not be Subject to any change:
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whatsoever purpose or decree, or counsell he takes to him, hee is immutable in it.
whatsoever purpose or Decree, or counsel he Takes to him, he is immutable in it.
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Shall he say, and not doe it? shall he speake, and not make it good? So Iames 1.17.Shall he say, and not do it? shall he speak, and not make it good? So James 1.17.
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Every good and perfect gift is from above, and commeth downe from the father of lights, with whom there is no variablenesse, nor shadow of turning. Every good and perfect gift is from above, and comes down from the father of lights, with whom there is no variableness, nor shadow of turning.
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When the question was, whence temptations should arise;
When the question was, whence temptations should arise;
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saith the Apostle, GOD tempts no man, for he is in himselfe just, good, and full of goodnesse,
Says the Apostle, GOD tempts no man, for he is in himself just, good, and full of Goodness,
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and he can never be otherwise, and therefore no temptation to evill can arise from him:
and he can never be otherwise, and Therefore no temptation to evil can arise from him:
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and seeing he is so, he must alwayes 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.
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 Malachi 3.6. I am the Lord, I change not.
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So that in this body of Divinity we doe but summe up divers heads, and so open them to you.
So that in this body of Divinity we do but sum up diverse Heads, and so open them to you.
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This is an Attribute that he takes to himselfe, and therefore we will explaine it to you.
This is an Attribute that he Takes to himself, and Therefore we will explain it to you.
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First, I will shew you the reasons why; secondly, an objection or two against it; and thirdly, I will shew you the consequences or uses that arise from it.
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.
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Now to convince us fully of this point, consider these reasons. Because wheresoever there is any change, there must be some vanity and imperfection;
Now to convince us Fully of this point, Consider these Reasons. Because wheresoever there is any change, there must be Some vanity and imperfection;
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that all the creatures are subject to change, it ariseth from hence, that they are subject to some imperfection.
that all the creatures Are Subject to change, it arises from hence, that they Are Subject to Some imperfection.
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Now that which is most perfect, cannot be subject to change;
Now that which is most perfect, cannot be Subject to change;
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because in every change, either there is some perfection added that before was wanting, or else something is taken away which before was enjoyed.
Because in every change, either there is Some perfection added that before was wanting, or Else something is taken away which before was enjoyed.
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Now neither of these can befall our GOD, who is most perfect, nothing can be added or taken away from him;
Now neither of these can befall our GOD, who is most perfect, nothing can be added or taken away from him;
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for if any thing could, he were not perfect: whence it must needes follow, that he is unchangeable.
for if any thing could, he were not perfect: whence it must needs follow, that he is unchangeable.
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Whatsoever is changeable must be in a possibility either to receive some new being, or some other being that it had not before, either in substance or in circumstance,
Whatsoever is changeable must be in a possibility either to receive Some new being, or Some other being that it had not before, either in substance or in circumstance,
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or else it cannot be changeable:
or Else it cannot be changeable:
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now that which is capable of no new being in any respect, nor other being in no circumstance, or accident, cannot be changed.
now that which is capable of no new being in any respect, nor other being in no circumstance, or accident, cannot be changed.
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Now GOD is exceeding full of being, as the sea is of water, and the Sunne of light, that is, he hath all the degrees and extensions of being in him:
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:
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therefore he is not in possibility of receiving any other being, than he hath;
Therefore he is not in possibility of receiving any other being, than he hath;
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he is not subject to receive any other being, for substance, and no other being for quantity,
he is not Subject to receive any other being, for substance, and no other being for quantity,
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and therefore nothing can be added to his time or place where he is;
and Therefore nothing can be added to his time or place where he is;
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neither can hee receive any other being for quality, no new habits, no new powers can be added to him;
neither can he receive any other being for quality, no new habits, no new Powers can be added to him;
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for if there could be, he should not be full of being, but there should be some defect in him;
for if there could be, he should not be full of being, but there should be Some defect in him;
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if there were any possibility in him of having any more:
if there were any possibility in him of having any more:
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but seeing he is full of being, and constantly full, it cannot be that hee should be subject to any change;
but seeing he is full of being, and constantly full, it cannot be that he should be Subject to any change;
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some other being must be added to him, or else taken from him; but seeing that cannot be, therefore he must needes be unchangeable. In regard of his simplicity;
Some other being must be added to him, or Else taken from him; but seeing that cannot be, Therefore he must needs be unchangeable. In regard of his simplicity;
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because, if there be nothing in him but what is himselfe, but what is his essence,
Because, if there be nothing in him but what is himself, but what is his essence,
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unlesse his essence should be annihilated, (which is impossible) he is not subject to change.
unless his essence should be annihilated, (which is impossible) he is not Subject to change.
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Now all the creatures, besides their essence, have quantity in them, and that may be greater or lesse in the creature;
Now all the creatures, beside their essence, have quantity in them, and that may be greater or less in the creature;
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and besides, they have quality, and therefore they may be better or worse: but God is great without quantity, and good without quality;
and beside, they have quality, and Therefore they may be better or Worse: but God is great without quantity, and good without quality;
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and therefore in regard of his simplicity, seeing there is nothing in him, but what is himselfe, he cannot admit of any shadow of turning. Because he is infinite;
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. Because he is infinite;
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you know, an infinite thing is that which extends it selfe, which fills all things, to which nothing can be added:
you know, an infinite thing is that which extends it self, which fills all things, to which nothing can be added:
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and therefore seeing he is infinite at the utmost extent, hee cannot extend himselfe any further.
and Therefore seeing he is infinite At the utmost extent, he cannot extend himself any further.
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Againe, nothing can be taken from him, whereby he should be changed; for, Infinitum est, cui nec addi, nec adimi potest:
Again, nothing can be taken from him, whereby he should be changed; for, Infinitum est, cui nec addi, nec adimi potest:
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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.
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.
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If you observe it among the creatures, you shall find, that all change ariseth from one of these two things;
If you observe it among the creatures, you shall find, that all change arises from one of these two things;
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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.
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.
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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;
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;
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neither is there any being above him, or stronger than he, that should make any impression upon him.
neither is there any being above him, or Stronger than he, that should make any impression upon him.
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Againe, not from any thing within him;
Again, not from any thing within him;
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for when there is in any creature any change that ariseth from a principle within, there must needes be something to move, and to be moved;
for when there is in any creature any change that arises from a principle within, there must needs be something to move, and to be moved;
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something to act and to suffer in the creature, else there can be no change:
something to act and to suffer in the creature, Else there can be no change:
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as mans body is subject to change, because there be divers principles within, of which something doth act,
as men body is Subject to change, Because there be diverse principles within, of which something does act,
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and something doth suffer, and so the body is subject to change, and moulders away:
and something does suffer, and so the body is Subject to change, and moulders away:
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but in God there are not two things, there is not in him something to act,
but in God there Are not two things, there is not in him something to act,
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and something to suffer, and therefore he is not made up of such principles, as can admit any change within him.
and something to suffer, and Therefore he is not made up of such principles, as can admit any change within him.
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So then the conclusion stands sure, that hee can admit of no change or variation within or without him:
So then the conclusion Stands sure, that he can admit of no change or variation within or without him:
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and so needes must be unchangeable. The objections against this are but two.
and so needs must be unchangeable. The objections against this Are but two.
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The first is, That which is taken from those places of Scripture, where God is said to repent,
The First is, That which is taken from those places of Scripture, where God is said to Repent,
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as, that He repented that he made Saul King, 1 Sam. 15.11. and Gen. 6.6. It greived him at the heart, that he made man:
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:
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now those that repent, seeme to change their minde.
now those that Repent, seem to change their mind.
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This is attributed to God, as many other speeches are, onely after the manner of men:
This is attributed to God, as many other Speeches Are, only After the manner of men:
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as man, when he alters any thing that he did before, seemes to repent:
as man, when he alters any thing that he did before, seems to Repent:
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so that it is but a figurative speech, and a Metaphor, vsed, when hee doth make any change in the world:
so that it is but a figurative speech, and a Metaphor, used, when he does make any change in the world:
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as he made Saul King, and put him downe againe:
as he made Saul King, and put him down again:
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he puts men in high estates, and pulls them downe againe, this is onely in regard of the actions done;
he puts men in high estates, and pulls them down again, this is only in regard of the actions done;
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as when he shewes favour to any man, and takes it away againe. So that it is but a figurative kinde of speech:
as when he shows favour to any man, and Takes it away again. So that it is but a figurative kind of speech:
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not that there is any change in himselfe, but because what he did before, he undoes it now:
not that there is any change in himself, but Because what he did before, he undoes it now:
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in regard of his actions he changeth, not in regard of himselfe.
in regard of his actions he changes, not in regard of himself.
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What is the reason that he is said to drawe neere to us at one time,
What is the reason that he is said to draw near to us At one time,
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and at another time to depart from us, why doth the Holy Ghost come into one mans heart,
and At Another time to depart from us, why does the Holy Ghost come into one men heart,
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and sanctifie him, when before hee was an unregenerate man;
and sanctify him, when before he was an unregenerate man;
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what is the reason that Christ which was in heaven, came downe and tooke our nature vpon him,
what is the reason that christ which was in heaven, Come down and took our nature upon him,
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and lived amongst us, I say, what is the reason of all this, if there be no change in the Lord.
and lived among us, I say, what is the reason of all this, if there be no change in the Lord.
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GOD is said to doe all this, to come to us, and to goe from us,
GOD is said to do all this, to come to us, and to go from us,
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and to sanctifie them that were voide of sanctification: and as you say of the Sunne;
and to sanctify them that were void of sanctification: and as you say of the Sun;
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you say, that the Sunne comes into the house, when it fils it with light, but when the windowes are shut, you say, the Sunne is gone;
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;
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Yet the Sunne alters 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,
Yet the Sun alters 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,
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but the Sunne it selfe is not altered:
but the Sun it self is not altered:
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So in this case, the Holy Ghost sanctifies a man, GOD drawes neere to him in his comfortable presence,
So in this case, the Holy Ghost Sanctifies a man, GOD draws near to him in his comfortable presence,
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because there are some workes wrought in the heart, that before were not: GOD is not changed, but it is the man that suffers the change;
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;
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he sees light now, that before was in darkenesse and in the shadow of death ;
he sees Light now, that before was in darkness and in the shadow of death;
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he is said to be changed by reason of those operations that now are there, which before were not.
he is said to be changed by reason of those operations that now Are there, which before were not.
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So is it in Christs comming; there was a change in the humane nature that was assumed, which before was not:
So is it in Christ coming; there was a change in the humane nature that was assumed, which before was not:
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there was a worke done on the earth, which was not before: he put forth his power in his humiliation and exaltation, which before he did 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:
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but yet he was the same, the change was in the creature, and not in him.
but yet he was the same, the change was in the creature, and not in him.
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Now we come to the consequences; which are two.
Now we come to the consequences; which Are two.
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Hence wee may learne then how to understand all those places which wee meete with in Scripture, wherein the Lord expresseth such a sollicitude for the death of sinners:
Hence we may Learn then how to understand all those places which we meet with in Scripture, wherein the Lord Expresses such a solicitude for the death of Sinners:
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as, Why will you die, O house of Israel? why will you not hearken,
as, Why will you die, Oh house of Israel? why will you not harken,
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and obey? And, As I live, saith the Lord, I desire not the death of a sinner.
and obey? And, As I live, Says the Lord, I desire not the death of a sinner.
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And, how am I prest 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 hee had made man.
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.
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All these kind of expressions (as it is evident from hence) are but attributed to GOD after the manner of men:
All these kind of expressions (as it is evident from hence) Are but attributed to GOD After the manner of men:
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not that hee is moved, for it cannot be, seeing he is unchangeable:
not that he is moved, for it cannot be, seeing he is unchangeable:
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whatsoever new accidents fall out in the world, hee is not stirred with them, he is not moved with any new affection:
whatsoever new accidents fallen out in the world, he is not stirred with them, he is not moved with any new affection:
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for if he were, he should be, as man is, changeable. But the meaning of those places is, to shew the infinite goodnesse of his nature,
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,
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and the greatnesse of our sinnes:
and the greatness of our Sins:
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so that as men grieve much, when their wills are crossed, and when their worke is brought to nothing,
so that as men grieve much, when their wills Are crossed, and when their work is brought to nothing,
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how weary are they, when they strive long, and doe no good? So the LORD would expresse it to us thus, that wee might take notice, what the great provocations are, what the sinnes and faults are, wherewith we offend him from day to day, that we may know what they be,
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,
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and what price to set upon those sinnes whereby we weary him from time to time.
and what price to Set upon those Sins whereby we weary him from time to time.
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That all the love and hatred, that hee hath now since the world was made, all the complacency and displicency, all the happinesse and joy which he hath from any thing, done either by the Angels or men, that he had it from all eternity; That all the love and hatred, 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;
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for if any thing were new in him, there should be a change:
for if any thing were new in him, there should be a change:
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but now there being none, you must needes grant this, that they were in him from all eternity.
but now there being none, you must needs grant this, that they were in him from all eternity.
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So that all the workes of men and Angels be nothing to him, all the joy that he hath from them, hee had it from 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.
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Againe, all the sinnes whereby evill men provoke him, and all the punishments that they suffer for sinne, it moves not him;
Again, all the Sins whereby evil men provoke him, and all the punishments that they suffer for sin, it moves not him;
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but as when a glasse falls against the wall, the wall is not hurt, but the glasse is broken:
but as when a glass falls against the wall, the wall is not hurt, but the glass is broken:
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so wicked men, they hurt themselves, but hee is not mooved.
so wicked men, they hurt themselves, but he is not moved.
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Therefore hence observe, that GOD must needes be most holy, and righteous, and just in all his wayes, because there is neither love,
Therefore hence observe, that GOD must needs be most holy, and righteous, and just in all his ways, Because there is neither love,
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nor hatred, nor griefe in him, nor joy, which should make crooked, or bend the rule of his will,
nor hatred, nor grief in him, nor joy, which should make crooked, or bend the Rule of his will,
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or alter it in any action.
or altar it in any actium.
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Men are therefore unjust, because in all that they doe, there is something that bends their wills this way,
Men Are Therefore unjust, Because in all that they do, there is something that bends their wills this Way,
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or that way, they are capable of love, joy, griefe:
or that Way, they Are capable of love, joy, grief:
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but GOD, seeing he is capable of none of these, therefore he must needes be most just and righteous in all his workes.
but GOD, seeing he is capable of none of these, Therefore he must needs be most just and righteous in all his works.
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Therefore whatsoever he doth, though thou seest no reason for it, yet justifie thou him in all;
Therefore whatsoever he does, though thou See no reason for it, yet justify thou him in all;
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when thou seest him overthrowing the Churches, denying his grace to many thousands, and the like,
when thou See him overthrowing the Churches, denying his grace to many thousands, and the like,
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yet doe thou justifie him in all his wayes: because there is no griefe or trouble can come to him, as to the creature,
yet do thou justify him in all his ways: Because there is no grief or trouble can come to him, as to the creature,
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therefore he must needes be holy in all wayes, and righteous in all his workes.
Therefore he must needs be holy in all ways, and righteous in all his works.
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If this be so, then this will also follow, that all the decrees, all the counsells,
If this be so, then this will also follow, that all the decrees, all the Counsels,
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and all the acts of his will, that ever were in him, they were in him from all eternity:
and all the acts of his will, that ever were in him, they were in him from all eternity:
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that is, there is not a vicissitude of counsells, thoughts and desires upon the passages of things in the world, as there is in men;
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;
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for then he should be subject to change:
for then he should be Subject to change:
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For this is a sure rule, Whatsoever is under different termes, there is a change in it ;
For this is a sure Rule, Whatsoever is under different terms, there is a change in it;
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he is now, that which he was not before:
he is now, that which he was not before:
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and if there were any instant, in which GOD should will one thing which he did not another time, hee should bee subject to change.
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.
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Therefore looke backe to all eternity, in your imaginations & thoughts, as in the making of the world;
Therefore look back to all eternity, in your Imaginations & thoughts, as in the making of the world;
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all those acts, those counsels that he executed upon men, they were in him from everlasting.
all those acts, those Counsels that he executed upon men, they were in him from everlasting.
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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.
Now I come to uses for practice: and we will make such uses as the Scripture does make of this point. The First is this.
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In 1 Sam. 15.28, 29. And Samuel said unto Saul, The Lord hath rent the kingdome of Israel from thee this day,
In 1 Sam. 15.28, 29. And Samuel said unto Saul, The Lord hath rend the Kingdom of Israel from thee this day,
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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:
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:
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for he is not as man that hee should repent. for he is not as man that he should Repent.
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If GOD be unchangeable, take heede then, lest he come to this, that hee cast thee off,
If GOD be unchangeable, take heed then, lest he come to this, that he cast thee off,
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as he did Saul: for if ever he doe it, he will never repent, never alter, never retract his decree.
as he did Saul: for if ever he doe it, he will never Repent, never altar, never retract his Decree.
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Saul lived, you know, many yeares after, for it was in the beginning of his reigne;Saul lived, you know, many Years After, for it was in the beginning of his Reign;
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and yet because the will of GOD was revealed clearely to him, he was bid by a cleare command, Goe and kill all the Amalekites,
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,
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and leave not any of them alive:
and leave not any of them alive:
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Saul now had a heart contemning GOD in this commandement, therefore also GOD came to a resolution and decree, to cast him off:Saul now had a heart contemning GOD in this Commandment, Therefore also GOD Come to a resolution and Decree, to cast him off:
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though Saul lived many yeares after, yet you could see no change in him, there was no alteration in his outward condition:
though Saul lived many Years After, yet you could see no change in him, there was no alteration in his outward condition:
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But, saith he, and it is most fearefull, God doth not repent: it is not with him as it is with man,
But, Says he, and it is most fearful, God does not Repent: it is not with him as it is with man,
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for he may be intreated, and may repent; but the Lord is not as man that he should repent.
for he may be entreated, and may Repent; but the Lord is not as man that he should Repent.
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Consider this, you that have cleare commandements from GOD, you that have beene tolde that you ought to be conscionable in your calling, that you ought to pray in your families,
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,
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if you will be still breaking the Lords will, and live idly in your calling, and rebelliously sinne against GOD, living as if there were no GOD in the world;
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 not GOD in the world;
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take heede lest the Lord reject you;
take heed lest the Lord reject you;
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and when hee hath done it, consider that he is an unchangeable God, and that all his decrees are immutable.
and when he hath done it, Consider that he is an unchangeable God, and that all his decrees Are immutable.
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Consider that place, Hee swore in his wrath that they should not enter into his rest.
Consider that place, He swore in his wrath that they should not enter into his rest.
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It was not long after the children of Israel came out of Egypt, yet ten times they provoked him,
It was not long After the children of Israel Come out of Egypt, yet ten times they provoked him,
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before hee declared this resolution, and many of them lived forty yeares after:
before he declared this resolution, and many of them lived forty Years After:
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but because many of them did see clearely that it was the will of GOD, they did see his miracles and his workes that hee had done amongst them,
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 among them,
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and yet because they still rebelled, he swore in his wrath, that they should never enter into his rest.
and yet Because they still rebelled, he swore in his wrath, that they should never enter into his rest.
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It is a fearefull case, when GOD shall doe this, (as he doth it:) Even all you that heare me this day, there is a time, I am perswaded,
It is a fearful case, when GOD shall do this, (as he does it:) Even all you that hear me this day, there is a time, I am persuaded,
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when the Lord pronounceth such a decree upon such a man, saying, I have rejected him:
when the Lord pronounceth such a Decree upon such a man, saying, I have rejected him:
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yet no man sees it, no not he himselfe, but he comes to Church, and heares the word from day to day.
yet no man sees it, no not he himself, but he comes to Church, and hears the word from day to day.
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But yet remember that GOD is unchangeable ;
But yet Remember that GOD is unchangeable;
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for, you see, the Iewes in Ieremies time, they lived under Ieremies Ministery almost twenty yeares,
for, you see, the Iewes in Jeremiahs time, they lived under Jeremiahs Ministry almost twenty Years,
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but yet at the last hee rejected them, and hee would not be intreated, though Ieremy and the people did pray to him.
but yet At the last he rejected them, and he would not be entreated, though Ieremy and the people did pray to him.
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There are three places for it: Ier. 7.16.
There Are three places for it: Jeremiah 7.16.
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Therefore pray not thou for this people, neither lift thou up cry nor prayer for them, Therefore pray not thou for this people, neither lift thou up cry nor prayer for them,
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neither make intercession to me, for I will not heare thee. But what if the Iewes were moved with the calamity when it came, should cry,neither make Intercession to me, for I will not hear thee. But what if the Iewes were moved with the calamity when it Come, should cry,
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and be importunate with the Lord, would not their teares move him? No, saith he: Ierem. 11.14. Therefore pray not thou for this people, neither lift up a cry or prayer for them:
and be importunate with the Lord, would not their tears move him? No, Says he: Jeremiah 11.14. Therefore pray not thou for this people, neither lift up a cry or prayer for them:
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for I will not heare them in the time that they cry unto me for their trouble. for I will not hear them in the time that they cry unto me for their trouble.
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But what if they fast and pray? No; if they doo that, I will not heare them.
But what if they fast and pray? No; if they do that, I will not hear them.
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Ier. 14.11, 12. Then GOD said unto me, pray not for this people for their good: Jeremiah 14.11, 12. Then GOD said unto me, pray not for this people for their good:
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when they fast, I will not heare their cry;
when they fast, I will not hear their cry;
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when they offer burnt offering and an oblation, I will not accept them, but I will consume them by the sword,
when they offer burned offering and an oblation, I will not accept them, but I will consume them by the sword,
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and by the famine, and by the pestilence. and by the famine, and by the pestilence.
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When the day of death comes, when the time of sickenesse and extremitie comes, then you will cry, and cry earnestly:
When the day of death comes, when the time of sickness and extremity comes, then you will cry, and cry earnestly:
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but God shall say to you then, the time was, when I cryed to you by the Ministers, and you would not heare:
but God shall say to you then, the time was, when I cried to you by the Ministers, and you would not hear:
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nay, you slighted and mocked them, and you would not heare them, I will also mocke & laugh at your destruction. Prov: 1.26. Doe not thinke this is a case that seldome comes, it is done every day, continually upon some. There is a double time:
nay, you slighted and mocked them, and you would not hear them, I will also mock & laugh At your destruction. Curae: 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:
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a time of preparing and trying before this unchangeable decree come forth.
a time of preparing and trying before this unchangeable Decree come forth.
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Zeph. 2.1, 2. Gather your selves together, yea gather together, O nation not desired, before the decree come forth, Zephaniah 2.1, 2. Gather your selves together, yea gather together, Oh Nation not desired, before the Decree come forth,
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before the day passe, as the chaffe, before the fierce anger of the Lord come upon you,
before the day pass, as the chaff, before the fierce anger of the Lord come upon you,
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before the day of the Lords anger come upon you. And there is a time, when the decree is past;before the day of the lords anger come upon you. And there is a time, when the Decree is past;
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and when this is not past, there is a doore of hope opened: but when the decree is come forth, then you are past hope.
and when this is not past, there is a door of hope opened: but when the Decree is come forth, then you Are passed hope.
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But how shall I doe to know this? Beloved, never an Angel, nor I, nor any creature can tell you;
But how shall I do to know this? beloved, never an Angel, nor I, nor any creature can tell you;
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you see that he tooke Saul at the beginning of the kingdome, when hee was young and strong;
you see that he took Saul At the beginning of the Kingdom, when he was young and strong;
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hee tooke the Iewes at the beginning of Ieremies preaching; onely the use that you are to make of it is this:
he took the Iewes At the beginning of Jeremiahs preaching; only the use that you Are to make of it is this:
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Take heede of neglecting God, or good admonitions, take heede of contemning the word from day to day,
Take heed of neglecting God, or good admonitions, take heed of contemning the word from day to day,
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and saying, that I will repent hereafter;
and saying, that I will Repent hereafter;
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for the Lord perhaps will not give thee a heart to repent, he will not heare you,
for the Lord perhaps will not give thee a heart to Repent, he will not hear you,
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as he said before, though you cry never so much to him, as in time of extremity you are likest to doe.
as he said before, though you cry never so much to him, as in time of extremity you Are likest to do.
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The second use I take out of Rom. 11.28, 29. As concerning the Gospell, they are enemies for your sake:
The second use I take out of Rom. 11.28, 29. As Concerning the Gospel, they Are enemies for your sake:
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but as touching the election, they are beloved for the Fathers sake. For the gifts and calling of God are without repentance. but as touching the election, they Are Beloved for the Father's sake. For the Gifts and calling of God Are without Repentance.
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The meaning of it is this: The meaning of it is this:
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saith the Lord, I have cast away the Iewes, and they are now enemies for the Gospels sake, that is, that the Gospell might come sooner to you;
Says the Lord, I have cast away the Iewes, and they Are now enemies for the Gospels sake, that is, that the Gospel might come sooner to you;
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they have rejected it, that upon their refusall, it might come to you Gentiles ; they are enemies and cast off, yet they are beloved for their fathers sake;
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;
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that is, in regard of the promise that I made to their father Abraham, Isaac, and Iacob ;
that is, in regard of the promise that I made to their father Abraham, Isaac, and Iacob;
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and in regard of that covenant, I will not alter;
and in regard of that Covenant, I will not altar;
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not, saith he, to all the Iewes, but those whom I have elected, so farre as my covenant reacheth, with whom I have made it.
not, Says he, to all the Iewes, but those whom I have elected, so Far as my Covenant reaches, with whom I have made it.
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Do not thinke that there is any change of the Lord toward them, For the gifts and calling of the Lord, that is, the calling of them by the worke of the Spirit,
Do not think that there is any change of the Lord towards them, For the Gifts and calling of the Lord, that is, the calling of them by the work of the Spirit,
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and the gifts of saving grace, that he hath bestowed upon the elect Iewes, they are without all repentance, there is no change in them.
and the Gifts of Saving grace, that he hath bestowed upon the elect Iewes, they Are without all Repentance, there is no change in them.
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Then if ever thou art in covenant with God, and hast this seale in thy soule, that there is a change wrought in thee by the covenant, then thy election is sure:
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, then thy election is sure:
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and be sure God will never alter it, for he is unchangeable. This thou must consider, that thou maist have strong consolation. Beloved, our consolation,
and be sure God will never altar it, for he is unchangeable. This thou must Consider, that thou Mayest have strong consolation. beloved, our consolation,
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if it be upon any thing, but upon GOD that is unchangeable, it is weake, and twenty things may batter it, and overthrow it:
if it be upon any thing, but upon GOD that is unchangeable, it is weak, and twenty things may batter it, and overthrow it:
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but when it is grounded upon the immutability of his councell, it is called in Heb. 6.18. strong consolation, so that all the Divells in hell, all temptations of the world, and all the objections that our owne hearts can make cannot batter it;
but when it is grounded upon the immutability of his council, it is called in Hebrew 6.18. strong consolation, 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;
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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,
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,
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whether thou art in the state of grace, whether thou hast made the match with Iesus Christ,
whither thou art in the state of grace, whither thou hast made the match with Iesus christ,
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if ever there was a covenant betweene Christ, and thy soule.
if ever there was a Covenant between christ, and thy soul.
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But how shall I know it, you will say? Did you ever come to this,
But how shall I know it, you will say? Did you ever come to this,
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as to say, I am content to be divorced from, and to part with all things, with every lust,
as to say, I am content to be divorced from, and to part with all things, with every lust,
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and to be content to follow him through all his wayes, and to beare every crosse? yet this is not enough;
and to be content to follow him through all his ways, and to bear every cross? yet this is not enough;
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Did there follow hereupon a generall change within thy heart, and a new heart, and a new spirit given thee? otherwise it is but lip-labour, a thought onely that passeth through the mind,
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 passes through the mind,
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and therefore was never any such actuall agreement betweene Christ and thee. But if there were any such change, then thou maist comfort thy selfe;
and Therefore was never any such actual agreement between christ and thee. But if there were any such change, then thou Mayest Comfort thy self;
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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, because it is founded upon the sure mercies of David:
for God is unchangeable, and this Covenant, it is an everlasting Covenant. Consider that it is every where called so: Saiah 55.3. it is said to be an everlasting Covenant, Because it is founded upon the sure Mercies of David:
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God gave Saul mercies as well as David, God tells him that he shall have the kingdome,God gave Saul Mercies as well as David, God tells him that he shall have the Kingdom,
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if hee will walke in his wayes; but Saul started out of the wayes of God, and so God performed his part,
if he will walk in his ways; but Saul started out of the ways of God, and so God performed his part,
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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 ;
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;
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because they broke the covenant on their parts, God also broke his. David started out of the way, as well as Saul :
Because they broke the Covenant on their parts, God also broke his. David started out of the Way, as well as Saul:
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but they were sure mercies that were promised him, for it was an everlasting covenant of mercy. Therfore you must know this, that there is a twofold covenant:
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:
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First, a single covenant, such as GOD makes with children when they are baptised, which is this;
First, a single Covenant, such as GOD makes with children when they Are baptised, which is this;
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If you will believe and repent, and walke in my wayes, you shall be saved: now if they breake the condition, GOD is freed, he is not bound any further.
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.
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Secondly, a double covenant, to performe both parts; which is this;
Secondly, a double Covenant, to perform both parts; which is this;
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If you will believe, and repent, you shall be saved, and, I will give you an heart,
If you will believe, and Repent, you shall be saved, and, I will give you an heart,
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and you shall repent, and believe, and be saved; I began the worke, and I will finish it:
and you shall Repent, and believe, and be saved; I began the work, and I will finish it:
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here is not onely a covenant on Gods part, to be our Father, but on our parts also, as in the other;
Here is not only a Covenant on God's part, to be our Father, but on our parts also, as in the other;
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but GOD doth not onely promise for his part, but makes a covenant to to inable us to performe the conditions on our part:
but GOD does not only promise for his part, but makes a Covenant to to inable us to perform the conditions on our part:
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and therefore it is called a double covenant. And it is impossible that this covenant should be broken,
and Therefore it is called a double Covenant. And it is impossible that this Covenant should be broken,
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for then GOD should breake it himselfe, (for he is ingaged for both parts);
for then GOD should break it himself, (for he is engaged for both parts);
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and so be changeable, if hee should not give thee a new heart, and keepe thee from the first day of thy regeneration till death.
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.
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Therefore it is an everlasting covenant, and the fruites of it are sure mercies ; it is a double covenant, and therefore cannot be changed.
Therefore it is an everlasting Covenant, and the fruits of it Are sure Mercies; it is a double Covenant, and Therefore cannot be changed.
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And it is called, Compassions that faile not: why are they called so? to shew the unchangeablenesse of this covenant.
And it is called, Compassions that fail not: why Are they called so? to show the unchangeableness of this Covenant.
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But you will say, what if I fall into sin? I will forgive them, saith the Lord. Oh,
But you will say, what if I fallen into since? I will forgive them, Says the Lord. O,
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but lusts doe rebell, old lusts, and new: but, saith the Lord, I will mortifie them, and give you grace to overcome them.
but Lustiest do rebel, old Lustiest, and new: but, Says the Lord, I will mortify them, and give you grace to overcome them.
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Oh, but grace is subject to decay: but I will renew it, saith GOD. If thy sinnes and lusts should exceede his mercies, then they should faile; but they cannot:
O, but grace is Subject to decay: but I will renew it, Says GOD. If thy Sins and Lustiest should exceed his Mercies, then they should fail; but they cannot:
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and therefore they are called compassions that faile not.
and Therefore they Are called compassions that fail not.
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Besides, consider this, that the covenant is made in Iesus Christ. There are two Adams, he made a covenant with both:
Beside, Consider this, that the Covenant is made in Iesus christ. There Are two Adams, he made a Covenant with both:
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with the first Adam, he made a covenant, as with the common roote of all mankinde;
with the First Adam, he made a Covenant, as with the Common root of all mankind;
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but Adam brake the covenant, and so did all his members.
but Adam brake the Covenant, and so did all his members.
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But there is a second Adam, and all that are saved, are members of him as truely as wee are of the first Adam: and he kept the covenant,
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,
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and therefore if he stand, they shall stand also. Besides, consider that he makes this Covenant as to sonnes, and not as to servants.
and Therefore if he stand, they shall stand also. Beside, Consider that he makes this Covenant as to Sons, and not as to Servants.
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To the servant the Master saith;
To the servant the Master Says;
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Doe my worke faithfully, and thou shalt have thy wages, if not, I will turne thee out of my dores:
Do my work faithfully, and thou shalt have thy wages, if not, I will turn thee out of my doors:
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but with his Sonne it is not so, hee abideth in the house for ever ;
but with his Son it is not so, he Abideth in the house for ever;
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if he fall into sinne, hee corrects and nurtures him, but yet hee keepes him in his house for ever.
if he fallen into sin, he corrects and nurtures him, but yet he keeps him in his house for ever.
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But what use is there of this Doctrine? There is this end for it;
But what use is there of this Doctrine? There is this end for it;
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were it not for this Doctrine, thou couldest never love God with a sincere and perfect love:
were it not for this Doctrine, thou Couldst never love God with a sincere and perfect love:
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For I aske 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 poyson of true friendship.
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.
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But now, when thou knowest that God is knit to thee by an unchangeable bond, that hee is a friend whom thou maist build upon for ever, whom thou maist trust:
But now, when thou Knowest that God is knit to thee by an unchangeable bound, that he is a friend whom thou Mayest built upon for ever, whom thou Mayest trust:
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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,
this makes thy heart to cleave to him, as Paul Says, I know whom I have trusted, this makes thy heart to fasten upon him,
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and there is no scruple of love, which would be, if there were a possibility of change.
and there is no scruple of love, which would be, if there were a possibility of change.
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Besides, what makes a man to depart from his profession? Because he thinkes to get a better portion:
Beside, what makes a man to depart from his profession? Because he thinks to get a better portion:
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but when thou hast this portion sure; Christ, and heaven sure, why shouldest thou let it goe. Heb. 10.23. Besides, endeavours never faile, till hope failes:
but when thou hast this portion sure; christ, and heaven sure, why Shouldst thou let it go. Hebrew 10.23. Beside, endeavours never fail, till hope fails:
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And therefore when thou art sure that thy worke is not in vaine in the Lord, it is that which makes thee constant,
And Therefore when thou art sure that thy work is not in vain in the Lord, it is that which makes thee constant,
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and immovable in well-doing. And therefore the use is, to make us have strong consolation in the Lord, and to doe his worke abundantly, to doe that which wee are exhorted to doe;
and immovable in welldoing. And Therefore the use is, to make us have strong consolation in the Lord, and to do his work abundantly, to do that which we Are exhorted to do;
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to cleave to the Lord without separation. And this wee cannot doe, except we were sure of him:
to cleave to the Lord without separation. And this we cannot do, except we were sure of him:
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and that you may know by this, that he is an unchangeable God, and the gifts of his calling are without repentance. FJNJS.
and that you may know by this, that he is an unchangeable God, and the Gifts of his calling Are without Repentance. FINES.
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THE FOVRTEENTH SERMON. EXOD. 3.13, 14.
THE FOURTEENTH SERMON. EXOD. 3.13, 14.
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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 mee unto you,
And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your Father's hath sent me unto you,
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and they shall say unto me, what is his name; what shall I say unto them?
and they shall say unto me, what is his name; what shall I say unto them?
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And God said unto Moses, I AM, THAT I AM, &c. WHEN men heare that GOD is thus unchangeable, that when he hath rejected any, he never retracts his decree; this objectiō may be made.
And God said unto Moses, I AM, THAT I AM, etc. WHEN men hear that GOD is thus unchangeable, that when he hath rejected any, he never retracts his Decree; this objection may be made.
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For what end is it then to pray, to endeavour a change of life, or to repent,
For what end is it then to pray, to endeavour a change of life, or to Repent,
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for if there be such an unresistable decree past against mee, what hope is there?
for if there be such an unresistable Decree passed against me, what hope is there?
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Before I come to a particular answere to this, I will premise these two things in generall.
Before I come to a particular answer to this, I will premise these two things in general.
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First, you know, that in other things there is an unchangeable Decree, as there is an unalterable Decree concerning the time of mens death,
First, you know, that in other things there is an unchangeable decree, as there is an unalterable decree Concerning the time of men's death,
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and yet no man for this doth cease to eate, or to take Physicke: so there is an unchangeable Decree concerning the successe of every businesse under the Sunne,
and yet no man for this does cease to eat, or to take Physic: so there is an unchangeable decree Concerning the success of every business under the Sun,
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yet wee doe not forbeare to take counsell, and to use the best meanes to bring our enterprises to passe:
yet we do not forbear to take counsel, and to use the best means to bring our enterprises to pass:
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And so there is an unchangeable Decree concerning the salvation of men, concerning giving grace, or denying grace to them;
And so there is an unchangeable decree Concerning the salvation of men, Concerning giving grace, or denying grace to them;
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and you can no more take an argument from hence, to give over endeavours, than you can in the former.
and you can no more take an argument from hence, to give over endeavours, than you can in the former.
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2. Though there be an unchangeable Decree past upon men, when GOD hath rejected them, and GOD will not alter it;
2. Though there be an unchangeable decree past upon men, when GOD hath rejected them, and GOD will not altar it;
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yet this Decree is kept secret, and no man knowes it: therefore there is a dore of hope opened, to stirre up men to endeavour.
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.
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Indeed if the Decree were made knowne, and revealed to us, then it were in vaine,
Indeed if the decree were made known, and revealed to us, then it were in vain,
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then there were no place for endeavours:
then there were no place for endeavours:
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but seeing it is not so, therefore there is place for hope, and for endeavours which arise from hope.
but seeing it is not so, Therefore there is place for hope, and for endeavours which arise from hope.
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These things being premised, we will now come to a particular answer of this objection. First, that if thou doest pray, thou shalt change GOD and his carriage toward thee, though hee be unchangeable.
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 towards thee, though he be unchangeable.
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For if a man be rejected as Saul was, and as the Iewes were, and as those in Rom. 1. who were given up to a reprobate minde ;
For if a man be rejected as Saul was, and as the Iewes were, and as those in Rom. 1. who were given up to a Reprobate mind;
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if he be so rejected, he is not able to pray, or repent, or to seeke to GOD or to desire to go about in good earnest to seeke any change of life:
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:
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for if he were able to doe it, he was sure to speed.
for if he were able to do it, he was sure to speed.
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Therefore if thou doest pray in truth, thou shalt prevaile, thou art sure to have mercy at his hand;
Therefore if thou dost pray in truth, thou shalt prevail, thou art sure to have mercy At his hand;
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for it is a great signe that he hath not giuen thee over, that no such unchangeable decree is past against thee:
for it is a great Signen that he hath not given thee over, that no such unchangeable Decree is passed against thee:
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therefore it is no doctrine of discouragement.
Therefore it is no Doctrine of discouragement.
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Indeed it is a doctrine of great terrour to those, whose hearts doe not tremble at it, that let such a doctrine slide a way as water doth off a stone,
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 does off a stone,
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and not sinke into threir hearts at all:
and not sink into threir hearts At all:
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but to a man that saith, I would repent, and pray, and change the course of my life, if there were any hope;
but to a man that Says, I would Repent, and pray, and change the course of my life, if there were any hope;
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I can say this to thee, that if thou doest pray thou shalt be accepted; for GOD hath stiled himselfe, that he is a GOD hearing praiers ;
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;
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and except he were changeable, he must needs be ready to heare thee, if thou seekest to him:
and except he were changeable, he must needs be ready to hear thee, if thou Seekest to him:
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For the Lord is unchangeable in his promises, & thou shalt finde him unchangeable towards thee:
For the Lord is unchangeable in his promises, & thou shalt find him unchangeable towards thee:
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but to a man that will not pray, that is set upon evill, and will not be wrought upon, to such a man this is a fearefull and a terrible doctrine.
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.
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Secondly, though GODS decree be unchangable, yet if thou canst find a change in thy selfe, it shall go well with thee:
Secondly, though GOD'S Decree be unchangeable, yet if thou Canst find a change in thy self, it shall go well with thee:
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as if a father should take up an unchangeable resolution to disinherit a stubborne and ungracious child, because he is so;
as if a father should take up an unchangeable resolution to disinherit a stubborn and ungracious child, Because he is so;
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if the child should change now and alter his courses, and grow sober, the father may now receiue him to mercy,
if the child should change now and altar his courses, and grow Sobrium, the father may now receive him to mercy,
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and yet no change in his resolution, but the change is in the sonne.
and yet no change in his resolution, but the change is in the son.
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Or, if a Prince should set downe in a law, (as a law of the Medes and Persians, that alters not) saying, I will not receive to favour such a rebellious subject, because he is so:
Or, if a Prince should Set down in a law, (as a law of the Medes and Persians, that alters not) saying, I will not receive to favour such a rebellious Subject, Because he is so:
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yet if his subject be changed, he may receive him, and yet his Decree may be unchangeable, because the change was in the subject,
yet if his Subject be changed, he may receive him, and yet his decree may be unchangeable, Because the change was in the Subject,
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and the decree was grounded upon this, if hee did remaine so rebellious and stubborne:
and the Decree was grounded upon this, if he did remain so rebellious and stubborn:
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So I say to thee, if GOD hath therefore threatned to reject thee, because thou art a stubborne and rebellious wretch,
So I say to thee, if GOD hath Therefore threatened to reject thee, Because thou art a stubborn and rebellious wretch,
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if now thou shalt finde a change in thy selfe, that thy stubborne heart is broken, standing in awe of him, fearing to offend him,
if now thou shalt find a change in thy self, that thy stubborn heart is broken, standing in awe of him, fearing to offend him,
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or to commit any sinne that thou knowest to be a sinne, I say, notwithstanding that unchangeablenesse of his, he cannot but receive thee to mercy.
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.
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As if a Physitian should take up an unchangeable resolution, not to give his patient such restorative physicke,
As if a physician should take up an unchangeable resolution, not to give his patient such restorative physic,
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because his stomacke is foule, so that it will not worke, and because he will not receive such purgations whereby he should be prepared for it:
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:
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But if there be a change in him, if his stomacke be cleane & fit for it,
But if there be a change in him, if his stomach be clean & fit for it,
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so that it will work, and he become willing to receive it, if hee give it him, the change is not in the Physitian, but in the patient.
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.
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Therefore when you heare this, sit not downe discouraged, but rather goe and sit alone,
Therefore when you hear this, fit not down discouraged, but rather go and fit alone,
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and consider of thy sinnes, and give not over till thy heart be broken for them:
and Consider of thy Sins, and give not over till thy heart be broken for them:
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and when this is done, be sure that he will receive thee to mercy, for he may be unchangeable in his decree,
and when this is done, be sure that he will receive thee to mercy, for he may be unchangeable in his Decree,
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if the change be in thee.
if the change be in thee.
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And therefore this Doctrine doth not discourage, but rather stirre up, and incite men to change their courses,
And Therefore this Doctrine does not discourage, but rather stir up, and incite men to change their courses,
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yea it is the very scope of it. Againe, I adde this further;
yea it is the very scope of it. Again, I add this further;
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he that saith, to what purpose is it to endeavour, whosoever it is that sayes so, I would aske that man this question;
he that Says, to what purpose is it to endeavour, whosoever it is that Says so, I would ask that man this question;
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Didst thou ever goe about any holy duties, and yet didst finde this stoppe in it, that though thou wouldest doe them, thou couldest not be accepted? hadst thou ever a serious resolution to forsake such and such a sinne,
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,
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and the occasions of it, and yet thou didst finde such a barre as this, that thou couldest not alter GODS decree thereby,
and the occasions of it, and yet thou didst find such a bar as this, that thou Couldst not altar GOD'S Decree thereby,
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and for that onely reason hast gone on in it? Did ever any man upon his death-bed say so? No man will say so:
and for that only reason hast gone on in it? Did ever any man upon his deathbed say so? No man will say so:
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but it is because he would not.
but it is Because he would not.
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Therefore complaine not of the unchangeable decree of GOD, but of the stubbornesse of thy heart, that thou wilt not buckle, and come in unto him.
Therefore complain not of the unchangeable Decree of GOD, but of the Stubbornness of thy heart, that thou wilt not buckle, and come in unto him.
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The best way in this Doctrine of the unchangeablenesse of Gods decree of election, is this:
The best Way in this Doctrine of the unchangeableness of God's Decree of election, is this:
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It is good to consider in what manner it is delivered in the Scripture, and to what purpose,
It is good to Consider in what manner it is Delivered in the Scripture, and to what purpose,
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and to make that use of it, and then thou shalt be sure not to abuse it. As for example;
and to make that use of it, and then thou shalt be sure not to abuse it. As for Exampl;
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to what end, and for what occasion is this Doctrine of election delivered? You shall finde that it is on this occasion.
to what end, and for what occasion is this Doctrine of election Delivered? You shall find that it is on this occasion.
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Rom. 9.18, 19. When many of the Iewes did not come in, to whom did belong the covenant, and the lawes, Rom. 9.18, 19. When many of the Iewes did not come in, to whom did belong the Covenant, and the laws,
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and the testimonies, this was an objection that was made against the Doctrine of the Gospell;and the testimonies, this was an objection that was made against the Doctrine of the Gospel;
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what was the reason that the Iewes did not come in, and that his owne people were not wrought upon? To answere this objection, the Apostle tells them, that it was not against Gods good will, hee was able to doe it,
what was the reason that the Iewes 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,
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if it was his pleasure, but, saith he, some hath hee chosen, and some not; some hee loves, and some hee hates;
if it was his pleasure, but, Says he, Some hath he chosen, and Some not; Some he loves, and Some he hates;
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some hee hath mercy upon, and some he hardens.
Some he hath mercy upon, and Some he hardens.
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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 hee was not able to bring them in, that men might not say that they have resisted his will:
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:
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and the Apostle reveales it for that purpose, that men might be answered. So that such Doctrines as this, you must consider for what end they are revealed.
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.
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As for this Doctrine of Gods unchangeablenesse, what is the end, why it is revealed? You shall see in Numb. 23.19. He is not as man that he should repent:
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:
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Therefore I have blessed Israel, and he shall be blessed. The end is, to shew that his favour is an unchangeable favour:Therefore I have blessed Israel, and he shall be blessed. The end is, to show that his favour is an unchangeable favour:
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So he hath cursed Saul, and he shall be cursed, 1 Sam. 15.29. his decrees are unalterable. As it is Iam. 1.17.
So he hath cursed Saul, and he shall be cursed, 1 Sam. 15.29. his decrees Are unalterable. As it is Iam. 1.17.
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GOD is good, and cannot be otherwise, therefore he can tempt no man. Out of all these places it is apparant, that the use of this Doctrine is, that we might tremble at his judgements,
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 Judgments,
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and that we might rejoyce in his favour with joy unspeakable and glorious:
and that we might rejoice in his favour with joy unspeakable and glorious:
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In a word, that men might know the excellency of the Almighty, and might know and magnifie GOD,
In a word, that men might know the excellency of the Almighty, and might know and magnify GOD,
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because constancy and unchangeablenesse is a property of wisedome.
Because constancy and unchangeableness is a property of Wisdom.
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This being the end why it is revealed, it ought to be applied onely to this use:
This being the end why it is revealed, it ought to be applied only to this use:
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as to come to particulars, which before we did not mention.
as to come to particulars, which before we did not mention.
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When we heare that GOD rejected Saul, and will not repent of it, and the Iewes, &c. the use that we should make of it is this;
When we hear that GOD rejected Saul, and will not Repent of it, and the Iewes, etc. the use that we should make of it is this;
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If GOD should passe such a decree of rejection upon me, it cannot be changed;
If GOD should pass such a Decree of rejection upon me, it cannot be changed;
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therefore I would feare before him, and take heede of that stubbornesse and course of disobedience, that may bring that curse upon me,
Therefore I would Fear before him, and take heed of that Stubbornness and course of disobedience, that may bring that curse upon me,
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and such a stroke upon my soule; and for this purpose is this doctrine revealed to us.
and such a stroke upon my soul; and for this purpose is this Doctrine revealed to us.
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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:
And this use the Apostle makes of it, Hebrew 3. when he had Delivered God's unchangeable Decree, declared by his swearing in his wrath, that they should never enter into his rest:
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therefore deferre not, saith he, while it is called to day, lest that you continuing in a course of rebellion, the doore of mercy be shut upon you,
Therefore defer not, Says he, while it is called to day, lest that you Continuing in a course of rebellion, the door of mercy be shut upon you,
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and GOD doe sweare in his wrath, as he did to them, that you shall never enter into his rest.
and GOD doe swear in his wrath, as he did to them, that you shall never enter into his rest.
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Beloved, there is a double time:
beloved, there is a double time:
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3480
a time of the comming forth of this decree, and a time of preparing and trying, while the doore stands open.
a time of the coming forth of this Decree, and a time of preparing and trying, while the door Stands open.
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3481
Therefore take heede that that acceptable time doe not passe away, lest thou be hardened through the deceitfulnesse of sinne.
Therefore take heed that that acceptable time do not pass away, lest thou be hardened through the deceitfulness of sin.
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3482
If GOD be unchangeable, then looke whatsoever hee hath done in former times, what judgements hee hath inflicted,
If GOD be unchangeable, then look whatsoever he hath done in former times, what Judgments he hath inflicted,
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3483
and for what, what mercies hee hath shewen, and upon what ground; and thou maist expect the same, because there is no change in him:
and for what, what Mercies he hath shown, and upon what ground; and thou Mayest expect the same, Because there is no change in him:
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3484
therefore goe over all the Scripture, and beholde what hee hath done there, looke through all thine owne experience,
Therefore go over all the Scripture, and behold what he hath done there, look through all thine own experience,
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3485
& see what he hath done to thee, & to others, & know that he will doe the same to thee,
& see what he hath done to thee, & to Others, & know that he will do the same to thee,
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3486
for he is unchangable. As for example, look what he did to Ioab, Shimei, and the house of Saul. You know the sinnes that they committed;
for he is unchangeable. As for Exampl, look what he did to Ioab, Shimei, and the house of Saul. You know the Sins that they committed;
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3487
Ioab had committed murther, and Shimei reviled David, and Saul slew the Gibeonites against his oath:Ioab had committed murder, and Shimei reviled David, and Saul slew the Gibeonites against his oath:
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3488
though they went on a long time in peace and prosperity, yet because their pardon was not sued out,
though they went on a long time in peace and Prosperity, yet Because their pardon was not sued out,
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3489
therefore after many yeares God called them to an account.
Therefore After many Years God called them to an account.
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3490
As Ioab went not to the grave in peace, and Shimei deserved death, and therefore it was brought upon him;
As Ioab went not to the grave in peace, and Shimei deserved death, and Therefore it was brought upon him;
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3491
and Saul was punished in the blood of his sonnes, and hee was slaine himselfe, as hee had slaine others in battell.
and Saul was punished in the blood of his Sons, and he was slain himself, as he had slain Others in battle.
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3492
So be thou assured, if there be any sinne which thou hast formerly committed, unrepented of,
So be thou assured, if there be any sin which thou hast formerly committed, unrepented of,
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3493
though it be long since, GOD will waken it in due time. So, looke what he did to David ;
though it be long since, GOD will waken it in due time. So, look what he did to David;
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3494
hee had committed a sinne in secret, but the Lord saith, that hee will make his punishment to be open, he will doe it before the Sunne: So if thou hast committed a sinne in secret, take heede lest hee bring it to light, he will doe to thee, as he did to David ;
he had committed a sin in secret, but the Lord Says, 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;
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3495
and I say unto thee, that though thou be regenerate, and art one of his elect,
and I say unto thee, that though thou be regenerate, and art one of his elect,
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3496
yet if thy case be the same with Davids, hee will doe so to thee,
yet if thy case be the same with Davids, he will do so to thee,
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3497
for hee is unchangeable. There be two cases wherein the Lord will not spare, but bring judgement upon his owne children.
for he is unchangeable. There be two cases wherein the Lord will not spare, but bring judgement upon his own children.
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First, in the case of scandall, as Davids was: First, in the case of scandal, as Davids was:
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for though his first sinne was secret, yet his second was publicke, and made the first so too.
for though his First sin was secret, yet his second was public, and made the First so too.
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3500
Therfore though his sin was forgiven him, God tells him that his punishment should be open,
Therefore though his since was forgiven him, God tells him that his punishment should be open,
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3501
and that the sword should not depart from his house.
and that the sword should not depart from his house.
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3502
Secondly, if their sinne be not scandalous, yet if it be unrepented of, GOD will even punish his owne children.
Secondly, if their sin be not scandalous, yet if it be unrepented of, GOD will even Punish his own children.
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3503
And as GOD deales with secret sinnes to bring them to light: so he will doe with secret innocency, on the other side also.
And as GOD deals with secret Sins to bring them to Light: so he will do with secret innocency, on the other side also.
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3504
As Ioseph, whose uprightnesse was in secret, for none did see it but himselfe; as for his Mistresse, she accused him, and was believed:
As Ioseph, whose uprightness was in secret, for none did see it but himself; as for his Mistress, she accused him, and was believed:
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3505
yet the Lord brought it to light in due season. So he will doe thine.
yet the Lord brought it to Light in due season. So he will do thine.
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3506
Let men keepe their credit with GOD, and he will keepe their credit with men, let them raise slanders, or what they will:
Let men keep their credit with GOD, and he will keep their credit with men, let them raise slanders, or what they will:
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3507
looke how he did with Ioseph, so he will deale with thee, for he changeth not.
look how he did with Ioseph, so he will deal with thee, for he changes not.
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3508
So looke how the Lord hath dealt with wicked men;
So look how the Lord hath dealt with wicked men;
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3509
looke how the Lord did deale with them that did meddle with holy things, as Nadab, and Abihu, and Vzzah, and the Bethshemites ;
look how the Lord did deal with them that did meddle with holy things, as Nadab, and Abihu, and Uzzah, and the Beth-shemites;
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3510
you know that he destroyed them all, and that with a present destruction:
you know that he destroyed them all, and that with a present destruction:
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3511
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, hee is as much offended now,
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,
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3512
and hee is as ready to execute his wrath upon thee, as he was then.
and he is as ready to execute his wrath upon thee, as he was then.
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3513
So looke how hee dealt with Saul, with the Iewes that came out of Egypt, hee swore in his wrath, that they should not enter his rest:
So look how he dealt with Saul, with the Iewes that Come out of Egypt, he swore in his wrath, that they should not enter his rest:
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3514
if thou wilt doe the same that they did, rebell against him as they did, he will sweare in his wrath, that thou shalt never enter into 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.
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3515
As hee passed his sentence upon Saul, and as hee passeth his sentence upon any:
As he passed his sentence upon Saul, and as he passes his sentence upon any:
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3516
so he will bring it to passe, if thy case be the same, for he is unchangeable.
so he will bring it to pass, if thy case be the same, for he is unchangeable.
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3517
So looke how hee did deale in Iohn Baptists time, and as it was with them, Now the axe is laid to the roote of the tree, when the Gospell,
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,
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3518
and the meanes of grace, and the spring-time of the word began; because they did not regard it thē, they were cast off:
and the means of grace, and the springtime of the word began; Because they did not regard it them, they were cast off:
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3519
the time of their ignorance God regards not so much;
the time of their ignorance God regards not so much;
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3520
but then hee called upon every one to repent, and because they did not come in then, hee deferred not his judgement.
but then he called upon every one to Repent, and Because they did not come in then, he deferred not his judgement.
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3521
That upon which I ground this, you shall finde in two places of Scripture. 2 Pet. 2.4.
That upon which I ground this, you shall find in two places of Scripture. 2 Pet. 2.4.
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3522
If the LORD did so with the Angels, spared not them, saith he, he is the same GOD,
If the LORD did so with the Angels, spared not them, Says he, he is the same GOD,
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3523
and therefore hee knowes how to reserve the unjust to the day of judgement, and especially those that are uncleane: the ground of it is his unchangeablenesse. The other place is in 1 Cor. 10. You know what he did to the Israelites, saith hee, hee will doe the same to you:
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, Says he, he will do the same to you:
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3524
therefore doe you take heede, that you doe not commit fornication, as some of them committed,
Therefore do you take heed, that you do not commit fornication, as Some of them committed,
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3525
and died in the wildernesse, &c. Onely here is this caution diligently to be remembred, which we must adde to all this that hath beene spoken.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.
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3526
It is sure, that whensoever it is the same case, hee will doe the same thing: It is sure, that whensoever it is the same case, he will do the same thing:
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3527
though his judgements are different, the time different, the wayes and meanes are different.
though his Judgments Are different, the time different, the ways and means Are different.
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3528
As for example, he stroke Vzzah presently, and so he did Gebazi, and Nadab, and Abibu ;
As for Exampl, he stroke Uzzah presently, and so he did Gehazi, and Nadab, and abihu;
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3529
yet to others there may be difference in time:
yet to Others there may be difference in time:
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3530
to these he did it presently, to others it may be he will doe it many yeares after.
to these he did it presently, to Others it may be he will do it many Years After.
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3531
Againe, he stroke them with death, but it may be there is another kinde of judgement reserved for thee ▪ as it may be he will give thee up to hardnesse of heart, or the like.
Again, he stroke 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.
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3532
Againe, so it is in shewing mercy, for the rule is as true therein also:
Again, so it is in showing mercy, for the Rule is as true therein also:
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For he shewes mercy to some this way, and to others that way, and he humbles men after divers manners;
For he shows mercy to Some this Way, and to Others that Way, and he humbles men After diverse manners;
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3534
and so some men hee punisheth for their sinnes in this life, some hee reserves for another world:
and so Some men he Punisheth for their Sins in this life, Some he reserves for Another world:
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3535
Againe, some hee strikes presently, and some hee forbeares with much patience. And this you must remember in both these, that though hee doth the same things,
Again, Some he strikes presently, and Some he forbears with much patience. And this you must Remember in both these, that though he does thee same things,
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yet hee doth them in a different manner, time, and way: he hath divers judgements, and afflictions;
yet he does them in a different manner, time, and Way: he hath diverse Judgments, and afflictions;
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and as there are divers meanes to attaine to the same end, as some may ride, some go on foot,
and as there Are diverse means to attain to the same end, as Some may ride, Some go on foot,
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3538
and yet all come to one journeys end: So the judgements and afflictions may be different, yet the end the same;
and yet all come to one journeys end: So the Judgments and afflictions may be different, yet the end the same;
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and that this caution being taken in, thou maist be sure, that the same judgements that he did execute in former time, he is ready to execute them still.
and that this caution being taken in, thou Mayest be sure, that the same Judgments that he did execute in former time, he is ready to execute them still.
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3540
As he hath given them up to open sinnes, that did neglect him in secret, so he will doe to thee;
As he hath given them up to open Sins, that did neglect him in secret, so he will do to thee;
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3541
as he hath stricken some men in their sinnes, so the same wrath is gone out against and remaines for thee,
as he hath stricken Some men in their Sins, so the same wrath is gone out against and remains for thee,
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3542
if thou doe not repent and turne to him: for the kindes, as whether by sicknesse, or death, &c. these we cannot determine of;
if thou do not Repent and turn to him: for the Kinds, as whither by sickness, or death, etc. these we cannot determine of;
cs pns21 vdb xx vvi cc vvi p-acp pno31: c-acp dt n2, c-acp cs p-acp n1, cc n1, av d pns12 vmbx vvi pp-f;
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the wayes of GOD are infinite, and exceding divers, unsearchable, and past finding out:
the ways of GOD Are infinite, and exceeding diverse, unsearchable, and passed finding out:
dt n2 pp-f np1 vbr j, cc av-vvg j, j, cc p-acp vvg av:
(23) sermon (DIV1)
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3544
but though in regard of his particular wayes it doth not follow, he did thus to this man,
but though in regard of his particular ways it does not follow, he did thus to this man,
cc-acp cs p-acp n1 pp-f po31 j n2 pn31 vdz xx vvi, pns31 vdd av p-acp d n1,
(23) sermon (DIV1)
532
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3545
therfore he will doe the very same to thee;
Therefore he will do the very same to thee;
av pns31 vmb vdi dt av d p-acp pno21;
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3546
yet because he did this to them, he will doe the same thing to thee in the same or in a different manner.
yet Because he did this to them, he will do the same thing to thee in the same or in a different manner.
av c-acp pns31 vdd d p-acp pno32, pns31 vmb vdi dt d n1 p-acp pno21 p-acp dt d cc p-acp dt j n1.
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3547
So looke what he hath done to all his Saints, hee hath blessed them, and heard them.
So look what he hath done to all his Saints, he hath blessed them, and herd them.
av vvi r-crq pns31 vhz vdn p-acp d po31 n2, pns31 vhz vvn pno32, cc vvd pno32.
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3548
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.
But thou wilt say, I have prayed, and I am not herd. I say to thee, if thy case be the same, thou shalt be herd.
p-acp pns21 vm2 vvi, pns11 vhb vvn, cc pns11 vbm xx vvn. pns11 vvb p-acp pno21, cs po21 n1 vbb dt d, pns21 vm2 vbi vvn.
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3549
To this end are those places:
To this end Are those places:
p-acp d n1 vbr d n2:
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3550
The Lords hand is not shortened, that he cannot save, nor his eare heavie, that it cannot heare: The lords hand is not shortened, that he cannot save, nor his ear heavy, that it cannot hear:
dt n2 n1 vbz xx vvn, cst pns31 vmbx vvi, ccx po31 n1 j, cst pn31 vmbx vvi:
(23) sermon (DIV1)
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3551
This is the scope of the Prophet;
This is the scope of the Prophet;
d vbz dt n1 pp-f dt n1;
(23) sermon (DIV1)
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3552
as if he should say, you wonder why you are not heard, that you have not the same successe in prayer that they had,
as if he should say, you wonder why you Are not herd, that you have not the same success in prayer that they had,
c-acp cs pns31 vmd vvi, pn22 vvb c-crq pn22 vbr xx vvn, cst pn22 vhb xx dt d n1 p-acp n1 cst pns32 vhd,
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3553
but the case is not the same, saith he: they repented, but you doe not; you are mistaken, for you are yet in your sinnes;
but the case is not the same, Says he: they repented, but you do not; you Are mistaken, for you Are yet in your Sins;
cc-acp dt n1 vbz xx dt d, vvz pns31: pns32 vvd, cc-acp pn22 vdb xx; pn22 vbr vvn, c-acp pn22 vbr av p-acp po22 n2;
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3554
I am as strong to helpe you, and as ready, and if I doe it not, it is because the case is different:
I am as strong to help you, and as ready, and if I do it not, it is Because the case is different:
pns11 vbm a-acp j pc-acp vvi pn22, cc p-acp j, cc cs pns11 vdb pn31 xx, pn31 vbz p-acp dt n1 vbz j:
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3555
your sins have made a separation betweene me and you. Which implies, that GOD will heare if the case be the same.your Sins have made a separation between me and you. Which Implies, that GOD will hear if the case be the same.
po22 n2 vhb vvn dt n1 p-acp pno11 cc pn22. r-crq vvz, cst np1 vmb vvi cs dt n1 vbb dt d.
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3556
Onely remember this, that GOD may deferre it something long before he heares you, yet he will doe it in the end.
Only Remember this, that GOD may defer it something long before he hears you, yet he will do it in the end.
j vvb d, cst np1 vmb vvi pn31 pi vvi c-acp pns31 vvz pn22, av pns31 vmb vdi pn31 p-acp dt n1.
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533
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3557
If unchangeablenesse be proper to GOD (for so you must understand it, proper to him,
If unchangeableness be proper to GOD (for so you must understand it, proper to him,
cs n1 vbb j p-acp np1 (c-acp av pn22 vmb vvi pn31, j p-acp pno31,
(23) sermon (DIV1)
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3558
and common to no other) then learne to know the difference betweene him and the creatures.
and Common to no other) then Learn to know the difference between him and the creatures.
cc j p-acp dx j-jn) av vvi pc-acp vvi dt n1 p-acp pno31 cc dt n2.
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3559
There be diverse branches of this use: As,
There be diverse branches of this use: As,
pc-acp vbi j n2 pp-f d n1: a-acp,
(23) sermon (DIV1)
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3560
First if this be so, then every creature is, and must be changeable, and if so,
First if this be so, then every creature is, and must be changeable, and if so,
ord cs d vbb av, cs d n1 vbz, cc vmb vbi j, cc cs av,
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3561
then take heed, that you doe not expect more of the creature, then is in it,
then take heed, that you do not expect more of the creature, then is in it,
av vvb n1, cst pn22 vdb xx vvi dc pp-f dt n1, av vbz p-acp pn31,
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3562
for this will raise our affections to the creature, and so cause griefe and vexation in the end:
for this will raise our affections to the creature, and so cause grief and vexation in the end:
c-acp d vmb vvi po12 n2 p-acp dt n1, cc av n1 n1 cc n1 p-acp dt n1:
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and indeede the forgetfulnesse of this changeablenesse in the creature, and unchangablenesse in GOD is the cause of all our crosses and sorrow in outward things we meet with.
and indeed the forgetfulness of this changeableness in the creature, and unchangablenesse in GOD is the cause of all our Crosses and sorrow in outward things we meet with.
cc av dt n1 pp-f d n1 p-acp dt n1, cc n1 p-acp np1 vbz dt n1 pp-f d po12 n2 cc n1 p-acp j n2 pns12 vvb p-acp.
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3564
There be these degrees to it.
There be these Degrees to it.
pc-acp vbi d n2 p-acp pn31.
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3565
For, first, The forgetfulnesse of the mutabilitie of the creature causeth us to expect more from it then is in it.
For, First, The forgetfulness of the mUTABILITY of the creature Causes us to expect more from it then is in it.
p-acp, ord, dt n1 pp-f dt n1 pp-f dt n1 vvz pno12 pc-acp vvi av-dc p-acp pn31 av vbz p-acp pn31.
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3566
Secondly, This expectation raiseth our affections unto the creature:
Secondly, This expectation Raiseth our affections unto the creature:
ord, d n1 vvz po12 n2 p-acp dt n1:
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3567
hence it is, that we set our affections too much vpon them, and delight too much in them.
hence it is, that we Set our affections too much upon them, and delight too much in them.
av pn31 vbz, cst pns12 vvb po12 n2 av av-d p-acp pno32, cc vvb av av-d p-acp pno32.
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3568
Thirdly, Strong affections, when they are set vpon the creature, doe alwayes bring forth strong afflictions:
Thirdly, Strong affections, when they Are Set upon the creature, do always bring forth strong afflictions:
ord, j n2, c-crq pns32 vbr vvn p-acp dt n1, vdb av vvi av j n2:
(23) sermon (DIV1)
537
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3569
for what is the reason of all the griefe, that we undergoe from day to day? Is it not,
for what is the reason of all the grief, that we undergo from day to day? Is it not,
p-acp r-crq vbz dt n1 pp-f d dt n1, cst pns12 vvb p-acp n1 p-acp n1? vbz pn31 xx,
(23) sermon (DIV1)
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3570
because our affections are set upon changeable objects, vpon the creatures? And therefore when they are changed,
Because our affections Are Set upon changeable objects, upon the creatures? And Therefore when they Are changed,
c-acp po12 n2 vbr vvn p-acp j n2, p-acp dt n2? cc av c-crq pns32 vbr vvn,
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3571
then there is a change in the mind:
then there is a change in the mind:
cs pc-acp vbz dt n1 p-acp dt n1:
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3572
whereas if thou didst looke alone upon the unchangeable GOD, this would keepe thee from worldly care and sorrow, this would preserve in thee evenesse and aequability of minde.
whereas if thou didst look alone upon the unchangeable GOD, this would keep thee from worldly care and sorrow, this would preserve in thee evenesse and aequability of mind.
cs cs pns21 vdd2 vvi j p-acp dt j-u np1, d vmd vvi pno21 p-acp j n1 cc n1, d vmd vvi p-acp pno21 n1 cc n1 pp-f n1.
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3573
Therefore take heed of forgetting this, that to be unchangeable, is proper to God alone; Therfore set thy affections vpon none but him:
Therefore take heed of forgetting this, that to be unchangeable, is proper to God alone; Therefore Set thy affections upon none but him:
av vvb n1 pp-f vvg d, cst pc-acp vbi j-u, vbz j p-acp np1 av-j; av vvb po21 n2 p-acp pix cc-acp pno31:
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and if thou wilt doe so, thou shalt allwayes injoy a constant security of mind,
and if thou wilt do so, thou shalt always enjoy a constant security of mind,
cc cs pns21 vm2 vdi av, pns21 vm2 av vvi dt j n1 pp-f n1,
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3575
as if a man were in the uppper region, where there is no change of weather,
as if a man were in the uppper region, where there is no change of weather,
c-acp cs dt n1 vbdr p-acp dt jc n1, c-crq pc-acp vbz dx n1 pp-f n1,
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537
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3576
when as belowe here, there is one day foule, another faire;
when as below Here, there is one day foul, Another fair;
c-crq c-acp a-acp av, pc-acp vbz crd n1 j, j-jn j;
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3577
so that if a man could live with GOD, and walke with him, and have his conversation in heaven, he should not be subject to such change:
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:
av cst cs dt n1 vmd vvi p-acp np1, cc vvi p-acp pno31, cc vhb po31 n1 p-acp n1, pns31 vmd xx vbi j-jn p-acp d n1:
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3578
whereas if a man set his minde upon earthly things, he shall be still subject to perturbations and unevenesse.
whereas if a man Set his mind upon earthly things, he shall be still Subject to perturbations and unevenesse.
cs cs dt n1 vvd po31 n1 p-acp j n2, pns31 vmb vbi av j-jn p-acp n2 cc n1.
(23) sermon (DIV1)
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3579
All griefe of mind comes from hence, that thou lookest for unchangeablenesse from the creature, where it is not to be had.
All grief of mind comes from hence, that thou Lookest for unchangeableness from the creature, where it is not to be had.
av-d n1 pp-f n1 vvz p-acp av, cst pns21 vv2 p-acp n1 p-acp dt n1, c-crq pn31 vbz xx pc-acp vbi vhn.
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3580
If thou wouldest looke up to God, thou shalt find all things a like there, there is no change with him.
If thou Wouldst look up to God, thou shalt find all things a like there, there is no change with him.
cs pns21 vmd2 vvi a-acp p-acp np1, pns21 vm2 vvi d n2 dt av-j a-acp, pc-acp vbz dx n1 p-acp pno31.
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3581
When an earthen pot is broken, it doth not much trouble you, for you remember it to be but an earthen pot:
When an earthen pot is broken, it does not much trouble you, for you Remember it to be but an earthen pot:
c-crq dt j n1 vbz vvn, pn31 vdz xx d vvi pn22, c-acp pn22 vvb pn31 pc-acp vbi p-acp dt j n1:
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3582
now every thing here below, all your friends, wife, children, they are but earthen vessels,
now every thing Here below, all your Friends, wife, children, they Are but earthen vessels,
av d n1 av a-acp, d po22 n2, n1, n2, pns32 vbr p-acp j n2,
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3583
and the consideration of this would exceedingly helpe you, if you would settle it on your heart.
and the consideration of this would exceedingly help you, if you would settle it on your heart.
cc dt n1 pp-f d vmd av-vvg vvi pn22, cs pn22 vmd vvi pn31 p-acp po22 n1.
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3584
Therfore say, what a foole was I? I did not remember, they were but a flower, a vapour, and a shadow:
Therefore say, what a fool was I? I did not Remember, they were but a flower, a vapour, and a shadow:
av vvb, r-crq dt n1 vbds pns11? pns11 vdd xx vvi, pns32 vbdr p-acp dt n1, dt n1, cc dt n1:
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3585
for so the Scripture calls them. And shall a man take on, because a vapour is scattered, and a flower withered,
for so the Scripture calls them. And shall a man take on, Because a vapour is scattered, and a flower withered,
c-acp av dt n1 vvz pno32. cc vmb dt n1 vvb a-acp, c-acp dt n1 vbz vvn, cc dt n1 vvd,
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3586
and a shadow vanished? Therefore remember, that to bee unchangeable is proper to God alone:
and a shadow vanished? Therefore Remember, that to be unchangeable is proper to God alone:
cc dt n1 vvn? av vvb, cst pc-acp vbi j-u vbz j p-acp np1 av-j:
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3587
and to be changeable is as proper to the creature, as to him to be immutable.
and to be changeable is as proper to the creature, as to him to be immutable.
cc pc-acp vbi j vbz a-acp j p-acp dt n1, c-acp p-acp pno31 pc-acp vbi j.
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3588
Secondly, You may see from hence, how to helpe that vanity to which the creature is subject:
Secondly, You may see from hence, how to help that vanity to which the creature is Subject:
ord, pn22 vmb vvi p-acp av, c-crq pc-acp vvi d n1 p-acp r-crq dt n1 vbz j-jn:
(23) sermon (DIV1)
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3589
for if unchangeablenesse be the property of God, thou must not seeke a stabilitie from the creature, for if unchangeableness be the property of God, thou must not seek a stability from the creature,
c-acp cs n1 vbb dt n1 pp-f np1, pns21 vmb xx vvi dt n1 p-acp dt n1,
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3590
but consider that it hath no further in it, then God is pleased to communicate the same to it.
but Consider that it hath no further in it, then God is pleased to communicate the same to it.
cc-acp vvb cst pn31 vhz dx jc p-acp pn31, av np1 vbz vvn pc-acp vvi dt d p-acp pn31.
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3591
Therefore to goe to him to whom unchangeablenesse belongs:
Therefore to go to him to whom unchangeableness belongs:
av pc-acp vvi p-acp pno31 p-acp ro-crq n1 vvz:
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3592
for as mutable as they be, yet if he will make thy freinds to be stable,
for as mutable as they be, yet if he will make thy Friends to be stable,
c-acp c-acp j c-acp pns32 vbb, av cs pns31 vmb vvi po21 n2 pc-acp vbi j,
(23) sermon (DIV1)
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3593
or thy wealth, it shall be so.
or thy wealth, it shall be so.
cc po21 n1, pn31 vmb vbi av.
(23) sermon (DIV1)
538
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3594
Therefore the only way is, to goe to him, to make those things firme, which otherwise are unconstant.
Therefore the only Way is, to go to him, to make those things firm, which otherwise Are unconstant.
av dt j n1 vbz, pc-acp vvi p-acp pno31, pc-acp vvi d n2 j, r-crq av vbr j.
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3595
The love of a freind is unconstant, for hee may dye, the breath is in his nostrils, and if he doe live, yet his thoughts may perish, and his affections alter:
The love of a friend is unconstant, for he may die, the breath is in his nostrils, and if he do live, yet his thoughts may perish, and his affections altar:
dt n1 pp-f dt n1 vbz j, c-acp pns31 vmb vvi, dt n1 vbz p-acp po31 n2, cc cs pns31 vdb vvi, av po31 n2 vmb vvi, cc po31 n2 vvi:
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3596
So that they shall faile thee as a land floud doth in summer, as Iob saith.
So that they shall fail thee as a land flood does in summer, as Job Says.
av cst pns32 vmb vvi pno21 p-acp dt n1 n1 vdz p-acp n1, p-acp np1 vvz.
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3597
It dries up in summer time, and yet that is the time of thirst; and so will they faile thee in time of neede:
It dries up in summer time, and yet that is the time of thirst; and so will they fail thee in time of need:
pn31 vvz a-acp p-acp n1 n1, cc av cst vbz dt n1 pp-f n1; cc av vmb pns32 vvi pno21 p-acp n1 pp-f n1:
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3598
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 the like may be said of all things Else, so that he whose Comfort does depend upon them, hath but a dependent felicity, which is like the motion of mills,
cc dt av-j vmb vbi vvn pp-f d n2 av, av cst pns31 rg-crq n1 vdz vvi p-acp pno32, vhz p-acp dt j-jn n1, r-crq vbz av-j dt n1 pp-f n2,
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3599
and ships, which cease when the water or wind failes them. But yet as mutable as they are, God can put a constancy unto them.
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.
cc n2, r-crq vvb c-crq dt n1 cc n1 vvz pno32. p-acp av c-acp j c-acp pns32 vbr, np1 vmb vvi dt n1 p-acp pno32.
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3600
Apply this therefore to thy selfe. Thou livest now, and art in health and wealth, in such and such a place,
Apply this Therefore to thy self. Thou Livest now, and art in health and wealth, in such and such a place,
np1 d av p-acp po21 n1. pns21 vv2 av, cc n1 p-acp n1 cc n1, p-acp d cc d dt n1,
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3601
and such circumstances as may continue it:
and such Circumstances as may continue it:
cc d n2 c-acp vmb vvi pn31:
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3602
the onely way to establish thee in all this is, to goe to God, and to beseech him to put a stabilitie into thy condition.
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.
dt j n1 pc-acp vvi pno21 p-acp d d vbz, pc-acp vvi p-acp np1, cc pc-acp vvi pno31 pc-acp vvi dt n1 p-acp po21 n1.
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3603
For the creature, as it is made of nothing, and is built upon a foundation of nothing:
For the creature, as it is made of nothing, and is built upon a Foundation of nothing:
p-acp dt n1, c-acp pn31 vbz vvn pp-f pix, cc vbz vvn p-acp dt n1 pp-f pix:
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3604
So it is apt to returne to nothing.
So it is apt to return to nothing.
av pn31 vbz j pc-acp vvi p-acp pix.
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3605
And remember this, that the more retired, and weaned, and fearefull thy affections are about any thing,
And Remember this, that the more retired, and weaned, and fearful thy affections Are about any thing,
cc vvb d, cst dt av-dc vvn, cc vvn, cc j po21 n2 vbr p-acp d n1,
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3606
so that thou canst say in good earnest;
so that thou Canst say in good earnest;
av cst pns21 vm2 vvi p-acp j n1;
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3607
If God will, I shall injoy them to day, and next day, but his will I know not, I know not how long I shall injoy them;
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;
cs np1 vmb, pns11 vmb vvi pno32 p-acp n1, cc ord n1, cc-acp po31 n1 pns11 vvb xx, pns11 vvb xx c-crq av-j pns11 vmb vvi pno32;
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3608
if thou canst say thus, thou shalt hold them the longer, and the faster:
if thou Canst say thus, thou shalt hold them the longer, and the faster:
cs pns21 vm2 vvi av, pns21 vm2 vvi pno32 dt av-jc, cc dt av-jc:
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3609
for that is a signe that thou dependest upon God, and not not on the creature, that thou trustest him,
for that is a Signen that thou dependest upon God, and not not on the creature, that thou trustest him,
c-acp d vbz dt n1 cst pns21 vv2 p-acp np1, cc xx xx p-acp dt n1, cst pns21 vv2 pno31,
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3610
and art not fastened to it. If this be so, then unchangeablenesse is an excellency in him:
and art not fastened to it. If this be so, then unchangeableness is an excellency in him:
cc vb2r xx vvn p-acp pn31. cs d vbb av, av n1 vbz dt n1 p-acp pno31:
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3611
for all his Attributes are exceeding excellent. for all his Attributes Are exceeding excellent.
p-acp d po31 n2 vbr av-vvg j.
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3612
Then if thou wouldest judge of any thing in the world, thou must take this as a measure by which thou maist prize and esteeme it:
Then if thou Wouldst judge of any thing in the world, thou must take this as a measure by which thou Mayest prize and esteem it:
av cs pns21 vmd2 vvi pp-f d n1 p-acp dt n1, pns21 vmb vvi d p-acp dt n1 p-acp r-crq pns21 vm2 vvi cc vvi pn31:
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3613
looke how changeable it is, so much the worse it is;
look how changeable it is, so much the Worse it is;
vvb c-crq j pn31 vbz, av av-d dt jc pn31 vbz;
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if it be good, the more immutable, the better it is, for all changeablenesse commeth from weakenesse.
if it be good, the more immutable, the better it is, for all changeableness comes from weakness.
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Therefore learne to value it so: and you shall finde this of much use. As we may see in the heavens:
Therefore Learn to valve it so: and you shall find this of much use. As we may see in the heavens:
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it is said that they are vaine, because they waxe olde as doth a garment,
it is said that they Are vain, Because they wax old as does a garment,
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but thou art the same, Psal. 102.26, 27. Go through every thing glorious in the world, glorious Churches, they are subject to change;but thou art the same, Psalm 102.26, 27. Go through every thing glorious in the world, glorious Churches, they Are Subject to change;
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as Ierusalem, the glory of all the earth, it is ruinated, and brought nothing.
as Ierusalem, the glory of all the earth, it is ruinated, and brought nothing.
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Take men that are most eminent, yet because they are subject to change, by death or by passions, there is an unevennesse in them:
Take men that Are most eminent, yet Because they Are Subject to change, by death or by passion, there is an unevenness in them:
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though they live here like Gods in their glory. Therefore magnifie no man, but labour to be perswaded of thy selfe, as a man.
though they live Here like God's in their glory. Therefore magnify no man, but labour to be persuaded of thy self, as a man.
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I need not speake to you of riches, they take to themselves wings and fly away;
I need not speak to you of riches, they take to themselves wings and fly away;
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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 presse the contrary.
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 valve it. But I press the contrary.
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Looke upon the things that are not changeable, and labour to prize them. Thou shalt find saving grace to be unchangeable, though it may be impared in degree,
Look upon the things that Are not changeable, and labour to prize them. Thou shalt find Saving grace to be unchangeable, though it may be impaired in degree,
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and may recoyle to the root, and may not bud forth as at other times, yet it is unchangeable, it shall never be taken away:
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:
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So spir••uall life is unchangeable, when that begins, then the other shakes off, even as old nailes doe; when new grow under them:
So spir••uall life is unchangeable, when that begins, then the other shakes off, even as old nails do; when new grow under them:
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therefore this should teach us to value it much. So the word of GOD is an unchangeable thing, Isay 40.8. The grasse withereth, the flower fadeth:
Therefore this should teach us to valve it much. So the word of GOD is an unchangeable thing, Saiah 40.8. The grass withereth, the flower fades:
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but the word of the Lord shall stand for ever. So Matth. 5. Heaven and earth shall passe away, but my word shall not passe. but the word of the Lord shall stand for ever. So Matthew 5. Heaven and earth shall pass away, but my word shall not pass.
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Now what use should we make of this? Then study the word more than any thing in the world besides.
Now what use should we make of this? Then study the word more than any thing in the world beside.
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There is much learning in the world, and there are many creatures:
There is much learning in the world, and there Are many creatures:
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now all other knowledge is of the creature, and that vanisheth away with them, but the word of God shall not passe, the word indures for ever.
now all other knowledge is of the creature, and that Vanishes away with them, but the word of God shall not pass, the word endures for ever.
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Therefore looke what truthes thou canst get out of the word, which may build up the inward man, looke what profit thou canst get from it, that shall remaine for ever:
Therefore look what truths thou Canst get out of the word, which may built up the inward man, look what profit thou Canst get from it, that shall remain for ever:
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therefore thou shouldest prize it much, get it plenteously in thy heart, in the wisedome and power of it.
Therefore thou Shouldst prize it much, get it plenteously in thy heart, in the Wisdom and power of it.
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We have many imployments in this life:
We have many employments in this life:
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but that which is bestowed upon unchangeable things, which shall shall never alter, that is the best time spent.
but that which is bestowed upon unchangeable things, which shall shall never altar, that is the best time spent.
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Lastly, all the good workes thou doest, and all the evill workes of unregenerate men unrepented of, shall remaine for ever.
Lastly, all the good works thou dost, and all the evil works of unregenerate men unrepented of, shall remain for ever.
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Looke what good workes thou doest in the world, they shall remaine with thee for ever, they shall be had in continuall remembrance.
Look what good works thou dost in the world, they shall remain with thee for ever, they shall be had in continual remembrance.
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Therefore thou shouldest labour to be abundant in good workes, that is, to be sure to serve GOD whatsoever thou doest.
Therefore thou Shouldst labour to be abundant in good works, that is, to be sure to serve GOD whatsoever thou dost.
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If thou be servant or a labouring man; when thou doest thy workes out of obedience to him, even those workes shall remaine.
If thou be servant or a labouring man; when thou dost thy works out of Obedience to him, even those works shall remain.
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So looke in any thing that thou hast done for Christ, all these things shall remaine for ever:
So look in any thing that thou hast done for christ, all these things shall remain for ever:
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what faithfull prayers soever thou hast made, or whatsoever thou hast suffered for Christ, what paines thou hast taken in preaching,
what faithful Prayers soever thou hast made, or whatsoever thou hast suffered for christ, what pains thou hast taken in preaching,
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or in repenting, or in advancing the cause of CHRIST, these shall be had in everlasting remembrance.
or in repenting, or in advancing the cause of CHRIST, these shall be had in everlasting remembrance.
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So looke what sinnes unrepented of thou hast committed. The sinnes of unregenerate men shall also remaine.
So look what Sins unrepented of thou hast committed. The Sins of unregenerate men shall also remain.
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All the praise that comes from any action, and the pleasure of it, that passeth away, and comes to nothing:
All the praise that comes from any actium, and the pleasure of it, that passes away, and comes to nothing:
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but looke what sinfulnesse there is in any worke, that remaines, and if thou repent not of it, that sinne shall be reckoned upon thy score;
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;
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and what uprightnesse soever there is in any worke, that shall remaine. Therefore learne from hence to prize and value onely those good things that are immutable,
and what uprightness soever there is in any work, that shall remain. Therefore Learn from hence to prize and valve only those good things that Are immutable,
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and proportionably to feare and shunne the evill. FINIS.
and proportionably to Fear and shun the evil. FINIS.
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THE FIFTEENTH SERMON. EXOD. 3.13, 14.
THE FIFTEENTH SERMON. EXOD. 3.13, 14.
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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 mee unto you,
And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your Father's hath sent me unto you,
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and shall say unto me, what is his name; what shall I say unto them?
and shall say unto me, what is his name; what shall I say unto them?
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And God said unto Moses, I AM, THAT I AM, &c. AS wee are to judge of other things by the mutability of 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:
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so learne to judge of thy selfe, of thine owne spirit, by that constancy that thou findest in well-doing,
so Learn to judge of thy self, of thine own Spirit, by that constancy that thou Findest in welldoing,
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or that mutability and unconstancy that thou art subject to.
or that mutability and unconstancy that thou art Subject to.
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If a man would make a censure of himselfe, let him consider, that the nearer hee comes to unchangeablenesse in well-doing, the better he is, and the stronger he is:
If a man would make a censure of himself, let him Consider, that the nearer he comes to unchangeableness in welldoing, the better he is, and the Stronger he is:
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againe, the more mutable, the weaker. Thou art to judge of thy selfe, as we use to esteeme of one another.
again, the more mutable, the Weaker. Thou art to judge of thy self, as we use to esteem of one Another.
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Now let a man be unconstant, one that we can have no holde of, that is as fickle as the weather, that will resolve upon such a thing to day,
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,
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and change his minde to morrow:
and change his mind to morrow:
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what ever learning or excellency, or what kindnesse soever there is in this man, we regard him not,
what ever learning or excellency, or what kindness soever there is in this man, we regard him not,
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because he is an unconstant man. Now learne thou to doe so with thy selfe, to aske thy selfe that question:
Because he is an unconstant man. Now Learn thou to do so with thy self, to ask thy self that question:
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Hast thou not had many resolutions, that never came to any endeavours? Hast thou not begun many good workes,
Hast thou not had many resolutions, that never Come to any endeavours? Hast thou not begun many good works,
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and never finished them? Hast thou not found that property of folly in thee, To begin stil to live? Stultitia semper incipit vivere? If this be thy case, learne to abhorre thy selfe for it, and to be ashamed:
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 thy self for it, and to be ashamed:
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for all is nothing, till we come to a constant and unchangeble resolution: So that we come to set it downe with our selves as an inviolable law:
for all is nothing, till we come to a constant and unchangeble resolution: So that we come to Set it down with our selves as an inviolable law:
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this is a duty, and I will doe it, whatsoever it cost me; this is a sinne, and I will avoid it, whatsoever come of it.
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.
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This is a resolution that Daniel takes up, Dan. 1.8. He determined in his heart, that he would not be defiled with the Kings meate:
This is a resolution that daniel Takes up, Dan. 1.8. He determined in his heart, that he would not be defiled with the Kings meat:
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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:
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:
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but the words are, with a decree and full resolution of heart; NONLATINALPHABET: That is, when a man doth not lightly put himselfe upon an holy course;
but the words Are, with a Decree and full resolution of heart;: That is, when a man does not lightly put himself upon an holy course;
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but takes up a strong resolution to goe through with it; such a resolution as Pauls was, Acts 20.22. he knew what bands did waite for him, as for theeves it was no matter, he was bound in the spirit, All is nothng:
but Takes up a strong resolution to go through with it; such a resolution as Paul's was, Acts 20.22. he knew what bans did wait for him, as for thieves it was no matter, he was bound in the Spirit, All is nothing:
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I care not, sayes he, so that I may fulfill the Ministery committed to me. Such a resolution we should have.
I care not, Says he, so that I may fulfil the Ministry committed to me. Such a resolution we should have.
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And according as thou findest thy selfe able to doe this, so thou shouldest judge of thy selfe.
And according as thou Findest thy self able to do this, so thou Shouldst judge of thy self.
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A man that is on and off in his wayes, Salomon compares him to a City whose walls are broken downe, that is,
A man that is on and off in his ways, Solomon compares him to a city whose walls Are broken down, that is,
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if a temptation come, and set upon him, it hath free entrance, and the temptation comes in,
if a temptation come, and Set upon him, it hath free Entrance, and the temptation comes in,
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because his soule was without guard and ward.
Because his soul was without guard and ward.
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But on the other side, a man that doth not stand trifling with the Lord, to say, I wish I could,
But on the other side, a man that does not stand trifling with the Lord, to say, I wish I could,
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and I am sorry that I cannot, but he will goe through a good course, such a man is like to a City which hath walls round about it;
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;
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that if a temptation come, there is something to keepe it out. I say, as thou art to judge of other things by the mutability of them: so of thy selfe.
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 thy self.
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There is nothing better than to have a peremptory resolution in well-doing, to be constant therein,
There is nothing better than to have a peremptory resolution in welldoing, to be constant therein,
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and there is nothing worse than to bee peremptory in evill.
and there is nothing Worse than to be peremptory in evil.
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If God be immutable, then thou knowest whither to goe to get this constancy, to make thy selfe unchangeable, and immutable and constant in well-doing.
If God be immutable, then thou Knowest whither to go to get this constancy, to make thy self unchangeable, and immutable and constant in welldoing.
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For, for what end hath he revealed to us that he is unchangeable? is it not for our use? Sure it is,
For, for what end hath he revealed to us that he is unchangeable? is it not for our use? Sure it is,
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even to teach us, that when we finde our selves subject to mutability, wee should goe to God, and beseech him to establish our hearts.
even to teach us, that when we find our selves Subject to mutability, we should go to God, and beseech him to establish our hearts.
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No creature is able to doe it. Every creature is mutable, onely so farre unchangeable, as he maketh it to be so; he onely is originally unchangeable ;
No creature is able to do it. Every creature is mutable, only so Far unchangeable, as he makes it to be so; he only is originally unchangeable;
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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 owne heart, and of thy purposes.
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.
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Therefore thou must thinke with thy selfe, and make this use of the unchangeablenesse of God, that hee onely can make thee unchangeable. Therefore when a man wants direction, hee must goe to GOD: Iam. 1.5. he is onely wise, and can shew a man what to doe, when he is in a strait.
Therefore thou must think with thy self, 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: Iam. 1.5. he is only wise, and can show a man what to do, when he is in a strait.
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And upon the same ground when thou seest that thou art unconstant, goe to him that is unchangeable, that can make thee constant;
And upon the same ground when thou See that thou art unconstant, go to him that is unchangeable, that can make thee constant;
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and desire him to fixe thy quicke-silver, to ballance thy lightnesse, and that he would settle and fill that vaine and empty heart of thine with something that may stay and establish it. There is no other way:
and desire him to fix thy quicksilver, 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:
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all the meanes 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 worke it in us, and for us.
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.
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Therefore the onely way is to give GOD the glory of his immutability, to goe to him in a sense of thine owne unconstancy, and say so;
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;
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Lord, thou hast revealed thy selfe to be unchangeable, that wee may seeke it of thee,Lord, thou hast revealed thy self to be unchangeable, that we may seek it of thee,
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and finde it in thee, thou alone art originally and essentially so: no creature is any further than thou doest communicate it to it.
and find it in thee, thou alone art originally and essentially so: no creature is any further than thou dost communicate it to it.
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Therefore doe thou, LORD, make mee stable and constant in well-doing.
Therefore do thou, LORD, make me stable and constant in welldoing.
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Grace it selfe of it selfe is not immutable, for it is subject to ebbing and flowing:
Grace it self of it self is not immutable, for it is Subject to ebbing and flowing:
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and the reason why we doe not quite lose it, is not from the nature of grace,
and the reason why we do not quite loose it, is not from the nature of grace,
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as if it were immutable, but because it comes from and stickes close to Christ. Therefore goe to him;
as if it were immutable, but Because it comes from and sticks close to christ. Therefore go to him;
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he is the roote that communicates sappe and life to thee, because thou abidest ingrafted in him.
he is the root that communicates sap and life to thee, Because thou abidest ingrafted in him.
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But the Lord doth this by meanes:
But the Lord does this by means:
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it is not enough to pray, and to seeke to him, to make me unchangeable, (so much as humane infirmity can reach) but I must use the meanes also.
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.
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It is true, he doth it by meanes: and if you say, what are those meanes? I will shew it you briefly.
It is true, he does it by means: and if you say, what Are those means? I will show it you briefly.
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You shall finde that there two causes of unconstancy, or mutability, or ficklenesse:
You shall find that there two Causes of unconstancy, or mutability, or fickleness:
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and if you finde out what the causes are, you will easily see the way to helpe it. First, Strength of lust:
and if you find out what the Causes Are, you will Easily see the Way to help it. First, Strength of lust:
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that causeth men to be unconstant. Iames 4.8. Cleanse your hands, ye sinners, and purge your heart you wavering-minded:
that Causes men to be unconstant. James 4.8. Cleanse your hands, you Sinners, and purge your heart you wavering-minded:
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what is the reason, that the Apostle bids them to purge their hearts, that were wavering-minded, but because that corruption,
what is the reason, that the Apostle bids them to purge their hearts, that were wavering-minded, but Because that corruption,
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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 winde makes to fly unconstantly:
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:
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so a man that resolves upon a good course, and takes to himselfe good purposes and desires, he having some lust in him, these thrust in, and make him unstable;
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;
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therefore purge your hearts you wavering-minded.
Therefore purge your hearts you wavering-minded.
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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.
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 Psalm 5.9.
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There is no faithfulnesse in their mouth, their inward part is very filthinesse, &c. The reason why there is no constancie in their speech, life,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,
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and actions is, because within they are very corruption:
and actions is, Because within they Are very corruption:
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that is, the sinne that is within, is the cause of all the wavering that is in the life of man;
that is, the sin that is within, is the cause of all the wavering that is in the life of man;
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were it not for it, there would be no such unevennesse in our lives. Therefore if this be the cause of it, there is no way to helpe it,
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,
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but to get this corruption mortified, to be cleansed from all pollution of flesh and spirit, as much as may be.
but to get this corruption mortified, to be cleansed from all pollution of Flesh and Spirit, as much as may be.
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Take a man that sayes hee will amend his course, that intends to be diligent in his calling,
Take a man that Says he will amend his course, that intends to be diligent in his calling,
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and thinkes not to turne to such evill courses, but to serve God with a perfect heart:
and thinks not to turn to such evil courses, but to serve God with a perfect heart:
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observe now what is the reason that this man breakes his purposes, and falls off againe;
observe now what is the reason that this man breaks his Purposes, and falls off again;
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it is, because there is some strong lust, that comes like a gust of a contrary winde,
it is, Because there is Some strong lust, that comes like a gust of a contrary wind,
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and breakes him off from his course. Therefore the first way is, to cleanse thy heart, if thou wilt be constant.
and breaks him off from his course. Therefore the First Way is, to cleanse thy heart, if thou wilt be constant.
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The second cause of unconstancy, is weakenesse;
The second cause of unconstancy, is weakness;
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if a man were free from that inward corruption, yet weakenesse would make a man to bee unconstant: if a man were free from that inward corruption, yet weakness would make a man to be unconstant:
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so much weakenesse, so much unconstancy; and so much strength as a man hath, so much constancy he hath.
so much weakness, so much unconstancy; and so much strength as a man hath, so much constancy he hath.
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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,
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,
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& he giues 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 hee should repent.
& 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.
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By repenting is meant a change:
By repenting is meant a change:
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now you see the reason given why the Lord is not subject to change, he is the strength of Israell. For you shall allwayes finde in the Scripture, that such attributes are given to GOD, according to the nature of the worke that he hath in hand:
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:
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Now the reason why the Lord will not repent is, because he is strong.
Now the reason why the Lord will not Repent is, Because he is strong.
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To make this appeare to you, you must know, that three things must concurre to make a resolution strong.
To make this appear to you, you must know, that three things must concur to make a resolution strong.
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First, there must bee some reason that must move him. Secondly, there must bee an inclination of the will to it.
First, there must be Some reason that must move him. Secondly, there must be an inclination of the will to it.
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Thirdly, It must be often renewed. First, I say, there must be some reason that must move him:
Thirdly, It must be often renewed. First, I say, there must be Some reason that must move him:
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but if that were all, he would not resolue, therefore hee must have an inclination of the will to it;
but if that were all, he would not resolve, Therefore he must have an inclination of the will to it;
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both these, when they concurre, they make the resolution up:
both these, when they concur, they make the resolution up:
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when the understanding is convinced, and the will inclined, the understanding saith there is reason for it,
when the understanding is convinced, and the will inclined, the understanding Says there is reason for it,
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and the will saith, it is good, then this makes up the resolution.
and the will Says, it is good, then this makes up the resolution.
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As first, when a man hath any reason to move him to any action, and it is a strong reason,
As First, when a man hath any reason to move him to any actium, and it is a strong reason,
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so that hee answers all objections that hee meets with, now the resolution continues firme: but if his reasons be not sufficient, but he meete with objections that are stronger,
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,
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then the first principle being taken away, the resolution growes flaggy and weake.
then the First principle being taken away, the resolution grows flaggy and weak.
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And so is it in the other also, when a man hath a desire to any thing,
And so is it in the other also, when a man hath a desire to any thing,
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if it be so strong, that nothing is stronger then it, that can overtop, and overrule it,
if it be so strong, that nothing is Stronger then it, that can overtop, and overrule it,
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then he goes on without any impediment: but if it bee weake, so that a stronger desire can come, and overballance it,
then he Goes on without any impediment: but if it be weak, so that a Stronger desire can come, and overbalance it,
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then the second principle is demolished, and there is an end of this resolution.
then the second principle is demolished, and there is an end of this resolution.
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So that let the reason on which wee fixe it bee strong, and let the inclination (which must concurre,) be fix't and strong,
So that let the reason on which we fix it be strong, and let the inclination (which must concur,) be fixed and strong,
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and then the resolution will be accordidg. But I adde the third, that there must be a renewing of this:
and then the resolution will be accordidg. But I add the third, that there must be a renewing of this:
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for though the resolution bee well built, yet to make it constant, it must still be renewed.
for though the resolution be well built, yet to make it constant, it must still be renewed.
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For there are some workes, which must have a third and fourth hand to goe over them,
For there Are Some works, which must have a third and fourth hand to go over them,
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or else they will fall, and moulder away:
or Else they will fallen, and moulder away:
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And this is the nature of our resolution also, it is not the resolution of a day or two, that will serue the turne,
And this is the nature of our resolution also, it is not the resolution of a day or two, that will serve the turn,
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for the nature of man is subject to such weakenesse, that except our resolutions bee gone over and over againe, they shrinke and come to nothing.
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.
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Therefore the thing that caseth unconstancy, is one of these three:
Therefore the thing that caseth unconstancy, is one of these three:
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either weakenesse of reason that sets thee on worke, or weakenesse of the inclination and desire,
either weakness of reason that sets thee on work, or weakness of the inclination and desire,
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or else, not renewing of this.
or Else, not renewing of this.
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Now when you have found out the causes of weaknesse, you may easily finde out the meanes to make you resolute in well doing. As
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
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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:
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:
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that is, the seed was good, and the earth was good, but it was not deepe enough,
that is, the seed was good, and the earth was good, but it was not deep enough,
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and the strength of the Sunne caused it to wither away.
and the strength of the Sun caused it to wither away.
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So when we shall have good purposes and resolutions, and they have not root inough, that is,
So when we shall have good Purposes and resolutions, and they have not root enough, that is,
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when he hath not well examined the thing, so as to bee fully convinced of the thing that he undertakes, he is apt to be inconstant in it.
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.
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And this was the reason of Eves inconstancy, because shee considered not the bottome that she was built upon.
And this was the reason of Eves inconstancy, Because she considered not the bottom that she was built upon.
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On the other side, the Woman of Canaan when she had fixed her faith upon a good ground, she would not be beaten off:
On the other side, the Woman of Canaan when she had fixed her faith upon a good ground, she would not be beaten off:
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though she could not answer the objection, yet she would not bee plucked off. Thou art the Messias, and therefore thou wilt shew mercy:
though she could not answer the objection, yet she would not be plucked off. Thou art the Messias, and Therefore thou wilt show mercy:
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and then she had neede of mercy, for her daughter was sicke, and weake, and therefore she would not be driven off, shee would take no deniall.
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.
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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 is it with all our resolutions when they have this depth of earth. Therefore the best Way is, to Consider, and forecast the worst.
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So our Saviour counselleth to suspect the worst:
So our Saviour counselleth to suspect the worst:
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How canst thou that hast but two hundred, goe against him that hath a thousand, so is it in this case.How Canst thou that hast but two hundred, go against him that hath a thousand, so is it in this case.
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When you shall undertake a good course, and you goe out but with weake reasons:
When you shall undertake a good course, and you go out but with weak Reasons:
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if Sathan or a lust come and object stronger reasons, this will make thee give out.
if Sathan or a lust come and Object Stronger Reasons, this will make thee give out.
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Therefore the best way is to forecast the worst, and to outbid the Devill in every temptation.
Therefore the best Way is to forecast the worst, and to outbid the devil in every temptation.
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Therefore when hee shall come and say, that thou shalt have favour with men, say to him that the favour of GOD is better;
Therefore when he shall come and say, that thou shalt have favour with men, say to him that the favour of GOD is better;
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if he shall tell thee of riches, and wealth, say that thou shalt have a treasure in heaven:
if he shall tell thee of riches, and wealth, say that thou shalt have a treasure in heaven:
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if hee say to thee that thou shalt have rest and pleasure in sinne, say to him, that the peace of conscience,
if he say to thee that thou shalt have rest and pleasure in sin, say to him, that the peace of conscience,
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and joy in the Holy Ghost, is farre beyond that rest, and pleasure, whatsoever it be:
and joy in the Holy Ghost, is Far beyond that rest, and pleasure, whatsoever it be:
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So in all the temptations one the other hand, it is good to ponder them well, that wee may bee able to outbid him therein.
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.
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Whatsoever he doth object, it is one of these two: either some good that thou shalt have, or some evill.
Whatsoever he does Object, it is one of these two: either Some good that thou shalt have, or Some evil.
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Now consider, that as the love and favour of GOD, is a greater good then all the world can give thee:
Now Consider, that as the love and favour of GOD, is a greater good then all the world can give thee:
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So his wrath is a greater evill, than any the world can doe to thee.
So his wrath is a greater evil, than any the world can do to thee.
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Secondly, If thou wouldest have thy resolution strong, to breake through all impediments, labour to get vehement desires to overtoppe all other:
Secondly, If thou Wouldst have thy resolution strong, to break through all impediments, labour to get vehement Desires to overtop all other:
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that whatsoever comes, yet this may overballance them. But how shall I come to get such a desire?
that whatsoever comes, yet this may overbalance them. But how shall I come to get such a desire?
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There is no way in the world but this: Labour to be humbled for thy sinnes, to get a broken heart for them:
There is no Way in the world but this: Labour to be humbled for thy Sins, to get a broken heart for them:
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for then a man comes to prize grace exceeding much, and worldly things as nothing.
for then a man comes to prize grace exceeding much, and worldly things as nothing.
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For this is a sure rule, When thou feelest thy sinnes to lie heavie upon thee,
For this is a sure Rule, When thou Feel thy Sins to lie heavy upon thee,
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then all the things in the world will appeare light: therefore labour to know the bitternesse of sinne;then all the things in the world will appear Light: Therefore labour to know the bitterness of sin;
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it is that which sets an edge upon all our spirituall desires:
it is that which sets an edge upon all our spiritual Desires:
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without this a man doth but cheapen the kingdome of heaven, he doth as the people did with Rehoboam, they expostulated with him about their serving him:
without this a man does but cheapen the Kingdom of heaven, he does as the people did with Rehoboam, they expostulated with him about their serving him:
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so wee doe capitulate with the Lord, as it were, and stand upon termes with him, untill we are humbled;
so we do capitulate with the Lord, as it were, and stand upon terms with him, until we Are humbled;
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and then we are ready to take heaven upon any condition. Till a man be thus humbled, his desires are remisse, and weake, and flaggy desires;
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;
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they raise up great buildings upon no foundation; the foundation is weake and crazie, and so the building comes downe.
they raise up great buildings upon no Foundation; the Foundation is weak and crazy, and so the building comes down.
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And hence is it, that men put their hand to the plough, and looke backe againe.
And hence is it, that men put their hand to the plough, and look back again.
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A scholler will serve the Lord, if hee may have eminency in gifts, and outward excellency,
A scholar will serve the Lord, if he may have eminency in Gifts, and outward excellency,
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or some honour in the flesh; but all this while his desires are remisse:
or Some honour in the Flesh; but all this while his Desires Are remiss:
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but when he is once humbled, then he will say with Saint Paul, Lord, what wilt thou have me to doe? and I will doe it, whatsoever it is,
but when he is once humbled, then he will say with Saint Paul, Lord, what wilt thou have me to do? and I will do it, whatsoever it is,
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and whatsoever thou wouldest have me to suffer, I will suffer it. He will take the kingdome of heaven by violence:
and whatsoever thou Wouldst have me to suffer, I will suffer it. He will take the Kingdom of heaven by violence:
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and then his resolutions continue constant that way.
and then his resolutions continue constant that Way.
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For what can Satan do to him? wil he take away his pleasure from him, his wealth,
For what can Satan do to him? will he take away his pleasure from him, his wealth,
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or his credit? they are things that hee hath despised before: he can take nothing from him, but what he cares not for.
or his credit? they Are things that he hath despised before: he can take nothing from him, but what he Cares not for.
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It is the bitternesse of sinne, that makes him now to prize Gods love and favour above all thing.
It is the bitterness of sin, that makes him now to prize God's love and favour above all thing.
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Thirdly, thou must renew thy resolution oft:
Thirdly, thou must renew thy resolution oft:
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it is not enough to set the heart in a good frame of grace for a day,
it is not enough to Set the heart in a good frame of grace for a day,
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or two, or for a moneth, but thou must have a constant course in doing of it, ever and anon:
or two, or for a Monn, but thou must have a constant course in doing of it, ever and anon:
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as the Dutch men use to doe with their bankes, that keepe them with little cost,
as the Dutch men use to do with their banks, that keep them with little cost,
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because they looke narrowly to them;
Because they look narrowly to them;
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if there be but the least breach, they make it up presently, otherwise the water makes a breach upon them.
if there be but the least breach, they make it up presently, otherwise the water makes a breach upon them.
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So thou shouldest doe with thy heart:
So thou Shouldst do with thy heart:
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observe it from day to day, marke what objections come, that thou canst not answer, what lusts and desires doe overballance thee,
observe it from day to day, mark what objections come, that thou Canst not answer, what Lustiest and Desires do overbalance thee,
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and learne still to renew thy reasons and resolutions against them: and this will make thee constant, and firme, and peremptory in well-doing.
and Learn still to renew thy Reasons and resolutions against them: and this will make thee constant, and firm, and peremptory in welldoing.
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NOw I come to the next Attribute, and that is, The Greatnesse of God, or his Infinitenesse: We follow in this rather the rule of the Scripture,
NOw I come to the next Attribute, and that is, The Greatness of God, or his Infiniteness: We follow in this rather the Rule of the Scripture,
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than the tract of the Schoolemen, and wee insist upon those that God doth especially take to him in Scripture.
than the tract of the Schoolmen, and we insist upon those that God does especially take to him in Scripture.
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Now that God takes this Attribute to himselfe, 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 greatnesse is unsearchable.
Now that God Takes this Attribute to himself, you shall see in 2 Chronicles 2.5. For great is our God above all God's Psalm 135.5. For I know that the Lord is great, and that our Lord is above all God's But the place that I would chiefly commend to you is this: Psalm 145.3. Great is the Lord, and most worthy to be praised: and his greatness is unsearchable.
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Where you see, that it is an infinite, and incomprehensible greatnesse that the Lord takes to himselfe. So Psal. 147.5. Great is our God, and of great power: and his understanding is infinite.
Where you see, that it is an infinite, and incomprehensible greatness that the Lord Takes to himself. So Psalm 147.5. Great is our God, and of great power: and his understanding is infinite.
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In handling of this, I will shew you these two things. First, I will shew you how this greatnesse of God is gathered from the Scriptures.
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.
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Secondly, I will shew you the reason of it, as I have done in the rest.
Secondly, I will show you the reason of it, as I have done in the rest.
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The greatnesse of God is declared to us in the Scripture by these sixe things. First, By the workes of his creation.
The greatness of God is declared to us in the Scripture by these sixe things. First, By the works of his creation.
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The greatnesse of the workes doe shew the greatnesse the maker. Isay 40.12. The greatness of the works do show the greatness the maker. Saiah 40.12.
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Who hath measured the heavens in the hollow of his hand, and meted out the heavens with a spanne, Who hath measured the heavens in the hollow of his hand, and meted out the heavens with a span,
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and comprehended the dust of the earth in a measure, and weighed the mountaines in scales,
and comprehended the dust of the earth in a measure, and weighed the Mountains in scales,
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and the hills in a ballance? that is, If you would looke upon any worke, you may judge of the workeman by it;and the hills in a balance? that is, If you would look upon any work, you may judge of the workman by it;
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if you see a great building, you conceive it to be made by a man of some power:
if you see a great building, you conceive it to be made by a man of Some power:
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now when you looke upon the great building of heaven and earth, you may thinke that he that handles the materialls,
now when you look upon the great building of heaven and earth, you may think that he that handles the materials,
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as an Architect doth handle the stones, and lay them in their place is great:
as an Architect does handle the stones, and lay them in their place is great:
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now the Lord doth put the waters together, as if he held them in his hand;
now the Lord does put the waters together, as if he held them in his hand;
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and hee measures out the heavens, as a workeman measures out the roofe:
and he measures out the heavens, as a workman measures out the roof:
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Againe, every workeman must worke by plummet and by weight, now consider the great mountaines, saith he, he weighes them in scales,
Again, every workman must work by plummet and by weight, now Consider the great Mountains, Says he, he weighs them in scales,
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and the hills in a ballance:
and the hills in a balance:
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as this building doth goe beyond mans, so doth the greatnesse of God exceed the greatnesse of man:
as this building does go beyond men, so does the greatness of God exceed the greatness of man:
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and by this you may take a glimpse of the greatnesse of the Lord.
and by this you may take a glimpse of the greatness of the Lord.
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Secondly, by the ensignes of his greatnesse: The greatnesse of Princes is set out by those outward signes, which are the declaration of it.
Secondly, by the ensigns of his greatness: The greatness of Princes is Set out by those outward Signs, which Are the declaration of it.
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Now when the Lord would shew his greatnesse, 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:
Now when the Lord would show his greatness, you shall see how he Expresses it. Deuteronomy 4.36. When he Come out of the Mount, they herd a great voice, and on the earth there was a great fire:
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by that you may know the greatnesse of God. For why doth hee come out with those ensignes, clothed with them,
by that you may know the greatness of God. For why does he come out with those ensigns, clothed with them,
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as it were, but that by this you might have a crevice opened to shew you the greatnesse 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 ;
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 Ezekielem. It is said also, that his voice was as the found of many waters;
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and he was so terrible, that is was a vsuall saying among the Iewes; Who can see God and live? why so? Because when he appeared,
and he was so terrible, that is was a usual saying among the Iewes; Who can see God and live? why so? Because when he appeared,
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when he shewed any shadow of his greatnesse, weake flesh could not behold him, but was swallowed up as it were, with the greatnesse of his Majesty.
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.
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Thirdly, By the workes of his providence. Ezek. 36.23.
Thirdly, By the works of his providence. Ezekiel 36.23.
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And I will sanctifie my great Name which was prophaned among the heathen, which yee have prophaned in the middest of them, And I will sanctify my great Name which was Profaned among the heathen, which ye have Profaned in the midst of them,
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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 hee should say;and the heathen shall know that I am the LORD, Says the Lord GOD, when I shall be sanctified in you before their eyes. As if he should say;
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They make no account of me now, but when they shall see me to bring downe great Babel, then they shall know and beleeve, that I am a great GOD.
They make no account of me now, but when they shall see me to bring down great Babel, then they shall know and believe, that I am a great GOD.
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So else where in Ezechiel hee compareth Ashur, and Tire, to a Lyon and Eagle, and a Cedar: and hee saith, that hee will put a hooke into the Lyon, and deplume the Eagle, and overtop the Cedar:
So Else where in Ezechiel he compareth Ashur, and Tire, to a lion and Eagl, and a Cedar: and he Says, that he will put a hook into the lion, and deplume the Eagl, and overtop the Cedar:
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that is, hee will shew forth his greatnesse, at that time, when he shall bring downe those great nations.
that is, he will show forth his greatness, At that time, when he shall bring down those great Nations.
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So the greatnesse of GOD is seene in his providence over every thing: when he shall overthrow a whole kingdome, and a great battell by a litle accident,
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,
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as great ships are turned about by a litle rudder, then his might appeares.
as great ships Are turned about by a little rudder, then his might appears.
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So in his ruling the winds and seaes, and weather, all this shewes the greatnesse of his excellency.
So in his ruling the winds and Seas, and weather, all this shows the greatness of his excellency.
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Therefore look vpon his judgements, and likewise upon his mercyes, when you see, how he raiseth men out of the dust &c. All this shewes the greatnesse of God.
Therefore look upon his Judgments, and likewise upon his Mercies, when you see, how he Raiseth men out of the dust etc. All this shows the greatness of God.
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Fourthly, It is set out comparatively.
Fourthly, It is Set out comparatively.
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To compare him, with the greatest of men, Kings, what are they unto him, who is the King of Kings ? Nay, take Nations which are greater, nay take all Nations, you 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 ballance:
To compare him, with the greatest of men, Kings, what Are they unto him, who is the King of Kings? Nay, take nations which Are greater, nay take all nations, you shall see what they Are to him. Isaiah 40.15. Behold the nations Are as a drop of a bucket, and Are counted as the small dust of the balance:
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Behold he taketh up the Iles as a very little thing, & Lebanon is not sufficient to burn for a burnt offering.
Behold he Takes up the Isles as a very little thing, & Lebanon is not sufficient to burn for a burned offering.
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All Nations before him are as nothing, and they are counted to him lesse then nothing and vanity. All nations before him Are as nothing, and they Are counted to him less then nothing and vanity.
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The very scope of this place is, to sh•w the greatnesse of God by comparison.
The very scope of this place is, to sh•w the greatness of God by comparison.
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A bucket of water is but a small thing, but the dropps that fall from it, they are of no use:
A bucket of water is but a small thing, but the drops that fallen from it, they Are of no use:
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Againe, the dust of the earth is but a small thing, but the dust of the scales, that will not so much as turne them, that must needes be exceeding little:
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:
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but all the world is not so much to him, as a litle dust. Another comparison you shall finde in Isa 55. My thoughts are above your thoughts,
but all the world is not so much to him, as a little dust. another comparison you shall find in Isaiah 55. My thoughts Are above your thoughts,
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as the heaven is above the earth. Beyond al things are the thoughts of man; for though Nations bee great, yet a mans thoughts goe beyond them:as the heaven is above the earth. Beyond all things Are the thoughts of man; for though nations be great, yet a men thoughts go beyond them:
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notwithstanding the Lord is as much beyond the scantling, and modell that we draw of him in our thoughts, as the heavens are above the earth:
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:
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When you have thought upon mee as much as you can thinke;
When you have Thought upon me as much as you can think;
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when you have thought me mercifull, (for that is the thing which hee speakes of) yet I am as much more mercifull,
when you have Thought me merciful, (for that is the thing which he speaks of) yet I am as much more merciful,
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then you can thinke of me, as the heavens are above the earth. Fifthly, The Immensenesse or extent of his being. Ier. 23.24. Doe not I fill heaven and earth, saith the Lord ? When we consider, that the heaven of heavens cannot containe him, that largenesse presented to our mindes, will shew his greatnesse to us.
then you can think of me, as the heavens Are above the earth. Fifthly, The Immenseness or extent of his being. Jeremiah 23.24. Do not I fill heaven and earth, Says 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.
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Sixthly, His holinesse shewes his greatnesse. Looke as men keepe a greater distance from others, (as Princes doe) so wee esteeme them greater:
Sixthly, His holiness shows his greatness. Look as men keep a greater distance from Others, (as Princes do) so we esteem them greater:
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Now his holinesse is nothing else, but his separation and distance from every creature. Every thing is holy, because it is separated;
Now his holiness is nothing Else, but his separation and distance from every creature. Every thing is holy, Because it is separated;
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it is common, because it is not sequestred from other uses: now GOD is separated, none may come neere him;
it is Common, Because it is not sequestered from other uses: now GOD is separated, none may come near him;
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as the Cherubims cover their faces before him ; and when he was in the Mount, none might approach neare to him;
as the Cherubims cover their faces before him; and when he was in the Mount, none might approach near to him;
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if they did, they were to be thrust through with a dart: He dwells in light inaccessible ;
if they did, they were to be thrust through with a dart: He dwells in Light inaccessible;
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and therefore the great holinesse of GOD shewes the greatnesse of Majesty. The reasons of this Infinitenesse are these.
and Therefore the great holiness of GOD shows the greatness of Majesty. The Reasons of this Infiniteness Are these.
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First, from this very place, I AM hath sent me unto you;
First, from this very place, I AM hath sent me unto you;
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I AM, shewes that he hath a being from himselfe, if so, then he had no cause.I AM, shows that he hath a being from himself, if so, then he had no cause.
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Now from hence, as in that he had no efficient nor finall cause, he is eternall:
Now from hence, as in that he had no efficient nor final cause, he is Eternal:
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so in that he hath neither matter nor forme, hee is infinite and incomprehensible.
so in that he hath neither matter nor Form, he is infinite and incomprehensible.
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And that is the reason that hee hath an unlimited essence, because all limitation proceedes either from the matter or from the forme: the forme is contracted by the matter :
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:
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againe, the matter would be indefinite, but it is contracted and bounded by the forme. Now GOD hath neither matter nor forme, nor nothing like it: therefore hee is infinite.
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.
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All the creatures they have their severall kindes:
All the creatures they have their several Kinds:
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the Angels they have no matter, yet they have something in them answerable to matter and forme, wherein they agree, and disagree with other creatures:
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:
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and therefore they are one kinde of creatures, and man another;
and Therefore they Are one kind of creatures, and man Another;
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which shewes that they have formes to bound and limit them, and that the essence of the Angels goes so farre, and no farther;
which shows that they have forms to bound and limit them, and that the essence of the Angels Goes so Far, and no farther;
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and so the essence of man, &c. But in GOD there is no similitude of any such thing, there is no Esse receptum, there is no limits in him, nothing to binde his essence:
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:
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whereas they are Entia in a certaine kinde, he is simpliciter Ens, and therefore without all limitation, and so must be immense.
whereas they Are Entities in a certain kind, he is simpliciter Ens, and Therefore without all limitation, and so must be immense.
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Secondly, He is omnipotent and almighty, he can doe whatsoever he will: Whence I reason. If he have an infinite power, it must needs proceede from an infinite cause; 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;
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for as a thing is in working, so it is in being:
for as a thing is in working, so it is in being:
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therefore when his power is infinite, that must needes be infinite in which it is rooted, and from whence it proceedes.
Therefore when his power is infinite, that must needs be infinite in which it is rooted, and from whence it proceeds.
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Thirdly, That which is beyond all that wee can conceive is infinite: but GOD is so, Thirdly, That which is beyond all that we can conceive is infinite: but GOD is so,
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for if any thing could be imagined more perfect than he is, that should be GOD and not he:
for if any thing could be imagined more perfect than he is, that should be GOD and not he:
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and therefore in Scripture, whatsoever we can conceive of him, yet he is beyond it. Rom. 11. His wayes are past finding out ;
and Therefore in Scripture, whatsoever we can conceive of him, yet he is beyond it. Rom. 11. His ways Are passed finding out;
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and it is said, that hee dwells in light inaccessible. Fourthly, Consider it from his workes:
and it is said, that he dwells in Light inaccessible. Fourthly, Consider it from his works:
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you see that hee hath made the world of nothing. Whence I reason:
you see that he hath made the world of nothing. Whence I reason:
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If you would heate the aire, it is more easily heated than water, because the passive power is neerer the active;
If you would heat the air, it is more Easily heated than water, Because the passive power is nearer the active;
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and if you would heate water, you may more easily heate it than the earth: Now according to the resistance, according to the passive power, such is 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:
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if the passive power lie open, the active power is lesse, that workes upon it:
if the passive power lie open, the active power is less, that works upon it:
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now when the passive power is infinitely low, then the active power must be infinitely high, and answerable to it.
now when the passive power is infinitely low, then the active power must be infinitely high, and answerable to it.
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Therefore when GOD comes to make something of nothing, the active power must bee exceeding high,
Therefore when GOD comes to make something of nothing, the active power must be exceeding high,
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because the passive power is so low:
Because the passive power is so low:
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and therefore requires an infinite active power to make something of nothing, and consequently, hee must be infinite, in whom this power is seated.
and Therefore requires an infinite active power to make something of nothing, and consequently, he must be infinite, in whom this power is seated.
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If he be so great a GOD, he that is our God, the GOD, who is our Father, if he be thus great and incomprehensible, learne you to know what you are then:
If he be so great a GOD, he that is our God, the GOD, who is our Father, if he be thus great and incomprehensible, Learn you to know what you Are then:
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that you have an infinite God to maintaine, defend and uphold you, in all all that you have to doe, or suffer for his will.
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.
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This will cause you to take great mindes to your selves to have a holy magnanimity in you:
This will cause you to take great minds to your selves to have a holy magnanimity in you:
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And the consideration of this Attribute is of great vse, to make Christians come to have great mindes.
And the consideration of this Attribute is of great use, to make Christians come to have great minds.
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For what is it that makes the minde great? It is the greatnesse of the object:
For what is it that makes the mind great? It is the greatness of the Object:
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whence it is, that Kings have great mindes, because of their great Kingdomes;
whence it is, that Kings have great minds, Because of their great Kingdoms;
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and great men have great thoughts, because of the great objects that they have to looke vpon.
and great men have great thoughts, Because of the great objects that they have to look upon.
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Now therefore, if thou wouldest looke vpon the great God, if thou wouldest consider that he is thy Father,
Now Therefore, if thou Wouldst look upon the great God, if thou Wouldst Consider that he is thy Father,
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and that all that hee hath is thine, this would likewise make thy minde exceeding great: it would take from us that pusillanimity and narrownesse of mind, which we are subject to;
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;
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and it is of great moment it should doe so.
and it is of great moment it should do so.
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A litle mind though it be good, yet because it is a litle vessell, it can bee and receive but a litle good;
A little mind though it be good, yet Because it is a little vessel, it can be and receive but a little good;
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whereas when the minde is great it is capable of great grace, great actions, and great indeavours:
whereas when the mind is great it is capable of great grace, great actions, and great endeavours:
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therefore we should get our minds to be inlarged, by considering the greatnesse of GOD, and our interest in it.
Therefore we should get our minds to be enlarged, by considering the greatness of GOD, and our Interest in it.
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For want of this it is, that Christians are so apt to bee led aside into bywayes by the power of great men;
For want of this it is, that Christians Are so apt to be led aside into byways by the power of great men;
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because they thinke that they are greatly graced when they are look't after by great men;
Because they think that they Are greatly graced when they Are looked After by great men;
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when as if they did know their owne greatnesse, that they are Sonnes of GOD, and heires of heaven, this goes beyond it.
when as if they did know their own greatness, that they Are Sons of GOD, and Heirs of heaven, this Goes beyond it.
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Hence likewise it is, that men are so easily wrought vpon by pleasure, profit, and the like, that they are ready to transgresse:
Hence likewise it is, that men Are so Easily wrought upon by pleasure, profit, and the like, that they Are ready to transgress:
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why is it? It is, because they doe not know what they are borne to, that the great GOD of heaven is theirs.
why is it? It is, Because they do not know what they Are born to, that the great GOD of heaven is theirs.
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So what is the reason, that the praise, and credit of men, doe so much affect you? but because we have so litle mindes? whereas,
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,
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if God were knowne in his greatnesse, what would the praise of great men be to the praise of the great GOD? This would give us much strength against these temptations.
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.
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And hence it is that young students that are provided for, have their mindes lift vp to vanities:
And hence it is that young Students that Are provided for, have their minds lift up to vanities:
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whereas if their minds were great, they would despise them, and labour to serve the great GOD with their strength and parts.
whereas if their minds were great, they would despise them, and labour to serve the great GOD with their strength and parts.
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And so men that are growne vp, if they have estate inough, they leave the high and honorable calling of the Ministery;
And so men that Are grown up, if they have estate enough, they leave the high and honourable calling of the Ministry;
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the reason is, because they overvalue these outward things: whereas, if a man had, a great mind, nothing would bee great to him.
the reason is, Because they overvalue these outward things: whereas, if a man had, a great mind, nothing would be great to him.
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Hence also it is, that men are so stirred with variety of conditions; when prosperity comes, it shakes them one way;
Hence also it is, that men Are so stirred with variety of conditions; when Prosperity comes, it shakes them one Way;
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when crosses and adversity comes, it troubles them on the otherside: and what is the reason, but because they seeme great to them:
when Crosses and adversity comes, it Troubles them on the otherside: and what is the reason, but Because they seem great to them:
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which appeares from hence, because they stirre vp great affections.
which appears from hence, Because they stir up great affections.
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Therefore the way, to walke even in both conditions, is, to get this greatnesse of mind: for it is the weakenesse of minde, which causeth a man to be over affected with these things, to rejoyce too much in the one,
Therefore the Way, to walk even in both conditions, is, to get this greatness of mind: for it is the weakness of mind, which Causes a man to be over affected with these things, to rejoice too much in the one,
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and to bee too much affected with the other.
and to be too much affected with the other.
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Even as, wee see, a weake eye, as the eyes of Owles and Bats, cannot indure a great light;
Even as, we see, a weak eye, as the eyes of Owls and Bats, cannot endure a great Light;
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and a weake braine cannot beare strong drinke: but a strong eye, as the eye of an Eagle, can indure the greatest light;
and a weak brain cannot bear strong drink: but a strong eye, as the eye of an Eagl, can endure the greatest Light;
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so a strong minde, it will indure great grace and disgrace, with the same temper, it will beare all well enough, it knowes how to want and how to abound ;
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;
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because he hath a great and a strong minde: whereas others have their eyes dazeled,
Because he hath a great and a strong mind: whereas Others have their eyes dazzled,
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and their braines made giddy as it were with the favour or losse of great men.
and their brains made giddy as it were with the favour or loss of great men.
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Hence also it is that wee are so busie about worldly things, dignity, and riches, &c. It is true we should seeke after these things,
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,
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but why doe we doe it tanto conatu? It was Paules greatnesse of mind, that made him ambitious to preach the Gospell ;
but why do we do it tanto conatu? It was Paul's greatness of mind, that made him ambitious to preach the Gospel;
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to serve tables, and such like, were small matters, hee would not looke after them:
to serve tables, and such like, were small matters, he would not look After them:
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So if wee had great minds, wee should seeke for grace, and how to increase in it,
So if we had great minds, we should seek for grace, and how to increase in it,
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how to live an usefull, and painefull and profitable life. Worldly things are too litle for the mind to bestow it selfe upon;
how to live an useful, and painful and profitable life. Worldly things Are too little for the mind to bestow it self upon;
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which would be so to us, if we could see GOD in his greatnesse, and our interest in it.
which would be so to us, if we could see GOD in his greatness, and our Interest in it.
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Men of little mindes and pusillanimous, doe as the Bramble, which reckoned it as a great matter to reigne over the trees: whereas the Vine and the Figgetree esteemed it not so,
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 Fig tree esteemed it not so,
n2 pp-f j n2 cc j, vdb p-acp dt n1, r-crq vvd pn31 p-acp dt j n1 p-acp vvi p-acp dt n2: cs dt n1 cc dt n1 vvd pn31 xx av,
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but chose rather to serve GOD and man with their sweetnesse and fatnesse.
but chosen rather to serve GOD and man with their sweetness and fatness.
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Hence it is that men are so much affected with the injuries of men on the one side,
Hence it is that men Are so much affected with the injuries of men on the one side,
av pn31 vbz d n2 vbr av av-d vvn p-acp dt n2 pp-f n2 p-acp dt crd n1,
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and the feares of men on the other side: all this ariseth from the littlenesse of the minde. Saint Paul, Gal. 5.12.
and the fears of men on the other side: all this arises from the littleness of the mind. Saint Paul, Gal. 5.12.
cc dt n2 pp-f n2 p-acp dt j-jn n1: d d vvz p-acp dt n1 pp-f dt n1. n1 np1, np1 crd.
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the Galathians had done him great injury, yet saith he, Brethren, be as I am, for I am as you are:
the Galatians had done him great injury, yet Says he, Brothers, be as I am, for I am as you Are:
dt np2 vhd vdn pno31 j n1, av vvz pns31, n2, vbb c-acp pns11 vbm, c-acp pns11 vbm p-acp pn22 vbr:
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you have done me great injury, but I esteeme it not, you have not hurt mee at all.
you have done me great injury, but I esteem it not, you have not hurt me At all.
pn22 vhb vdn pno11 j n1, cc-acp pns11 vvb pn31 xx, pn22 vhb xx vvn pno11 p-acp d.
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For, a man inlarged to a holy greatnesse of mind, all the injuries put upon him by men, seeme small to him:
For, a man enlarged to a holy greatness of mind, all the injuries put upon him by men, seem small to him:
p-acp, dt n1 vvn p-acp dt j n1 pp-f n1, d dt n2 vvn p-acp pno31 p-acp n2, vvb j p-acp pno31:
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when men are full of complaints, and say, they cannot beare such disgrace and slander, and reproach;
when men Are full of complaints, and say, they cannot bear such disgrace and slander, and reproach;
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this doth not proceede from the greatnesse, but from the weaknesse of their mindes. Men thinke it indeede greatnesse of minde, not to passe over these things, not to put up an injury:
this does 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:
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but surely it is a note of a great minde, to overlooke them all. So it is true on the other side, not to regard the praise of men:
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:
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The Philosopher could say, that the magnanimous man did not regard the praise of common men, because he was above them;
The Philosopher could say, that the magnanimous man did not regard the praise of Common men, Because he was above them;
dt n1 vmd vvi, cst dt j n1 vdd xx vvi dt n1 pp-f j n2, c-acp pns31 vbds p-acp pno32;
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and he is but a weake man, that would regard the praise of children, because they are not able to judge:
and he is but a weak man, that would regard the praise of children, Because they Are not able to judge:
cc pns31 vbz p-acp dt j n1, cst vmd vvi dt n1 pp-f n2, c-acp pns32 vbr xx j pc-acp vvi:
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so hee hath but a weake minde, that regards the praise of worldly men;
so he hath but a weak mind, that regards the praise of worldly men;
av pns31 vhz p-acp dt j n1, cst vvz dt n1 pp-f j n2;
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for they are too little for him to regard, if hee did see GOD in his greatnesse. This made Paul to say, that hee did not care for mans day, let them say what they will by me, better or worse, I regard it not. (There is indeede a meete regard to be had of of them;
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 men 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;
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but if they come into competition with God, then they must beare no weight at all:) and thus because disgrace and disparagement, &c. seemed but little to him, he despised them all.
but if they come into competition with God, then they must bear no weight At all:) and thus Because disgrace and disparagement, etc. seemed but little to him, he despised them all.
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So from this weaknesse of minde ariseth that cowardlinesse which wee see often in men.
So from this weakness of mind arises that cowardliness which we see often in men.
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Whence is it that men are so fearefull to holde out the light of a holy profession? is it not from hence, that they are pusillanimous, that they doe too much esteeme the face of men? A Lion,
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,
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because he knowes himselfe to be a Lion, if the dogges barke, hee walkes in the street and regards them not;
Because he knows himself to be a lion, if the Dogs bark, he walks in the street and regards them not;
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he turneth not his head aside for them:
he turns not his head aside for them:
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So a magnanimous man, that knowes himselfe in GODS favour, will passe by the obloquies of m•n.
So a magnanimous man, that knows himself in GOD'S favour, will pass by the Obloquies of m•n.
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You shall see David did so:
You shall see David did so:
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hee went on in his course like a Lion, when Shimei railed against him, so that the two sonnes of Zerviah would have cut off his head;
he went on in his course like a lion, when Shimei railed against him, so that the two Sons of Zeruiah would have Cut off his head;
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No, let him alone, saith he, the Lord then raised him up to a great mind.
No, let him alone, Says he, the Lord then raised him up to a great mind.
uh-dx, vvb pno31 av-j, vvz pns31, dt n1 av vvd pno31 a-acp p-acp dt j n1.
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So was it with Paul, he passed through evill report, & good report, & never turned aside for any.
So was it with Paul, he passed through evil report, & good report, & never turned aside for any.
np1 vbds pn31 p-acp np1, pns31 vvd p-acp j-jn n1, cc j n1, cc av-x vvd av p-acp d.
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So Moses, & Ieremy, They shall smite thee with the tongue of men, &c. sayes GOD, but I am with thee.
So Moses, & Ieremy, They shall smite thee with the tongue of men, etc. Says GOD, but I am with thee.
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And so, if wee could see GOD in his greatnesse, all these outward things would seeme nothing to us.
And so, if we could see GOD in his greatness, all these outward things would seem nothing to us.
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As a hundred torches appeare to be nothing, when wee looke upon the Sunne ▪ so,
As a hundred Torches appear to be nothing, when we look upon the Sun ▪ so,
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if we could consider aright of the greatnesse of God, all the faire speeches of men would be as nothing.
if we could Consider aright of the greatness of God, all the fair Speeches of men would be as nothing.
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Now the way to get this magnanimity, is to beleeve this greatnesse of God, and to consider that wee are the sonnes of God, and heires of heaven:
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:
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the cause of this pusillanimity is the want of faith.
the cause of this pusillanimity is the want of faith.
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If wee did beleeve that we were the sonnes of God, and did beleeve that GOD would be with us, that he was so great a GOD,
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,
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and that hee did stand by, and second us, we should not be so fearefull as we are.
and that he did stand by, and second us, we should not be so fearful as we Are.
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Therefore strengthen your faith, that you may have your mindes inlarged, that so you may walke without impediments, and be perfect with him;
Therefore strengthen your faith, that you may have your minds enlarged, that so you may walk without impediments, and be perfect with him;
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as it is said of Abraham, that hee was perfect with God in all his wayes. FINIS.
as it is said of Abraham, that he was perfect with God in all his ways. FINIS.
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THE SIXTEENTH SERMON. EXOD. 3.13, 14.
THE SIXTEENTH SERMON. EXOD. 3.13, 14.
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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 mee unto you,
And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your Father's hath sent me unto you,
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and they shall say unto me, what is his name; what shall I say unto them?
and they shall say unto me, what is his name; what shall I say unto them?
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And God said unto Moses, I AM, THAT I AM, &c. IF you aske the question, How a man shall come to this greatnesse of mind, what rise it hath from the greatnesse of God? I answer.
And God said unto Moses, I AM, THAT I AM, etc. IF you ask the question, How a man shall come to this greatness of mind, what rise it hath from the greatness of God? I answer.
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First, it ariseth thus from it.
First, it arises thus from it.
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When a man considers that GOD is so exceeding great, and that hee hath interest in him, that will make him to despise all other things,
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,
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as small things in comparison of him.
as small things in comparison of him.
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Indeed, if GOD was great, and we had no interest in him, then there was no cause why wee should take to our selves this magnanimity upon any such ground:
Indeed, if GOD was great, and we had no Interest in him, then there was no cause why we should take to our selves this magnanimity upon any such ground:
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but seeing that he is so great, and that his greatnes 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 priviledges that hee had in Christ, this makes him to account other things as nothing. Hence in Iames 1.10. Let him that is of a high degree, rejoyce in that hee is made low:
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: Philip 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:
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that is, let him rejoyce that hee is inabled to looke upon his riches which he did so highly magnifie before, to thinke them as nothing, but as fading flowers;
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;
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let him rejoyce in it, because now he is made a greater man, because he seemes too bigge for them;
let him rejoice in it, Because now he is made a greater man, Because he seems too big for them;
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they are no such things, as before he thought them to be: not that they are made lesse, but because he is exalted and lifted above 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.
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Secondly, so likewise there is a rise for it in this regard, because he is able to defend us,
Secondly, so likewise there is a rise for it in this regard, Because he is able to defend us,
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and protect us, and beare us out against all opposition.
and Pact us, and bear us out against all opposition.
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You see that men looke great, because they have got great men or Princes to beare themselves upon.
You see that men look great, Because they have god great men or Princes to bear themselves upon.
pn22 vvb d n2 vvb j, c-acp pns32 vhb vvn j n2 cc n2 pc-acp vvi px32 a-acp.
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But when men consider that they have the great God on their side, to beare themselves upon,
But when men Consider that they have the great God on their side, to bear themselves upon,
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why should not they have great mindes? Thus Moses, Hebr. 11. regarded not the wrath of the King,
why should not they have great minds? Thus Moses, Hebrew 11. regarded not the wrath of the King,
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because hee did see that GOD that was invisible:
Because he did see that GOD that was invisible:
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that is, when he considered GOD in his greatnesse, the King and his wrath were nothing to him.
that is, when he considered GOD in his greatness, the King and his wrath were nothing to him.
cst vbz, c-crq pns31 vvd np1 p-acp po31 n1, dt n1 cc po31 n1 vbdr pix p-acp pno31.
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So that the way to get this magnanimity, is, to beleeve that GOD is our GOD:
So that the Way to get this magnanimity, is, to believe that GOD is our GOD:
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and according to the greatnesse of a mans faith, such will be this greatnes and magnanimity of minde that we commend to you.
and according to the greatness of a men faith, such will be this greatness and magnanimity of mind that we commend to you.
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Saul, when he was a King, had a new heart, and a new spirit, because when he beleeved in earnest that he was a King, he looked upon things after another manner;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;
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he had other thoughts and other affections than he had before:
he had other thoughts and other affections than he had before:
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and so would any man else, if he were advanced from a meane estate to a kingdome.
and so would any man Else, if he were advanced from a mean estate to a Kingdom.
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And, if we did beleeve that wee were the sonnes of the great God of heaven and earth, wee would have great mindes; therefore the stronger our faith is, the greater our minde is.
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.
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Onely this is to be added;
Only this is to be added;
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that this faith must not be in the habit onely in thee, but it must bee exercised and renewed continually:
that this faith must not be in the habit only in thee, but it must be exercised and renewed continually:
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there must not be onely NONLATINALPHABET, but NONLATINALPHABET, the actuall use of it.
there must not be only, but, the actual use of it.
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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 greatnesse is our exceeding great reward, then all other rewards would seeme but small things.
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, then all other rewards would seem but small things.
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You shall see what David did upon this ground, in Psal. 27.1. The Lord is my light, and my salvation, whom shall I feare? the Lord is the strength of my life, of whom shall I be afraid? See, here are two things:
You shall see what David did upon this ground, in Psalm 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:
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First, he considers that GOD is his; He is my salvation. Secondly, he considers the greatnesse, and strength and power of God ;
First, he considers that GOD is his; He is my salvation. Secondly, he considers the greatness, and strength and power of God;
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and from thence he drawes this conclusion, whom shall I feare? For in thee doe I trust;
and from thence he draws this conclusion, whom shall I Fear? For in thee do I trust;
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that is, in this power and greatnesse of GOD, and the interest that I have in him. Psal. 46.1.2.3. GOD is our refuge and strength:
that is, in this power and greatness of GOD, and the Interest that I have in him. Psalm 46.1.2.3. GOD is our refuge and strength:
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a very present help in trouble, Therefore will we not feare though the earth be removed,
a very present help in trouble, Therefore will we not Fear though the earth be removed,
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and though the mountaines be carried into the midst of the Sea:
and though the Mountains be carried into the midst of the Sea:
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though the waters thereof roare and bee troubled, and though the mountaines shake with the swelling thereof: though the waters thereof roar and be troubled, and though the Mountains shake with the swelling thereof:
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that is, when GOD is seene in his greatnesse, when we looke vpon him, and beleeve him to be such a God, and that we have interest in him, in the greatest trouble and confusion that can befall vs:
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:
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though the earth be shaken, and the mountaines cast into the midst of the Sea, yet the minde will not be shaken, but still remaines the same.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.
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They beare out all, because they have a great God, to beare themselves vpon, who will protect and defend them vpon all occasions.
They bear out all, Because they have a great God, to bear themselves upon, who will Pact and defend them upon all occasions.
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If GOD be so great and infinite, (as he is) hence we should learne to feare him, and to tremble at his word. A great and potent enemy, men will feare:
If GOD be so great and infinite, (as he is) hence we should Learn to Fear him, and to tremble At his word. A great and potent enemy, men will Fear:
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therefore this is one use that we are to make of the greatnesse of GOD, that his wrath is exceeding great, and so is his goodnesse;
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;
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and both are to be feared.
and both Are to be feared.
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Wee ought to feare his wrath, lest it come upon us, and his goodnesse least we loose it:
we ought to Fear his wrath, lest it come upon us, and his Goodness lest we lose it:
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for he is a great God, and his wrath is able to crush in peices,
for he is a great God, and his wrath is able to crush in Pieces,
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and to consume us, as he expressed it, when hee put forth but some part of his strength,
and to consume us, as he expressed it, when he put forth but Some part of his strength,
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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;
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;
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he is a great God, who can come neere him? who can converse with him? how shall men deale with him? Some of them there made an evill use of it:
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:
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but we must learne to make use of it for our owne advantage; to take heed, how we provoke him:
but we must Learn to make use of it for our own advantage; to take heed, how we provoke him:
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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 sinne,
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,
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and will sinne, they are told of their particular faults, of their idlenesse &c. and they are so and will be so still:
and will sin, they Are told of their particular Faults, of their idleness etc. and they Are so and will be so still:
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but let them consider that which is spoken in 1 Cor: 10.22. Doe we provoke the Lord to jealousie? Are we stronger than he? He speakes it to them that receive the Sacrament unworthily: as if hee should say;
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;
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Both in this, and in all other sinnes that you doe commit, you doe, as it were, contend with the great God, which is a vaine thing, if you consider his greatnesse :
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:
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for are you stronger then he? So Psal. 90. Who knowes the power of his wrath?
for Are you Stronger then he? So Psalm 90. Who knows the power of his wrath?
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And so should we doe in regard of his goodnesse, Hos: 3. vlt: Men shall feare his goodnesse:
And so should we do in regard of his Goodness, Hos: 3. Ult: Men shall Fear his Goodness:
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that is, if his goodnesse be so great and infinite, as himselfe, then the losse of it, is a losse above all things in the world.
that is, if his Goodness be so great and infinite, as himself, then the loss of it, is a loss above all things in the world.
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Whatsoever is precious to us, that we feare the losse of, as our liberties and lives:
Whatsoever is precious to us, that we Fear the loss of, as our Liberties and lives:
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and as things are more precious to us, the more we feare the losse of them.
and as things Are more precious to us, the more we Fear the loss of them.
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Now the goodnesse of God is greater than all other things, it is beyond all these,
Now the Goodness of God is greater than all other things, it is beyond all these,
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as having all these in it:
as having all these in it:
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therfore wee are to feare the losse of it as the greatest evill in the world.
Therefore we Are to Fear the loss of it as the greatest evil in the world.
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Therefore if we could see the extension of his wrath and goodnesse, the losse of the one would be the greatest losse,
Therefore if we could see the extension of his wrath and Goodness, the loss of the one would be the greatest loss,
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and the other the greatest crosse;
and the other the greatest cross;
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the enjoying of the one the greatest good, and the 〈 ◊ 〉 of the other the greatest evill in the world:
the enjoying of the one the greatest good, and the 〈 ◊ 〉 of the other the greatest evil in the world:
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and the consideration of this would helpe us to guide our hopes and feares aright:
and the consideration of this would help us to guide our hope's and fears aright:
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for a great cause of misleading us in our wayes, are the vaine hopes and feares that we are subject to:
for a great cause of misleading us in our ways, Are the vain hope's and fears that we Are Subject to:
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we feare the losse of friends, and losse of lives and liberties; but these in comparison are not to be feared.
we Fear the loss of Friends, and loss of lives and Liberties; but these in comparison Are not to be feared.
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This use Christ makes of it:
This use christ makes of it:
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Feare not those that can kill the body, but feare the great God, that can destroy both body and soule. fear not those that can kill the body, but Fear the great God, that can destroy both body and soul.
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The greatnes of his wrath wee should feare as the greatest evill: and his goodnesse as the chiefest good:
The greatness of his wrath we should Fear as the greatest evil: and his Goodness as the chiefest good:
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and our thoughts and intentions being taken up about these two, it would set our hopes and feares aright;
and our thoughts and intentions being taken up about these two, it would Set our hope's and fears aright;
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and worldly things, as credit, and profit, &c. would seeme nothing to us, and prevaile nothing with us.
and worldly things, as credit, and profit, etc. would seem nothing to us, and prevail nothing with us.
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If GOD be so exceeding great, then there is no love enough, no affection, no desire answerable to him. If GOD be so exceeding great, then there is no love enough, no affection, no desire answerable to him.
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If our love were perfect, yet it could not reach to him, whose greatnesse doth farre exceede it:
If our love were perfect, yet it could not reach to him, whose greatness does Far exceed it:
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but being imperfect, as it is, it falls exceeding short of him.
but being imperfect, as it is, it falls exceeding short of him.
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Therefore let no man feare that he can goe too farre, that there can be too much holinesse and strictnesse in our wayes:
Therefore let no man Fear that he can go too Far, that there can be too much holiness and strictness in our ways:
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but let him remember the great GOD of heaven and earth, and what is due to him,
but let him Remember the great GOD of heaven and earth, and what is due to him,
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and then thinke how farre thou fallest short of that which thou shouldest doe to him.
and then think how Far thou Fallest short of that which thou Shouldst do to him.
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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.
It is an expression of CHRIST, Lycia 14.26. Mathew 10.37. He that loves father or mother more than me, is not worthy of me.
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That which I would have observed out of these places is, He is not worthy of me:
That which I would have observed out of these places is, He is not worthy of me:
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that is, if men considered my greatnesse, and excellency, they would easily see me worthy of more love, than this of friends;
that is, if men considered my greatness, and excellency, they would Easily see me worthy of more love, than this of Friends;
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and except you can doe so, except you can prize my love above these things,
and except you can do so, except you can prize my love above these things,
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yea even hate them all, if they come into competition with me, you are not worthy of me. Consider therefore,
yea even hate them all, if they come into competition with me, you Are not worthy of me. Consider Therefore,
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how much love he is worthy of, and see if there be not reason for the commandement, where we are commanded to love the Lord with all our strength:
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:
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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, if you would love God with that love that he is worthy of, you would love God with all your strength:
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that is, whatsoever strength a man hath, his love should put it forth to doe service to God. If a man be rich, he is able to doe more for God than a poore man;
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;
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if he be a Magistrate, he can doe more than a private man; if he hath learning and knowledge, he hath much more strength than another:
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:
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now the improvement of these to the glory of God, this is to love him with all our strength.
now the improvement of these to the glory of God, this is to love him with all our strength.
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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 our selves when we see the dulnesse of our hearts,
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 our selves when we see the dulness of our hearts,
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how ready and how apt wee are to bestow our love upon any besides him:
how ready and how apt we Are to bestow our love upon any beside him:
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we should observe all those riverets wherein our love goes out, and runnes to other things,
we should observe all those riverets wherein our love Goes out, and runs to other things,
pns12 vmd vvi d d n2 c-crq po12 n1 vvz av, cc vvz p-acp j-jn n2,
(25) sermon (DIV1)
594
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and bring them backe againe into the right channell.
and bring them back again into the right channel.
cc vvi pno32 av av p-acp dt j-jn n1.
(25) sermon (DIV1)
594
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For if you consider the greatnesse of God, you will see, that there is no love to spare.
For if you Consider the greatness of God, you will see, that there is no love to spare.
p-acp cs pn22 vvb dt n1 pp-f np1, pn22 vmb vvi, cst pc-acp vbz dx n1 pc-acp vvi.
(25) sermon (DIV1)
594
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But may wee not love him, and love other things also? You cannot with an ordinate, but with a subordinate love you may:
But may we not love him, and love other things also? You cannot with an ordinate, but with a subordinate love you may:
cc-acp vmb pns12 xx vvi pno31, cc vvb j-jn n2 av? pn22 vmbx p-acp dt j, p-acp p-acp dt j vvb pn22 vmb:
(25) sermon (DIV1)
595
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that is, you cannot love him, and the world, for they are opposed. 1 Iohn 2.15. Love not the world, neither the things of the world:
that is, you cannot love him, and the world, for they Are opposed. 1 John 2.15. Love not the world, neither the things of the world:
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(25) sermon (DIV1)
596
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if any man love the world, the love of the Father is not in him. So Iam. 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. if any man love the world, the love of the Father is not in him. So Iam. 4.4. Know you 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.
cs d n1 vvb dt n1, dt n1 pp-f dt n1 vbz xx p-acp pno31. av np1 crd. vvb pn22 xx, cst dt n1 pp-f dt n1 vbz n1 p-acp np1? r-crq av vmb vbi dt n1 pp-f dt n1, vbz dt n1 p-acp np1.
(25) sermon (DIV1)
596
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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.
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.
d po12 n1 vmb vbi vvn p-acp pno31, c-acp ds j pp-f pn31: pc-acp vbz xx crd n1 pc-acp vbi vvn p-acp d j-jn n1.
(25) sermon (DIV1)
596
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But then hee gives us our love againe, and then we may disperse it here and there. As for example:
But then he gives us our love again, and then we may disperse it Here and there. As for Exampl:
p-acp av pns31 vvz pno12 po12 n1 av, cc av pns12 vmb vvi pn31 av cc a-acp. p-acp p-acp n1:
(25) sermon (DIV1)
597
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he hath commanded hee to love father and mother, and friends: and the ground that thou hast to doe it, is, because he hath commanded thee,
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,
pns31 vhz vvn pns31 pc-acp vvi n1 cc n1, cc n2: cc dt n1 cst pns21 vh2 pc-acp vdi pn31, vbz, c-acp pns31 vhz vvn pno21,
(25) sermon (DIV1)
597
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and gives thee leave to it.
and gives thee leave to it.
cc vvz pno21 vvb p-acp pn31.
(25) sermon (DIV1)
597
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So he hath given thee leave to love recreations and other things that are sutable to our desires,
So he hath given thee leave to love recreations and other things that Are suitable to our Desires,
av pns31 vhz vvn pno21 n1 pc-acp vvi n2 cc j-jn n2 cst vbr j p-acp po12 n2,
(25) sermon (DIV1)
598
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but you must remember, that the end is, that you may be made more serviceable to him, to quicken and strengthen you to doe his service,
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,
cc-acp pn22 vmb vvi, cst dt n1 vbz, cst pn22 vmb vbi vvn av-dc j p-acp pno31, pc-acp vvi cc vvi pn22 pc-acp vdi po31 n1,
(25) sermon (DIV1)
598
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and thus it may be bestowed upon other things. But that which we have in hand, and commend to your consideration is this:
and thus it may be bestowed upon other things. But that which we have in hand, and commend to your consideration is this:
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(25) sermon (DIV1)
598
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that if he be so exceeding great in goodnes, that therefore he deserves thy whole love. 1 Cor. 16.22. If any man love not the Lord Iesus Christ, let him be Anathema, Maranatha.
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 Iesus christ, let him be Anathema, Maranatha.
cst cs pns31 vbb av j-vvg j p-acp n1, cst av pns31 vvz po21 j-jn n1. crd np1 crd. cs d n1 vvb xx dt n1 np1 np1, vvb pno31 vbi n1, np1.
(25) sermon (DIV1)
599
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Paul comes with indignation, considering the great good that Iesus Christ had done for us:Paul comes with Indignation, considering the great good that Iesus christ had done for us:
np1 vvz p-acp n1, vvg dt j j cst np1 np1 vhd vdn p-acp pno12:
(25) sermon (DIV1)
599
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if any man love not him, he is worthy to perish, let him be accursed even to death.
if any man love not him, he is worthy to perish, let him be accursed even to death.
cs d n1 vvb xx pno31, pns31 vbz j pc-acp vvi, vvb pno31 vbi vvn av p-acp n1.
(25) sermon (DIV1)
599
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I say, if we consider the greatnesse that is in him, you shall see some reason for that curse, that indignation of the Apostle, whereby hee expresseth it:
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 Expresses it:
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(25) sermon (DIV1)
599
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and so farre as wee fall short, we should goe to Christ, and beseech him to make it up, that our defects may be supplied,
and so Far as we fallen short, we should go to christ, and beseech him to make it up, that our defects may be supplied,
cc av av-j c-acp pns12 vvb j, pns12 vmd vvi p-acp np1, cc vvb pno31 pc-acp vvi pn31 a-acp, cst po12 n2 vmb vbi vvn,
(25) sermon (DIV1)
599
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and that we may be accepted in him.
and that we may be accepted in him.
cc cst pns12 vmb vbi vvn p-acp pno31.
(25) sermon (DIV1)
599
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Againe, If he be so great, then wee should learne to reverence to him, to come before him with much feare when wee performe any duty to him.
Again, If he be so great, then we should Learn to Reverence to him, to come before him with much Fear when we perform any duty to him.
av, cs pns31 vbb av j, av pns12 vmd vvi pc-acp vvi p-acp pno31, pc-acp vvi p-acp pno31 p-acp d n1 c-crq pns12 vvb d n1 p-acp pno31.
(25) sermon (DIV1)
600
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According as a man is great, so wee feare him. This use is made of it in Mal. 1.14. Cursed be the deceiver, that hath in his flocke a male, and voweth and sacrificeth to the Lord a corrupt thing: According as a man is great, so we Fear him. This use is made of it in Malachi 1.14. Cursed be the deceiver, that hath in his flock a male, and Voweth and Sacrificeth to the Lord a corrupt thing:
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(25) sermon (DIV1)
600
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for I am a great King, saith the Lord of hosts; and my name is dreadfull among all Nations: for I am a great King, Says the Lord of hosts; and my name is dreadful among all nations:
c-acp pns11 vbm dt j n1, vvz dt n1 pp-f n2; cc po11 n1 vbz j p-acp d n2:
(25) sermon (DIV1)
600
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that is the reason, that the Lord there useth to stirre them up, I am a great King.
that is the reason, that the Lord there uses to stir them up, I am a great King.
cst vbz dt n1, cst dt n1 a-acp vvz pc-acp vvi pno32 a-acp, pns11 vbm dt j n1.
(25) sermon (DIV1)
600
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So that the consideration of his greatnesse should cause us to feare before him.
So that the consideration of his greatness should cause us to Fear before him.
av cst dt n1 pp-f po31 n1 vmd vvi pno12 pc-acp vvi p-acp pno31.
(25) sermon (DIV1)
600
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When hee appeared to Iacob, when hee fled from his fathers house to his uncle Laban, Gen. 28.17. Iacob saith of the place wherein God appeared to him, Surely this place is exceeding fearefull:
When he appeared to Iacob, when he fled from his Father's house to his uncle Laban, Gen. 28.17. Iacob Says of the place wherein God appeared to him, Surely this place is exceeding fearful:
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(25) sermon (DIV1)
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the reason was, because God appeared there, because hee was present there, his presence strooke him with an awefull reverence, that he said, the place was exceeding fearefull. So wee should thinke of his dreadfull presence when we come before him. Eccles. 5.2. Be not rash with thy mouth, and let not thine heart be hasty to utter ony thing before God:
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 only thing before God:
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(25) sermon (DIV1)
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for God is in heaven, and thou on earth, therefore let thy words be few: for God is in heaven, and thou on earth, Therefore let thy words be few:
c-acp np1 vbz p-acp n1, cc pns21 p-acp n1, av vvb po21 n2 vbb d:
(25) sermon (DIV1)
601
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that is, he is exceeding great, and he is in heaven, therefore learne to feare him,
that is, he is exceeding great, and he is in heaven, Therefore Learn to Fear him,
cst vbz, pns31 vbz vvg j, cc pns31 vbz p-acp n1, av vvi pc-acp vvi pno31,
(25) sermon (DIV1)
601
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when you draw nigh unto him. That which may help us in this, is to consider how glorious his apparitions were,
when you draw High unto him. That which may help us in this, is to Consider how glorious his apparitions were,
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(25) sermon (DIV1)
601
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when hee appeared to Moses, to the Prophets, as Eliah, and Ezekiel: and you must remember, that though you see not these apparitions,
when he appeared to Moses, to the prophets, as Elijah, and Ezekielem: and you must Remember, that though you see not these apparitions,
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(25) sermon (DIV1)
601
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yet consider that you have the same GOD to deale withall:
yet Consider that you have the same GOD to deal withal:
av vvb cst pn22 vhb dt d np1 pc-acp vvi av:
(25) sermon (DIV1)
601
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and though hee doth not shew it so now, yet hee is as great now as then; and so feare before him.
and though he does not show it so now, yet he is as great now as then; and so Fear before him.
cc cs pns31 vdz xx vvi pn31 av av, av pns31 vbz p-acp j av c-acp av; cc av vvb p-acp pno31.
(25) sermon (DIV1)
601
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And this is to sanctifie GOD in our hearts :
And this is to sanctify GOD in our hearts:
cc d vbz p-acp vvb np1 p-acp po12 n2:
(25) sermon (DIV1)
601
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that is, when wee conceive of him as he is, and doe accordingly feare, when wee come before him.
that is, when we conceive of him as he is, and do accordingly Fear, when we come before him.
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(25) sermon (DIV1)
601
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And thus much in generall of this Attribute. Now this greatnesse of God is seene in foure particulars.
And thus much in general of this Attribute. Now this greatness of God is seen in foure particulars.
cc av av-d p-acp n1 pp-f d n1. av d n1 pp-f np1 vbz vvn p-acp crd n2-j.
(25) sermon (DIV1)
601
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First, In the Infinitenesse of his presence. Secondly, In the Infinitenesse of his power, which is his Omnipotence.
First, In the Infiniteness of his presence. Secondly, In the Infiniteness of his power, which is his Omnipotence.
ord, p-acp dt n1 pp-f po31 n1. ord, p-acp dt n1 pp-f po31 n1, r-crq vbz po31 n1.
(25) sermon (DIV1)
603
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Thirdly, In the Infinitenesse of his wisedome. Fourthly, In the Absolutenesse of his will, that it is without all bounds and limits.
Thirdly, In the Infiniteness of his Wisdom. Fourthly, In the Absoluteness of his will, that it is without all bounds and Limits.
ord, p-acp dt n1 pp-f po31 n1. ord, p-acp dt n1 pp-f po31 n1, cst pn31 vbz p-acp d n2 cc n2.
(25) sermon (DIV1)
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THE SEVENTH ATTRIBVTE OF GOD; The Jnfinitenesse of his presence, Or, His Jmmensity. FOr the first.
THE SEVENTH ATTRIBUTE OF GOD; The Jnfinitenesse of his presence, Or, His Jmmensity. FOr the First.
dt ord n1 pp-f np1; dt n1 pp-f po31 n1, cc, po31 n1. p-acp dt ord.
(26) part (DIV2)
606
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The Infinitenesse his presence, that is another Attribute which hee takes to himselfe in Scripture. As Ier. 23.24.
The Infiniteness his presence, that is Another Attribute which he Takes to himself in Scripture. As Jeremiah 23.24.
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(26) part (DIV2)
607
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Can any man hide himselfe in secret places, that I shall not see him, saith the Lord? Doe not I fill heaven and earth, saith the Lord? That is, he is present every where, in all the parts of heaven and earth,Can any man hide himself in secret places, that I shall not see him, Says the Lord? Do not I fill heaven and earth, Says the Lord? That is, he is present every where, in all the parts of heaven and earth,
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(26) part (DIV2)
607
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even as water when it fills every place, and as the light when it shines throughout the whole world:
even as water when it fills every place, and as the Light when it shines throughout the Whole world:
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(26) part (DIV2)
607
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So, Doe 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.
So, Do not I fill heaven and earth, Says the Lord? So, Ephesians 4.6. One God and Father of all, who is above all, and through all, and in you all. GOD fills all in all.
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(26) part (DIV2)
607
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Onely this question may be asked, Whether he be without the world, as well as he is in the world? Because some have disputed it;
Only this question may be asked, Whither he be without the world, as well as he is in the world? Because Some have disputed it;
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(26) part (DIV2)
608
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therefore we will briefly answer it. The Scripture is cleare in it, that he is without the world:
Therefore we will briefly answer it. The Scripture is clear in it, that he is without the world:
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(26) part (DIV2)
608
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there is no limits of his essence, that wee can set downe;
there is no Limits of his essence, that we can Set down;
pc-acp vbz dx n2 pp-f po31 n1, cst pns12 vmb vvi a-acp;
(26) part (DIV2)
609
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hee is not contained within the compasse 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 containe him? But this is but a curious question:
he is not contained within the compass of heaven and earth, as you shall see in 2 Chronicles 2.6. But who is able to built him an house, seeing the heaven of heavens cannot contain him? But this is but a curious question:
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(26) part (DIV2)
609
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therefore I will leave it, and will come to shew the reason of his omnipresence, why hee is immense, why he is every where,
Therefore I will leave it, and will come to show the reason of his omnipresence, why he is immense, why he is every where,
av pns11 vmb vvi pn31, cc vmb vvi pc-acp vvi dt n1 pp-f po31 n1, c-crq pns31 vbz j, c-crq pns31 vbz d c-crq,
(26) part (DIV2)
609
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as I have done in the rest.
as I have done in the rest.
c-acp pns11 vhb vdn p-acp dt n1.
(26) part (DIV2)
609
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1. This property or Attribute of immensity must needes be given to God, because his essence is infinite, which hath beene before proved. 1. This property or Attribute of immensity must needs be given to God, Because his essence is infinite, which hath been before proved.
crd d n1 cc n1 pp-f n1 vmb av vbi vvn p-acp np1, p-acp po31 n1 vbz j, r-crq vhz vbn a-acp vvn.
(26) part (DIV2)
610
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Now as the argument holds good, that according to the substance of every thing, such must the quality be in things that have quantity;
Now as the argument holds good, that according to the substance of every thing, such must the quality be in things that have quantity;
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(26) part (DIV2)
610
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if the body be great, so must the quantity bee:
if the body be great, so must the quantity be:
cs dt n1 vbb j, av vmb dt n1 vbb:
(26) part (DIV2)
610
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So, if God be an infinite essence, (as he is) there is as good reason that he should have an infinite presence accompanying it,
So, if God be an infinite essence, (as he is) there is as good reason that he should have an infinite presence accompanying it,
av, cs np1 vbb dt j n1, (c-acp pns31 vbz) pc-acp vbz a-acp j n1 cst pns31 vmd vhi dt j n1 vvg pn31,
(26) part (DIV2)
610
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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.
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.
c-acp cst dt j n1 vhz dt n1 j p-acp pn31. av cst pns31 vbz pp-f dt j vbg, cc av av pp-f dt j n1.
(26) part (DIV2)
610
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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: 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:
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(26) part (DIV2)
611
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Now in the Lord seeing there is no facultie as is in man, but whatsoever is in him, is himselfe;
Now in the Lord seeing there is no faculty as is in man, but whatsoever is in him, is himself;
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(26) part (DIV2)
611
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it cannot be, but that he himselfe must be in every place where he doth any thing.
it cannot be, but that he himself must be in every place where he does any thing.
pn31 vmbx vbi, cc-acp cst pns31 px31 vmb vbi p-acp d n1 c-crq pns31 vdz d n1.
(26) part (DIV2)
611
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The fire may heate afarre off, and so may the Sunne, give light to the whole world,
The fire may heat afar off, and so may the Sun, give Light to the Whole world,
dt n1 vmb vvi av a-acp, cc av vmb dt n1, vvb n1 p-acp dt j-jn n1,
(26) part (DIV2)
611
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and yet abide in the firmament, because it hath a quality of heat, and light:
and yet abide in the firmament, Because it hath a quality of heat, and Light:
cc av vvi p-acp dt n1, c-acp pn31 vhz dt n1 pp-f n1, cc n1:
(26) part (DIV2)
611
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but Almighty God is most simple, there is no composition in him, no quality, no executive power,
but Almighty God is most simple, there is no composition in him, no quality, no executive power,
cc-acp j-jn np1 vbz av-ds j, pc-acp vbz dx n1 p-acp pno31, dx n1, dx j n1,
(26) part (DIV2)
611
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4104
but hee is himselfe what he is, and therefore what he doth is done by himselfe immediatly, immediatione suppositi, as the Schoolemen expresse it.
but he is himself what he is, and Therefore what he does is done by himself immediately, immediatione suppositi, as the Schoolmen express it.
cc-acp pns31 vbz px31 r-crq pns31 vbz, cc av q-crq pns31 vdz vbz vdn p-acp px31 av-j, fw-la n1, p-acp dt n2 vvb pn31.
(26) part (DIV2)
611
Image 172
4105
Lastly, I adde, that GOD must bee every where present, not onely within the world, but as Salomon expresseth it, The heaven of heavens cannot containe him:
Lastly, I add, that GOD must be every where present, not only within the world, but as Solomon Expresses it, The heaven of heavens cannot contain him:
ord, pns11 vvb, cst np1 vmb vbi d q-crq j, xx av-j p-acp dt n1, cc-acp c-acp np1 vvz pn31, dt n1 pp-f n2 vmbx vvi pno31:
(26) part (DIV2)
612
Image 172
4106
that is, hee is without the world as well as within it, because wee cannot deny but that hee is able to make other worlds as well as this;
that is, he is without the world as well as within it, Because we cannot deny but that he is able to make other world's as well as this;
cst vbz, pns31 vbz p-acp dt n1 c-acp av c-acp p-acp pn31, c-acp pns12 vmbx vvi cc-acp cst pns31 vbz j pc-acp vvi j-jn n2 c-acp av c-acp d;
(26) part (DIV2)
612
Image 172
4107
and then if hee should not be without the world, he should move himselfe, and change his place:
and then if he should not be without the world, he should move himself, and change his place:
cc av cs pns31 vmd xx vbi p-acp dt n1, pns31 vmd vvi px31, cc vvi po31 n1:
(26) part (DIV2)
612
Image 172
4108
and there should bee a world where hee is not present: but he is not capable of any change, of any motion or alteration of 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.
cc a-acp vmd vbi dt n1 c-crq pns31 vbz xx j: cc-acp pns31 vbz xx j pp-f d n1, pp-f d n1 cc n1 pp-f n1.
(26) part (DIV2)
612
Image 172
4109
Onely one caution must be taken in:
Only one caution must be taken in:
av-j crd n1 vmb vbi vvn p-acp:
(26) part (DIV2)
613
Image 172
4110
You see that the light is in many places throughout the world, but the presence of GOD is not like to that presence,
You see that the Light is in many places throughout the world, but the presence of GOD is not like to that presence,
pn22 vvb cst dt n1 vbz p-acp d n2 p-acp dt n1, cc-acp dt n1 pp-f np1 vbz xx av-j p-acp d n1,
(26) part (DIV2)
613
Image 172
4111
nor the presence of any creature, because he is totally present:
nor the presence of any creature, Because he is totally present:
ccx dt n1 pp-f d n1, c-acp pns31 vbz av-j j:
(26) part (DIV2)
613
Image 172
4112
the creatures are not so, but according to the parts of them, one part here, another there:
the creatures Are not so, but according to the parts of them, one part Here, Another there:
dt n2 vbr xx av, cc-acp vvg p-acp dt n2 pp-f pno32, crd n1 av, j-jn a-acp:
(26) part (DIV2)
613
Image 172
4113
but GOD being without all parts, whereso ever he is, he must be totally there.
but GOD being without all parts, whereso ever he is, he must be totally there.
cc-acp np1 vbg p-acp d n2, c-crq av pns31 vbz, pns31 vmb vbi av-j a-acp.
(26) part (DIV2)
613
Image 172
4114
Therefore you must not conceive, God is commensurable by the place, as if he were partly here,
Therefore you must not conceive, God is commensurable by the place, as if he were partly Here,
av pn22 vmb xx vvi, np1 vbz j p-acp dt n1, c-acp cs pns31 vbdr av av,
(26) part (DIV2)
613
Image 172
4115
and partly in another place, but he is every where all present.
and partly in Another place, but he is every where all present.
cc av p-acp j-jn n1, cc-acp pns31 vbz d c-crq d n1.
(26) part (DIV2)
613
Image 172
4116
The heavens you see have a large place, but they have one part here, another there:
The heavens you see have a large place, but they have one part Here, Another there:
dt n2 pn22 vvb vhb dt j n1, cc-acp pns32 vhb crd n1 av, j-jn a-acp:
(26) part (DIV2)
613
Image 172
4117
but the Lord is totally present, wheresoever he is present.
but the Lord is totally present, wheresoever he is present.
cc-acp dt n1 vbz av-j j, c-crq pns31 vbz j.
(26) part (DIV2)
613
Image 172
4118
First, If God be every where present, so that he doth not doe any thing by a mediate vertue or power, but he doth it by the presence of his essence, hence we gather:
First, If God be every where present, so that he does not do any thing by a mediate virtue or power, but he does it by the presence of his essence, hence we gather:
ord, cs np1 vbb d q-crq j, av cst pns31 vdz xx vdi d n1 p-acp dt vvi n1 cc n1, cc-acp pns31 vdz pn31 p-acp dt n1 pp-f po31 n1, av pns12 vvb:
(26) part (DIV2)
614
Image 172
4119
first, that he governes the world immediately. For though there bee meanes vsed, yet hee is present with those meanes.
First, that he governs the world immediately. For though there be means used, yet he is present with those means.
ord, cst pns31 vvz dt n1 av-j. p-acp cs pc-acp vbi n2 vvn, av pns31 vbz j p-acp d n2.
(26) part (DIV2)
614
Image 172
4120
Other Kings must needes governe by Deputies and Viceroyes; and inferiour Magistrates of justice, because they cannot be every where:
Other Kings must needs govern by Deputies and Viceroys; and inferior Magistrates of Justice, Because they cannot be every where:
av-jn n2 vmb av vvi p-acp n2 cc n2; cc j-jn n2 pp-f n1, c-acp pns32 vmbx vbi d q-crq:
(26) part (DIV2)
614
Image 172
4121
whence it comes to passe, that Kings may be good, and yet the people may be oppressed by their wicked instruments.
whence it comes to pass, that Kings may be good, and yet the people may be oppressed by their wicked Instruments.
c-crq pn31 vvz pc-acp vvi, cst n2 vmb vbi j, cc av dt n1 vmb vbi vvn p-acp po32 j n2.
(26) part (DIV2)
614
Image 172
4122
But with the Lord it is not so:
But with the Lord it is not so:
p-acp p-acp dt n1 pn31 vbz xx av:
(26) part (DIV2)
614
Image 172
4123
but he guides immediatly, and being every where present, he needeth no Deputies, for he is not capable of information,
but he guides immediately, and being every where present, he needs no Deputies, for he is not capable of information,
cc-acp pns31 vvz av-j, cc vbg d r-crq j, pns31 vvz dx n2, c-acp pns31 vbz xx j pp-f n1,
(26) part (DIV2)
614
Image 172
4124
as Kings are, but sees all with his owne eyes, and heares all with his owne eares.
as Kings Are, but sees all with his own eyes, and hears all with his own ears.
c-acp n2 vbr, cc-acp vvz d p-acp po31 d n2, cc vvz d p-acp po31 d n2.
(26) part (DIV2)
614
Image 172
4125
And againe, he useth no Deputies:
And again, he uses no Deputies:
cc av, pns31 vvz dx n2:
(26) part (DIV2)
614
Image 172
4126
for the use of Deputies argues a defect, as the using of spectacles or crutches doth,
for the use of Deputies argues a defect, as the using of spectacles or crutches does,
c-acp dt n1 pp-f n2 vvz dt n1, c-acp dt vvg pp-f n2 cc n2 vdz,
(26) part (DIV2)
614
Image 172
4127
if the eyes or legges were well and sound inough, a man would not use them;
if the eyes or legs were well and found enough, a man would not use them;
cs dt n2 cc n2 vbdr av cc n1 av-d, dt n1 vmd xx vvi pno32;
(26) part (DIV2)
614
Image 172
4128
so a man would not write letters, or use other meanes to doe his businesse, but from a defect;
so a man would not write letters, or use other means to do his business, but from a defect;
av dt n1 vmd xx vvi n2, cc vvi n-jn n2 pc-acp vdi po31 n1, cc-acp p-acp dt n1;
(26) part (DIV2)
614
Image 172
4129
he is not large inough to doe his businesse immediately:
he is not large enough to do his business immediately:
pns31 vbz xx j av-d pc-acp vdi po31 n1 av-j:
(26) part (DIV2)
614
Image 172
4130
But almighty God, he is every where present, and in his governing al things are done by his owne Almighty power.
But almighty God, he is every where present, and in his governing all things Are done by his own Almighty power.
cc-acp j-jn np1, pns31 vbz d c-crq j, cc p-acp po31 n-vvg d n2 vbr vdn p-acp po31 d j-jn n1.
(26) part (DIV2)
614
Image 172
4131
Good Governours, may have wicked instruments, contrary to their mindes, which they know not of, as Ely, and Samuel had:
Good Governors, may have wicked Instruments, contrary to their minds, which they know not of, as Ely, and Samuel had:
j n2, vmb vhi j n2, j-jn p-acp po32 n2, r-crq pns32 vvb xx pp-f, c-acp np1, cc np1 vhd:
(26) part (DIV2)
614
Image 172
4132
but in GODS Government it is not so;
but in GOD'S Government it is not so;
cc-acp p-acp npg1 n1 pn31 vbz xx av;
(26) part (DIV2)
614
Image 172
4133
therefore learne from hence, not to complaine of the iniquitie of the times, or the injustice of men.
Therefore Learn from hence, not to complain of the iniquity of the times, or the injustice of men.
av vvb p-acp av, xx pc-acp vvi pp-f dt n1 pp-f dt n2, cc dt n1 pp-f n2.
(26) part (DIV2)
614
Image 172
4134
It is true, that a kind mother may ignorantly put her child to a wicked Nurse, that will abuse it:
It is true, that a kind mother may ignorantly put her child to a wicked Nurse, that will abuse it:
pn31 vbz j, cst dt j n1 vmb av-j vvi po31 n1 p-acp dt j n1, cst vmb vvi pn31:
(26) part (DIV2)
614
Image 172
4135
but GOD never puts any of his children to Nurse, but he is present with them, his government is immediate.
but GOD never puts any of his children to Nurse, but he is present with them, his government is immediate.
cc-acp np1 av-x vvz d pp-f po31 n2 p-acp n1, cc-acp pns31 vbz j p-acp pno32, po31 n1 vbz j.
(26) part (DIV2)
614
Image 172
4136
So that that which is said of David, he is a man after Gods owne heart, it may be said of every King and Governour;
So that that which is said of David, he is a man After God's own heart, it may be said of every King and Governor;
av cst d r-crq vbz vvn pp-f np1, pns31 vbz dt n1 p-acp n2 d n1, pn31 vmb vbi vvn pp-f d n1 cc n1;
(26) part (DIV2)
614
Image 172
4137
they doe, what God would have them to doe, though it be for evill, as his was for good, they are men after Gods owne heart. As it was in the killing of Iesus Christ, even that is said to be done by the determinate Counsell of God.
they do, what God would have them to do, though it be for evil, as his was for good, they Are men After God's own heart. As it was in the killing of Iesus christ, even that is said to be done by the determinate Counsel of God.
pns32 vdb, r-crq np1 vmd vhi pno32 pc-acp vdi, cs pn31 vbb p-acp n-jn, c-acp png31 vbds p-acp j, pns32 vbr n2 p-acp n2 d n1. p-acp pn31 vbds p-acp dt n-vvg pp-f np1 np1, av cst vbz vvn pc-acp vbi vdn p-acp dt j n1 pp-f np1.
(26) part (DIV2)
614
Image 172
4138
And therefore let no man complaine of his Governours: for God governes not by Deputies, but by himselfe.
And Therefore let no man complain of his Governors: for God governs not by Deputies, but by himself.
cc av vvb dx n1 vvi pp-f po31 n2: c-acp np1 vvz xx p-acp n2, cc-acp p-acp px31.
(26) part (DIV2)
614
Image 172
4139
Therefore let no man say, that hee hath an evill Master or Governour, but let him acknowledge, that whatsoever he hath from man, it is the worke of the Almighty God, that is every where present:
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:
av vvb dx n1 vvi, cst pns31 vhz dt j-jn n1 cc n1, cc-acp vvb pno31 vvi, cst r-crq pns31 vhz p-acp n1, pn31 vbz dt n1 pp-f dt j-jn np1, cst vbz d c-crq j:
(26) part (DIV2)
614
Image 172
4140
it is he that disposeth of men, and puts them into such a condition; for he is the King of heaven and earth.
it is he that Disposeth of men, and puts them into such a condition; for he is the King of heaven and earth.
pn31 vbz pns31 cst vvz pp-f n2, cc vvz pno32 p-acp d dt n1; c-acp pns31 vbz dt n1 pp-f n1 cc n1.
(26) part (DIV2)
614
Image 172
4141
Therefore complaine to him, and be patient, because he hath done it:
Therefore complain to him, and be patient, Because he hath done it:
av vvb p-acp pno31, cc vbi j, c-acp pns31 vhz vdn pn31:
(26) part (DIV2)
614
Image 172
4142
doe not complaine of men, and fret against them, because the Lord is not absent in his kingdome,
do not complain of men, and fret against them, Because the Lord is not absent in his Kingdom,
vdb xx vvi pp-f n2, cc vvi p-acp pno32, c-acp dt n1 vbz xx j p-acp po31 n1,
(26) part (DIV2)
614
Image 172
4143
but is present to guide and dispose them according to his owne pleasure.
but is present to guide and dispose them according to his own pleasure.
cc-acp vbz j pc-acp vvi cc vvi pno32 vvg p-acp po31 d n1.
(26) part (DIV2)
614
Image 172
4144
Secondly, If GOD be every where present in his owne essence and person, wee should the rather choose him to be our GOD,
Secondly, If GOD be every where present in his own essence and person, we should the rather choose him to be our GOD,
ord, cs np1 vbb d q-crq j p-acp po31 d n1 cc n1, pns12 vmd dt av-c vvi pno31 pc-acp vbi po12 np1,
(26) part (DIV2)
615
Image 172
4145
and rejoyce much in the amplenesse of our portion, seeing wee have such a GOD that is every where:
and rejoice much in the ampleness of our portion, seeing we have such a GOD that is every where:
cc vvi d p-acp dt n1 pp-f po12 n1, vvg pns12 vhb d dt np1 cst vbz d c-crq:
(26) part (DIV2)
615
Image 172
4146
we can goe no whither, but he is present with us; we can go no whither, but he is present with us;
pns12 vmb vvi dx c-crq, cc-acp pns31 vbz j p-acp pno12;
(26) part (DIV2)
615
Image 172
4147
wee have nothing to doe a thousand miles hence, but he is there, and doth our businesse for us.
we have nothing to do a thousand miles hence, but he is there, and does our business for us.
pns12 vhb pix pc-acp vdi dt crd n2 av, cc-acp pns31 vbz a-acp, cc vdz po12 n1 p-acp pno12.
(26) part (DIV2)
615
Image 172
4148
We seeke a multitude of friends, because one cannot doe it, because one doth one thing, and another another;
We seek a multitude of Friends, Because one cannot do it, Because one does one thing, and Another Another;
pns12 vvb dt n1 pp-f n2, c-acp pi vmbx vdi pn31, c-acp pi vdz pi n1, cc j-jn n-jn;
(26) part (DIV2)
615
Image 172
4149
one friend may be a comfort to us in one place, but if you come to another place, there you may be destitute;
one friend may be a Comfort to us in one place, but if you come to Another place, there you may be destitute;
crd n1 vmb vbi dt n1 p-acp pno12 p-acp crd n1, cc-acp cs pn22 vvb p-acp j-jn n1, a-acp pn22 vmb vbi j;
(26) part (DIV2)
615
Image 172
4150
friends cannot be every where, hence we neede many friends:
Friends cannot be every where, hence we need many Friends:
n2 vmbx vbi d q-crq, av pns12 vvb d n2:
(26) part (DIV2)
615
Image 172
4151
but if you looke upon the Lord, and his omnipresence, all this is supplied in him;
but if you look upon the Lord, and his omnipresence, all this is supplied in him;
cc-acp cs pn22 vvb p-acp dt n1, cc po31 n1, d d vbz vvn p-acp pno31;
(26) part (DIV2)
615
Image 172
4152
hee is in every place, and hee can doe your businesses for you, though you be distant from the place, where they are to be done;
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;
pns31 vbz p-acp d n1, cc pns31 vmb vdi po22 n2 p-acp pn22, cs pn22 vbb j p-acp dt n1, c-crq pns32 vbr pc-acp vbi vdn;
(26) part (DIV2)
615
Image 172
4153
and GOD is with you every where, as it was his promise to Iacob, when he went to Padan Aram, I will be with thee, saith the Lord. So he said to David ;
and GOD is with you every where, as it was his promise to Iacob, when he went to padan Aram, I will be with thee, Says the Lord. So he said to David;
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(26) part (DIV2)
615
Image 172
4154
and when Ioseph went into prison, the Lord went with him.
and when Ioseph went into prison, the Lord went with him.
cc c-crq np1 vvd p-acp n1, dt n1 vvd p-acp pno31.
(26) part (DIV2)
615
Image 172
4155
When Abraham was called out of his Country, the Lord bid him to goe, I will be with thee.
When Abraham was called out of his Country, the Lord bid him to go, I will be with thee.
c-crq np1 vbds vvn av pp-f po31 n1, dt n1 vvb pno31 p-acp vvb, pns11 vmb vbi p-acp pno21.
(26) part (DIV2)
615
Image 172
4156
Beloved, when you consider this, that GOD is every where present, and can doe every thing for you, whereby he hath the sweetnesse of a thousand friends in him,
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,
vvn, c-crq pn22 vvb d, cst np1 vbz d c-crq j, cc vmb vdi d n1 p-acp pn22, c-crq pns31 vhz dt n1 pp-f dt crd n2 p-acp pno31,
(26) part (DIV2)
615
Image 172
4157
and the ability of as many; I say, when wee consider this, it should teach us not onely to be content,
and the ability of as many; I say, when we Consider this, it should teach us not only to be content,
cc dt n1 pp-f p-acp d; pns11 vvb, c-crq pns12 vvb d, pn31 vmd vvi pno12 xx j pc-acp vbi j,
(26) part (DIV2)
615
Image 172
4158
but to say that we desire no more. Learne therefore to studie this Attribute. The more we know him by it, the more comfort we gather from it.
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.
cc-acp pc-acp vvi cst pns12 vvb av-dx av-dc. vvb av pc-acp vvi d n1. dt av-dc pns12 vvb pno31 p-acp pn31, dt av-dc n1 pns12 vvb p-acp pn31.
(26) part (DIV2)
615
Image 172
4159
As, is it not matter of great comfort, that in all places wee should have a GOD to doe all our businesses? To which purpose is that expression in Ier. 23.23, 24. Hee is a God nigh at hand:
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 Jeremiah 23.23, 24. He is a God High At hand:
p-acp, vbz pn31 xx n1 pp-f j n1, cst p-acp d n2 pns12 vmd vhi dt np1 pc-acp vdi d po12 n2? p-acp r-crq n1 vbz d n1 p-acp np1 crd, crd pns31 vbz dt n1 av-j p-acp n1:
(26) part (DIV2)
616
Image 172
4160
that is, though your businesse lie in other Countries, yet I am there to doe them for you.
that is, though your business lie in other Countries, yet I am there to do them for you.
cst vbz, cs po22 n1 vvi p-acp j-jn n2, av pns11 vbm a-acp pc-acp vdi pno32 p-acp pn22.
(26) part (DIV2)
616
Image 172
4161
And againe, is it not comfort to consider that hee is with your enemies (it may be) in a distance place? For you thinke, that if you were there, you would have something to prevent them.
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.
cc av, vbz pn31 xx vvi pc-acp vvi cst pns31 vbz p-acp po22 n2 (pn31 vmb vbi) p-acp dt n1 n1? p-acp pn22 vvb, cst cs pn22 vbdr a-acp, pn22 vmd vhi pi pc-acp vvi pno32.
(26) part (DIV2)
616
Image 172
4162
Consider that hee is there, and after another manner, than any man is:
Consider that he is there, and After Another manner, than any man is:
np1 cst pns31 vbz a-acp, cc p-acp j-jn n1, cs d n1 vbz:
(26) part (DIV2)
616
Image 172
4163
hee is present with their mindes, and knowes their counsells, and moves their hearts, and disposeth of all their counsells.
he is present with their minds, and knows their Counsels, and moves their hearts, and Disposeth of all their Counsels.
pns31 vbz j p-acp po32 n2, cc vvz po32 n2, cc vvz po32 n2, cc vvz pp-f d po32 n2.
(26) part (DIV2)
616
Image 172
4164
As Elisha tolde the King of Arams counsell to the King of Israel, (which shewed that GOD was there.) So also hee is present with thy friends when they are absent:
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:
p-acp np1 vvd dt n1 pp-f n2 n1 p-acp dt n1 pp-f np1, (r-crq vvd cst np1 vbds a-acp.) av av pns31 vbz j p-acp po21 n2 c-crq pns32 vbr j:
(26) part (DIV2)
616
Image 172
4165
it may be that they forget us, yet he can stirre them up, as he did stirre up Cyrus to doe what hee did for the people of Israel. So likewise he is present with our children,
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,
pn31 vmb vbi cst pns32 vvb pno12, av pns31 vmb vvi pno32 a-acp, c-acp pns31 vdd vvi a-acp npg1 pc-acp vdi r-crq pns31 vdd p-acp dt n1 pp-f np1. av av pns31 vbz j p-acp po12 n2,
(26) part (DIV2)
616
Image 172
4166
when wee are with GOD, when we are gone out of this world, to provide for them, and to bring them up.
when we Are with GOD, when we Are gone out of this world, to provide for them, and to bring them up.
c-crq pns12 vbr p-acp np1, c-crq pns12 vbr vvn av pp-f d n1, pc-acp vvi p-acp pno32, cc pc-acp vvi pno32 a-acp.
(26) part (DIV2)
616
Image 172
4167
Hee is present with all our affaires, and businesses;
He is present with all our affairs, and businesses;
pns31 vbz j p-acp d po12 n2, cc n2;
(26) part (DIV2)
616
Image 172
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when we are absent, and know not how things goe, we are apt to be sollicitous:
when we Are absent, and know not how things go, we Are apt to be solicitous:
c-crq pns12 vbr j, cc vvb xx c-crq n2 vvb, pns12 vbr j pc-acp vbi j:
(26) part (DIV2)
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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.
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.
cc-acp cs pns12 vmd vvi, cst pns31 vbz dt j np1, cc cst pns31 vbz d c-crq, d vmd vvi pno12, cc vvb po12 n2.
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And therefore thinke with thy selfe, that thou hast a large portion, because thou hast the LORD.
And Therefore think with thy self, that thou hast a large portion, Because thou hast the LORD.
cc av vvb p-acp po21 n1, cst pns21 vh2 dt j n1, c-acp pns21 vh2 dt n1.
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And this is the second use.
And this is the second use.
cc d vbz dt ord n1.
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Thirdly, If God be every where present, hence you may see a ground for his particular providence.
Thirdly, If God be every where present, hence you may see a ground for his particular providence.
ord, cs np1 vbb d q-crq j, av pn22 vmb vvi dt n1 p-acp po31 j n1.
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It seemes something strange to men, that every small thing should be disposed of by him;
It seems something strange to men, that every small thing should be disposed of by him;
pn31 vvz pi j p-acp n2, cst d j n1 vmd vbi vvn pp-f p-acp pno31;
(26) part (DIV2)
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we thinke indeed that great things are: we think indeed that great things Are:
pns12 vvb av d j n2 vbr:
(26) part (DIV2)
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but for the least things, therein we are apt to make a doubt, and can hardly beleeve it.
but for the least things, therein we Are apt to make a doubt, and can hardly believe it.
cc-acp p-acp dt ds n2, av pns12 vbr j pc-acp vvi dt n1, cc vmb av vvi pn31.
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But this point in hand is a great confirmation of this truth. If an horse stumble by the way, wee thinke it a common accident;
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;
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(26) part (DIV2)
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if a fly fall into a mans eye, or if a tile fall off from the house,
if a fly fallen into a men eye, or if a tile fallen off from the house,
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or an axe head, we looke upon them as common accidents;
or an axe head, we look upon them as Common accidents;
cc dt n1 n1, pns12 vvb p-acp pno32 p-acp j n2;
(26) part (DIV2)
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but if we consider that he is present there, it is then an easie matter for us to beleeve, that God doth disposed all these:
but if we Consider that he is present there, it is then an easy matter for us to believe, that God does disposed all these:
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when the axe head falls off, it is in his hand, as before it was in the hand of the workeman.
when the axe head falls off, it is in his hand, as before it was in the hand of the workman.
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If he be present with every small creature, with every fly, with every sparrow and stone, with every motion of the creature,
If he be present with every small creature, with every fly, with every sparrow and stone, with every motion of the creature,
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then all the actions that befall us, they are all his workes. In him wee live, move, and have our being:
then all the actions that befall us, they Are all his works. In him we live, move, and have our being:
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that is, hee is present with every creature. Therefore it is no difficulty to beleeve, that hee guides the smallest thing.
that is, he is present with every creature. Therefore it is no difficulty to believe, that he guides the Smallest thing.
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If an enemy hurt us, wee are to thinke, that he is but as a staffe in Gods hand, as it is said of Nebuchadnezzar. Every accident is but as a cup, as Christ saith of the cup that was brought to him by others, Shall not I drinke of the cup, which my Father gives me? So wee may say of every affliction.
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 Nebuchadnezzar. Every accident is but as a cup, as christ Says 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.
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The tongues of men are but scourges in his hand, hee can rule them as he pleaseth:
The tongues of men Are but scourges in his hand, he can Rule them as he Pleases:
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and so wee should thinke of every action.
and so we should think of every actium.
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And indeed the more wee thinke of his particular providence, the more wee conceive of his infinitenesse. For why doe wee thinke men to bee present,
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,
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but because they see and heare? Because they doe something? If the body be there,
but Because they see and hear? Because they do something? If the body be there,
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and the soule gone, wee say, that the man is absent: it is the action that makes them present.
and the soul gone, we say, that the man is absent: it is the actium that makes them present.
cc dt n1 vvn, pns12 vvb, cst dt n1 vbz j: pn31 vbz dt n1 cst vvz pno32 j.
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Therefore the Schoolemen say, that the Angells are said to bee present here or there, because they worke there.
Therefore the Schoolmen say, that the Angels Are said to be present Here or there, Because they work there.
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Therefore, I say, the more that wee can see Gods hand in every action, the more wee acknowledge his presence.
Therefore, I say, the more that we can see God's hand in every actium, the more we acknowledge his presence.
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Therefore we should labour to bee abundant in considering the Omnipresence of God upon all occasions:
Therefore we should labour to be abundant in considering the Omnipresence of God upon all occasions:
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as if a man bee out of the way, and one come and tells him that he is so, wee should bee ready to say, that GOD sent him.
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.
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If we are in a strait, and know not what to doe, and there come one, and helps vs;
If we Are in a strait, and know not what to do, and there come one, and helps us;
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wee should say that it comes from God. So did David when Abigail came and met him;
we should say that it comes from God. So did David when Abigail Come and met him;
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he saith that the Lord sent her. 1 Sam: 25.32.
he Says that the Lord sent her. 1 Sam: 25.32.
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And this would easily bee beleived, if we would thinke that hee is present every where.
And this would Easily be believed, if we would think that he is present every where.
cc d vmd av-j vbi vvn, cs pns12 vmd vvi cst pns31 vbz j d q-crq.
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There is no man that speakes for us or against us, that doth us either hurt or good,
There is no man that speaks for us or against us, that does us either hurt or good,
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but GOD is present with him, and stirres him up to it, whatsoever it be. 1 Chro. 5.26. And the God of Israel stirred up the spirit of Pul King of Assyria, &c. that is, he himselfe 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 evill.) So also for their speeches:
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:
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when Shimei cursed David, David saith, that it was the Lord that sent him. So the Lord is present with the creatures:
when Shimei cursed David, David Says, that it was the Lord that sent him. So the Lord is present with the creatures:
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it is hee that acts them, and sets them on worke to doe us any good.
it is he that acts them, and sets them on work to do us any good.
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And this is the next vse that wee are to make of it.
And this is the next use that we Are to make of it.
cc d vbz dt ord n1 cst pns12 vbr pc-acp vvi pp-f pn31.
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Fourthly, If GOD bee present every where, it should teach us patience, and meekenesse, and quietnesse of minde in all injuries and hard measure which wee suffer from men.
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.
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This vse you shall see made of it. Phil. 4.5. Let your moderation be knowne unto all men, The Lord is at hand. Iam. 5.8. Bee yee also patient, stablish your hearts; This use you shall see made of it. Philip 4.5. Let your moderation be known unto all men, The Lord is At hand. Iam. 5.8. be ye also patient, establish your hearts;
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for the comming of the Lord draweth nigh. for the coming of the Lord draws High.
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Therefore when any injury is done you, when you are oppressed by men that have power over you, yet bee quiet:
Therefore when any injury is done you, when you Are oppressed by men that have power over you, yet be quiet:
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for GOD sees it, and knowes it; and hee takes care for you.
for GOD sees it, and knows it; and he Takes care for you.
c-acp np1 vvz pn31, cc vvz pn31; cc pns31 vvz n1 p-acp pn22.
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A man will be ready to say, shall I take this? shall I bee trampled under foot? as I shall bee, if I resist them not:
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:
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saith the Apostle, you neede not to feare, for the Lord is present.
Says the Apostle, you need not to Fear, for the Lord is present.
vvz dt n1, pn22 vvb xx p-acp n1, p-acp dt n1 vbz j.
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We use to say, if the Magistrate be not present, we may offend another, to defend our selves;
We use to say, if the Magistrate be not present, we may offend Another, to defend our selves;
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but if the Magistrate be present, there is no excuse: so here the Iudge stands at the doore.
but if the Magistrate be present, there is no excuse: so Here the Judge Stands At the door.
cc-acp cs dt n1 vbb j, pc-acp vbz dx n1: av av dt n1 vvz p-acp dt n1.
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Servants, if their Masters be absent, will defend themselves against their fellow-servants;
Servants, if their Masters be absent, will defend themselves against their Fellow servants;
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but if the Master bee there, and looke on, they will let them alone, because he hath power to punish,
but if the Master be there, and look on, they will let them alone, Because he hath power to Punish,
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and knowes better how to revenge them: So is it in this case;
and knows better how to revenge them: So is it in this case;
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when we consider that GOD is present, and that he sees what we suffer, we should be quiet,
when we Consider that GOD is present, and that he sees what we suffer, we should be quiet,
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and patient, and not onely be patient within, but let our patient mindes be knowne unto all men, that is, carry our selves so, that men may see it, and take notice of it.
and patient, and not only be patient within, but let our patient minds be known unto all men, that is, carry our selves so, that men may see it, and take notice of it.
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And if you say, that nothing is done, but hee abuseth mee more and more: I answer.
And if you say, that nothing is done, but he abuseth me more and more: I answer.
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Consider, it is not because the Lord is weake, and cannot helpe us; or because he is negligent, and will not doe it;
Consider, it is not Because the Lord is weak, and cannot help us; or Because he is negligent, and will not do it;
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no, he is present, and sees it all the while:
no, he is present, and sees it all the while:
uh-x, pns31 vbz j, cc vvz pn31 d dt n1:
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but you must consider, that the due time is not come, therefore you must be quiet,
but you must Consider, that the due time is not come, Therefore you must be quiet,
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and not tumultuous in your thoughts, and revengefull in your spirits, because the LORD lookes on,
and not tumultuous in your thoughts, and revengeful in your spirits, Because the LORD looks on,
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and will avenge you in due time.
and will avenge you in due time.
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Therefore this is the thing added in Phil. 4. Because, when a man suffers any thing from another man,
Therefore this is the thing added in Philip 4. Because, when a man suffers any thing from Another man,
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then he will be ready to be sollicitous, how to defend himselfe, and what he shall doe hereafter;
then he will be ready to be solicitous, how to defend himself, and what he shall do hereafter;
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saith the Apostle, Be you in nothing carefull, &c. for the LORD is at hand :
Says the Apostle, Be you in nothing careful, etc. for the LORD is At hand:
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that is, he doth not stand by as a looker on, or a bare spectator, who meanes to doe nothing but see the injuries done and suffered,
that is, he does not stand by as a looker on, or a bore spectator, who means to do nothing but see the injuries done and suffered,
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but he lookes on, as one that takes care for you. Therefore be you in nothing carefull:
but he looks on, as one that Takes care for you. Therefore be you in nothing careful:
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but in every thing by prayer, and supplication, with thanksgiving, let your requests be made knowne unto GOD. FINIS.but in every thing by prayer, and supplication, with thanksgiving, let your requests be made known unto GOD. FINIS.
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THE SEVENTEENTH SERMON. EXOD. 3.13, 14.
THE SEVENTEENTH SERMON. EXOD. 3.13, 14.
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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 mee unto you,
And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your Father's hath sent me unto you,
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and they shall say unto me, what is his name; what shall I say unto them?
and they shall say unto me, what is his name; what shall I say unto them?
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And God said unto Moses, I AM, THAT I AM, &c. AGaine, If GOD be present with us, this should stirre us up to walke with him, to be present with him.
And God said unto Moses, I AM, THAT I AM, etc. Again, If GOD be present with us, this should stir us up to walk with him, to be present with him.
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Shall hee be present with us, wheresover wee are;
Shall he be present with us, Wherever we Are;
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when we goe by the way, or lie in our beds, or sit in our houses? and shall not we take notice of his presence,
when we go by the Way, or lie in our Beds, or fit in our houses? and shall not we take notice of his presence,
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and direct our thoughts to him, and apply our selves to him? It is an exceeding great dishonour to him.
and Direct our thoughts to him, and apply our selves to him? It is an exceeding great dishonour to him.
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You know, a great man, when he is with you, if you neglect him, and apply your selves to inferiour men, he will take it as a great wrong done unto him, to let him sit alone, and not to regard him.
You know, a great man, when he is with you, if you neglect him, and apply your selves to inferior men, he will take it as a great wrong done unto him, to let him fit alone, and not to regard him.
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And when the Lord is with us from day to day, will you not take notice of him? Let them consider this, that suffer dayes to passe without any calling upon the Lord, that never thinke of 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,
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nor consider that hee beholds all that they doe: You know, it was the onely commendation of Enoch, that he walked with God.
nor Consider that he beholds all that they do: You know, it was the only commendation of Enoch, that he walked with God.
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But you will say, What is this to walke with the Lord?
But you will say, What is this to walk with the Lord?
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It is to see him present with us, and to make our selves present with him:
It is to see him present with us, and to make our selves present with him:
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and what that is, we will easily finde out, when we consider what it is to be present with any one.
and what that is, we will Easily find out, when we Consider what it is to be present with any one.
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The presence of any man is seene in three things. First, A man that sees and heares all things;
The presence of any man is seen in three things. First, A man that sees and hears all things;
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that we doe, he is said to be present. Secondly, he that speakes to us, he is present with us.
that we do, he is said to be present. Secondly, he that speaks to us, he is present with us.
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Thirdly, he that acts or doth something about us or toward us, he is present. In this maner is GOD present with us;
Thirdly, he that acts or does something about us or towards us, he is present. In this manner is GOD present with us;
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and so we should be with him.
and so we should be with him.
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First, we must be present with him, that is, we must see him, as he sees us. First, we must be present with him, that is, we must see him, as he sees us.
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Hee that lookes upon the Lord, as beholding him, as knowing all that he doth, hee that observes all these passages of his providence toward him,
He that looks upon the Lord, as beholding him, as knowing all that he does, he that observes all these passages of his providence towards him,
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and about him, hee makes himselfe present with the Lord.
and about him, he makes himself present with the Lord.
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Secondly, he that speakes to the Lord, and maketh knowne his secrets to him, and opeens to him all his desires,
Secondly, he that speaks to the Lord, and makes known his secrets to him, and opeens to him all his Desires,
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and all his greifes upon all occasions, he makes himselfe present with him.
and all his griefs upon all occasions, he makes himself present with him.
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Thirdly, he that pleaseth GOD in all his actions, and doth what is acceptable to him, that doth what he hath commanded,
Thirdly, he that Pleases GOD in all his actions, and does what is acceptable to him, that does what he hath commanded,
ord, pns31 cst vvz np1 p-acp d po31 n2, cc vdz q-crq vbz j p-acp pno31, cst vdz r-crq pns31 vhz vvn,
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and abstaines from what hee hath forbidnen, he which behaves himselfe after this manner, makes himselfe present with the Lord. For this last, you shall see,
and abstains from what he hath forbidnen, he which behaves himself After this manner, makes himself present with the Lord. For this last, you shall see,
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if you compare that in Genesis, of Enochs walking with GOD, with that in Heb. 11.5. To make our actions agreable to the rule of his will, this is to walke with the Lord: for Enoch is said to walke with God, in Genesi ;
if you compare that in Genesis, of Enochs walking with GOD, with that in Hebrew 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 Genesis;
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and in the Hebrewes he is said to please of the Lord.
and in the Hebrews he is said to please of the Lord.
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And, as wee must be thus present with the Lord, So secondly, wee must make him present with us.
And, as we must be thus present with the Lord, So secondly, we must make him present with us.
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As first, we must looke upon him, as one who obserueth all that we doe.
As First, we must look upon him, as one who observeth all that we do.
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When a man hath this full perswasion in his heart, not onely habitually, but actually, that the Lord lookes upon him in all that he speakes,
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,
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and doth, hee makes the Lord present with him;
and does, he makes the Lord present with him;
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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 inough:
So secondly, when a man shall observe the Lord speaking to him, which a man does in meditating in the word. But this is not enough:
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but you must observe what the Lord saith to you upon every occasion, and in every passage of his providence also.
but you must observe what the Lord Says to you upon every occasion, and in every passage of his providence also.
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But you will say, that the Lord doth not speake to us now as he did to the Prophets.
But you will say, that the Lord does not speak to us now as he did to the prophets.
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Yes, he doth in a manner speake to us. How doth the Lord speake to us now? Hee speakes to our consciences:
Yes, he does in a manner speak to us. How does the Lord speak to us now? He speaks to our Consciences:
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that is the immediate deputy by which he speakes to every man.
that is the immediate deputy by which he speaks to every man.
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And also hee speakes to us by the suggestions of the Spirit, and the good motions of it:
And also he speaks to us by the suggestions of the Spirit, and the good motions of it:
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hee speakes to us by the good counsell of our friends, and of the Ministers, and others;
he speaks to us by the good counsel of our Friends, and of the Ministers, and Others;
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hee speakes to us by the passages of his providence (for a man may make knowne his will by his actions,
he speaks to us by the passages of his providence (for a man may make known his will by his actions,
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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.
as well as by his word.) I say, to observe what the Lord Says to us in all these, this is a part of our walking with him.
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Lastly, so consider what hee doth, and what the mercies are, which hee shewes to thee:
Lastly, so Consider what he does, and what the Mercies Are, which he shows to thee:
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what corrections, what judgements, what turnings of his providence, what hee doth to those that are neare thee; (for God would have us to take speciall notice of it, as in Dan. 5.22.
what corrections, what Judgments, what turnings of his providence, what he does to those that Are near thee; (for God would have us to take special notice of it, as in Dan. 5.22.
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So observe what is brought to your knowledge;
So observe what is brought to your knowledge;
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for as the word of God, so also his workers ought to bee sought out by them that belong to him.
for as the word of God, so also his workers ought to be sought out by them that belong to him.
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After this manner wee should walke with the Lord from day to day.
After this manner we should walk with the Lord from day to day.
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And it is one thing required, whereof you are put in minde, when you here that he is every where present, you should bee present with him upon all occasions,
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,
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and observe his dealing towards you, and your carriage to him. Every man walkes with something continually:
and observe his dealing towards you, and your carriage to him. Every man walks with something continually:
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now looke what a mans mind is busied about most, that he walkes with.
now look what a men mind is busied about most, that he walks with.
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And indeed, to walke with any thing, is to giue it the honour that is due onely to GOD.
And indeed, to walk with any thing, is to give it the honour that is due only to GOD.
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When a man is busie about what men thinke of him; about his riches and estate, how they ebbe and flow, about his credit with men;
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;
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these are the things that a man walkes with.
these Are the things that a man walks with.
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Beloved, you are not to goe a step with any thing, except hee send you on such an errand,
beloved, you Are not to go a step with any thing, except he send you on such an errand,
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as a Master doth his servant; but you are to walke with him from day to day.
as a Master does his servant; but you Are to walk with him from day to day.
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It is possible that a man may bee in company, and his mind bee in another place, and busied about other things:
It is possible that a man may be in company, and his mind be in Another place, and busied about other things:
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and where his mind is, there hee walkes. A man may bee in the world, and yet his mind and conversation in heaven ;
and where his mind is, there he walks. A man may be in the world, and yet his mind and Conversation in heaven;
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as Enoch did the things of this life, and yet hee is said to walke with God: if thou doest so, this is a signe that thou lovest GOD;
as Enoch did the things of this life, and yet he is said to walk with God: if thou dost so, this is a Signen that thou Lovest GOD;
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for to walke with a thing, it is the best argument that thou lovest it.
for to walk with a thing, it is the best argument that thou Lovest it.
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Let a man professe never so much love to a freind, if he will not walke with him, it is but in shew, and not in truth.
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.
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If thou wouldest shew thy love to God, why doest thou not walke with him? If there bee a freind that thou lovest, doest thou not desire to bee with him? And when thou art in company with him, is it not a signe also of respect.
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 Signen also of respect.
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As when many are together, all goe to the chiefe man: so thou must walke with GOD.
As when many Are together, all go to the chief man: so thou must walk with GOD.
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You know what GOD saith to Abraham, Gen. 17.1. I am God All-sufficient: walke with me, and hee thou perfect. Marke here the connection:
You know what GOD Says to Abraham, Gen. 17.1. I am God All-sufficient: walk with me, and he thou perfect. Mark Here the connection:
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as if he should say, Abraham, when I desire this, thou shouldest withdraw thy selfe from all other creatures,
as if he should say, Abraham, when I desire this, thou Shouldst withdraw thy self from all other creatures,
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and things, to walke with me:
and things, to walk with me:
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know that there is great reason for it, for I am All-sufficient, thou needest no other.
know that there is great reason for it, for I am All-sufficient, thou Needest no other.
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If thou hast a friend all-sufficient, hast thou not need to walke with him? But as wee shewed you, God is in stead of ten thousand friends.
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.
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A man needs many friends, a friend at Court, a friend at home, a friend abroad, to be there where hee himselfe cannot bee:
A man needs many Friends, a friend At Court, a friend At home, a friend abroad, to be there where he himself cannot be:
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but wheresoever thou goest, the Lord is with thee:
but wheresoever thou goest, the Lord is with thee:
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if into banishment, banishment is nothing you will say, if I might have all my companions with mee;
if into banishment, banishment is nothing you will say, if I might have all my Sodales with me;
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now remember, that GOD is with thee: if thou goest into imprisonment, hee is there.
now Remember, that GOD is with thee: if thou goest into imprisonment, he is there.
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A man will say, that no friend in the world can doe so, but yet the Lord doth.
A man will say, that no friend in the world can do so, but yet the Lord does.
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When Iacob went to Padax Aram, GOD promised him, that he would goe with him, Ioseph, when he went into prison, GOD went with him:
When Iacob went to Padax Aram, GOD promised him, that he would go with him, Ioseph, when he went into prison, GOD went with him:
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and with Paul when he was in bonds.
and with Paul when he was in bonds.
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And Abraham was banished into a strange Country, and the Lord tells him, that he would bee with him there:
And Abraham was banished into a strange Country, and the Lord tells him, that he would be with him there:
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and that makes a mans home and country, and liberty to bee every where, hee is at home, when he is a broad;
and that makes a men home and country, and liberty to be every where, he is At home, when he is a broad;
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and at liberty, when he is in prison.
and At liberty, when he is in prison.
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Now therefore let a man consider this, that wheresoever he is, yet GOD is with him;
Now Therefore let a man Consider this, that wheresoever he is, yet GOD is with him;
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who is able to direct us in all our doubts, to defend us in all danger,
who is able to Direct us in all our doubts, to defend us in all danger,
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and to provide for us in all our necessities. And then consider also what benefit comes by this;
and to provide for us in all our necessities. And then Consider also what benefit comes by this;
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thou shalt grow acquainted with him, and then thou canst finde the way to him upon all occasions whatsoever, when other men cannot.
thou shalt grow acquainted with him, and then thou Canst find the Way to him upon all occasions whatsoever, when other men cannot.
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Another man would faine goe to GOD, but he knowes not the way. Iob. 22.21. Acquaint now thy selfe with him, and be at peace, thereby good shall come unto thee:
another man would feign go to GOD, but he knows not the Way. Job 22.21. Acquaint now thy self with him, and be At peace, thereby good shall come unto thee:
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that is, serve GOD, and thou shalt prosper.
that is, serve GOD, and thou shalt prosper.
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The meaning is this, one that is acquainted with GOD, when he hath any thing to doe, he may goe to GOD,
The meaning is this, one that is acquainted with GOD, when he hath any thing to do, he may go to GOD,
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and get helpe from him, and so bring his enterprises to passe:
and get help from him, and so bring his enterprises to pass:
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he knowes the way to put up a prayer to him, and he shall finde a present helpe upon all occasions.
he knows the Way to put up a prayer to him, and he shall find a present help upon all occasions.
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So consider in the time of death;
So Consider in the time of death;
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if thou hast accustomed thy selfe to walke with God, if in thy life time thou hast beene acquainted with him, death will be no death to thee.
if thou hast accustomed thy self to walk with God, if in thy life time thou hast been acquainted with him, death will be no death to thee.
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Death indeede is bitter, because it drawes a man from his home, from his friends and acquaintance, and into a strange place:
Death indeed is bitter, Because it draws a man from his home, from his Friends and acquaintance, and into a strange place:
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and therefore you use to say, we know not what we shall have hereafter, we know what we have here,
and Therefore you use to say, we know not what we shall have hereafter, we know what we have Here,
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and therefore the soule trembles at it.
and Therefore the soul trembles At it.
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Whence comes this, but because we have not beene wonted to walke with the LORD? Is it a great thing for him to die,
Whence comes this, but Because we have not been wonted to walk with the LORD? Is it a great thing for him to die,
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when he hath the same company, and the same friends with him still? It is but chancing the place, not his company:
when he hath the same company, and the same Friends with him still? It is but chancing the place, not his company:
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one of the speeches repeated by the Authour at his death: for he is present every where.
one of the Speeches repeated by the Author At his death: for he is present every where.
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Therefore our duty thence is, no maintaine such a constant communion with him, that we may be able to fetch helpe,
Therefore our duty thence is, no maintain such a constant communion with him, that we may be able to fetch help,
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and comfort, and direction from him, so that we neede not turne aside to the creatures, and be dependent upon them.
and Comfort, and direction from him, so that we need not turn aside to the creatures, and be dependent upon them.
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And indeed one that is acquainted with the LORD, and hath full communion with him, may be satisfied with that alone:
And indeed one that is acquainted with the LORD, and hath full communion with him, may be satisfied with that alone:
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for what is it that makes a man to desire company? It ariseth from these two things.
for what is it that makes a man to desire company? It arises from these two things.
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First, partly because one would have fit objects to exercise his faculties upon: which if hee had not, they would languish, and a wearisomnesse would grow upon them.
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.
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Secondly, because hee would have knowledge and direction, and helpe 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.
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.
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Now shall they not finde 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?
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?
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Againe, cannot he fill thy heart with joy and comfort? is not he onely wise to give thee direction upon all occasions? and is there any then that thou shouldest choose to walke with more than with him? Every man, the more faith he hath,
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 Shouldst choose to walk with more than with him? Every man, the more faith he hath,
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and the more wisedome he hath, the more able hee is to walke with GOD, and with himselfe:
and the more Wisdom he hath, the more able he is to walk with GOD, and with himself:
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the more unbeleeving, and weake, and unconstant, the more unable hee is to be alone. And the ground of it is:
the more unbelieving, and weak, and unconstant, the more unable he is to be alone. And the ground of it is:
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By faith a man walkes with God, and by reflection hee walkes with himselfe. By faith a man walks with God, and by reflection he walks with himself.
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There are two companions which a man needes never to be destitute of, GOD and himselfe.
There Are two Sodales which a man needs never to be destitute of, GOD and himself.
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First, a man walkes by faith when hee sees GOD present, and speaking to him, and hee speakes againe to the LORD:
First, a man walks by faith when he sees GOD present, and speaking to him, and he speaks again to the LORD:
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and the stronger a mans faith is, the more he doth it.
and the Stronger a men faith is, the more he does it.
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Againe, a man walkes with himselfe by reflection on his owne actions, and heart, and wayes;
Again, a man walks with himself by reflection on his own actions, and heart, and ways;
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a beast cannot walke with it selfe, because it cannot recoyle and turne in upon it selfe;
a beast cannot walk with it self, Because it cannot recoil and turn in upon it self;
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neither can children or fooles, or weake and unconstant men: therefore they cannot be without company, it is a hell to them to be alone;
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;
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and the lesse a mans wisedome is, the more he complaines of want of company.
and the less a men Wisdom is, the more he complains of want of company.
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Seeing therefore God is every where present, labour to strengthen thy faith in that his presence,
Seeing Therefore God is every where present, labour to strengthen thy faith in that his presence,
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and so thou maist still be with him, and walke with him.
and so thou Mayest still be with him, and walk with him.
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And then secondly, labour to speake to thy selfe, to reproove and admonish thy selfe, to consider thine owne wayes and actions, to cheare and comfort thy selfe, (for these are all the actions of one that makes himselfe a companion:) and hee that doth these things, shall never complaine of want of company, and solitarinesse.
And then secondly, labour to speak to thy self, to reprove and admonish thy self, to Consider thine own ways and actions, to cheer and Comfort thy self, (for these Are all the actions of one that makes himself a Companion:) and he that does these things, shall never complain of want of company, and solitariness.
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Sixthly, If God bee every where present, then he is present to observe all the sinnes that thou committest, Sixthly, If God be every where present, then he is present to observe all the Sins that thou Committest,
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and to observe all the good that thou doest. Then make this use of it:
and to observe all the good that thou dost. Then make this use of it:
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that the presence of the Lord should be a restraint to keepe thee from sinning, on the one hand,
that the presence of the Lord should be a restraint to keep thee from sinning, on the one hand,
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and it should incourage thee on the other hand to abound in every good worke. Therefore a man should say thus with himselfe:
and it should encourage thee on the other hand to abound in every good work. Therefore a man should say thus with himself:
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I dare not doe this, because God is present, he stands by and lookes on. It was Iosephs reason to his Mistres.
I Dare not do this, Because God is present, he Stands by and looks on. It was Joseph's reason to his Mistress.
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Though we be alone, yet God is present, and beholdes it:
Though we be alone, yet God is present, and beholds it:
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And how can I doe this great wickednesse, and sinne against God, As if he should say;
And how can I do this great wickedness, and sin against God, As if he should say;
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though we see him not, yet he is present, and sees it, and knowes it.
though we see him not, yet he is present, and sees it, and knows it.
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And not onely say, I dare not doe it, but thou shouldest say, I dare not so much as thinke it: for he beholdes the thoughts.
And not only say, I Dare not do it, but thou Shouldst say, I Dare not so much as think it: for he beholds the thoughts.
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You shall see an excellent place for this, if you compare Iob. 31. verse: 1. and 4. together, it is one continued speech.
You shall see an excellent place for this, if you compare Job 31. verse: 1. and 4. together, it is one continued speech.
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I have made a covenant with mine eyes: I have made a Covenant with mine eyes:
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why then should I thinke upon a maid? Doth not hee see my wayes and count all my steps? As if hee should say;why then should I think upon a maid? Does not he see my ways and count all my steps? As if he should say;
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I durst not give so much as give liberty to my thoughts, because hee beheld all my wayes.
I durst not give so much as give liberty to my thoughts, Because he beheld all my ways.
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it is a question which those that feare God have beene wont to aske;
it is a question which those that Fear God have been wont to ask;
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How shall I doe to bee rid of such and such thoughts, that haunt mee continually? I would very faine bee rid of them. This is an excellent way:
How shall I do to be rid of such and such thoughts, that haunt me continually? I would very feign be rid of them. This is an excellent Way:
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to consider that GOD himselfe stands by annd knowes all thy thoughts, and takes notice of them. As put this case;
to Consider that GOD himself Stands by and knows all thy thoughts, and Takes notice of them. As put this case;
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Suppose a wise and godly man should stand by and take notice of all thy base thoughts, that passe through thy heart, wouldest thou not bee ashamed of thy selfe? If thy body were made a glasse,
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 thy self? If thy body were made a glass,
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and men should see all thy thoughts through it, wouldst thou not bee ashamed of them,
and men should see all thy thoughts through it, Wouldst thou not be ashamed of them,
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and carefull in them, as wee 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 meanes to restraine thee.
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.
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Nay consider, that the Lord doth not onely behold them, but he ponders all thy actions, to giue thee the fruit of them:
Nay Consider, that the Lord does not only behold them, but he ponders all thy actions, to give thee the fruit of them:
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so that God doth not stand by as a meere looker on, but he takes such notice of all thy thoughts, that passe through thy heart,
so that God does not stand by as a mere looker on, but he Takes such notice of all thy thoughts, that pass through thy heart,
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and all thy vaine words, that he weighes them, as it were.
and all thy vain words, that he weighs them, as it were.
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And therefore hee is said in Scripture so often, to ponder our wayes. He puts thy sins,
And Therefore he is said in Scripture so often, to ponder our ways. He puts thy Sins,
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and those lusts in one ballance, and his censure in the other; and gives thee according: he puts weight for weight;
and those Lustiest in one balance, and his censure in the other; and gives thee according: he puts weight for weight;
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he gives thee correction, if thou art his child, and judgement if thou bee wicked. Therefore thou must consider who it is that knowes them; what a one he is:
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:
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as it is in Rev. 2. when he tells his Churches that hee knowes them all,
as it is in Rev. 2. when he tells his Churches that he knows them all,
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then hee describes himselfe, what a one he is: as his eyes to be of flaming fire, and his feete like brasse.
then he describes himself, what a one he is: as his eyes to be of flaming fire, and his feet like brass.
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This, if considered, would make a man to looke about him.
This, if considered, would make a man to look about him.
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If there was a company set together, and there was an informer standing by, and did note downe in his table-book what they did,
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,
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and did declare it to their enemies, or to the King and Counsell, men would be exceeding wary, they would ponder every word before they spake:
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:
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so when GOD is present, and beholdeth all that thou doest;
so when GOD is present, and beholdeth all that thou dost;
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hast thou not reason much more to consider thy wayes? Men say indeed, that the Lord is present every where,
hast thou not reason much more to Consider thy ways? Men say indeed, that the Lord is present every where,
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but our lives shew that wee thinke like the Atheists in Iob, that God is shut up in the thicke clouds, and cannot see through them.
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.
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Yea there is noe man, but needs an increase of faith in this point.
Yea there is no man, but needs an increase of faith in this point.
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For if it were fully believed, it could not be, but that wee should take more heed to our wayes and thoughts than we doe.
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.
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Therefore to convince you of and perswade you to this, I will name two places. One you shall finde in Ephe. 4.6. One God, one Lord, who is aboue you all, and in you all, and through all.
Therefore to convince you of and persuade you to this, I will name two places. One you shall find in Ephes 4.6. One God, one Lord, who is above you all, and in you all, and through all.
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First he is above all. As a man that stands above can see all that is done below :
First he is above all. As a man that Stands above can see all that is done below:
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so the Lord lookes downe, and beholds all that is done on earth, as a man in an high place, sees 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.
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But it may bee objected, though a man be aboue, yet there may be some corners, some rockes and dens,
But it may be objected, though a man be above, yet there may be Some corners, Some Rocks and dens,
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so that he may hide himselfe from the eyes of him that is aboue him: therefore it is added, who is in you all ;
so that he may hide himself from the eyes of him that is above him: Therefore it is added, who is in you all;
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that is, he beholds every thought, every secret place, every corner of our hearts: he is in you all, and through all.
that is, he beholds every Thought, every secret place, every corner of our hearts: he is in you all, and through all.
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This you shall find more at large in Psa. 139.1. O Lord thou hast searched me and knowne me, thou knowest my downe sitting and mine up rising, thou understandest my thoughts afarre off &c. The meaning of it is this.
This you shall find more At large in Psa. 139.1. Oh 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.
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David labours to perswade his owne heart, that God is present with him; and he doth it by the argument:David labours to persuade his own heart, that God is present with him; and he does it by the argument:
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If I goe forward the Lord is there;
If I go forward the Lord is there;
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if on this side or that side, yet still he is present, he compasseth me round about, he is behind and before:
if on this side or that side, yet still he is present, he Compasseth me round about, he is behind and before:
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therefore it must needs be, that there is not a word that I speake or a thought that I thinke,
Therefore it must needs be, that there is not a word that I speak or a Thought that I think,
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but he sees and heares all.
but he sees and hears all.
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Yea, he knowes my thoughts afarre off, that is, as a man that knowes what rootes he hath in his garden,
Yea, he knows my thoughts afar off, that is, as a man that knows what roots he hath in his garden,
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though there be not a flower appeares, yet he can say, when the spring comes, this and this will come up,
though there be not a flower appears, yet he can say, when the spring comes, this and this will come up,
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because he knowes the garden, and knowes what roots are there:
Because he knows the garden, and knows what roots Are there:
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So the Lord knowes a mans thoughts afarre off, because he knowes the principles that are within,
So the Lord knows a men thoughts afar off, Because he knows the principles that Are within,
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and he knowes what they would doe, when occasion is offered; and therefore saith David, I have cause to feare exceedingly before him.
and he knows what they would do, when occasion is offered; and Therefore Says David, I have cause to Fear exceedingly before him.
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Nay, he doth not onely see mens thoughts afarre off, but he will judge you afarre off for them.
Nay, he does not only see men's thoughts afar off, but he will judge you afar off for them.
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Wee use to destroy hemlocke even in the middest of winter, because wee know what it will doe,
we use to destroy hemlock even in the midst of winter, Because we know what it will do,
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if it be suffered to grow:
if it be suffered to grow:
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so the Lord doth cut off men long before, because, he knowes that they will doe this and this.
so the Lord does Cut off men long before, Because, he knows that they will do this and this.
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Such passages of his providence there may be, as to cut off children and yong men out of the foresight of the evill, that they would doe to his Church,
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,
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because he knowes their thoughts afarre off. So hee knowes thy thoughts for good afarre off:
Because he knows their thoughts afar off. So he knows thy thoughts for good afar off:
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therefore though a child of God may bee cut off in some undiscovered sinne, when hee hath not actually repented,
Therefore though a child of God may be Cut off in Some undiscovered sin, when he hath not actually repented,
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yet GOD forgives it him, because he knowes what he would doe, if he had time to repent,
yet GOD forgives it him, Because he knows what he would do, if he had time to Repent,
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and should come to discover it: and therefore GOD judgeth him accordingly:
and should come to discover it: and Therefore GOD Judgeth him accordingly:
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and likewise if wee have begun any good worke, if we be cut off before we have finished it,
and likewise if we have begun any good work, if we be Cut off before we have finished it,
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yet remember, that GOD knowes what wee would doe.
yet Remember, that GOD knows what we would do.
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And seing hee doth this, we should learne, exceedingly to feare before him, to ponder our owne thoughts and speeches, seing GOD himselfe takes notice fo them.
And sing he does this, we should Learn, exceedingly to Fear before him, to ponder our own thoughts and Speeches, sing GOD himself Takes notice foe them.
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So it should bee a continuall incouragement to consider that GOD takes notice of all the good that we doe,
So it should be a continual encouragement to Consider that GOD Takes notice of all the good that we do,
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as well as of the evill:
as well as of the evil:
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Rev. 2. and 3. I know thy workes, thy labour and thy patience, I know thy sufferings ;Rev. 2. and 3. I know thy works, thy labour and thy patience, I know thy sufferings;
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that is, when a man is miscalled, slandered, and evill spoken of, because he serves and feares God, because he is none of the worlds owne,
that is, when a man is miscalled, slandered, and evil spoken of, Because he serves and fears God, Because he is none of the world's own,
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and therefore it shewes forth its hatred in word, when it cannot in deed; (for malice must have some vent) yet I know thy sufferings, and let it bee inough that I know them and register them:
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:
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there is not the least suffering but I take notice of it, and it shall bee rewarded.
there is not the least suffering but I take notice of it, and it shall be rewarded.
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Againe, men take much paines, and no man regardes it;
Again, men take much pains, and no man regards it;
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yet God takes notice of their labour, and their paines, and not of their workes onely,
yet God Takes notice of their labour, and their pains, and not of their works only,
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but their labour in doing them, and sees what ends they put upon all.
but their labour in doing them, and sees what ends they put upon all.
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Againe, men put up injuries, and suffer much wrong, yet saith the Lord, I know thy patience &c. What is said of this may be said of all other good actions.
Again, men put up injuries, and suffer much wrong, yet Says the Lord, I know thy patience etc. What is said of this may be said of all other good actions.
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And it is a great honour to the Lord, that we are content with this, that he alone knowes it.
And it is a great honour to the Lord, that we Are content with this, that he alone knows it.
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And so we may be well inough;
And so we may be well enough;
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for his knowledge will bring in a sure fruit with it, as he saith to Iacob. Gen. 31. I know all the labour thou hast done unto me.
for his knowledge will bring in a sure fruit with it, as he Says to Iacob. Gen. 31. I know all the labour thou hast done unto me.
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And what followed that? Why, God taught Iacob how to inlarge his wages, and so translated Labans substance to him. So Psa. 1. last.
And what followed that? Why, God taught Iacob how to enlarge his wages, and so translated Labans substance to him. So Psa. 1. last.
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The meaning is, the Lord knowes the way of the righteous, and therefore it doth prosper, and shall.
The meaning is, the Lord knows the Way of the righteous, and Therefore it does prosper, and shall.
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And he knowes the way of the wicked, and therefore they shall perish, Therefore it is inough to us, that he is present,
And he knows the Way of the wicked, and Therefore they shall perish, Therefore it is enough to us, that he is present,
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and sees it, and knowes it. Againe this should stire us up to good duties, seeing he is alwaies present;
and sees it, and knows it. Again this should stir us up to good duties, seeing he is always present;
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you dnow souldiers though they are some what cowardly otherwise, yet in the presence of the Generall,
you dnow Soldiers though they Are Some what cowardly otherwise, yet in the presence of the General,
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if hee looke on they will adventure much:
if he look on they will adventure much:
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so servants that are otherwise idle, yet they will doe eye-service, they will worke while the Master lookes on:
so Servants that Are otherwise idle, yet they will do eye-service, they will work while the Master looks on:
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so when we consider that the Lord stands by, and lookes on, and takes notice what paines we take,
so when we Consider that the Lord Stands by, and looks on, and Takes notice what pains we take,
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how we doe fight his battells, and what wee doe for him, it should incourage us and makes us abundant in the worke of the Lord, seeing we know, that our labour is not in vaine in the Lord.
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.
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Nay it is an incouragement against the discouragement of men; thou maist have discouragement from friends, from neighbours, and the place where thou livest:
Nay it is an encouragement against the discouragement of men; thou Mayest have discouragement from Friends, from neighbours, and the place where thou Livest:
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yet let this bee thy comfort, the Lord is present;
yet let this be thy Comfort, the Lord is present;
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hee knowes thy dwelling, thy neighbours, who is for thee, and who against thee, he knowes the difficulties thou meetest with any performāce, he knowes what hindrāce thou hast,
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,
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as it is there in the verse: 13. I know thy workes, and where thou dwellest,
as it is there in the verse: 13. I know thy works, and where thou dwellest,
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even where Sathans seat is, and thou holdest fast my name, and hast not denied my faith,
even where Satan's seat is, and thou holdest fast my name, and hast not denied my faith,
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even in those dayes wherein Antipas was my faithfull Martyr, who was slaine among you, where Sathan dwelleth. even in those days wherein Antipas was my faithful Martyr, who was slain among you, where Sathan dwells.
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Seventhly, this should bee an exceeding great terrour to all men that remaine in the state of unregeneration.
Seventhly, this should be an exceeding great terror to all men that remain in the state of unregeneration.
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The Lord is their enemy, and they have such an enemy from whome they cannot fly or escape, which is a miserable thing.
The Lord is their enemy, and they have such an enemy from whom they cannot fly or escape, which is a miserable thing.
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On earth if man have an enemy in one place, if he goe to another he is free;
On earth if man have an enemy in one place, if he go to Another he is free;
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if he have an enemy in one land, yet he may fly to another, and there be free;
if he have an enemy in one land, yet he may fly to Another, and there be free;
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and how ever, yet when he dies, he shall bee free from the voice of the oppressors,
and how ever, yet when he die, he shall be free from the voice of the Oppressors's,
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and the wearied shall bee at rest, as Iob saith; his enemy can follow him no further:and the wearied shall be At rest, as Job Says; his enemy can follow him no further:
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But consider what an enemy God is, who is every where present;
But Consider what an enemy God is, who is every where present;
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fly whither thou canst, he followes thee, if thou goest into another Country, hee will be with thee there;
fly whither thou Canst, he follows thee, if thou goest into Another Country, he will be with thee there;
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or if thou diest and goe into another world, yet still he followes thee. I presse it the rather, because, when some great man makes request to a man, and God commands the contrary;
or if thou Dies 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;
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when the commands of God and men differ, they will rather make God their enemy than a powerfull man.
when the commands of God and men differ, they will rather make God their enemy than a powerful man.
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Thus men wrench their consciences, because they choose rather GODS enmity than mens.
Thus men wrench their Consciences, Because they choose rather GOD'S enmity than men's.
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Doe but consider what it is, to have the Lord your enemy, he will meet thee in every place:
Doe but Consider what it is, to have the Lord your enemy, he will meet thee in every place:
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Though man be thy enemy, yet he meetes not with thee every where;
Though man be thy enemy, yet he meets not with thee every where;
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if thou be in thy chamber, hee cannot come at thee, but God will meete with thee there.
if thou be in thy chamber, he cannot come At thee, but God will meet with thee there.
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And how will he meet thee? Hee will meet thee as a Lyon, and as a Beare robbed of her whelpes.
And how will he meet thee? He will meet thee as a lion, and as a Bear robbed of her whelps.
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You shall see how the Lord expresseth it: Amos 9.2.3.4. Though they digge into Hell, thence shall my hand take them:
You shall see how the Lord Expresses it: Amos 9.2.3.4. Though they dig into Hell, thence shall my hand take them:
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though they climbe up to heaven, thence will I bring them downe. &c. It is a common opinion, that if men have strong freinds, strong Towers,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,
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and a strong Land, that is well beset the Sea, and clifts, or great estates that will defend them; then they are safe:
and a strong Land, that is well beset the Sea, and cliffs, or great estates that will defend them; then they Are safe:
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but if the Lord be thine enemy, none of these will doe thee any good, verse 2.4.
but if the Lord be thine enemy, none of these will do thee any good, verse 2.4.
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and yet if a man hath made peace with his enemies, he thinkes himselfe safe, as if there were no other enemy but mortall men.
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.
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So the Iewes not being killed, but going into captivity onely, thought their lives safe, their peace made:
So the Iewes not being killed, but going into captivity only, Thought their lives safe, their peace made:
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but, saith the Lord, If you goe into captivity, yet there I will command the sword to slay you:
but, Says the Lord, If you go into captivity, yet there I will command the sword to slay you:
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verse 4. The meaning is this:
verse 4. The meaning is this:
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no condition that a man can be in, no greatnesse, though he be compassed about with friends and safety on every side, can availe, if God be his enemy;
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;
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he will pull thee from the midst of the sea :
he will pull thee from the midst of the sea:
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verse 3. and which yet is an hard thing, to finde a man in the midst of the sea:
verse 3. and which yet is an hard thing, to find a man in the midst of the sea:
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and all this is but to describe that no condition is safe, when God is a mans enemy.
and all this is but to describe that no condition is safe, when God is a men enemy.
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And thus much for this Attribute.
And thus much for this Attribute.
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THE EIGHTH ATTRIBVTE OF GOD; His Omnipotence. THE next Attribute is the Omnipotence of GOD: for wee tolde you, that this Infinitenesse of GOD consisted in foure things.
THE EIGHTH ATTRIBUTE OF GOD; His Omnipotence. THE next Attribute is the Omnipotence of GOD: for we told you, that this Infiniteness of GOD consisted in foure things.
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First, In the Infinitenesse of his presence. Secondly, In the Infinitenesse of his power. Thirdly, In the Infinitenesse of his wisedome.
First, In the Infiniteness of his presence. Secondly, In the Infiniteness of his power. Thirdly, In the Infiniteness of his Wisdom.
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Fourthly, In the Absolutenesse of his will. The first of these we have spoken of his Omnipresence: now we come to speake of his Omnipotence.
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.
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I will not stand to prove it.
I will not stand to prove it.
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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:
It is observed by Some Divines, that God is almighty, is expressed seventy times in the Scripture. Mathew 19.26. Lycia 1.39. To God nothing is impossible. He does whatsoever he will:
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and in Genesis, it is said, The God almighty be with thee, &c. Genes. 28.3.
and in Genesis, it is said, The God almighty be with thee, etc. Genesis. 28.3.
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In handling this Attribute, I will shew you what it is, and the reasons of it,
In handling this Attribute, I will show you what it is, and the Reasons of it,
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and the objections against it, as I have done in the rest.
and the objections against it, as I have done in the rest.
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The Omnipotence of God lyes in this, that hee is able to doe whatsoever is absolutely, simply,
The Omnipotence of God lies in this, that he is able to do whatsoever is absolutely, simply,
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and generally possible to be done. Other things can doe what is possible to doe in their owne kinde;
and generally possible to be done. Other things can do what is possible to do in their own kind;
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as fire can doe what belongs to fire to doe; and a Lion can doe what is possible for him to doe: so men, and Angels:
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:
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but no creature can doe what is simply and absolutely possible to be done.
but no creature can do what is simply and absolutely possible to be done.
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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 doe:
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:
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and herein is his Omnipotence seene. And the ground of it is this. Because all creatures are put into their severall kindes;
and herein is his Omnipotence seen. And the ground of it is this. Because all creatures Are put into their several Kinds;
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a man is one kinde of creature, he is not an Angel; Angels are another kinde, they are not men;
a man is one kind of creature, he is not an Angel; Angels Are Another kind, they Are not men;
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and as they are put in severall kindes, and hedged in, and limited with bounds and definitions, so is their power limited;
and as they Are put in several Kinds, and hedged in, and limited with bounds and definitions, so is their power limited;
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they can doe what is in their owne sphaere, and according to their essence and being, such is their power:
they can do what is in their own sphere, and according to their essence and being, such is their power:
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But the Lord is a being without all limits and restraint, an absolute being, and an unlimited essence;
But the Lord is a being without all Limits and restraint, an absolute being, and an unlimited essence;
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and therefore he can be said not onely to doe things within such a compasse, within this or that kinde,
and Therefore he can be said not only to do things within such a compass, within this or that kind,
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but whatsoever is simply, and absolutely possible to be done; even that his power reacheth unto, and this is properly his Omnipotence.
but whatsoever is simply, and absolutely possible to be done; even that his power reaches unto, and this is properly his Omnipotence.
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There is no Attribute of GOD, that doth need a greater degree of faith than this: therefore reasons are not unnecessary.
There is no Attribute of GOD, that does need a greater degree of faith than this: Therefore Reasons Are not unnecessary.
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The first reason therefore is this. First, consider, that he that made these great things, he that made the highest heavens,
The First reason Therefore is this. First, Consider, that he that made these great things, he that made the highest heavens,
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and those heavens that thou seest, he that made the earth, and the deepe sea, he that made the wind,
and those heavens that thou See, he that made the earth, and the deep sea, he that made the wind,
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and the treasures of snow, and haile, hee that made the Angels, hee that wrought so many miracles, thou must thinke that hee that doth these things can doe the like:
and the treasures of snow, and hail, he that made the Angels, he that wrought so many Miracles, thou must think that he that does these things can do the like:
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as hee that hath made a faire picture or statue, hee can make another;
as he that hath made a fair picture or statue, he can make Another;
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he that makes a faire house, you are ready to say, that he is able to build another.
he that makes a fair house, you Are ready to say, that he is able to built Another.
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Looke then upon his great workes, and you will thinke that he is able to doe the like.
Look then upon his great works, and you will think that he is able to do the like.
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This is an argument very frequent in Scripture, when there is any occasion of expressing Gods great power to bring any thing to passe:
This is an argument very frequent in Scripture, when there is any occasion of expressing God's great power to bring any thing to pass:
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as hee that made heaven and earth, he that brought the children of Israell out of Egipt, he that divided the red sea, he that wrought the wonders in Egipt before Pharoh and all his host ; and such like.
as he that made heaven and earth, he that brought the children of Israel out of Egypt, he that divided the read sea, he that wrought the wonders in Egypt before Pharaoh and all his host; and such like.
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Secondly, consider the manner how the Lord did all these things.
Secondly, Consider the manner how the Lord did all these things.
ord, vvb dt n1 c-crq dt n1 vdd d d n2.
(28) part (DIV2)
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You know he did no more, but say, Let there bee light, and there was light:
You know he did no more, but say, Let there be Light, and there was Light:
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Let the trees bring forth, let the fishes multiply, and the aire bee filled with fowle, and it was so. Let the trees bring forth, let the Fish multiply, and the air be filled with fowl, and it was so.
vvb dt n2 vvb av, vvb dt n2 vvb, cc dt n1 vbi vvn p-acp j, cc pn31 vbds av.
(28) part (DIV2)
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Now to doe such things with a word, with such facility, is a signe of an infinite power:
Now to do such things with a word, with such facility, is a Signen of an infinite power:
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(28) part (DIV2)
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for when one can doe great things, with his breath, or little finger, we are apt to say, what could he doe if he put his whole strength to it? So the manner of his working doth shew the infinitenesse of his 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 does show the infiniteness of his power.
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Thirdly, the further any thing is off from being, the more power it requires to bring it to Being.
Thirdly, the further any thing is off from being, the more power it requires to bring it to Being.
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As take base materialls, and there is greater power required, to make a faire building of them;
As take base materials, and there is greater power required, to make a fair building of them;
p-acp vvi j n2-jn, cc pc-acp vbz jc n1 vvd, pc-acp vvi dt j n-vvg pp-f pno32;
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to make a goodly statue of a crooked piece of wood, is harder, than that which comes neerer in propinquity to it.
to make a goodly statue of a crooked piece of wood, is harder, than that which comes nearer in propinquity to it.
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Now no being at all is in a thousand times greater distance, than the basest materialls are from such or such a being,
Now not being At all is in a thousand times greater distance, than the Basest materials Are from such or such a being,
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and therefore the power must bee infinitely greater that brings it to being. Now the Lord hath done this, therefore his power must bee infinite great.
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.
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(28) part (DIV2)
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To make this more plaine to you; Consider what it is that restraines mans power, so that he can goe no further:
To make this more plain to you; Consider what it is that restrains men power, so that he can go no further:
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it is because the matter will not permit him. If you give him clay, and straw, hee can make bricke;
it is Because the matter will not permit him. If you give him clay, and straw, he can make brick;
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(28) part (DIV2)
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but if you give him nothing, hee can doe nothing: so if you give him timber, he can make an house;
but if you give him nothing, he can do nothing: so if you give him timber, he can make an house;
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but if you give him none of these, hee can doe nothing.
but if you give him none of these, he can do nothing.
cc-acp cs pn22 vvb pno31 pix pp-f d, pns31 vmb vdi pix.
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But suppose now, there was such an architectour, such a builder, that if he did but imagine the modell or frame of an house in his minde, hee could set it up of nothing,
But suppose now, there was such an architectour, 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,
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or make materialls at his pleasure, hee could make it as bigge as he could conceive it,
or make materials At his pleasure, he could make it as big as he could conceive it,
cc vvi n2-jn p-acp po31 n1, pns31 vmd vvi pn31 p-acp j c-acp pns31 vmd vvi pn31,
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then also he could make as many houses as hee could thinke of, and in as great and large a manner,
then also he could make as many houses as he could think of, and in as great and large a manner,
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as hee could conceive, if there were such a one, there would bee no restraint to him.
as he could conceive, if there were such a one, there would be no restraint to him.
c-acp pns31 vmd vvi, cs pc-acp vbdr d dt pi, pc-acp vmd vbi dx n1 p-acp pno31.
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Now the Lord is such a builder, whatsoever he conceives, he can make it without any thing,
Now the Lord is such a builder, whatsoever he conceives, he can make it without any thing,
av dt n1 vbz d dt n1, r-crq pns31 vvz, pns31 vmb vvi pn31 p-acp d n1,
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as he did the heavens and the earth: and therefore there is no restraint in his power, as there is in the creature.
as he did the heavens and the earth: and Therefore there is no restraint in his power, as there is in the creature.
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Fourthly, consider that the Attributes of God are equall, and needes must be so, because every Attribute is his essence, Fourthly, Consider that the Attributes of God Are equal, and needs must be so, Because every Attribute is his essence,
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(28) part (DIV2)
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and wee doe but distinguish then in our understanding: his omnipotencie is but the active power, his wll, the commanding ;
and we do but distinguish then in our understanding: his omnipotency is but the active power, his wll, the commanding;
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(28) part (DIV2)
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and his understanding, the directing: we distinguish them thus. But in him they are all one. Hence I reason thus:
and his understanding, the directing: we distinguish them thus. But in him they Are all one. Hence I reason thus:
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(28) part (DIV2)
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the wisedome of GOD, the largenesse and infinitenesse of his understanding and knowledge, what is it not able to conceive? You know men are able to thinke much,
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,
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and Angells 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.
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.
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Now whatsoever hee can conceive, his power is able to act it. In man it is not so;
Now whatsoever he can conceive, his power is able to act it. In man it is not so;
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he imagines and wills many things, but his power falls short, because his faculties are not as large as the object:
he imagines and wills many things, but his power falls short, Because his faculties Are not as large as the Object:
pns31 vvz cc vvz d n2, cc-acp po31 n1 vvz j, c-acp po31 n2 vbr xx p-acp j c-acp dt n1:
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but God can imagine infinitely, and his power is as large and infinite as his wisedome:
but God can imagine infinitely, and his power is as large and infinite as his Wisdom:
cc-acp np1 vmb vvi av-j, cc po31 n1 vbz a-acp j cc j c-acp po31 n1:
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therefore he must be able to doe things that are infinite.
Therefore he must be able to do things that Are infinite.
av pns31 vmb vbi j pc-acp vdi n2 cst vbr j.
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So Psa: 135. He doth whatsoever he will, to shew that his power is as large as his will:
So Psa: 135. He does whatsoever he will, to show that his power is as large as his will:
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which cannot bee said of any creature. Consider these things;
which cannot be said of any creature. Consider these things;
r-crq vmbx vbi vvn pp-f d n1. np1 d n2;
(28) part (DIV2)
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for when you are in distresse, and put to it, you shall find need of them to perswade you that God is Allmighty.
for when you Are in distress, and put to it, you shall find need of them to persuade you that God is Almighty.
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Now I come to answer the objections which are made against this, which are these.
Now I come to answer the objections which Are made against this, which Are these.
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First, why doth GOD produce no infinite thing, no infinite effect? All his effects are finite:
First, why does GOD produce no infinite thing, no infinite Effect? All his effects Are finite:
ord, q-crq vdz np1 vvi dx j n1, dx j n1? av-d po31 n2 vbr j:
(28) part (DIV2)
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therefore we cannot see by any thing hee doth, that he is omnipotent.
Therefore we cannot see by any thing he does, that he is omnipotent.
av pns12 vmbx vvi p-acp d n1 pns31 vdz, cst pns31 vbz j.
(28) part (DIV2)
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It is true in naturall causes, and such causes as produce things onely like to themselves, which are called univocall causes, (but I will not trouble you with that distinction) there the cause goes not beyond the effect:
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:
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as fire begets fire, and it cannot but beget it, and it cannot goe beyond it,
as fire begets fire, and it cannot but beget it, and it cannot go beyond it,
c-acp n1 vvz n1, cc pn31 vmbx cc-acp vvi pn31, cc pn31 vmbx vvi p-acp pn31,
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for it is a naturall cause, and produceth effects like to it selfe; So a Lion begets a Lion, because it is a naturall cause.
for it is a natural cause, and Produceth effects like to it self; So a lion begets a lion, Because it is a natural cause.
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But there are causes wherein it is not so;
But there Are Causes wherein it is not so;
p-acp pc-acp vbr n2 c-crq pn31 vbz xx av;
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wherein you must not say, that there is no such effect, and therefore the cause doth not goe beyond it:
wherein you must not say, that there is no such Effect, and Therefore the cause does not go beyond it:
c-crq pn22 vmb xx vvi, cst pc-acp vbz dx d n1, cc av dt n1 vdz xx vvi p-acp pn31:
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that is, in voluntary causes, wherein the cause not worke necessarily, but by the liberty of his will,
that is, in voluntary Causes, wherein the cause not work necessarily, but by the liberty of his will,
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and he may be able to doe much more than he doth.
and he may be able to do much more than he does.
cc pns31 vmb vbi j pc-acp vdi d av-dc cs pns31 vdz.
(28) part (DIV2)
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2. There are some things which GOD cannot doe, as things that are past, and have beene, hee cannot cause them not to have beene, &c.
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.
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(28) part (DIV2)
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The reason why GOD cannot doe these things, is not because there is a restraint of his power,
The reason why GOD cannot do these things, is not Because there is a restraint of his power,
dt n1 c-crq np1 vmbx vdi d n2, vbz xx c-acp pc-acp vbz dt n1 pp-f po31 n1,
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but because the things are not possible to be done; because he cannot make truth to be falshood, or things that are, not to be;
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;
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whatsoever implies a contradiction, he cannot doe: and the reason is, because the things are not to be done:
whatsoever Implies a contradiction, he cannot do: and the reason is, Because the things Are not to be done:
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(28) part (DIV2)
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But in things simply possible, therein consists his omnipotence: as when it is not contrary to the nature of the thing,
But in things simply possible, therein consists his omnipotence: as when it is not contrary to the nature of the thing,
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as when the praedicate is not repugnant to the nature and essence of the subject;
as when the predicate is not repugnant to the nature and essence of the Subject;
c-acp c-crq dt vvb vbz xx j p-acp dt n1 cc n1 pp-f dt n-jn;
(28) part (DIV2)
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as a Lyon being a Lyon cannot be a man, this is a thing that cannot be done:
as a lion being a lion cannot be a man, this is a thing that cannot be done:
c-acp dt n1 vbg dt n1 vmbx vbi dt n1, d vbz dt n1 cst vmbx vbb vdn:
(28) part (DIV2)
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therefore it is no impeachment to his omnipotence not to doe it. 3. God cannot sinne, GOD cannot deny himselfe, he cannot lye, &c. We need not answer this:
Therefore it is no impeachment to his omnipotence not to do it. 3. God cannot sin, GOD cannot deny himself, he cannot lie, etc. We need not answer this:
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(28) part (DIV2)
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for even for this cause he is omnipotent, because hee cannot doe these things. As if I should say, the Sunne is full of light, it cannot be darke.
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.
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These are the expressions which the Scripture useth: as Tit. 1.2. God cannot lie: and 2 Tim. 2.13. God cannot deny himselfe. FINIS.
These Are the expressions which the Scripture uses: as Tit. 1.2. God cannot lie: and 2 Tim. 2.13. God cannot deny himself. FINIS.
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(28) part (DIV2)
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THE EIGHTEENTH SERMON. EXOD. 3.13, 14.
THE EIGHTEENTH SERMON. EXOD. 3.13, 14.
dt ord n1. np1. crd, crd
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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 mee unto you,
And Moses said unto God, Behold when I come unto the children of Israel, and shall say unto them, the God of your Father's hath sent me unto you,
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(29) sermon (DIV1)
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and they shall say unto me, what is his name; what shall I say unto them?
and they shall say unto me, what is his name; what shall I say unto them?
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(29) sermon (DIV1)
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And God said unto Moses, I AM, THAT I AM, &c. IF GOD produceth no infinite effect, and yet is infinite in power, that power which being never brought into act is in vaine.
And God said unto Moses, I AM, THAT I AM, etc. IF GOD Produceth no infinite Effect, and yet is infinite in power, that power which being never brought into act is in vain.
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(29) sermon (DIV1)
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To this I answer, that it is true, when any power is appointed and destinated to any act, it is so farre in vaine,
To this I answer, that it is true, when any power is appointed and destinated to any act, it is so Far in vain,
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(29) sermon (DIV1)
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as it doth not attaine to that end and act: as bread is appointed to nourish;
as it does not attain to that end and act: as bred is appointed to nourish;
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(29) sermon (DIV1)
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if it doth not, it is not fit for the end to which it is made, and so in vaine:
if it does not, it is not fit for the end to which it is made, and so in vain:
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(29) sermon (DIV1)
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I may say the same of every thing else.
I may say the same of every thing Else.
pns11 vmb vvi dt d pp-f d n1 av.
(29) sermon (DIV1)
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But that is not the end of Gods power, to bring forth any effect answerable to it selfe:
But that is not the end of God's power, to bring forth any Effect answerable to it self:
p-acp d vbz xx dt n1 pp-f n2 n1, pc-acp vvi av d n1 j p-acp pn31 n1:
(29) sermon (DIV1)
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for his power (to speake properly) hath no end, but all things are made for it.
for his power (to speak properly) hath not end, but all things Are made for it.
c-acp po31 n1 (pc-acp vvi av-j) vhz xx n1, cc-acp d n2 vbr vvn p-acp pn31.
(29) sermon (DIV1)
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In other things, the cause is proportionable for its end: but he himselfe is the cause of all other things;
In other things, the cause is proportionable for its end: but he himself is the cause of all other things;
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(29) sermon (DIV1)
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4553
all that he doth, is for himselfe; and therefore though hee doth not produce any such effect, yet his power is infinite.
all that he does, is for himself; and Therefore though he does not produce any such Effect, yet his power is infinite.
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Secondly, when there is a repugnancy in the nature of the thing, it is no shortening or limitation of his power.
Secondly, when there is a repugnancy in the nature of the thing, it is no shortening or limitation of his power.
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Now a creature, if it be a creature, must be finite: And the Lord can doe what may be done:
Now a creature, if it be a creature, must be finite: And the Lord can do what may be done:
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but to make a creature infinite, is a contradiction.
but to make a creature infinite, is a contradiction.
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And therefore if hee doe not doe it, it is not because hee cannot but because the thing it selfe cannot bee done.
And Therefore if he do not do it, it is not Because he cannot but Because the thing it self cannot be done.
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Wee now come to the application of this point.
we now come to the application of this point.
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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 excedingly rejoyce in this, that they have an Almighty God for their God. To have a friend that is able to doe all things, (as we tolde you before, he is every where present,) it is a great benefit:
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. 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:
cs np1 vbb j-jn, av vvb d d cst vbr p-acp n1 p-acp np1, cc d vhb n1 p-acp pno31, cst vmb vvi, pns32 vbr dt n2, cc dt n1 vbz png32, vvb pno32 av-vvg vvi p-acp d, cst pns32 vhb dt j-jn np1 p-acp po32 np1. pc-acp vhi dt n1 cst vbz j pc-acp vdi d n2, (c-acp pns12 vvd pn22 a-acp, pns31 vbz d c-crq j,) pn31 vbz dt j n1:
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to have a friend in Court, in Country, a friend beyond the seas, if you shall have occasion to bee banished thither:
to have a friend in Court, in Country, a friend beyond the Seas, if you shall have occasion to be banished thither:
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but if you adde this, hee is able to doe whatsoever he will, it will adde much to our comfort.
but if you add this, he is able to do whatsoever he will, it will add much to our Comfort.
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A friend many times is willing, but he is not able; if able and willing, yet not present:
A friend many times is willing, but he is not able; if able and willing, yet not present:
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but seeing he is every where, if thou hast any businesse to doe, thou needest not to send a letter, doe but put up a prayer to him, to bee thy factour, to doe it for thee, to worke thy workes for thee, he is every where 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,
cc-acp vvg pns31 vbz d c-crq, cs pns21 vh2 d n1 pc-acp vdi, pns21 vv2 xx pc-acp vvi dt n1, vdb p-acp vvi a-acp dt n1 p-acp pno31, pc-acp vbi po21 n1, pc-acp vdi pn31 p-acp pno21, pc-acp vvi po21 n2 p-acp pno21, pns31 vbz d c-crq j,
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and hee is Allmighty also, able to doe it, therefore bee content to have him alone for your portion.
and he is Almighty also, able to do it, Therefore be content to have him alone for your portion.
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That is the cause, that mens wayes are so unlike one to another: because they would graspe GOD and the creature.
That is the cause, that men's ways Are so unlike one to Another: Because they would grasp GOD and the creature.
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And why doe they doe so? Because they will not bee content to have GOD alone.
And why do they do so? Because they will not be content to have GOD alone.
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And what is the ground of that? Because they doe not thinke him indeed All-sufficient and Allmighty :
And what is the ground of that? Because they do not think him indeed All-sufficient and Almighty:
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for if they did, they need not to joyne any other with him. But you will say, this is against sence:
for if they did, they need not to join any other with him. But you will say, this is against sense:
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GOD is All-sufficient, it is true, it is good to have him:
GOD is All-sufficient, it is true, it is good to have him:
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but, doe we not need many hundred things besides? Must we not have friends, house, wife, & c.
but, do we not need many hundred things beside? Must we not have Friends, house, wife, & c.
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682
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? Can wee live without them? Can wee live without friends, estate convenient? What is your meaning then to have GOD alone for our portion?
? Can we live without them? Can we live without Friends, estate convenient? What is your meaning then to have GOD alone for our portion?
? vmb pns12 vvi p-acp pno32? vmb pns12 vvi p-acp n2, n1 j? q-crq vbz po22 n1 av pc-acp vhi np1 av-j p-acp po12 n1?
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GOD hath all these in him, that is, hee hath the comfort of them all:
GOD hath all these in him, that is, he hath the Comfort of them all:
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if he bee Allmighty and All-sufficient, then looke about, and consider the multitude of the things thou needest,
if he be Almighty and All-sufficient, then look about, and Consider the multitude of the things thou Needest,
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and the variety of comforts thou desirest, and thou shalt finde all in him. That argument which you are not strangers to. He hath made them all;
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;
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and there is nothing in the effect, but what is in the cause, because it gave it to the effect first,
and there is nothing in the Effect, but what is in the cause, Because it gave it to the Effect First,
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and it gives nothing, but what it selfe had before:
and it gives nothing, but what it self had before:
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if hee hath put in beames of comfort, and this beauty in the severall creatures, must they not needs be in him?
if he hath put in beams of Comfort, and this beauty in the several creatures, must they not needs be in him?
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But you will say, that this is but a speculation.
But you will say, that this is but a speculation.
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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, Loe wee have left all, and have followed thee. And Iesus answered and said;
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 Iesus answered and said;
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verily I say vnto you, there is no man that hath left house, or Bretheren,
verily I say unto you, there is no man that hath left house, or Brethren,
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or Sisters, or Father, or Mother, or Wife, or Children, or lands for my sake and the Gospels;or Sisters, or Father, or Mother, or Wife, or Children, or Lands for my sake and the Gospels;
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but hee shall receive an hundredfold now in this time, Houses, and Bretheren, and Sisters, but he shall receive an hundredfold now in this time, Houses, and Brethren, and Sisters,
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and Mothers, and Children, and lands, with persecutions, and in the world to come eternall life. and Mother's, and Children, and Lands, with persecutions, and in the world to come Eternal life.
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4584
When it is said here, hee shall receive the very same; why doth the Holy Ghost repeat them in particular;
When it is said Here, he shall receive the very same; why does the Holy Ghost repeat them in particular;
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Hee shall receive houses and Bretheren &c. with persecution? that is, you shall bee stript of all these things by persecution,He shall receive houses and Brethren etc. with persecution? that is, you shall be stripped of all these things by persecution,
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yet at the same time, you shall have them all.
yet At the same time, you shall have them all.
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At that time when he is in a close prison, & driven from all these, hee shall receive them for this present. The meaning is this:
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:
p-acp d n1 c-crq pns31 vbz p-acp dt j n1, cc vvn p-acp d d, pns31 vmb vvi pno32 p-acp d n1. dt n1 vbz d:
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685
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let a man have communion with GOD, let the Lord reveale himselfe to a man;
let a man have communion with GOD, let the Lord reveal himself to a man;
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if hee be once pleased to come to a man, and sup with him, if hee will but communicate to a mā the consolations of the spirit,
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,
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and fill him with joy and peace through beleiving :
and fill him with joy and peace through believing:
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I say, though hee be in a close prison, yet he shall have the comfort of houses, Brethren, Sisters;
I say, though he be in a close prison, yet he shall have the Comfort of houses, Brothers, Sisters;
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Mothers &c. That is, that comfort which they would yeeld him, he shall finde them altogether in GOD.Mother's etc. That is, that Comfort which they would yield him, he shall find them altogether in GOD.
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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 injoy them;
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;
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685
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I say, a man that hath a neere communion with GOD, to whom GOD saies, that hee will come and sup with him, at such a time;
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;
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hee will say, I doe not care one jot for them, for I have that which is better than them all. For example:
he will say, I do not care one jot for them, for I have that which is better than them all. For Exampl:
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you see this in the Apostles, that rejoyced in prison.
you see this in the Apostles, that rejoiced in prison.
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What doe you thinke they would have said to men that offered them riches? Would they not have slighted them? They did slight imprisonment:
What do you think they would have said to men that offered them riches? Would they not have slighted them? They did slight imprisonment:
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and in that they did slight shame, and prison &c. they would have slighted the other by the rule of contraries.
and in that they did slight shame, and prison etc. they would have slighted the other by the Rule of contraries.
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Therefore labour to be content with GOD alone. To make this argument without doubt, consider what heaven is.
Therefore labour to be content with GOD alone. To make this argument without doubt, Consider what heaven is.
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Doe you thinke, 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,
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,
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686
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an appetite that is full of multiplicity:
an appetite that is full of Multiplicity:
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why, when you come to heaven, you doe not lay aside your nature, but you desire still;
why, when you come to heaven, you do not lay aside your nature, but you desire still;
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686
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and there you shall have none but GOD alone:
and there you shall have none but GOD alone:
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so that there you shall bee in a worse estate then here, if all these things were not to bee found in the Lord :
so that there you shall be in a Worse estate then Here, if all these things were not to be found in the Lord:
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if there were not this variety in the Lord, it could not bee, that in heaven you should bee so happy.
if there were not this variety in the Lord, it could not be, that in heaven you should be so happy.
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686
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Here you need Sunne, and Moone, and Starres, and a thousand other things, but there you shall have none,
Here you need Sun, and Moon, and Stars, and a thousand other things, but there you shall have none,
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but I, saith he, will bee Sunne, and Moone, and all to you:
but I, Says he, will be Sun, and Moon, and all to you:
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and therefore he saith, that hee will be all in all, which is the plurall number,
and Therefore he Says, that he will be all in all, which is the plural number,
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and signifies, all things, I will be NONLATINALPHABET.
and signifies, all things, I will be.
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Now this Allmighty GOD, that will bee All-sufficient in heaven, if hee will but communicate to a man,
Now this Almighty GOD, that will be All-sufficient in heaven, if he will but communicate to a man,
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687
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and draw him neare to his presénce, shall not that be inough? Beloved, it is certaine, that hee will bee inough for your portion. As for instance;
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;
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let a man be stripe of all his friends, and brethren and sisters, and country, as Abraham was:
let a man be stripe of all his Friends, and brothers and Sisters, and country, as Abraham was:
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hee was stript of all, and had GOD alone left for his portion, yet you see that hee was exceeding rich,
he was stripped of all, and had GOD alone left for his portion, yet you see that he was exceeding rich,
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and made a great Prince, and he had a great posterity. Therfore let us make this use of it:
and made a great Prince, and he had a great posterity. Therefore let us make this use of it:
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to care for none but the Lord alone, wee know not what shall become of us, wee may be led into banishment,
to care for none but the Lord alone, we know not what shall become of us, we may be led into banishment,
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as others now are, and have bin: now if you have the Lord with you, it is inough.
as Others now Are, and have been: now if you have the Lord with you, it is enough.
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4617
So if any condition befall you, if you can bee content with GOD alone, you are well, what if your friends deceive you? What if you should bee shut up in a close prison? It is nothing, he is All-sufficient and Allmighty, and there is no estate or condition,
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,
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but hee is with you in it, there is no streit, but he can helpe you out.
but he is with you in it, there is not strait, but he can help you out.
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4619
Therefore study these things, and examine them, and labour to beate them upon your soules: never rest, till you have brought your hearts to such a condition:
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:
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to say, I know that no man can separate betweene GOD and me, and I am content with GOD alone.
to say, I know that no man can separate between GOD and me, and I am content with GOD alone.
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4621
Secondly, If this be so, then labour to make use of this power of his.
Secondly, If this be so, then labour to make use of this power of his.
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4622
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 himselfe, what he hath neede of, what strait he is in, what businesse he would have done: 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 strait he is in, what business he would have done:
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4623
remember that GOD is Allmighty, and is able to bring it to passe;
Remember that GOD is Almighty, and is able to bring it to pass;
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4624
be it poverty in your estates, or debts, which a man is not able to overwrastle,
be it poverty in your estates, or debts, which a man is not able to overwrastle,
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4625
if there be a blemish in your names, and you cannot tell how to have it healed,
if there be a blemish in your names, and you cannot tell how to have it healed,
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or any weaknesse in your body;
or any weakness in your body;
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4627
and which is more than all this, if there be a lust that ye cannot overcome, a temptation which ye cannot be rid of,
and which is more than all this, if there be a lust that you cannot overcome, a temptation which you cannot be rid of,
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4628
if there be a deadnesse of spirit in you, and indisposednesse to holy duties, and yee cannot tell how to get life and quickening;
if there be a deadness of Spirit in you, and indisposedness to holy duties, and ye cannot tell how to get life and quickening;
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4629
remember that there is an Allmighty power revealed for that end, and it is our parts to make use of it:
Remember that there is an Almighty power revealed for that end, and it is our parts to make use of it:
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4630
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,
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,
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yet thinke with thy selfe, the Lord is able to heale this. Iam. 4.6. A place named before, But he giveth more grace, &c. As if he should say:
yet think with thy self, the Lord is able to heal this. Iam. 4.6. A place nam before, But he gives more grace, etc. As if he should say:
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when hee had tolde them of the lusts that fight in their members, this objection comes in;
when he had told them of the Lustiest that fight in their members, this objection comes in;
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Alas, wee are not able to master these lusts.
Alas, we Are not able to master these Lustiest.
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It is true, saith the Apostle, the lusts that are in us, doe lust against the spirit,
It is true, Says the Apostle, the Lustiest that Are in us, do lust against the Spirit,
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as naturally as the stone descends downeward:
as naturally as the stone descends downward:
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but how should wee heale them, say you? How? The Scripture giveth more grace, that is, there is an omnipotent power which can heale all this. So Matth. 19.26. With men this is impossible, but with God all things are possible.
but how should we heal them, say you? How? The Scripture gives more grace, that is, there is an omnipotent power which can heal all this. So Matthew 19.26. With men this is impossible, but with God all things Are possible.
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It is a place worthy consideration.
It is a place worthy consideration.
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Saith our Saviour, It is impossible for a rich man to enter into the kingdome of heaven:
Says our Saviour, It is impossible for a rich man to enter into the Kingdom of heaven:
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why, say the Disciples, Who then can be saved? Indeed, saith Christ, it is impossible with men,
why, say the Disciples, Who then can be saved? Indeed, Says christ, it is impossible with men,
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4640
but with God all things are possible. The meaning is this;but with God all things Are possible. The meaning is this;
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4641
when a man hath riches, that is, when the object is present and before him, a man cannot of himselfe but set his heart upon them;
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;
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and when a mans heart is set upon them, no man in the world can weane his heart from those riches:
and when a men heart is Set upon them, no man in the world can wean his heart from those riches:
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what shall we doe then? Why, saith hee, the LORD hath an Allmighty power, he is able to mortifie these lusts.
what shall we do then? Why, Says he, the LORD hath an Almighty power, he is able to mortify these Lustiest.
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4644
We can no more doe it, than a cable rope can goe through the eye of a needle.
We can no more do it, than a cable rope can go through the eye of a needle.
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Now that which is said of riches, may be said of any lust.
Now that which is said of riches, may be said of any lust.
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Let an ambitious man have honour, or such an object sutable to a carnall minde, hee cannot choose but set his heart upon it:
Let an ambitious man have honour, or such an Object suitable to a carnal mind, he cannot choose but Set his heart upon it:
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now when that lust is set upon an object, a Camell may as well goe through a needle, as hee can loose his heart from these lusts:
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 Lustiest:
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but yet the Lord can doe it, With him all things are possible. And what the Apostle saith of the Iewes, Rom. 11.23.
but yet the Lord can do it, With him all things Are possible. And what the Apostle Says of the Iewes, Rom. 11.23.
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The Lord can ingraft them in againe, as bad as they be, though the wrath of GOD be gone over them to the utmost, yet GOD can doe it:
The Lord can ingraft 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:
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so is it true of thy selfe, and any one else, the Lord can, if hee will; to him nothing is impossible.
so is it true of thy self, and any one Else, the Lord can, if he will; to him nothing is impossible.
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Thinke with your selves, that he that can draw such beautifull flowers out of so dry an earth,
Think with your selves, that he that can draw such beautiful flowers out of so dry an earth,
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as you looke upon in winter;
as you look upon in winter;
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though thou hast an heart as farre from grace, as the flowers seeme to be from comming forth in the midst of winter,
though thou hast an heart as Far from grace, as the flowers seem to be from coming forth in the midst of winter,
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yet he that can do so in nature, is able to doe the like in grace also,
yet he that can do so in nature, is able to do the like in grace also,
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as he did to Paul, and Mary Magdalen. Now consider what they would have beene without his power:
as he did to Paul, and Marry Magdalen. Now Consider what they would have been without his power:
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and by his power we may be as excellent as they. To confirme this, consider what a change grace hath wrought even among us:
and by his power we may be as excellent as they. To confirm this, Consider what a change grace hath wrought even among us:
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how many amongst us, that of proud have become humble, of fierce and cruell have become gentle; of loose, sober;
how many among us, that of proud have become humble, of fierce and cruel have become gentle; of lose, Sobrium;
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of weake, strong, &c. Goe therefore to him, beleeve this, and apply it: and it is sure it shall be according to thy faith.
of weak, strong, etc. Go Therefore to him, believe this, and apply it: and it is sure it shall be according to thy faith.
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If a man would goe to the Lord, and say to him, Lord, I have such a lust,
If a man would go to the Lord, and say to him, Lord, I have such a lust,
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and cannot overcome it, and I want griefe and sorrow for sinne, thou that hast an allmighty power, thou that didst draw light out of darknesse, thou art able to make such a change in my heart, thou hast an allmighty power,
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,
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and to thee nothing is impossible.
and to thee nothing is impossible.
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I say, let a man doe so, and the Lord will put forth his power, to effect the thing that thou desirest.
I say, let a man do so, and the Lord will put forth his power, to Effect the thing that thou Desirest.
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Surely hee which establisheth the earth upon nothing, and keepes the winde in his fists,
Surely he which Establisheth the earth upon nothing, and keeps the wind in his fists,
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and bounds the water as in a garment, can fixe the most unsetled minde, and the wildest disposition,
and bounds the water as in a garment, can fix the most unsettled mind, and the Wildest disposition,
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and set bounds to the most loose and intemperate. If God be allmighty, you must beleeve this allmightinesse of his:
and Set bounds to the most lose and intemperate. If God be almighty, you must believe this allmightinesse of his:
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and whereas you say, wee doubt not of his power, but of his will; and whereas you say, we doubt not of his power, but of his will;
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I will shew to you, that all our doubts, and discouragements and dejections doe arise from hence, not because you thinke the LORD will not,
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,
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but because you thinke he cannot.
but Because you think he cannot.
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Therefore you know not your owne hearts in this, in saying that you doubt not of the power of GOD.
Therefore you know not your own hearts in this, in saying that you doubt not of the power of GOD.
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I will make this good to you by these arguments. I will make this good to you by these Arguments.
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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 goe and pray for it with great chearfulnesse:
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:
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but if there be no hope, how doe your hands grow faint, and your knees feeble in the duty? You pray because the duty must not bee omitted,
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,
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but you doe not pray with a heart. And so for endeavours:
but you do not pray with a heart. And so for endeavours:
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are not your minds dejected, doe you not sit still as men discouraged, with your armes folded up,
Are not your minds dejected, do you not fit still as men discouraged, with your arms folded up,
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if you see every doore shut up, and there bee no probability of helpe from the creature? And all this is for want of this faith, would this bee,
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,
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if you did beleive this Allmighty power of GOD? For cannot GOD doe it,
if you did believe this Almighty power of GOD? For cannot GOD do it,
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when things are not probable, as well as when there are the fairest blossomes of hope?
when things Are not probable, as well as when there Are the Fairest blossoms of hope?
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Besides, doe wee not heare this speech of man? when the times are bad, doe not men say;
Beside, do we not hear this speech of man? when the times Are bad, do not men say;
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oh, wee shall never see better dayes? And when a man is in affliction, oh, he thinkes this will never bee altered:
o, we shall never see better days? And when a man is in affliction, o, he thinks this will never be altered:
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' so if he be in prosperity, they thinke there will bee no change.
' so if he be in Prosperity, they think there will be no change.
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Whence comes this, but because we forget the Allmighty power of GOD? If wee thought that hee could make such a change in a night,
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,
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as he doth in the weather, as he did with Iob, wee should not bee so dejected in case of adversity,
as he does in the weather, as he did with Job, we should not be so dejected in case of adversity,
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and so lift up in case of prosperity.
and so lift up in case of Prosperity.
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Besides, men have not ordinarily more ability to believe, then the Israelites had which were GODS owne people:
Beside, men have not ordinarily more ability to believe, then the Israelites had which were GOD'S own people:
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yet consider, that these very men, that had seen all those great plagues, that the Lord brought upon the Egyptians, I therein meane, all his Allmighty power;
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;
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that saw his power in bringing them through the red sea, and giving them bread and water in the wildernesse;
that saw his power in bringing them through the read sea, and giving them bred and water in the Wilderness;
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yet called his power into question, and said, that GOD could not bring them into the land of Canaan. Yee will finde they did so, Psa: 78.41. They turned backe, and limited the holy one of Israel.
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.
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And said, hee cannot doe this and this: and why? because they have Cities walled up to heaven.
And said, he cannot do this and this: and why? Because they have Cities walled up to heaven.
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That is the thing laid to their charge, They limited the holy one of Israel :
That is the thing laid to their charge, They limited the holy one of Israel:
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that is, they remembred not that hee had an unlimited power, but they thought, if the Cities had bin low,
that is, they remembered not that he had an unlimited power, but they Thought, if the Cities had been low,
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and the men had bin but ordinary men, hee could have done it: but because they were so mighty men, and the Cities had such high walls;
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;
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therefore they could not beleive, that hee could bring them in.
Therefore they could not believe, that he could bring them in.
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Now if they did so, doe you not thinke it is hard for you to doe otherwise? Yea take him, that thinkes he doth not doubt of the power of God, bring that man to a particular distresse,
Now if they did so, do you not think it is hard for you to do otherwise? Yea take him, that thinks he does not doubt of the power of God, bring that man to a particular distress,
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and yee shall see him faile: (for it is one thing to have a thing in the notion,
and ye shall see him fail: (for it is one thing to have a thing in the notion,
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as for a man to thinke what hee would doe, if hee were a Pilot, or a Captaine;
as for a man to think what he would do, if he were a Pilot, or a Captain;
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and an other thing to have it in the reall managing, as when hee is brought to fight:) so is it here.
and an other thing to have it in the real managing, as when he is brought to fight:) so is it Here.
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4697
It is one thing to beleive GODS Allmighty power, and who doubts of it? But I ask you,
It is one thing to believe GOD'S Almighty power, and who doubts of it? But I ask you,
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4698
if you have had a triall of your heart; if you have bin brought to an exigent.
if you have had a trial of your heart; if you have been brought to an exigent.
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Doe you finde it so easie a thing, to believe in difficulties, as in facility?
Do you find it so easy a thing, to believe in difficulties, as in facility?
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But you will say, the people of Israel were a stubborne and stiffenecked rebellious people: and I hope our faith is greater then theirs.
But you will say, the people of Israel were a stubborn and Stiffnecked rebellious people: and I hope our faith is greater then theirs.
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I, but doe you thinke that your faith is greater than the faith of Mary or Martha. Ioh. 11.21. Lord, if thou hadst bin here my Brother had not died.
I, but do you think that your faith is greater than the faith of Marry or Martha. John 11.21. Lord, if thou Hadst been Here my Brother had not died.
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So verse 32. If you observe their reasoning, you shall see, all this doubt was of his power.
So verse 32. If you observe their reasoning, you shall see, all this doubt was of his power.
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If thou hadst bin here, when hee was sicke, and when it was time, thou mightest have raised him:
If thou Hadst been Here, when he was sick, and when it was time, thou Mightest have raised him:
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but now it is too late, hee hath bin dead foure dayes, and his body is putrified.
but now it is too late, he hath been dead foure days, and his body is Putrified.
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Here is no doubt of his good will: but all the question was of his power.
Here is no doubt of his good will: but all the question was of his power.
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And so it is with us:
And so it is with us:
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doe not we doe the same, and say with our selves, if this had beene taken in time, it might have beene done,
do not we do the same, and say with our selves, if this had been taken in time, it might have been done,
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but now the case is desperate? Why? is not the Lord as well able to helpe in desperate cases, if he be Allmighty ?
but now the case is desperate? Why? is not the Lord as well able to help in desperate cases, if he be Almighty?
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Yea, but these were but weake women, and we hope our faith may be stronger than theirs?
Yea, but these were but weak women, and we hope our faith may be Stronger than theirs?
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You shall see there that Moses did doubt of Gods power.
You shall see there that Moses did doubt of God's power.
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4711
When God had promised to send them flesh, and that not for a day or two,
When God had promised to send them Flesh, and that not for a day or two,
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or five, or twenty ▪ but for a moneth together, and for so many people:
or five, or twenty ▪ but for a Monn together, and for so many people:
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Moses saith, Lord, wilt thou send them flesh for a moneth together? There are sixe hundred thousand men of them,Moses Says, Lord, wilt thou send them Flesh for a Monn together? There Are sixe hundred thousand men of them,
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and it is in the wildernesse.
and it is in the Wilderness.
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As if he should say, if it had beene for a day or two, or in a plentifull Country, or for a few persons:
As if he should say, if it had been for a day or two, or in a plentiful Country, or for a few Persons:
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but there are six hundred thousand, and it is in the wildernesse, and that for a moneth together.
but there Are six hundred thousand, and it is in the Wilderness, and that for a Monn together.
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Here Moses was at a stand, and could not beleeve it. The Lord answeres him;
Here Moses was At a stand, and could not believe it. The Lord answers him;
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Is the Lords hand shortened, that he cannot helpe? thou shalt see, that I am able to doe it, Numb. 11.21. It is therefore not an easie thing to beleeve Gods power.Is the lords 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.
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Therefore set your selves with all your might, to beleeve this Allmighty power, and know, that all your strength will be needfull for it.
Therefore Set your selves with all your might, to believe this Almighty power, and know, that all your strength will be needful for it.
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4720
It is apt to man to measure things according to their owne modells, as to thinke him to bee as powerfull,
It is apt to man to measure things according to their own models, as to think him to be as powerful,
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as mans understanding can reach, and mercifull, as farre as man can bee mercifull;
as men understanding can reach, and merciful, as Far as man can be merciful;
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but for a finite creature to believe the infinite attributes of God, hee is not able to doe it throughly without supernaturall grace.
but for a finite creature to believe the infinite attributes of God, he is not able to do it thoroughly without supernatural grace.
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You cannot believe that hee forgives so much as hee doth, or that his power is so great,
You cannot believe that he forgives so much as he does, or that his power is so great,
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as his power is, but (though you observe it not) you doe frame modells of him according to your selves,
as his power is, but (though you observe it not) you do frame models of him according to your selves,
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and you doe not thinke that his thoughts are above yours, as the heavens are above the earth.
and you do not think that his thoughts Are above yours, as the heavens Are above the earth.
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Therefore labour to get faith in his power.
Therefore labour to get faith in his power.
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And will you have it to lie dead, when you have it? No. Therefore adde this for a fourth use.
And will you have it to lie dead, when you have it? No. Therefore add this for a fourth use.
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Fourthly, then whatsoever thy condition bee, whatsoever strait thou art in, be not discouraged, but seeke to him;
Fourthly, then whatsoever thy condition be, whatsoever strait thou art in, be not discouraged, but seek to him;
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that is the ground of your prayers. You know the Lords prayer is concluded with this: that is the ground of your Prayers. You know the lords prayer is concluded with this:
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For thine is thy kingdome, power and glory, for ever and ever. As if that were the ground of all the petitions that went before.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.
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So if the Lord bee Allmighty, and hath an Allmighty power, then in the most desperate case,
So if the Lord be Almighty, and hath an Almighty power, then in the most desperate case,
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when there is no hope or helpe in the creature, that you can discerne, yet then pray,
when there is no hope or help in the creature, that you can discern, yet then pray,
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and pray strongly an confidently as men full of hope, to obtaine what they desire. And remember this for your comfort:
and pray strongly an confidently as men full of hope, to obtain what they desire. And Remember this for your Comfort:
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At that time, when you are in affliction, and in so great a strait, that you are hedged about,
At that time, when you Are in affliction, and in so great a strait, that you Are hedged about,
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and no hope, no possibility to evade, that is the time that the Lord will shew forth his power;
and no hope, no possibility to evade, that is the time that the Lord will show forth his power;
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for a man is never discouraged but in this case; I have seene it by many particular experiments:
for a man is never discouraged but in this case; I have seen it by many particular experiments:
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when the case hath beene desperate, when there hath beene no hope, yet when God hath beene sought to by fasting and prayer, there hath beene alteration above all thought, according to that expression used, Ephes. 3.20: Hee is able to doe exceeding abundantly above all that we aske or thinke, according to the power that worketh in us:
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, Ephesians 3.20: He is able to do exceeding abundantly above all that we ask or think, according to the power that works in us:
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that is, when they could not enlarge their thoughts farre, nor were able to see there could be any way devised,
that is, when they could not enlarge their thoughts Far, nor were able to see there could be any Way devised,
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yet enlarging their prayers, the LORD hath devised a way oftentimes; I will give you some instances that the Scripture gives in this case.
yet enlarging their Prayers, the LORD hath devised a Way oftentimes; I will give you Some instances that the Scripture gives in this case.
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When Esau came against Iacob, was hee not in a fearefull strait; there was no hope, and no possibility, Esau was too strong for him;
When Esau Come against Iacob, was he not in a fearful strait; there was no hope, and no possibility, Esau was too strong for him;
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what should he doe now? he exposeth himselfe to the enemy, there was no other remedy;
what should he do now? he exposeth himself to the enemy, there was no other remedy;
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and it was an enmity of twenty yeares continuance, and the Text saith, that Iacob feared, and yet the LORD delivered him, when he had prayed to him.
and it was an enmity of twenty Years Continuance, and the Text Says, that Iacob feared, and yet the LORD Delivered him, when he had prayed to him.
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So when Laban came against him, GOD bid him that he should doe him no hurt.
So when Laban Come against him, GOD bid him that he should do him no hurt.
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So Daniel, when he was cast into the Lions den, when all the Lions were present with their mouthes opened ready to devoure,
So daniel, when he was cast into the Lions den, when all the Lions were present with their mouths opened ready to devour,
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yet the Lord stopped their mouthes, they could doe him no hurt. So is it in many cases amongst us;
yet the Lord stopped their mouths, they could do him no hurt. So is it in many cases among us;
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(29) sermon (DIV1)
699
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when our enemies are ready to devoure us, then GOD comes in in the nicke, betweene the cup,
when our enemies Are ready to devour us, then GOD comes in in the neck, between the cup,
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(29) sermon (DIV1)
699
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4747
and the lip, and workes a way for our delivery. Therefore never be discouraged whatsoever thy case be:
and the lip, and works a Way for our delivery. Therefore never be discouraged whatsoever thy case be:
cc dt n1, cc vvz dt n1 p-acp po12 n1. av av-x vbi vvn c-crq po21 n1 vbi:
(29) sermon (DIV1)
699
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it is a very great matter to say, that the Lord can doe such a thing,
it is a very great matter to say, that the Lord can do such a thing,
pn31 vbz dt av j n1 pc-acp vvi, cst dt n1 vmb vdi d dt n1,
(29) sermon (DIV1)
699
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though you thinke it but a small thing.
though you think it but a small thing.
cs pn22 vvb pn31 p-acp dt j n1.
(29) sermon (DIV1)
699
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4750
As when the Leper could goe to Christ, and say, Lord, thou canst make me cleane if thou wilt, then the Lord did so.
As when the Leper could go to christ, and say, Lord, thou Canst make me clean if thou wilt, then the Lord did so.
p-acp c-crq dt n1 vmd vvi p-acp np1, cc vvz, n1, pns21 vm2 vvi pno11 av-j cs pns21 vm2, av dt n1 vdd av.
(29) sermon (DIV1)
699
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4751
It was a great matter for those three children in Dan. 3. to be able to say,
It was a great matter for those three children in Dan. 3. to be able to say,
pn31 vbds dt j n1 p-acp d crd n2 p-acp np1 crd pc-acp vbi j pc-acp vvi,
(29) sermon (DIV1)
699
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4752
when the fire was ready prepared, and the King was wroth, and there was no resistance,
when the fire was ready prepared, and the King was wroth, and there was no resistance,
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(29) sermon (DIV1)
699
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4753
yet they said, The Lord is able to save us out of thy hand O King!
yet they said, The Lord is able to save us out of thy hand Oh King!
av pns32 vvd, dt n1 vbz j pc-acp vvi pno12 av pp-f po21 n1 uh n1!
(29) sermon (DIV1)
699
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4754
The LORD did take this so well at their hands, that the LORD did helpe them, and save them.
The LORD did take this so well At their hands, that the LORD did help them, and save them.
dt n1 vdd vvi d av av p-acp po32 n2, cst dt n1 vdd vvi pno32, cc vvi pno32.
(29) sermon (DIV1)
699
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4755
On the contrary side, when a man doth doubt of his power, you shall see how much moment it is of.
On the contrary side, when a man does doubt of his power, you shall see how much moment it is of.
p-acp dt j-jn n1, c-crq dt n1 vdz vvi pp-f po31 n1, pn22 vmb vvi c-crq d n1 pn31 vbz pp-f.
(29) sermon (DIV1)
699
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4756
As that Prince said to Eliah, Though God should make windowes in heaven, yet there could not be such a plenty, as hee spake of:
As that Prince said to Elijah, Though God should make windows in heaven, yet there could not be such a plenty, as he spoke of:
p-acp d n1 vvd p-acp np1, cs np1 vmd vvi n2 p-acp n1, av pc-acp vmd xx vbi d dt n1, c-acp pns31 vvd pp-f:
(29) sermon (DIV1)
699
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4757
now the LORD was so displeased with it, that he destroyed him for it.
now the LORD was so displeased with it, that he destroyed him for it.
av dt n1 vbds av vvn p-acp pn31, cst pns31 vvd pno31 p-acp pn31.
(29) sermon (DIV1)
699
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4758
So the Israelites did not beleeve that the LORD could bring them into the land of Canaan, therefore the Lords anger was kindled against them for this: Psal. 78.
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: Psalm 78.
np1 dt np1 vdd xx vvi cst dt n1 vmd vvi pno32 p-acp dt n1 pp-f np1, av dt n2 n1 vbds vvn p-acp pno32 p-acp d: np1 crd
(29) sermon (DIV1)
699
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4759
But to draw this use to a conclusion.
But to draw this use to a conclusion.
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(29) sermon (DIV1)
700
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4760
Learne to bring your hearts to this, whatsoever your case is, still to beleeve his power,
Learn to bring your hearts to this, whatsoever your case is, still to believe his power,
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(29) sermon (DIV1)
700
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4761
and to be able to say still, the Lord can doe it; and it is not a small matter to be able to say so.
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.
cc pc-acp vbi j pc-acp vvi av, dt n1 vmb vdi pn31; cc pn31 vbz xx dt j n1 pc-acp vbi j pc-acp vvi av.
(29) sermon (DIV1)
700
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4762
When the Churches are very low, and there is no hope, and you see little helpe, a man should goe and pray with such chearfulnesse and such hope,
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,
c-crq dt n2 vbr av j, cc pc-acp vbz dx n1, cc pn22 vvb j n1, dt n1 vmd vvi cc vvi p-acp d n1 cc d n1,
(29) sermon (DIV1)
700
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4763
and confidence, as if it was the easiest thing in the world to helpe them;
and confidence, as if it was the Easiest thing in the world to help them;
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(29) sermon (DIV1)
700
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4764
which you would doe, if you did beleeve that GOD is Allmighty. You know what the case of the Church was in Ahasuerus time,
which you would do, if you did believe that GOD is Almighty. You know what the case of the Church was in Ahasuerus time,
r-crq pn22 vmd vdi, cs pn22 vdd vvi cst np1 vbz j-jn. pn22 vvb r-crq dt n1 pp-f dt n1 vbds p-acp np1 n1,
(29) sermon (DIV1)
700
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4765
yet fasting and praying made a great change in the suddaine.
yet fasting and praying made a great change in the sudden.
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(29) sermon (DIV1)
700
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4766
Nay when the Church is downe, yet pray with as great hope, as if it had the best props to holde it up,
Nay when the Church is down, yet pray with as great hope, as if it had the best props to hold it up,
uh-x c-crq dt n1 vbz a-acp, av vvb p-acp p-acp j n1, c-acp cs pn31 vhd dt js n2 pc-acp vvi pn31 a-acp,
(29) sermon (DIV1)
700
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4767
for the Lord is able to raise it up againe.
for the Lord is able to raise it up again.
p-acp dt n1 vbz j pc-acp vvi pn31 a-acp av.
(29) sermon (DIV1)
700
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4768
I will give you two instances, that you may consider the Lords power on both sides;
I will give you two instances, that you may Consider the lords power on both sides;
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(29) sermon (DIV1)
701
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4769
his power to raise it up from a low condition; (as now, if you consider the miserable estate of the Church in Christendome at this time:) as it appeares by the vision of the dry bones in Ezekiel: the meaning whereof is, that when the people are as low as low may be,
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 Ezekielem: the meaning whereof is, that when the people Are as low as low may be,
po31 n1 pc-acp vvi pn31 a-acp p-acp dt j n1; (c-acp av, cs pn22 vvb dt j n1 pp-f dt n1 p-acp np1 p-acp d n1:) c-acp pn31 vvz p-acp dt n1 pp-f dt j n2 p-acp np1: dt n1 c-crq vbz, cst c-crq dt n1 vbr a-acp j c-acp j vmb vbi,
(29) sermon (DIV1)
701
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4770
like dead men, buried men, men scattered to the foure windes, yet saith the Lord, I will put life into them;
like dead men, buried men, men scattered to the foure winds, yet Says the Lord, I will put life into them;
av-j j n2, vvn n2, n2 vvn p-acp dt crd n2, av vvz dt n1, pns11 vmb vvi n1 p-acp pno32;
(29) sermon (DIV1)
701
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4771
I will raise them and make them a great army, and I will put grace into them, and make them living men;
I will raise them and make them a great army, and I will put grace into them, and make them living men;
pns11 vmb vvi pno32 cc vvi pno32 dt j n1, cc pns11 vmb vvi n1 p-acp pno32, cc vvi pno32 vvg n2;
(29) sermon (DIV1)
701
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4772
that is, though the Church be never so low, yet the Lord can put life into it, and make a wonderfull change.
that is, though the Church be never so low, yet the Lord can put life into it, and make a wonderful change.
d vbz, cs dt n1 vbb av av j, av dt n1 vmb vvi n1 p-acp pn31, cc vvi dt j n1.
(29) sermon (DIV1)
701
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4773
Again, there is no Church so safe, (as we doe thinke our selves now,
Again, there is no Church so safe, (as we do think our selves now,
av, pc-acp vbz dx n1 av j, (c-acp pns12 vdb vvi po12 n2 av,
(29) sermon (DIV1)
702
Image 196
4774
and as the Palatinate did thinke themselves) but that yet the Lord can make a sudden change,
and as the Palatinate did think themselves) but that yet the Lord can make a sudden change,
cc p-acp dt n1 vdd vvi px32) cc-acp cst av dt n1 vmb vvi dt j n1,
(29) sermon (DIV1)
702
Image 196
4775
and bring them downe, as well as hee 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 beleived, that the adversary and the enemy could have entred into the gates of Ierusalem.
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 Ierusalem.
cc vvi pno32 a-acp, c-acp av c-acp pns31 vmd vvi d j n2; cc c-acp pns31 vhz vdn p-acp n2-jn av. np1 pn22 vmb vvi. np1 crd. dt n2 cc d dt n2 pp-f dt n1, vmd xx vhi vvn, cst dt n1 cc dt n1 vmd vhi vvn p-acp dt n2 pp-f np1.
(29) sermon (DIV1)
702
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4776
Ierusalem was so strong, there was such probability of safety, that no man would ever have beleived that the enemy and the adversary should ever have entred into the gates thereof.
Ierusalem 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.
np1 vbds av j, pc-acp vbds d n1 pp-f n1, cst dx n1 vmd av vhi vvn d dt n1 cc dt n1 vmd av vhi vvn p-acp dt n2 av.
(29) sermon (DIV1)
702
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4777
Yet the Allmighty power of GOD brought them downe on a suddaine, and laide them flat to the ground.
Yet the Almighty power of GOD brought them down on a sudden, and laid them flat to the ground.
av dt j-jn n1 pp-f np1 vvd pno32 a-acp p-acp dt j, cc vvd pno32 av-j p-acp dt n1.
(29) sermon (DIV1)
702
Image 196
4778
Therefore let the case bee what it will bee, suppose a nation bee never so strong,
Therefore let the case be what it will be, suppose a Nation be never so strong,
av vvb dt n1 vbi r-crq pn31 vmb vbi, vvb dt n1 vbi av-x av j,
(29) sermon (DIV1)
702
Image 196
4779
yet GOD can bring them downe;
yet GOD can bring them down;
av np1 vmb vvi pno32 a-acp;
(29) sermon (DIV1)
702
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4780
and let it bee never so weake and low, yet the Lord is able to raise them up.
and let it be never so weak and low, yet the Lord is able to raise them up.
cc vvb pn31 vbb av-x av j cc j, av dt n1 vbz j pc-acp vvi pno32 a-acp.
(29) sermon (DIV1)
702
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4781
And it is true of every particular thing also; then beleive this Allmighty power of GOD, and apply it, whatsoever thy case bee;
And it is true of every particular thing also; then believe this Almighty power of GOD, and apply it, whatsoever thy case be;
cc pn31 vbz j pp-f d j n1 av; av vvb d j-jn n1 pp-f np1, cc vvi pn31, r-crq po21 n1 vbi;
(29) sermon (DIV1)
702
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4782
consider that thou hast to doe with an Allmighty God.
Consider that thou hast to do with an Almighty God.
vvb cst pns21 vh2 pc-acp vdi p-acp dt j-jn np1.
(29) sermon (DIV1)
702
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4783
But you will say, the case may bee such, as there is no helpe, the Lord hath declared his will by an event;
But you will say, the case may be such, as there is no help, the Lord hath declared his will by an event;
p-acp pn22 vmb vvi, dt n1 vmb vbi d, c-acp pc-acp vbz dx n1, dt n1 vhz vvn po31 n1 p-acp dt n1;
(29) sermon (DIV1)
703
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4784
and the case is such as never was helped, and will you have us to beleeve it now,
and the case is such as never was helped, and will you have us to believe it now,
cc dt n1 vbz d c-acp av-x vbds vvn, cc vmb pn22 vhi pno12 pc-acp vvi pn31 av,
(29) sermon (DIV1)
703
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4785
because there is an Allmighty power? You must learne to doe in this case, as Christ did:
Because there is an Almighty power? You must Learn to do in this case, as christ did:
c-acp pc-acp vbz dt j-jn n1? pn22 vmb vvi pc-acp vdi p-acp d n1, c-acp np1 vdd:
(29) sermon (DIV1)
703
Image 196
4786
Lord if thou wilt, let this cuppe passe from me; yet not my will but thine be done. Lord if thou wilt, let this cup pass from me; yet not my will but thine be done.
n1 cs pns21 vm2, vvb d n1 vvi p-acp pno11; av xx po11 n1 p-acp png21 vbb vdn.
(29) sermon (DIV1)
704
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4787
Iust after this manner you ought to doe in every one of these cases, where there is no hope:
Just After this manner you ought to do in every one of these cases, where there is no hope:
av p-acp d n1 pn22 vmd pc-acp vdi p-acp d crd pp-f d n2, c-crq pc-acp vbz dx n1:
(29) sermon (DIV1)
704
Image 196
4788
you must say thus, Lord, it is possible to thee to doe it, be the case as desperate as it will be.
you must say thus, Lord, it is possible to thee to do it, be the case as desperate as it will be.
pn22 vmb vvi av, n1, pn31 vbz j p-acp pno21 pc-acp vdi pn31, vbb dt n1 c-acp j c-acp pn31 vmb vbi.
(29) sermon (DIV1)
704
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4789
As suppose a man hath a stone in the bladder, which we thinke an incurable disease,
As suppose a man hath a stone in the bladder, which we think an incurable disease,
p-acp vvb dt n1 vhz dt n1 p-acp dt n1, r-crq pns12 vvb dt j n1,
(29) sermon (DIV1)
704
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4790
because the stone is so hard, and cannot be softened, yet it is possible to him;
Because the stone is so hard, and cannot be softened, yet it is possible to him;
c-acp dt n1 vbz av j, cc vmbx vbi vvn, av pn31 vbz j p-acp pno31;
(29) sermon (DIV1)
704
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4791
he can so lodge it, and bed it, that it shall doe you no hurt; and if he doe take away this life, yet he gives you a better;
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;
pns31 vmb av vvi pn31, cc vvi pn31, cst pn31 vmb vdi pn22 dx n1; cc cs pns31 vdb vvi av d n1, av pns31 vvz pn22 dt jc;
(29) sermon (DIV1)
704
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4792
if it doe paine you here, yet he will give you joy and peace, which is farre better than to indure a little paine in the flesh.
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.
cs pn31 vdb vvi pn22 av, av pns31 vmb vvi pn22 n1 cc n1, r-crq vbz av-j av-jc cs pc-acp vvi dt j n1 p-acp dt n1.
(29) sermon (DIV1)
704
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4793
I say, you ought to doe as Christ did in this case; and remember this, that in such a case, your businesse is not with the power,
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,
pns11 vvb, pn22 vmd pc-acp vdi c-acp np1 vdd p-acp d n1; cc vvb d, cst p-acp d dt n1, po22 n1 vbz xx p-acp dt n1,
(29) sermon (DIV1)
704
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4794
but with the will of GOD:
but with the will of GOD:
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(29) sermon (DIV1)
704
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4795
that is, you must say, Lord I know it is possible that this cup may passe,
that is, you must say, Lord I know it is possible that this cup may pass,
cst vbz, pn22 vmb vvi, n1 pns11 vvb pn31 vbz j cst d n1 vmb vvi,
(29) sermon (DIV1)
704
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4796
but Lord, here is all the matter;
but Lord, Here is all the matter;
cc-acp n1, av vbz d dt n1;
(29) sermon (DIV1)
704
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4797
it is my desire that it should passe, and it may be it is thy will that it shall not, Lord, if this be the case, it is meet my will should yeeld,
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,
pn31 vbz po11 n1 cst pn31 vmd vvi, cc pn31 vmb vbi pn31 vbz po21 n1 cst pn31 vmb xx, n1, cs d vbb dt n1, pn31 vbz j po11 n1 vmd vvi,
(29) sermon (DIV1)
704
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4798
and that thy will should be done:
and that thy will should be done:
cc cst po21 n1 vmd vbi vdn:
(29) sermon (DIV1)
704
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4799
As if Christ should have said, Lord, I will give thee this honour, that thou canst remove this cup from mee,
As if christ should have said, Lord, I will give thee this honour, that thou Canst remove this cup from me,
c-acp cs np1 vmd vhi vvn, n1, pns11 vmb vvi pno21 d n1, cst pns21 vm2 vvi d n1 p-acp pno11,
(29) sermon (DIV1)
704
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4800
but if thou doest not, it is not thy will to doe so; and I am content.
but if thou dost not, it is not thy will to do so; and I am content.
cc-acp cs pns21 vd2 xx, pn31 vbz xx po21 n1 pc-acp vdi av; cc pns11 vbm j.
(29) sermon (DIV1)
704
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4801
So doe thou give the Lord this glory of his power in every case, that hee can doe it, if it be his will.
So do thou give the Lord this glory of his power in every case, that he can do it, if it be his will.
av vdb pns21 vvi dt n1 d n1 pp-f po31 n1 p-acp d n1, cst pns31 vmb vdi pn31, cs pn31 vbi po31 n1.
(29) sermon (DIV1)
704
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4802
Be it that thy desire is to be delivered from such or such an affliction; consider this:
Be it that thy desire is to be Delivered from such or such an affliction; Consider this:
vbb pn31 cst po21 n1 vbz pc-acp vbi vvn p-acp d cc d dt n1; vvb d:
(29) sermon (DIV1)
705
Image 196
4803
Is it meete Gods will should yeeld to thine, or thine to his? Then bring thy heart downe,
Is it meet God's will should yield to thine, or thine to his? Then bring thy heart down,
vbz pn31 vvi n2 n1 vmd vvi p-acp png21, cc png21 p-acp png31? av vvb po21 n1 a-acp,
(29) sermon (DIV1)
705
Image 196
4804
and be content that it should be so. But you will say; it is hard to doe this, to be willing to undergoe such an affliction. Consider it is Gods will;
and be content that it should be so. But you will say; it is hard to do this, to be willing to undergo such an affliction. Consider it is God's will;
cc vbi j cst pn31 vmd vbi av. p-acp pn22 vmb vvi; pn31 vbz j pc-acp vdi d, pc-acp vbi j pc-acp vvi d dt n1. vvb pn31 vbz npg1 vmb;
(29) sermon (DIV1)
705
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4805
and therefore if it were not best for thee, yet thou shouldest honour him so farre,
and Therefore if it were not best for thee, yet thou Shouldst honour him so Far,
cc av cs pn31 vbdr xx av-js p-acp pno21, av pns21 vmd2 vvi pno31 av av-j,
(29) sermon (DIV1)
707
Image 196
4806
as to preferre his will before thine own:
as to prefer his will before thine own:
c-acp pc-acp vvi po31 n1 p-acp po21 d:
(29) sermon (DIV1)
707
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4807
but it being his will, thou shalt be assured if thou art one that belongs to him, that it shall be best for thee.
but it being his will, thou shalt be assured if thou art one that belongs to him, that it shall be best for thee.
cc-acp pn31 vbg po31 n1, pns21 vm2 vbi vvn cs pns21 vb2r pi cst vvz p-acp pno31, cst pn31 vmb vbi av-js p-acp pno21.
(29) sermon (DIV1)
707
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4808
Christ was no loser when he yeelded to his Fathers will, for God heard him in what he prayed for: christ was no loser when he yielded to his Father's will, for God herd him in what he prayed for:
np1 vbds dx n1 c-crq pns31 vvd p-acp po31 ng1 n1, c-acp np1 vvd pno31 p-acp r-crq pns31 vvd p-acp:
(29) sermon (DIV1)
707
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4809
as it is Heb. 5. though the Lords will passed on him, and he dranke of the cup.
as it is Hebrew 5. though the lords will passed on him, and he drank of the cup.
c-acp pn31 vbz np1 crd c-acp dt n2 vmb vvn p-acp pno31, cc pns31 vvd pp-f dt n1.
(29) sermon (DIV1)
707
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4810
So thou must yeeld to his will whatsoever it is, be content with what is done,
So thou must yield to his will whatsoever it is, be content with what is done,
np1 pns21 vmb vvi p-acp po31 n1 r-crq pn31 vbz, vbb j p-acp r-crq vbz vdn,
(29) sermon (DIV1)
707
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4811
and beleeve that thou shalt be no loser by it in the end, but thou shalt have what thou desirest,
and believe that thou shalt be no loser by it in the end, but thou shalt have what thou Desirest,
cc vvb cst pns21 vm2 vbi dx n1 p-acp pn31 p-acp dt n1, cc-acp pns21 vm2 vhi q-crq pns21 vv2,
(29) sermon (DIV1)
707
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4812
though not in that manner that thou wouldest have it to be done. FINIS.
though not in that manner that thou Wouldst have it to be done. FINIS.
cs xx p-acp d n1 cst pns21 vmd2 vhi pn31 pc-acp vbi vdn. fw-la.
(29) sermon (DIV1)
707
Image 196
