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PRINCETON, N. J.
Collection of Puritan Literature.
Division ■*—/%»—- >»— ■ > -
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liiiltllllUIIIIIIHIIIIIIIIIU V
LIFE
ETERNALL
A T RE AT IS E
Of the knowledge of the DjU
<vine Essence and
Attruvtes,
Delivered in XVIII. Sermons.
By the Ltefathfull and worthy Minifier
of I E S V S C H R I S T,
I o h n Preston,
D, in Divinity, Chaplaine in ordinary to
his Majeftie, Mafter of Emmanuel Colledge in
Cambridge and (bmctimes Preacher
of LINCOLN S inne.
The Second EDITION, corrected.
loh. 17.3. This is Life EternaU to foow tbee, the only
true God, and hfui Cbrifi rohom thou hift fenu
Imprinted at London by R, B. and are 10 be fold by
Nicholas Bourne ac the Royall Exchange, and by
Kapha Harfordjn Pater-nofler Row,
•a in Quecnes-head Alley, at the fignc
[JEfl of the guile Bible. 1 63 1 .
PMKiniyiiww!* -.v ; 4
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Digitized by the Internet Archive
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THE RIGHT
H 0*NJ)F<B < A c BLE >
WILLIAM;
VISCOVNT SAY AtiO
SEALE, ENCREASE
OF \A C E.
Right Honovrable:
O wakingandom-
nipotenthathever
beene the eye and
hand of Cjod, that
nothing by him-
fdfc defigied to
worth and ufe , could wholly be
A 5 deba-
The Epiflle
debafed or layd afide. t5\/fofes
and Cyrus dtx oted in their infan-
cie to fume and obfcurity , were
by that eye and hand kept and ad-
vanced to higheft honours and
imployments for his Church.
Some footfteps of which care
and power, we have obferved,up-
on lie birth and bringing forth
to light of this Orphane : which,
in relation to the painfull labour
of him, who ("as the Mother)
brought it forth , and dyed in tra-
veil with it, wee thought might
well be ftiled Bennoni, Sonne
ofmyforrowes ; But, when wee faw
the ftrength and holinefle imprin-
ted on the child by God die father
of it, wee doubted not to call it
Beniamin, Sonne of the right
hand.
'Dedicatorie.
band. For, as dying Jacob laid his
right hand upon the youngefl ion
otfojepb : So (yWdid ftretch forth
his on this, the laft ifliie of the dy-
ing (t/luthor-^ when out bfatoontbe
( as then) Jo dead and dryed, hee
brought forth a z5\ / fan~child fo
ftrong and vigorous : As alfo,
when by the Parents immature
departure , it feemed to be adjud-
ged to death and darknefle , that
yet by the fame hand it was pre-
ferved, and at laft through many
hazards delivered unto us , who
by the dying "P^ratf, were appoin-
ted to the Mid- wives Office, in
bringing it forth to the publike
view.
And, if we may eftimate the
writings of men, by the fame rule
A 4. where-
The EpiBle
whereby wee are to judge of the
works of (^Whimfelfe; and thofe
workes of (jod excell the reft,
which doe moft cleeriy fhew forth
him the Author of them : and ther-
fore Grace, though but an acci-
dent in the foule, is of farre more
price with (jod , than all mens
foules devoid of it, becaufe it is the
lively Image of his Holinefle,
which is his beautie . V Ve could
not imagin,how this work mould
not bee valued when it came a-
broad , that prefents to all mens
underftandingsfocleare, evident
I and immediat exprcfsions of (jod,
hi s ZWame and Attributes, And in-
deed what vaft and boundlefs vo-
lumes ofheaven,earth &hel,hath
(jod bin pleafedto publim to make
known
T>edicatorie.
known his wrath, eternal! power and
(jod-head ? and how long hath he
continued that expenfive worke
I of governing the world , to {hew
| forth the riches ofhtsgoodnejje^pati^
ence& forbearance? Yet when all
were bound together^ little /^nen>
v>e of him , that he fet forth his Son,
the expreffe fmageofhisTerfon, as
the Laft, and beft Edition, that
could be hoped for.
And, it being much more true
of (joi which is ufually fayd of !
knowledge in the generall, J\(on
habet inimicum nifi ignorantem,
that being fbgood , he hath no e-
nemies nor ftrangers to him , but
thofe that know him not ; » furely
then the knowledge of him is a moft
neceflary and effecluall means to
friendftiip with him. And
The Epittle
And mdecd,As,tbat (jod fyioiat'
eth uf,is the firll Foundation of his
Covenant of Mercie with us ,
z Jim . i . 19. So, our true and fa-
voury knowledge of him, is made
the firft entrance into covenant,
continuing of acquaintance , and
encreafing of communion with
him , ferem .31.33,34. Yea fur-
ther , as to make knowne himfelfe
was the utmoft end of all his
workes; ^R^m. 1. 19. So rightly to
know him , is the beil reward at-
tainable by us for allourworkes.
fob. ij. 3. This is eternal! Life to
/{now thee, the onely true God, and
I e s v s Christ, whom thou
hajlfent.
Which great reward we doubt
not, but thisjervant ofCjoct attai-
ned.
Dedicatorie.
ned. Who, after he had fpent
the moft of his living, thoughts
and breath in unfolding and ap-
plying,the moil proper and pecu~
liar Characters of Grace, which
is Qods fmage • whereby Belee-
vers came to be allured , that God
is their Cjod t and they in covenant
with him • was in the end admit-
ted to exercife his laft and dying
thoughts, about the EfTence, At-
tributes and GreatneflTe of (jOT>
Himfelfe, who is their portion
and exceeding great reward.
In the very entrance almoft in-
to which , hee was carried up fo
nigh to Heaven, that he came not
downe againe , but dyed in the
zSXtfount into which (by Cjods ap-
pointment)!^ was afcended ; and
before
The EpiHle
before many of (jods glorious bacl^
parts were paffed by bim, he was ta-
ken up to view the reft more fully
Face to face. So that, as he was of
ten in his ficknes wont to fay, f
Jhall but change my place, and not my
companies we may alfo truly fay,
he did but change his ftudying
place, not his thoughts nor itu-
dies. (jod being the only imme-
diate fubject. about which the
ftudies of men and Angells are
wholly taken up for all eternity.
Which change, though to
him full of gaine , had been to us
more grievous, had not this little
peece, like to E l i a h s mantle
falne from him,^ he was ajcending.
Wherein wee have thofe lofty
{peculations of the fchools(which
like
( Dedicatorie.
like emptie clouds flie often high,
but drop no fatneue) digefted in-
to ufefull applications, anddiftil-
led into Spirit-full and quickning
cordiaUs,to comfort and continue
the inward Man.
Not onely {hewing ( as o-
thers) what (fOTHs-, but alfo
what wee therefore ought to bee.
At once , emblazoning the Di-
vine EJJence, and glorious <zAttri^
butes of (jod- and withall delinea-
ting the moft noble difpofitions of
the T)ivine Mature in us , which
are the prints and imitations of
thofe his Attributes, applying as a
skilfull builder , the patterne to
the peece he was to frame. So, as
by thisunfinimt draught, it may
be gathered, what inlarged and
working
The Epittle
working apprehenfions , and im-
prefsions of the Deitie pofTeft his
heart. He fpeakesof Cjod t not as
one that had onely heard of him,
by the hearing of the earei butrpbofe
eye of faith hadfeene him.
But needeth hee, orthisrelicT:
of his , EpiUles of commendation
from m unto your Honour, who
knew him fo well $ Or unto o-
thers, befides this Infcription of,
and Dedication to your Name ?
which wee account our onely
choice , and belt Epiitle to the
Reader ,• You, are mr Spittle >&c;
Seeing in your Honour^hok more
Heroicall Graces , and Nobleft
parts of Cpds fmage\ which in
thefe Sermons the Authour
endevoured to raife his hearers to.
are
'Dedicatorie.
are found already written, andim-
Printed not with inke, but with the
Sprit of the Living Cjod: yea, and
not onely written , but alfo by
reafon of the greatnefle of your
birth, the noblenefle of your de-
portment in your countrie, kgown
and read of all men. Such.inge-
nuous fimplicitie lodged in depth
ofwiiedome : HoIinefTe of life fo
fetin honour and efteeme, and
immoveably fettled with even-
nefle of walking in midft of all
varieties: Such humility in height
of parts : gratioufnefle of heart in
greatnefle of minde. So rare, flxt
and happy a conjunction , in an
houfe fo eminent, doth not fall
out, without agenerall obferva-
tion.
To
The Epittle
To your 3\(ame and Honour,
therefore, wee prefentit (moft
Noble Lord) as the Iaft Le-
gacie bequeathed by him to the
Church, as a pledge of ourfer-
vice , and a counterpane of your
Lordjhips moll rayfed thoughts
and refolutions.
And likewife unto others , as
honoured with your Lordjhips
name; that thofe vvho fludie ,
either men or bookes, may reade
thefe Sermons together with
your Lordjhips Vertves, each
as the coppie of the other , to in-
vite them to the imitation of the
fame.
And that the World, which
( like that fndian o5\£onarch )
accounts fuch true Pictures of
the
T)cdicatorie.
ithe beauty of HolinefTe as this, to
bee but counterfeit , becaufe not
tawnie, like their owne • and Iooke
upon fo high Principles of Godli-
nefle, as emptie notions raifed up
by art and fancie to make a fhew,
may fee and know in you,the true,
reall, uniform fubfiftence of them j
and that Cjod hath indeede fome
fuch living, walking Patternes of
his owne Great Holinefle > and
moretranfcendent Graces.
Which Graces, Hee, who is
the Cjfod of all (jrace, increafe and |
perfect in your Lordjhip here, that
hereafter you may bejilled mth all
thefulnejfe of him • So pray
Tour Honours ever to be commanded^
Thomas Goodwin,
Thomas Ball.
a
THE
CONTENTS-
Page
THat there is a God proved : 5
1 (By the Creation. Ibid.
(By the law, Written in mens hearts. 13
©y the Soule of man. 1 5
VSE 1.
Tojlrengthenfaithin this Principle. 11
VSE 2.
Wlnt consequences to draw hence. 28
Objections against this Principle. 3 o
2 Tl?at there is a God proved by faith, ip.45
Tin Scripture proved true by foiire things, 48
VSE 3.
Toconfirme us in this Principle.
a 2
61
Viffi-
The Contents
"Difference in the affcnt of men to this, 6z
4 Meanes to confirme our Faith in this. d>8
Tf?ree Ejfetts of a firme ajjhit to this Prin-
ciple. 70
7 Tlmt there is no other God, but GOD. 75
Five Arguments to prove that there is no 0-
ther God. 76
T7;e gods and religion of the Heathens falfe,
proved three ^Vayes. 80
Religion of Mahomet falfe. 81
VSE 1.
To beleeVe that our God is God alone 7 and to
cleave to him. 85
VSE 2.
To comfort us in this, that God *toilipiew him-
felfe the true G D, in raifing the Chur-
ches.
VSE 3.
To keepe our hearts from Idolatrie,
I Three grounds of Idolatrie.
W\iat God is.
Do&rine,
God only and properly hath beingln him. 97
What
87
88
8 9
94
The Contents.
What the being of God is , explained in five
things. Ibid.
VSE i
There is f$mething in GodsEffena not to be
inquired into. 100
VSE 2.
To Hrengthen our faith and incourage us in
yants and croffes. 1 03
VSE 3.
To give God the praife of his being.
m
VSE 4.
To learnt the vanitie of the creatures > and the
remedie againfi it. 1 1 6
Attributes of God of two forts. 1 \p
ThcFirft Attribvte.
TheperfeBion of God. no
Five differ eces between the perfeElion of God,
and the creatures. 121
*F-y— »••■
a ?
VSE 1.
The Contents.
VSE i.
All that "free doe cannot reach to God to me-
rit, nz
VSE 2.
To fee the freenejfe of Gods grace. 125
VSE 3.
To goe to God Tbith faith though "Wee have no
Toorth in us. Ibid.
VSE 4.
God hath no need of any creature. \i6
VSE 5.
Though many perifl) it is nothing to God,he is
perfett. 117
VSE 6.
Gods commands are for $ur good, heevsper-
feB. Ibid.
VSE 7.
Togive God the honour ofhisperfetlion. 129
Voure Jtgnes of exalting Gods perfeition.
Ibid.
Tk creatures ofthemfehes can doe nothing
for us in three refpecls. \p
Tin
The Contents.
The Second Attribvte,
140
God without all caufes,
Reafon 1.
Elfe [omething JJiould bee before him. Ibid.
Reafon 2.
That Tbhich hath, apart receiveth it from the
Tfrhok. 141
Reafon 3,
All other things have a fofsibility not te
bee. 142
VSE u
God loiUs not things kcaufe they arejuft, but
they arejujl becaufe he Trills thm. 143
VSE 2.
God may doe all things for himfelfe and his
owneglorie. 144
VSE 3.
We fhould doe nothing for our owne ends but
for God. 146
Eight ftgnes to know Mvhetlxr a manmake God
W himfelfe his end. 148
a 4 The
The Contents.
i
The Third AttribvTE.
Do&rine. -
God is eternall- 156
Five things required in Etemitie. 157
^afonsTbhy God muH be Eternall. 158
Foure differences hetweene the Etemitie of
God, and the duration of the creatures. 159
Confe<5t i.
God pojfeffeth all things together. 159
Confe<5t 2.
Etemitie maketh things infinitely good or e-
vill 160
VSE 1.
To minde more things Eterndl \6\
Motives to conjider Eternity. 1 67
VSE 2.
Not to be offended "frith Gods delaying, he hath
time enough to performehis promifes , be-
ingEternalL 168
VSE 5.
To conjider Gods love and entnitiz^ctre eter-
nall 171
VSE 4.
The Contents,
VSE 4.
To comfort us againH mutabilitie of things
below. 171
VSE j.
God is Lord of time. 174
PART II.
The Fourth Attribvte*
God is a S p 1 r 1 t. 2
Foure properties of a Spirit Ibid-
VSE r.
Gods eye chiefly on ourfpirits 7 therefore they
muH be kept fit for communion 7t>ith bim.A
How to ft our fpirits for communion Ifiith
God. 6
Directions for cleaning thefpirit- 1 o
VSE 2.
Gods government chiefly on the fpirits of
men.
(proved by 3 Demotts~trtttions.
*5
28
VSE 3.
To TborfiipGod in faint.
Which confiHs in three things,
3?
What
The Contents.
What necefsity of the geHures of thebodiein
GodsferVice. 38
How to concern of God in prayer. 44
The Simplicitie ofGoo.
Gods jimplicity proved byjtxe reafons. 48
Confec. 1.
To fee V>hat a Jlable foundation faith hath. 51
Confec. 2.
God cannot be hindred in his "toorkts. 52
Confec. 3.
Tlie Attributes of God are equall 53
VSE 1.
To labour to bee content in a fmfle condi-
tion. 54
VSE 2.
To labour for Jingleneffe of heart, 59
: Two things injimpliatie. 60
VSE 3
Togoe to God rather than to the creatures. 67
The
The Contents.
The Fifth Attribvte.
Gods immutability. yx
Five %eafons of Gods immutability. 73
Two Objections against Gods immutability .7 6
Confec. 1.
How to under jiand feVerall places of Scrip-
ture. 78
' Confec. 2.
Love and hatred in God eternall. Ibid.
VSE 1.
Takelmde of provoking him to cast us off. 80
The time of Gods cafting off a man , un-
knowne. 83
VSE 2.
Gods gifts and calling without repentance. 84
How to know Wee are in Covenant with
God. 8j
Tl?e unchangeableneffe of God takes no,t away
endevour. 93
The occafion, end, and ufe of revealing the do-
Brine of Gods unchangeableneffe in Scrip-
ture. 96
VSE 3.
The Contents.
VSE 3 .
God difpenceth mercies and judgements , now
06 informer times. 98
Two cafes therein God punifheth his owne
Children. 99
GODS lodgements different in time and
meanes. 101
VSE 4.
To fee a difference betweene God and the crea-
ture. 103
Forgetting the creatures to he mutable 7 three
inconveniences of it. Ibid.
VSE 5.
Toejleem things by their unchangeablenes.\o6
VSE 6.
To judge our ownefpirits by conflancie in^ell
doing. 111
VSE 7.
Togoe to God to get it 1 13
Twocaufes ofinconttancie. 115
3 Helps to ftrengthen pur pofes. 117
Meanes to helpe rcfolutions. up
The Sixth Attribvte
TJ?egreatneJfe of God.
123
Tl>e
The Contents.
TherreatneJJe of God in fixe things. Ibid.
Tl?e greatneffe of God proved by four c^a-
fons. My
VSE i.
[ To know our intereH in God, and to get an
anfwerable greatneffe ofminde. \ 29
; Why men are led ajlde by outward things. 1 30
How to come to true greatneffe of minde. 137
'VSE 2.
To fcarehimfor his greatneffe. 1 40
VSE 3.
To thinke no ajfettion or obedience enough for
him, and therefore not tolimitourfelves.
142
VSE 4.
To reverence before him. 145
The Seventh Attribvte.
Gods immenfetfl. 147
3 ^eafons of Gods infinite pre fence. 148
VSE 1.
GodgoVernes theTborldimmcdiatly, a remedy
againfl complaint ofiU GoVernours. 1 50
VSE i,
The Contents.
VSE 2.
To choofe God, and rejoyce in him, as a friend
in all places. 152
VSE 3.
To fee a ground of Gods particular Provi-
dence in thefmalleH things. \ 54
VSE 4.
To be patient and meeke in injuries offered by
men. 156
VSE j.
To^alkeVtth God. \ty
How we areprefent with God. 160
How to make Godprefentlpith m. 161
Wiry men dejtre companie. 1 66
VSE 6.
God obferveth all the eVill and goodie do. 168
VSE 7.
Terrour to kicked men, God is an enemy they
cannot flee from. 174
The Eighth Attribyte.
God is Omnipotent. 176
Omnipotence of God, therein. *77
4 %eafons
The Contents.
4 ^eafons of Gods Omnipotency. 178
Objections again ft the OmnipotencieofGod.
181
VSE 1.
To rejoice in our God, tbbo is Almighty. 1 86
VSE 2.
To make ufe of Gods Tower, in all "bants and
fir aits. 191
VSE 3.
To beleeVe the Omnipotencie of God. 194
Men doubt <ts much of the power of God, m of
his 7oitt. Ibid.
VSE 4.
To feeke and pray to God in all fir aits Ttith
confidence. 198
z Instances of Gods Power. 201
GODS
GODS NAME
AND
ATTRIBVTES.
THE FIRSTSermon.
Hebrewes 1 1. 6.
He that commeth to God, mutt beleeVe that
God is, and that he is a rewarder of them
that feeke Mm.
•
A v i n g undertaken to goc
thorow the whole body of
Theologie, Iwillfirftgiveyou
a briefe definition of the thing
it felfe, which wc call Divini-
r/V, it is this •
It is that heavenly wifdome y
orformeofwholefome words, revealed by the Holy
j Chojly in the Scripture, touching the knowledge of
I B God J
What Thco.
logk-is.
That God is.
Cor.z.x^.
Tim.i.i^.
God, and of our [elves, whereby wee are taught the
waytoeterna/lltfe.
1 call it {heavenly wifdome"] for, fo it is called,
i Cor. 2 .13. The wifdome, which we teach, is not in
the words, which mans wifdome teacheth> but which
the Holy Ghofl teacheth. So, likewifethe Apoftlc
in another place calls it, The forme of whole fome
words-fax. is,That fyfteme,or comprehenfion of
wholefome Do&rine delivered in the Scripture.
Now it differs from other fyftemes, and bo-
dies of Sciences.
1 Becaufe it is revealed from above- all other
knowledge is gathered from things below.
2 Againe,all other fciences are taught by men,
but this is taught by the Holy Ghofl.
3 All other knowledge is delivered in the
writings of men, but this is revealed to us in the
holy Word of God, which was written by God
himfelfe, though men were the mediate pen men
of it ; therefore, I adde that,to diftinguim it from
all other Sciences ; that, It is not revealed by men,
but by the Holy GhoH, not in boohs written by men,
but in the holy Scriptures . m
In the next place I adde the obje&,about which
this wifdome is converfant, it is, the knowledge of
God, and of our felves. And fo it is likewife diftin-
guifhed from all other knowledge, which hath
lbme other obje&s. It is the knowledge of God,
that is, of God, not limply confidered, or abfo-
lutdy,inh is E(Tence,butas he is in refcrencc,and |
relation to us.
And againe, it is not limply the knowledge of
our
Tlwt God is.
our (elves, ( for many things in us belong to o"
ther arts and fcienccs ) but as wee ftand in refe-
rence to God 5 fo that thefe are the two parts of it 5
the knowledge of God, in reference to us • and of
our ielves,in reference to him.
Laft of all, it is diftinguiflied by the end, to
which it tends, which it aymes at, which is to
teach us the way to et email lift : And therein it dif-
fers from all other fciences whatfoe vcr • for they
oftely helpe fome defers of underftanding here
in this prefent life : for where there is fome fai-
ling or defeat, which common reafon doth not
helpe, there arts are invented to fupply and redi-
iie thofe defects ; but this dothfomewhat more,
it leads us the way to eternall life : for, as it hath
ink a principle above all others, fo it hath an
higher end than others : for as the well-head is
higher, fo the ftreams afcend higher than others.
And fo much for this defcription, what this
fumme of the doctrine of Theologie is.
The parts of it are two:
1 Concerning God.
2 Concerning our felves.
Now concerning r God, two things are to be
knowne :
1 That he is . 1 both thefe are fet downe in
2 What he is : jt he Text.
1 That God is, we fhallfinde that there are
two wayes to prove it, or to make it good to us :
1 By the ftrength of naturall reafon.
2 By faith. That we doenot deliver this with-
out gr ound,looke into Rom. 1.20. Torthinvi-
B 2 ftbk
Parts of Theo-
logie.
1 Concerning
God.
Things
1 That Ced is.
1 Whatsis.
Rontfi.ao.
A cr. 17.
A&SI4 x 7«
That God is.
fible things of him, that is, his ctemall power, and
God-head, are feene by the creation of the world, be-
ing considered m his workes, fo that they are with-
out ex cufe. Sohkewifc, .^#.17.27,28. you (hall;
fee there what the Apoftle faith, that they fhould j
fetke after the Lord, if happily they might grope of
ter him, andfnde him : for he is not farre from eve-
ry one oj us : for in him wee live, move, and have
our heing : That is, by the very things that wee
handle and touch, we may know that there is a
GW; and alfo,by our owne life,motion,and be-
ing, we may learne that there is a Dehie, from
whence thefe proceed : For the Apoftlefpeaketh
this to them,that had no Scripture to teach them . j
Solikewife, ^#.14.17. Nevertheleffe r hee hathl
not left himfelfe without witnejfe, in giving us fruit. \
fullfeafons : As if thofe did beare witncflcof him,,
that is, thofe workes of his in the creatures . So
that you fee, there are two wayes to come to the
knowledge of this, that God is ; One, I fay, is by
naturall reafon : Orelfe,tomakeit moreplaine,
we /hall fee this in thefe two things :
1 There is enough in the very creation of the
world, tadeclare him unto us.
2 There is a light of the undcrftanding, or
reafon, put into us, whereby we are able to dif-
cerne thofe chara&ers of God ftamped in the
creatures, whereby we may difcerne the invifible
things of God, his infinite power and wifdome 5 and
when thefe are put together, that which is writ-
ten in the creature, there are arguments enough
in them, and in us there is reafon enough, to lee
the
Tl?at God is.
the force of thofe arguments,and thence we may
conclude, that there is a God, befides the argu-
ments of Scripture, that wee have to revealc it.
For, though I laid before, that Divinity was re-
vealed by the Holy Ghost, yet there is this diffe-
rence in the points of Theologie : Some truths are
wholly revealed, and have no foot-fteps in the
creaturcs,no printsin the creation,or in the works
ofC^todifcernethcmby, andfuch are all the
myfteries of the Gofpef/, and of the Trinitit : o-
ther truths there are, that have fome vefttgia,
fome chara&ere ftamped upon the creature,
whereby we may difcernethem, and fuch is this
which we now have in hand, that, There is a God.
Therefore we will fhew you thefe two things :
i How it is manifeft from the creation •
2 How this point is evident to you by faith.
3 A third thing 1 willadde, that this God
whom we worflup, is the only true God.
Now for the fir ft, to explicate this, that, The
power & Godhead U feen in the creation of the world.
Befides thofe Demonftrations elfe-where
handled, drawne from theCreation in generall,
as from :
i The fweet confent and harmony the crea-
tures have among themfelves.
i The fitnefle and proportion of one unto
another.
3 From the reafonable a&ions of creature^
in themfelves unreafonable.
4 The great and o/derly provifion, that is
made for all things.
| B$ 5 The
x That there
is a Cod.
See thefirfbU
Demon/tratton
of tbc Dcitk in
the btginnii'g
That God is.
The considera-
tion ot the ori-
ginall of all
things, proved
i By the ma-
king of man.
Thatrnanwas
made*
5 The combination and dependance that is
among them.
6 The impreflions of skill and workmanfhip
that is upon the creatures . All which argue that
there is a God.
There remaine three other principall argu-
ments to demonftrate this :
The confideration of the Original of ^ all things,
which argues that they muft needs be made by
God, the Maker of Heaven and Earth- which
we will make good to you by thefe three parti-
culars :
If man was made by him,for whom all things
are made, then it iscertaine that they are made
alfo. For the argument holds • If the beft things
in the world muft have a beginning, then furely
thofe things that are fubferving, and fubordinate
to them, muft much more have a beginning.
Now that man was made by him, confider
but this reafon.
The father that begets,knowes not the making
of him 5 the mother that conceives,knowes it not
neither doth the formative vertue, (as we call it)
that is, that vigour, that is in the materials that
fliapes, and fafhions, and articulates the body in
the wombe, that knowes not what it doth. Now
it iscertaine- that he that makes any thing, muft
needs know it perfe&ly, and all the parts of; it,
though the ftander by may be ignorant of it. As
for example 5 he that makes a ftatue,knowes how
every particle is made 5 he that makes a Watch,
or any ordinary worke of art, he knowes all the
jundures,
y
Tliat G o d is.
jun<ftures,all the wheeles, and commiifures of it,
or elfe it is impoflible that hefhould make it:
now all thefe that have a hand in making of man,
know not the making of him, not the father,nor
the mother, nor that which we call the forma-
tive vertue, that is, that vigour which is in the
materials, which workes and fafhions the bodic,
as the work-man doth a ftatue, and gives feverall
limbes to it, all thefe know it not : therefore hee
muft needs be made by God, and not by man:
and therefore fee how the Wife-man reafons,
Pfal. 9^*9. He that made the eye, jhall he not fee ?
he that made the eare, [liallnot he heare ? &c. that
is,he that is the maker of the engines,or organes,
or fenfes, or limbes of the body, or hee that is
maker of the foule, and faculties of it, it is cer-
taine that he muft know, though others doe not,
the making of the body and foule,the turnings of
the will, and the windings of the underftanding .
none of thofe three know it, neither the father
nor mother, nor that formative vcrtuc : for they
are but as penfils in the hand of him that doth all 5
the penfill knowes not what it doth, though it
drawes all, it is guided by the hand of a skilfull
Painter, elfe it could doe nothing ; the Painter
only knowcth what he doth; fo that formative
vertue, that vigour that formes the bodie of a
man, that knowes no more what it doth,than the
penfill doth, but he in whofe hand it is, who fets
it on worke, it is he that gives vigour, and vertue
to that feed in the wombe, from whence the bo-
die is raifed;, it is he that knowes ir, for it is hee
B 4 that
pfai.94,
8
That Goo is.
i
BccaiTe clfe
the creatures
(hould bee
Gods.
3
Elfc the crea-
tures flvuld be
without Catt-
ies.
that makes it. And this is the firft particular by
which wee prove that things were made, and
had not their originall from themfelves. The fe-
cond is :
If thhgs were not made, then, it is certaine.
that they muft have a being from themfelves
Now to have a being from it felfcys nothing eh
but to be God: for it is an infeparable poputif
of God, to have his being from himfelfe. Now
if you will acknowledge, that the creatures hac
a being of themfelves, they muft needs be Cods ;
for it belongs to him alone, to have a being of
himfel£,and from himfelfe. The third followes,
which I would have you chiefly to marke.
If things have a being from themfelves, it is
certaine then that they are without caufes s as for
example - That which hath no efficient caufe,
(that is) no maker, that hath no end. Looke up-
on all the workes made by man(that we may ex-
preffe it to you • ) take an houfc,or any worke,or
inftrument that man makes ; therefore it hath an
end, becaufe he that made it,propounded fuch ar
end to himfelfe • but if it have no maker, it can
have no end : for the end of any thing is that
which the maker aymes at 5 now if things have
noeud,they could have no forme : for the forme
and fafhion of every thing arifeth only from the
end, which the maker propounds to himfelfe- as
for example, the reafon, why a knife hath fuch a
fafhion 3 is 5 becaufe it was the end of the maker,to
have it an inftrument to cut with: the reafon why
an axe or hatchet hath another fa(hion,is,bccaufi
That God is.
it might be an inftrument to chop with j and the
rcafon, why a key hath another fafliion different
fiom theie,is 5 becaufe the maker propounded to
himfelfe another end, in making uf it, namely, to
open lockes with ; thefe are all made of the fame
matter, that is, of iron, but thejrhave divers fa-
fhions, becaufe they have feverall ends, which
the maker.propounds to himfelfe. So that, if there
be no ends of things, there is no forme, nor fa-
fhion of them, becaufe the ground of all their fa-
il ions, is their feverall ends. So then, we will
put them all together • if there be no efficient, no
maker of them,' then there is no end, and if then
i be no end,then there is no forme nor fafhion,and
if there be no forme ^ then there is no matter, and
fo confequcntly, they have no caufe j and that
which is without any caufe, muft needs be Cody
which I am fure none dares to affirme ; and there-
fore they have not their being of themfelves.
But befides that negative argument, by bringing
it to an impoffibilitie,that the creatures fhould be
Gods, we will make it plame by an affirmative
argument, that all the creatures have an end.
For looke upon all the creatures, and we fhall
fee that they have an end • the end of the Sunne,
Moone andStarres is, to ferve the Earth; and
the end of the Earth is,to bring forch Plants,and
the end of Plants is, to feed the beafts : and fo 1
you looke to all particular things elfc, you lbal
fee that they have an end,and if they have an end,
it is ccrtaine, there is one did ay me at it, and die
give thofe creatures,thofe feveral rafhions,whic!
thofe i
Ail rrcatures
have a»i cod.
10
That God is.
thofe fcverall ends did require : As,for example,
Whatisthereafon 5 why ahorfe hath one fafhi-
on, a dog another, iheepe another, and oxen ano-
ther i The realon is plaine, a horfe was made to
runne 5 and to carry men- the oxen to plow ^ a
dog to hunt> and fo of the reft. Now this can-
not be without an author, without a maker,from
whom they have their beginning. So likewife
this is plaine by the eff ; £is : for this is a fure rule :
Whatsoever it is, that hath no other end, but it
felfe, thatfeekes to provide for ifs ownehappi-
nefTe, in looking no further than it felfe • and this
is only in God, blefled for ever • he hath no end
but himfelfe, no caufe above himfelfe, therefore
he lookes only to himfelfe, and therein doth his
happineffc confift. Take any thing that will not
goe out of its owne fphere, but dwels within its
ownecompafle, ftands upon its owne bottome
to feek its happineffe D that thing deftroyes it felfe$
looke to any of the creatures, and let them not
ftirreout of their owne Ihell, they perifh there.
So,take a man that hath no further end than him
felfe 3 let him feeke himfelfe, make himfelfe his
end in all things he doth, looke only to his owne
profit and commodity , fuch a man deftroyes
himfelfe : for he is made to ferve God, and men,
and therein doth his happinefle confift, becaufe
that he is made for fuch an end: take thofe that
have becne ferviceable to God,znd men,that have
fpentthemfelvesinferving God, with a perfect
heart, we fee that fuch men are happie men; and
doe we not finde it by experience, that thofe
that
That God *V.
that have gone a contrary way, have deftroyed
themfelvcs i And this is the third particular.
If things had no beginning, if the world was
frometernitie; what is the reafon there are no
monuments of more ancient times, than there
are? For, if weconfider what eternity is, and
what the vaftneffe of it is, that when you have
thought of millions of millions ofyeares, yet
(till there is more bey ond:if the world hath been
of fo long continuance, what is the reafon, that
things are but, as it were, newly ripened * what
is the reafon, that things are of no greater anti-
quity than they are? Take all the Writers that
ever wrote, (befides the Scripture) and they all
exceed not above foure thoufand yeares- for they
almoftall agree in this, that thefirft man, that
had ever any hiftory written of him, was Nwus,
who lived about Abrahams time, or a little be-
fore ; Trogus PomfeiuSy and Diodorus Sicukts a-
greeinthis. Plutarch faith, that The feus was the
firft, before him there was no hiftory of truth,
nothing credible h and this is his expreiTion:Take
the Hiftories of times before Thefeus, and you
(hall finde them to be but like skirts, in the maps,
wherein you (hall finde nothing but vaft Seas.
Varroy one of the moft learned of their Writers,
profeffeth, that before thg I£ingdome of the Si.
cyonians, which begun after Nt nus time, that be-
fore that time nothing was certaine, and the be-
ginning of that was doubtfull,and uncertain. And
their ufuall divifion of all hiftory, into fabulous,
and certaine, by Hiftorians, is well knowne, to
tnofel
u
r 4
Elfc, where be
any monu-
ments of times
before thofe
ruentioned in
theScriptine?
n
That God is.
thofe that are converfant in them 5 and yet the "Hi-
ftorians, that are of any truth, began long aftei
the Captivitiein J&4^/0#; for Herodotus, that li-
ved after Etfhers time, is counted the firft that
ever wrote in Profe,and he was above eight hun
dred yeares after Mofes \ ime. For conclufion oi
this, we will only fay, that which one of the an-
cienteft of the Roman Poets, drawing this con
clufion from the argument we have h hand,faith,
If things were fiomecernuie, and had not a be-
ginning 3
Curfuprabellum Theranurn ejrfancra Trojx
Non alias alu quoquert- cecinere Poet a ?
if things were fir em etern t?c, what is the reafon,that
it fire the iheban and Tro] an warte, all the ancien>
Poets, and ancient Writers dd not make mention of
any thing ? Doe you thinke, if things had beetle
from-eternitie, there would be no monuments of
them, if you confider the vaftnefie of eternitic,
what it is t So likewifefor the beginning of A. ts
and Sciences ^ what is the reafon that the origi-
nal! of them is knowne < why were they nofoo
ner found out t why are they not fooner perfe-
1 ded f Printing, you know, is a late invention •
I and fo is the invention of Letters : take all Scien-
ces^the ancienteft, as Afirolcgie and Philofophy, as
well as iheMathematicks • why are their Authors
yet knowne, and we fee them in the blade, and in
the fruit •? So for the Genealogies of men (for that
I touch , becaufe it is an argument insinuated
by ?4»/,whenhee difputed with the Heathens,
I *& *
—, — ^ — — —....,. -* - . - —
That G o d is.
A Els 17. z6. That Cod hath made of one b loud all
mankinde)you fee evidently how one man begets
another, and hee another, &c. and lb goe and
take all the Genealogies in the Scripture, and in all
other hiftoriographers, we fhall fee, that they all
come to one Well-head. Now, I aske, if thej
world was from cternitic,whatis the reafon,thatj
there is but one fountaine, one bloud whereofj
we are all made < Why fhould they not be made |
all together < Why was not the earth peopled
together, and in every Land a multitude of in-
habitants together, if they had beene from eter-
nitie, and had no beginning i
The fecond principalfHcad, by which wee
will make this good to yon, that there is a Cod,
that made Heaven and Earth, is, the teftimony
of CWhimfelfe. There is a double teftimony .
one is the written teftimony, which we have in
the Scripture -the other is,that teftimony, which
is written in the hearts of men.
Now,you know that all Nations do acknow-
ledge a God, (this we take for granted) yea, even
thole that have beene lately difcovered, that live,
as it were, disjoyned from the reft of the world,
yettheyallhave,and-worfhipa<7<?^; thofe Na-
tions difcovered lately by the Spantards, in the
Weft Indies, and thofe that have beene difcovered
fince • all of them, without exception, have it
written in their hearts, that there is a God. Now
the ftrength of the argument lies in thefetwo
things:
1 Iobfervethatphrafeufed 3 Jto;#.2.i5. Itis
called
Thauhere is a
God, proved by
the Law writ-
ten in mens
hearts.
I ]±
Rom.1.15
That God is.
caWcda law written in their hearts. Every mans
fouleisbut, as it were, the table or paper, upon
which the writing is • the thing written is this
principle that we are now upon, xhdX there is a
God ? that made Heaven and Earth : but now who
is the Writer < furely it is God, which is evident
by this • becaufe it is a generall effed in the heart
of every man living, and therefore it muft come
from a generall caufe : from whence elie fhall h
proceed < no particular caufe can produce it • if it
were, or had beene taught by fome particular
man, by fome fc&,in fome one Nation or King-
dome, in one age, then, knowing the caufe, wee
(hould fee that the effed would not exceed it, but
when you finde it in the hearts of all men, in all
Nations and ages • then you muft conclude, it
was an univerfall effeft, written by the generall
Author of all things, which is GWalone ; and fo
confequently , the argument hath this ftrength in
it, that it is the teftimony of God.
2 Befides, when you fee every man looking
after a God, and feekhg him, it is an argument
that there is one,though they doe not finde him ;
it is true, they pitch upon a falfe God y and goe the
wrong way to feeke him, yet it fliewes that there
is fuch a Deity . For as in other things 5 when we
fee one affeft that thing which another doth not;
as to the eye of one,that is beautifull which is not
to another, yet all affecting fome beauty 5 it is an
I argument that beautie is the general objeft of all,
1 and fo in tafte & other fenfes .So when we fee men
going different wayes, one worfliipping one God,
one
That God is*
one another, yet all confpiring in this, to wor-
fhip a God, it muft needs argue that there is one :
for this law ingraven in every mans heart, you
will grant that it is a work of Nature at leaft,and
the workes of Nature are not in vaine j even as,
when you fee the fire to afcend above the aire, it
argues that there is a place where it would reft,
though you never law it $ and as, in winter,when
you fee the Swallowes flying to a place, though
you never faw the place, yet you muft needs ga-
ther that there is one which Nature hath appoin-
ted them, and hath given them an inftinft to flye
unto, and there to be at reft ; fo when you fee in
every mans foule fuch an inftigation to feeke Cod,
though men never faw him,and the moft goe the
wrong way to feeke him, and take that for God
which is not, yet this argues there is a Deitie
whichthey intend. And this is the third.
The laft argument is taken from the foule of
man, the fajhwnof it, and the immortality of it.
Fiift, Cod isfaidto have made man after his
owne Image • hee doth not meane his bodie, for
that is not made after the Image of God 5 neither
is it only that holinefle which was created in us,
and now loft : for then he would not have faid,
Gen.9 •&• Hcthat'Jheds mans blond, by man fhall his
bloudbe/hed, for in the Image of G o d made hee
man. The principal! intent of that place, is (for
ought I can fee or judge) of that Scripture (fpea-
king of thenaturall faihion of things, and not of
the fupernatu-rall- graces) it is, to expreffethat
God hath given a foule toman, that carries the
Image
*5
The fame truth
is proved dv
the foule ot
man.
Gen.p .6.
\6
Tlmt God is.
Image of God, a likenefTe to the Effence of God,
immateriall, immortall, invifible^ for there is a
double Image of God in the foule, one in the fub-
ftance of it,which is never loft • another is the fu-
pernaturall grace , which is an Image of the
knowledge, holineflc, and righteoufneffe of God :
and this is utterly loft .But the foule is the Image
of the Effence of God, ( as I may fo fpeake ) that
is, it is a fpirit immaterially immortall, invifible,
as he is, hath underftanding and will, as he hath;
he underftands all things,and wils whatfoever he
•pleafeth. And you fee an expreflion of him in
your owne foule, which is an argument of the
Deitie.
Secondly, befides, the immortalitie of the
foule, which argues it came not from any thing
here below, but that it hath its originalf from
God i it came from G o D^andto God it mutt re-
turned that is, it had not any beginning here, it
had it from him, and to him againe it muft re-
turns For what is this body, wherein the foule
is? it is but the cafe of the foule, the (hell, and
fheath of it ; therefore the foule ufeth it but for
a time, and dwels in it,asa man dwels in a houfe,
while it is habitable, but when it is growne rui-
nous, he departeth : the foule ufeth the body, as
a man doth a veflell, when it is broken he layes it
afide ; or as a man doth an inftrument, whileft it
will be fer vkeable to him • but when it is no lon-
ger fit to play upon, he cafts it afide • fo doth the
foule, as it were, lay afide the body : for it is but
as a garment that a man ufeth 3 when it is worne
out.
That God is
*7
our, and threed-barc, hce cafts it off: fo doth the '
foule with the body . And for the further proofe
of this, and that it depends not on the body, nor
hath its originall of it, or by it- confider the;
great a&s of the foule, which are iuch, as cannot j
arifc from the temper ofthe matter, bee it never,
fo curious : As the difcourfe of the foule from j
one generall to another ; the apprehenfion of;
fo high things, as God y and Angells ; the devifing
of fuchthings,as never came into thefenfes^For,
though it be true,that founds and colours be car-
ried into the underftanding by the fenfes 3 yet to |
make pictures of thefe colours , and mufike of
thefe founds 3 this is from the underftanding with-
in:) So the remembrance of things part; obfer-
ving the condition of things 5 by comparing one
with another. Now, looke upon bruit beafts,we j
fee no actions but may arife from the temper of,
the matter 3 according to which their fancie and
appetite are fafhioned ; though fome adions are
ftronger than others, yet they arife not above
the Well-head offenfc: all thofe extraordinary
things, which they aretaught to doe, it is but for
their food; as Hawkes,andlbme Pigeons, it is re-
ported, in Affyria. that they carry Letters from
one place to another, where they ufe to have
food- fo other beafts that aft dancing, and fuch
like motions, it is done by working on their fen-
fes : but come to man, there are other aftions of
his underftanding and will in the foule : It is true
indeed,in a man there are fancie and appetite, and
thefe arife from the temper of the body • there-
C m fore\
I _!
Tliat God is,
fore as the body hath a different temper, fo there
are feverall appetites,difpofitions and affe&ions 5 j
fome man longs after one thing, foine after ano- !
ther, but thefe are but the feverall turnings of the j
fenfuall appetite, (which is alio fcene in beafts)
but come to the higher part of the foule, the j
a&ions of the will, and underftanding of man,
and they are of an higher nature 5 the ads which
they doe, have no dependence upon the body
at all. Befides, come to the motions of the
body ; the foule guides and moves the body, as
a Pilot doth a lliip, (now the Pilot may be fafe,
though the fhip bee fplit upon the rockc.)
Looke on bcafts,they are led wholly as their ap-
petite carries them, and they muft goe that way •
therefore they are not ruled, as a Pilot governes
a (hip: but in men, their appetites would cany
them hither, or thither, but the will faith no, and
chat hath the underftanding for its counfellcr. So
that the motions of the body arife not froip the
diverfity of the lenfuall appetites, as in all other
creatures, but of the will arid underftanding -for
the foule depends not upon the body,but the ads
of the body depend upon it : therefore, when the
| body perifheth, the loule dies not ; but, as a man
that dwells in a houfe- if the houfe fall, he hath
no dependence on it, but may goe away to ano-
ther houfe 5 fo the foule hath no dependence up-
on the body at all ; therefore y eta muft not think
that it doth die when the body perifheth.
Befidcs,the foule is not worne,it is not weary,
as other things are ; the body is weary, and the
* . . ^rits
Tliat God is.
*9
fpirits are weary : the body weares, as doth a
garment, till it be wholly worne out: now, any
thing that is not weary, it cannot perifh; and, in
the very adions of the foule itfelfethereisno
wearineffe, but whatfoever comes into the foule
perfcds it,with a perfection naturall to it, and it is
the ftrongerforit. therefore it cannot be fubjed
to decay ,tt cannot weare out,as other things doe,
but the more notions it hath, the more per fed it
is ; the body, indeed, is weary with labour, and
the fpirits are weary, but the foule is not weary,
but in the immediate ads of it,the foule it workes
ftill, even when the body fleepeth : Looke upon
the adions of the foule, and they are indepen-
dent, and as their independencie growes 5 fo the
foule growes younger and younger, and ftronger
and ftronger, finefiewjuvcnefat, and is not fub-
jed to decay, or mortality : as you fee in a Chic-
ken, it growes ftill, andfothefhellbreakes, and
Jails oft': fo is it with the foule, the body hangs
on it, but as a fhell,and when the foule is growne
to perfedlon, it falls away, and the foule returncs
to the Maker.
The next thing that I fhould come to, is to fliew
you how this is made evident by foith. When a
man hath fomc rude thoughts of a thing, and
hath fomc reafon for it, he then begins to have
fome perfwafion of it • but when, belides, a man
wife and true, fhall comc,and tell him it is fo,this
addes much ftrength to his confidence : for «\vhen 1
you come to difcerne this God-head } znd to know
it by reafons from the creatures, this may give
C 2 you
Thcfecond
way to prove,
that God is /is
by faith.
=T=^
20
That God is.
you fomc perfwafion • but when one fball come, I
and tell you out of the Scripture, made by a wife
and true God, that it is fo indeed 3 this makes you
confirmed in it. Therefore the ftrength of the
argument by faith, you may gather after this
manner: Yee beleeve the Scriptures to be true,
and that they arethe Word of God s now this is
contained in the Scripturcs,that Godmadc Heaven I
and Earth - therefor c,beleeving the Scriptures to
be the Word of God, and whatfoevcr is contai-
ned in them 5 hence faith layes hold upon it alfo,
and fo our confent growes ftrong and firme^that
there is a God: After this manner you come to
conclude it by faith. For what is faith? Faith
is but whena thing is propounded to you, even
as an objedt fet before the eye, there is an habit
j of faith within, that fees it what it is • for faith is
nothing elfe, but a feeing of that which is: for
though a thing is not true, becaufe I beleeve it is
fo, yet things fir ft are, and then I beleeve them.
Faith doth not beleeve things imaginary > and
fuch as have no ground^ but whatfoevcr faith be-
leeves, it hath a being, and the things we beleeve,
doe lye before thceyeofreafon, fan&ifiedand
elevated by the eye of faith . therefore CMofes y
when he goes about to fet downe the Scripture,
hee doth not prove things by reafon, but pro-
pounds them, as, In the beginning Go 9 made the
Heavtn and Earth ^ he propounds the objeft, and
leaves it to the eye of faith to looke upon. For
the nature of faith is this : cWhath given to man
anunderftandingfacultie, (which we call, Rea-
fon)
That G O D is.
ti
Con) the objed of this is all the truths that are de-
livered in the world, & whatsoever hath a being.
Now take all things that we are faid to beleeve,
and they alfo arc things that are y and which are
the true objects of the underftanding and rcafon.
But the underftanding hath obje&s of two forts :
i Such as we may eafily perceive,as the eye
of man doth the obje<5l that is before him.
2 Such as we fee with more difficulty ,and can-
not doe it, without fomething above the eye to
elevate it: As the candle and the bignefle of it,
the eye canfce- but to know the bignefle of the
Sunne, in the latitude of it, you muft have inftru-
ments of art to lee it, and you muft meafure it by
degrees, and fo fee it: So is it here, fome things
wee may fully fee by reafon alone, and thofe are
fuch as lye before us, and them wee may eafi-
ly fee: but other things there are, that though
they are true, yet they are more remote, and
further off; therefore they are harder to bee
feene ; and therefore wee muft have fomething
to helpe our underftanding to fee them. So that
indeed, Faith, it is but the lifting up of the un-
derftanding, by adding a new light to them and
it • and therefore they are faid to be revealed, not
becaufe they were not before, as if the revealing
of them gave a being unto them ; but, even as a
new light in the night difcovers to us that which
we did not fee before, and as a profpedlive glafle
reveales to the eye, that which we could not fee
before, and by its owne power, the eye could not
reach unto. So that the way to ftrengthen our
C 3 felves
21
Tlmt God is,
Vfe. i
To ftren«then
this principle*
that therc/isa
God, more in
ourjicarcs.
Hcber.11.a7.
Ier.13.14.
felves by this argument, is to belceve the Scrip-
tures, and the things contained in them .
Now you fhall fee, why we are tobeleevc
the Scriptures; but this wee muft leave till the
nexttime. We will now come to fome ufe of the
point, for wee are not to difmiffe you without
fome application, but wee muft infert fome ufes
here and there.
When you heare thefe arguments, proving
this conclufion that there is a God, the ufe you
fhouldmakeofthem,is,to labour daily to ftreng-
| then our faith in this principle,and to have an eye
I at cWin all our a&ions,for this is the reafon given
in the Text, why one man comes to God, becauie
he bdeeves that he is, and another doth not, be-
caufe he beleeves it but by halves s if they did be-
lceve this fully, they would ferve God with a
perfeft heart/ What is the reafon, that CMofes
breakesthorow all impediments.^ had temptati-
ons on both fides ^ Profperitieand preferment on
the one fide, and adverfitie and affli&ions on the
other, yet he paffeth thorow wealth and pover-
tie, honour and difhonour, and goes ftraight on
in the way to heaven, and the reafon is adaed in
the Text, becaukhec faxv him that was invisible •
even fo, if you did fee him that was invifible,the
God wee now fpeake of, as you fee a man that
(lands before you, your wayes would bee more
even, and wee fhouldwalke with him more up-
rightly than we doe, if we did but beleeve, that
it is he that//// the heaven and earthy as he faith of
himfelfc,/<r.23.24.
Some
TW God is.
Anfoi
Godinihe
world, as the
fbuJc in the
body.
Some may here fay ; How can we fee him that ) Otjeff
is invifible i here is oppofitum in adjecio^o fee him (
thatisinvifible.
Come to the body of a man, you can fee no-
thing but theoutfide,the outward bulke and hide
of the creature, yetthereisanimmateriall, invi-
fible fubftance within,that fills the body ; fo come
to the body of the world, there is a God that fills
Heaven and Earth, as the foule doth the body.
Now to draw this a little nearer, that invifible,
immateriall fubftance, the foule of man which
ftands at the doores of the body, and lookes out
at the windowes of the eyes,and of the eares,both
to fee andhearc, which yet we fee not • yet it is
this foule that doth all thefe ; for if the foule be
once gone outofthehoufeofthebody, the eye
fees no more, the eare hcares no more, than an
houfe or chamber can fee, when there is no body
in it j and as it is the fpirituall fubftance within
the body that fees, and heares, and und-erftands
all- fo apply this to God that dwells in Heauen
and Earth; that as, though you fee not the foule,
yet every part of the body is full of it • foif we
looke into the world, we fee that it is filled, and
yet God (like as the foule) is in every place, and
fills it with his prefence •, he is prefent with every
creature, he is in the aire, and in your felves, and
feeth all your a<3ions,andhearethall your words ;
and if we could bringourfelvestoafetledper-
fwafion of this, it would caufe us to walke more
evenly with Godthan we do,and to converfc with
him after another manner; when a man is pre-
C 4 lent.
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:
7
i • . ' :._: A.:r^- : .5 ±is r v: = : sir: : :
- . :--.:
i6
That God is.
lob 2 2.
What is the reafon that men arefofenfible
of outward fhame, more than of fecret finnes .
and care fo much what men thinke of them, and
fpeakeof them,and not what Godkcs or knows *
Doth not this declare that men thinke as thofe A-
thiefts of whom lob fpcakes, lob 2 2 . and doe they
not conceive in fome degree, as thofe doe, as if
God did not defcend beneath the circle of the hea-
vens to the earth, and his eyes were barred by the
curtaines of the nighty that he did not take notice
of the wayes of men ; and looke how men doe '
this in a greater meafure, fo much greater A-
theifme they have.
Againe, if you doebeleeve that there is fuch a
Gody what is the reafon when you have any thin^
to doe, that you runne to creatures, and feek help
from them, and bufie your felves wholly about
outward meanes, and fceke not to God by prayer
and renewing of your repentance? if you did
fully beleeve that there is a Gody you would ra-
ther doe this,
Againe, W hat is the reafon that men are car.
ried away with the prefent, as Arijlotle cals it
™ »<&, this fame very (nunc) doth tranfport a man
from the wayes of vertue to vice, that they are
to bufie about the body, and are carelefle of the
immortall foule,that they fuffer that to lye,like a
forlorne prifoner, and to fterve within them ?
Would you doe fo, if you did beleeve that there
is fuch a God, that made thefoule, to whom it
muft returne and give an account, and live with
him forever?
Again,
■'ifi' w
'J**
^
That God is.
*7
Againe, what is the reafon that men doe feeke
fo for the things of this life, are fo carefullin
building houfes, gathering eftates, and preparing
for themfelves here iuch goodly manfions for
their bodies, and fpend no time toadornethe
foule i (when yet thefe doe but grace us amongft
men, and are only for prefent ufe) andlookenot
for thofe things which commend the foule to
God, and regard not eternity in which the foule
muft live:* I fay, what is the reafon of this, if
there be not fome grounds of fecrct Atheifmein
men?
What is the reafon that there is fuch ftupidity
in men, that the threatnings will not move them 3
they will be moved with nothing, like beads, but
prefent ftrokes, that they doe not fore-fee the
plague to prevent it,but goe on,and are punifhed i
And fo for Gods promifes and rewards 5 Why
will you not forbcare finne^that you may receive
the promifes, and the rewards ? Whence is this
ftupiditie both wayesf Why are we as beafts,
led with fenfnality, that we will not bee drawnc
to that which belongs to God, and hiskingdome?
Is not this an argument of fecret Athcifme, and
impiety in the heart of every maa> more or
lefTec
Againe, what is the reafon that when men
come into the prefence of God, they carry them-
felves fo negligently, not caring how their foules
are clad,and what the behaviour of their fpirits is
before him * If you fhould come before men,
you would looke that your cloaths be neat and
decent
%
z8
Tint God is.
rfti.
Drawfuch
confluences
as may atifc
fiomfuch a
conclufion.
decent, and you will carry your felves with iixh
reverence, as becomes him, in whofe prefence
you ftand • this proceeds from Acheifme , in the
heans of men 3 not beleeving the Lord to be hee j
that filh the Heaven , and the Earth : Therefore, j
as you findethefe things in you , more or lefle,(o |
labour to confirme this principle more and more j
to your felves • and you fhould fay, when you j
heare thefe arguments, certainly I will beleeve it
more firmely, furely I will hover no more about i
it. To what end are more lights brought, but
that you fhould fee things moreclearely , which
yon did not before ? So that this double ufe you
{hall make oF it :
One is , to fix this conclufion in your hearts,
and to faften it daily upon your foules .
The fecond is, if there be fuch a mightie God,
then labour to draw fuch confequences as may a-
rife from fuch a conclufion.
As, if there be fuch a one that fils Heaven and
Earth ; then looke upon him , as one that fees all
youdoe,andheareswhatfoeveryoufpeake : As
when you fee a (hip pafle thorow the fea, and fee
the failes applied to the wind, and taken do wne,
and hoy fed up againe, as the wind requires , and
fhall fee it keepefuch a conftant courfe , to fuch a
haven , avoiding the rockes and fands , you will
fay, furely there is one within that guides it; for it
could not do this of it felfe ; or as when y6u look
upon the body of man, and fee it live and move,
and doe the aftions of a living man j you muft
needs fay, the bodie could not doe this of it felfe p
but
Tliat God is.
but there muft bee fomething within that quic-
kens it, and caufeth all the anions 5 even fo when
you looke upon the creatures, and fee them to
doQ inch things, which of themielves they are no
more able to doe, than the body can doe the ani-
ons that it doth, without the foule : therefore
hence you may gather that there is a God> that
fils Heaven and Earth, anddothwhatfoeverhe
pleafcth •, and if this be fo, then draw nigh to
him, converfe with him, and walke with him
from day to day ; obferve him in all his dealings
with us, and our dealings with him,and one with
another • be thankfull to him for all the
blcflings we enjoy, and flye to him
for fuccour in all dangers, and
upon all occafions.
* *•
(v;
THE
*9
|o
•. P'r
THE
SECOND
SERMON.
Heuewzs ik 6.
He that commeth to God, mujl MeeVc
God is ore
fj Efore wee come to the fece n d
I fort of argumete to prove
^ ^nociple, that Go:
by&i:h s werhinkekr. c
ne to anfwer fome objections
of Atheiime, which mav arife 1
J and trouble the.
•ie -mH/S - the Sunne rife,
----- K, and fee the r:vers runne ic a circle
into
That God is.
into the fea, the day followes the night, &c. the
winds runne in their compares, and they have
done fo continually, and their is no alteration •
therefore they doubt whether there be fuch a God,
that hath given a beginning to thefe things, and
ihall give an end *
For anfwer to this, confider that thefe bodies
of ours, which wee carry about with us, which
wc know had a beginning, and fhall have an end,
thai there is fomething in them, that is as con-
stant as any of the former ^ as the beating of the
pulfe, the breathing of the lungs, and themotion
of the heart, and yet the body had a beginning,
a flail have an end: Nov; what is thediffe-
^etwecne thefe two ^ Itisbutfmall,this
continueth only for fome tithes of yeares, but
- world for'thoufands; the difference is no:
\ great 5 and therefore why fhould you not thinke
it bad a beginning, as well as your body,and like-
wife iliall have an ending.
Vc what the Apoftie faith in this place,thc
all things continue alike- yet there are two rea-
Ions, whereby hee proves that God made the
world, and that the world frail have an end :
i The firft is laid downe in verfe 5 . lor this
they are willingly ignorant of, that by the Word of
G o n the heavens were of old, and the earth fan-
ding out of the waters, and in the waters. That is,
naturally the waters would cover the earth, as it
did at the beginning . for the naturall place of the
waters is above the earth, even as of the aire a-
bovc the waters : Now who is it that hath drawn
thefe
Anftv, 1
Verfc. f
3*
Tlmt God is,
Vcrf.£
Artfhu
thcfe waters out of the earth, and caufed ittoj
(land out of the waters, and made it habitable for !
men and beafts,faith he, was it not ALord^ !
2 And was not this proved by the FlouJJ
verf. 6. whereby the World, that then was , being 1
overflowed with watfrs, perified; that is , the wa- !
ters , when C7^tooke away his hand,returned to '
their place , and covered the face of the earth.
Now , who was it that did drie the earth againe,
and now referveth it to the day of Iudgement to
be deftroyed by fire i And this hee proveth by
the famous ftory of the Floud ; You have heard
of it(faith he) but of this you are willingly igno-
rant , that is , they are fuch things as may bee
knowne; but by reafon of your lufts, which ob-
fcure your knowledge , and hide thofe parts of
nature and reafon, which Godhx&i planted in
your hearts; therefore, of thefe things you are
willingly ignorant.
And therefore , befides, wee will give this fe-
cond anfwer to thofe that make this objection.
That things are not alike fince the^reation. For,
i The courfe of Nature hath beene turned
many times, as thofe miracles that the Lord
wrought in flopping the courfe of the Sunne,and
making of it goe backward$he made the waters to
runne a contrary courfe, and flopped the l^at of
the fire,and the efficacieof it,fo that it could doe
thethree children no harmc.
2 Befides thole mirades,look upon the things
done amongft us, and you (hall fee, though they
are not contrary to Nature, yet nature is turned
off
7bat God is.
of its courfe, as in our bodies there be ficknefles
and diftempers, fo there are in the great bodie of
the World, ftrange inundations, ftirres and alte-
rations 5 now if there were not a free Agent, that
governes thefe, why are thefethings fo, and why
no more * why doe thefe things go fo far, and no
further? why arethere any alterations at all:' and
when any alterations cometopaffe, whoishee
that ftoppeth them i why doth the fea over-flow
fome places, and goe no further f who is he that
fets bounds to them,but only the Lord? Therfore
this we may learne from it,the conftancie of thefe
things fhewes the wifedome of God ^ (as it is wif.
dome in us to doc things conftantly) andagaine,
the variety of things fhewes the liberty of the A-
gent • for the a&ions of Nature are determined to
onc,but God ihewes his liberty in this, that he can
and doth change and alter them at his pleafure.
Befides, the things that arc ordinary amongft
us, wherein there is no fuch fwarving, but they
are conftant in their courfe h doth not God guide
them and difpofe of them as he pleafeth { as the
former and latter raine : doth not God give more
or lefle, according to his good pleafure t which
fliewes, that all things have not continued alike,
but that there is a (7<?;/, that governes the world
And as it is thus with natural! things, fo in other
things alfo j you (hall fee fome judgements and
rewards upon fome, and not upon others.
Oh but, you fay, the world hath continued very
long, and there is a fromfe of his ccmming> but we
\\
Diftempers in
the bodie of
the world.
fee no fuch thing?
D
But
objeft*
I 4
I Anjrv.
That God is,
Object,
Anfw,
Objeff.<
Anfo.
Ezck. i.
Bur, faith the L o r d, ^A thoufandy cores atc t@
me but as me day, and one day as a thou find yeares ^
As if hec fliould fay, itmnyfeemelongtoyou,
who meafure time by motion and revolution, to
your narrow underfianding it may feeme long ;
but to God it doth not : A thoufartd yeares with |
him, is but as one day. Whcre,by the way, wee !
(fall anfwer that fond objc&ion : . . - \
How the Lord imployed himfclfc before the!
creation of the W orld 1 ' i
A thoufand yeares to him is but as one day . j
and againe, one day is as the longeft time, that is, j
there is no difference of time with him . To which, i
I may adde this ; that, who knoweth what the j
Lordhdxh. done t Indeed he made but one world!
to our knowledge,but who knoweth what he did j
before, and what he will doe after i who knowesj
his counfels < and who is able to judge of him, or j
of his a&ions * we can know no more, nor judge
no otherwife than he hath revealed, We have no
other booke to looke into, but the bookc of his
Word, and the booke of this Woild- and there-
fore to feeke any further, is to be wife above fo- 1
brietie, and above that which is written.
But whence then comes this promifcuous ad- *
miniftration of things, which feemes to make
things runneupon wheeles,they have no certaine
courfe, but are turned upiide downe : whence
comes this to pafle, if there bee a God thar rules
heaven and earth *
For anfwer of this, lookcin^^. i. where
you have an expreffion of this, of things running
upon
Tl?at God is.
upon whccles : wherein you may obierve thefe
things :
i That all things here below are exceeding
mutable^ and therefore compared to Wheeles,
and they are turned about aseafieawhecle, fo
that a man may wonder at their variety and tur-
ning.
2 But yer, thefe wheeles have eyes in them,
that is, though we fee not the reafon of things in
them, yet they have eyes in them, they have
fomething to be difeerned • the fpeech is a meta-
phor, and a metony mie too, {hewing that there is
I fomething in their events, that may fliew the rea-
: ion of their Turning, if we could difcerne it, but
. it is oft hidden from us.
j »3 And thefe Wheeles are fir red, but as the
ieafs fine them. . that is, there is nothing done
i here below, but they are done by the inftruments
) of God, namely, the Angels.
4 And thefe Angels, firft, have faces like men,
that is,the wifdome of men ; and fecondly,on the
other fide, a face like a lion, for their ftrength ;
1 thirdly, there is fervice, and laborioufnefle in
; thcmasin<9*f» : fourthly, thereisfwiitneflein
1 them, as in Eagles ^ and this is meant of the An-
jgels, that order and guide the courfe of things,
I and change them, as we fee continually.
5 Againe, as thefe Wheeles move not, but as
they are guided by them, fo both move by the
Sfirtt 5 that is, what God commands them, they
execute ; they goe,when he would have them go,
and ftand (till, when he would have them.
D 2 6 Againe,
35
Obfervacicm
trom the ,
whccles in
Ezck.i,
ThcAngcJs I
ufed as inftru-
ments in gui-
ding the courle
of thins* ,
?<*
That God is.
ob\t£l\
ssfnfa*
God bfings hit
purpofes to
pafle by waycs
we tbmkenor
of.
6 Againe, for the manner of their motion $
every one of them had four e faces -that is^thcy could
looke every way from Eaflto Weft, and from
North to South, when as man can fee but one
way before him, hee cannot looke on the right
fide, or the left, or bchinde him, and therefore
he may be deceived • but thefe looke everie way.
So alfo the/m, on which they goe, are not like
mens feet, to goe forward only, but like calves
feet, that is, they were round feet, which goe ei-
ther forward or backward, fo, as they are eafily
turned- and as they fee everyway, fo they are
apt to goe every way, and this with the greateft
facilitie that can be. Let a man fet any thing on
worke,and it muft needs runne in fuch a channell,
in fuch a way, he cannot change it fuddenly : But
it is not fo with God, he can alter a thing as eafi-
ly to the left hand, as to the right, and that in an
inftant.
But what dependance is there between things •
doe we not fee ftrange things come to pafle, that
we can fee no reafon for, as the Churches over-
throwen, the godly afflicted, the wicked exal-
ted i
Well, faith the ZW, this is to bee confide-
red further, that one wheele is within another, and
the wings of the ^Angels are one within another •
there is a futablenefle, and an agreeablenefie
betweene them : fo that take the changes of a
thoufand y eares, and,if y ou fumme them up,you
(hall finde them, as wheeles, one within another.
Therefore I would fumme up the anfwer thus .
this
That G o D is.
V
this deceives us,we look upon Gods providence,in
fome few particulars only 3 that we looke but up-
on a wheele or two,and not as they are one with-
in another • for then, indced,we fliould fee things
that might caufe us to wonder : as we fee lofepb,
an innocent man, lying in difgiace and imprifon-
ment; and David, though innocent, yet a long
time difgraced in the Court of .SW^and after-
wards Shiwei curfing him • yea, wee fee Iefus
Chrifi himfelfe delivered and condemned for an
impoftor, and that by witneffe., and in a legall
manner: fowefeePW, one that was a man, full
of zeale, yet accounted one of the worft men,
that lived in his time: znd Naboth, an innocent
man condemned to death by witneffes, & (toned,
and who (hall rife againe to (hew his innocencie t
If you looke but upon a wheele or two, you (hall
finde the Church ready to be fwallowed up in
Efiers time • but if you looke upon them all at
once, then you will fee, that thefepaflages have
eyes in them, and that they have Angels, and the
Spirit to guide them. As for example, looke on
all the wheeles oi'lofephs life, you fhall fee the en- 1
vie of his brethren, felling him to the fteward of !
Pharaohs houfe, and there his falling out with his j
miftreffe, his calling into prifon, and there mee-
ting with Pharaohs officers^ he was thereby made
knowne to Pharaoh . and fo he became great in
Pharaohs Court • and then you fee it is a goodly
worke. So in David, take all the wheeles toge-
ther, and you fhall fee a glorious work • how God
brought him along to theKingdome; God was
D 3 with
38
That God is.
Oh\tft+y
with him, and wrought his works for him 5 when
he did fit ftill $ and when his hand was not upon
Sauly then he lent the Philifiinesto vex hin^ and
to end his dayes: and firft hee gave D avid the
Kingdome of Iudah ; and then afterwards Abner
and iMofieth fill out about a word, and one of
them was flaine s and then alfo came two wicked
men, and tookeoffthe others head, and fo came
home the whole Kingdome of Ifrael into his
hand. So alfo in Efihers time, take all the whcelcs
together, and you fhall fee an excellent ad of
Gods providence, when the Church was ready to
be deftroyed,when the neck was upon the block,
and the Avoid drawne out ready to ftrike, and
that that night the King fhould not flecpc,but
that abooke muft bee brought, and rather that
than another, and that the place fhould bee opc-
ned,where he fhould finde Hordecji his revealing
of the treafon againft him, and thereupon the de-
cree was revoked, and the Church delivered : I
fey, take all thefe together, and we fhall plainly
fee, that in this ftrange adminiftration of things,
there is ftill a providence, and that there are eyes
in the wheeles, and a fpirit to guide them .
If there bee fuch a God that made the Heaven
and the Earth - y what is the reafon then, that wee
fee things are brought to pafle by naturall caufes^
If there be a caufe for fucha thing,thc effeft doth
follow 5 when there is no caufe, then the effed
doth not, as a wife man doth bring, a thing to
paffe, but the foolifh mifcarry in them^ve fee the
diligent hand maketh rich, andJiec that labours
not.
Jbat God is.
w
not, hath nothing; and things that arc ftrong pre
vaile againft thole that are wcakc^ andfbGWis
forgotten in the world, and his wifedome and
power is not fcene t
It isnotfo: GWdoth carry it often another
way, as it is, Ecelcfg.n. Alrvay the battel! is not
to the flrongjbut chance and accident befall them all^
that is, f/^ Lord of purpofe doth often change
them, that his power and might may be feene.
We fee often, that Princes rvalke on foot, likefcr-
vants, and fervants ride like Princes , as in Chap.
i o. that is, things doe not alwaies come to paiTe
according to their caufes^ forwhenthecaufeis
exceeding faire to bring forth fuch an effect, yet
we fee it is an abortive birth, andfich things come
to fajfe that we looked not for ; as he that was dili-
gent, many times comes to povertie 5 the wife
doe often mifcarry in bringing their enterprifes
to pa(Te.
Though the immediate caufe produceth the
effed • yet, who is the firft caufe t As for exam-
ple,though folly be the caufe,that fuch a bufineffc
doth mifcarry,yet who is the caufe of that folly <
It is fin that bringeth deftru&ion, and doth pre-
cipitate a man thereunto; but who is it thatlea-
veth men to their finnes and lufts i You fee,what
was the immediate caufe of the loffe of Rebo-
boams Kingdome, the ill counfell that was given
him by the young men • but who was it, that fit-
ted the caufe thereunto < was it not the Lord? So
on the contrary, wee fee that godlineffe is the
caufe of goodfucce(fe,and makes men to profper,
D 4 but
Anfw
w>i
Ecclcf.a II.
Events are
fornetimes
contrarie
to mans pre-
parations.
Ecdes.io,
Anfw.i*
God the firft
caufe,
4 o f
Tl?at God tf .
object. 4,
Anjw.
Gods difpo-
fing of the af-
flictions of the
godly, and the
profperitie ofc
the wicked.
but who is the caufe of that caufeds ic not the Lord
himfelfe f
But, ofcentimes it is ill with thofc that are
good, and well with thofe that are wicked- the
wicked profper, many times, when it goes ill
with thofe that feare the Lord* oftentimes it
commeth to the wicked according to the rvorke of the
righteous, andcontrarily. IfthcrebeaG^ what
is the reafon that this comes to paffe <
It is certaine,thatwhenfoever, any wicked
man doth an evill aft, and a good man doth well,
and ferveththe Lordw'nh a perfefl heart, that
there is a fentence of good and evill goes with it .
but God doth often fufpend the reward to the
godly ,and of puniihment to the wicked * the exe-
cution of them is deferred. Befides., wee are of-
ten miftaken ; for that which wee thinke to be ill
to us, is many times for our good 3 and that
which we thinke is very happie and profperous,
may be hurtfull to us. As for example, when la-
cob came from Laban, God faid to him 3 Be not
I afraid, lam with thee y and I will doe thee good. You
kc^Iacob was no foonergone, but Laban followes
him, and would have done him much hurt, had
not the Lord taken him off: Nofooner was La-
ban gone from him, but Efau comes againft him,
and when the Lord had refcued him from him .
when he was come neerer home, when he might
' have expe&ed fome reft after his weary journey 5
yet then his daughter was ravifhed, and his two
(bnnes were rebcliious,and committed murther •
after that Rachel died, and Deborah, who was Re*
bcccah*s
Tl?at G o d is.
4 l
beccatis nurfe, who was a good wouian,and thcr-
forc a great lofle to his family 5 afi er all this, a fa-
mine fell upon him ; yet for all this, God faid that
he would doe hiin good • and doubtlcfTe,6W was
as good as his word, and he did him good: for
that medicine is good, that doth us good, though
it be bitter, and fo was it with thefc afflictions.
So Paul, he prayed that he might have an happie
journey to Rome, and no doubt,*^ Lord heard
his prayer, as appearethby the Lords appearing
to him 5 yet fee what a kinde of profperous jour-
ney he had •, what a deale of trouble did he meet
with*? Being in great afflictions, he went to Ic-
rufalem, thinking there to bee comforted by the
Saints • and when he came thither hee went into
the Temple, thinking he had well provided for
himfelfe ; but then he was hardly entertaincd 5 put
into prifon, and fent bound to C&farea, and after-
wards, was in many perills upon the fed. And
this was the profperous journey that Paul had,
and furely it was happie, and did much good to
his owne foule, whereby hce did good to others ;
a journey that led him into many experiments of
Gods providence, and goodnefle towards him:
therefore wee muft not judge according to the
outfide, or that which the world accounts of, and
appeares to bee cvill, for they may be caufes of
much good to us : therefore Simx. lames wills us,
lames 1.2,3. t0 re j°j^ when wee faU into divers
temptations, 077 7* Jbuuiov tk *k*»*i becaufe it is but
a triall of your faith. Thefe varieties of afflictions
are as fire to cleanfe your faith, and make it fhinc
more,
Cod doth his
children good
by erode s.
lames i.i, 1
4*
J bat God is,
Things are
not alway good
or evill to us
that we ihiflke
arc.
Object. 5,
He that be-
leeves not
Chr.ft,v*ould
not btlceve
though one
, {liottld rife
fi cm the dead
more, and grow more: therefore, faith he, re-
joyce, when you fall into variety of them s for
the variety of them will cure that variety of evils
and dilcalcs ia us ; as poverty may do that which
ficknefle cannot do, and imprifonment may hcale
that which povertie or difgrace cannot doe, &c
So on the contrary, thofe good things arc not al-
wayes good, which we account good . as when 2
man goes on fr.om one good bleifing to another
and is carried with a proiperous wind, and findes
no change in any thing • this may alfo tend to his
hurt and dcftru<ftion,as the other to his falvation •
thefe flay the foolifli, even as the other favc the
godly: for thefe often-times doe make the foule
fouler and fouler, and make it to be more ruftie.
This want of changes makes men to depart from
God, and fall into evill 5 whereas the other makes
us the more carefully to clcanfe our wayes, and
to cleave more firmely to him: Therefore, let
us take heed that we be not deceived about thefe
evils.
What is the reafon then, that as dies the beaft
fo doth man die, to our appearance, there are
nonethat rife from the dead 3 indeed,if one ftiould
come from heaven or hell, and bring us word
what is done there,we fhould beleeve it,but when
did any ever heareof fuch a thing {
You have more, than if a man {hould come
from the dead, from either of thefe two places :
for you have Chnfi come into the world, from
the bofome of the Father, and he hath brought us
newes, what is done there. Befides, we have God
him-
That G o d is.
il
himfelfe, who is, as it were, come from heaven,
and hath revealed many things unto us, and hath
declared his will, what he would have us to doe,
as to Mofes upon Mount Sinai, and hce would
have done it to this day, but that our weaknefle
cannot endure the mightinefle and greatnefle of
his Majeftie,but we would fay,as the people did .
Let Mt the Lordfpeake to us any more left rve die, but
let Mo s e s, let him fend his meiTengcrs, let
him fpeake no more. Againe, the Spirit whereby
the Prophets and Apoftles fpake to us, Was it not
fent from heaven t
Againe, fuppofe one fhould come from either
of thofe two places, would you beleeve him i It
might be a falfe relation, would you beleeve him
without further ground i But it is a direft anfwer
which our Saviour giveth to this queftion, Lake
16. the two lad vcrfes, it was theobje<5tionof
Dives, if there came one from the dead againe,
they would beleeve ; Abraham anfwers, They have
Mofes and the Prophets, and if they will not beleeve
them, they will not beleeve, though one (Iwuld come
from the dead: as if he fhould fay ,thefe carry grca.
tcr evidence in them, they have more power to
confirme the truth that they delivered, that it
came from the great God of heaven and earth,
than if a man fhould arife from the dead, if wee
confider the many miracles which they did, and
holy life which they led.
But, if you will fay, that, indeed for the decla-
ring of things, and for the confirming of truths,
there is more evidence in thefe, than if one did
arifc
Lukei4.
Object t
44
T)m Gobii.
arife from the dead j hut if one ftould come from
the dead, this would be much to fhew the eterni-
tic of things, and the immortality of the foule.
If this be fo . you fee, that men have rifen
from the dead s as when ChriH did a-
rife, then many arofe from
the dead.
THE
THE
THIRD
SERMON.
He b re wes u. 6.
He that cotnmeth to God, mufl beleeVe that
God is y t<rc.
Ow we proceed tothat which
remaincs ; wee will fliew you
how this point is made.mani-
feft to you by faith,thatG o d
made the Heavens , and the
Earth. It is done after this
manner;
When youbcleeve the Scriptures to bee true,
and finde this let downc in the Scripture^that God
made Heaven and earth, then youbeleevethat
there is aneternall Deity, that is the Author and
Maker ofallthefe things: and thus faith gathers
theconcluiion:
If
45
The fecond
fort of argu-
ments.
How this is
proved by
Faith.
A 6
Object.
i Afll-M double
I
Tlmt God is*
Biff rence be-
twecne faith
and reafon. ,
Realbn for
chat that faith
beleeveth.
If you aske me, how faith differs from reafon,
and how this fccond proofe differs from the for-
mer.
I anfwer, after this manner : There is a double
afifent: One is adoubtfullaiTent, which wee call
Opinion, that is, when weafTent to the one part,
fo as we feare the contrary to be true.
The other is, a firmeaflent, and this is two-
fold : Either it is grounded upon rcafon, which
wee call Kmnvledge.-orelfeis grounded upon the
authoritie of him that reveales it 5 and this wee
call Faith. And the difference of them (lands in
this : The objeft of the firft, which wee call
Knowledge, are naturall things, fuchasCWdid
not reveale bimfelfe, but rhcy lye before us, and
reafon can finde them out : but Faith beleeveth
things that are revealed by Cod, yet fo, as that
there is reafon for them, as well as for the other.
For if one come and tell you any thing, and if
you beleeve it, you can give a reafon of it, and
why you beleeve it, afwell as of any other natu-
rall conclufion 5 as that he is a wife man, and one
that I know will tell the truth, I have had expe-
rience of him heretofore,&c. Even fo, when you
beleeve the Scriptures, you can give a reafon feu*
it • it is, becaufe God delivered it, and he cannot
lye : but now, how doe yee know that <W deli-
vered it < Becaufe the men that delivered it,
in his Name, did confirme it by workes, and mi-
racles, and prediftions of times ; fo that reafon
runnes along together with Faith : Only there
is this difference betweene them • Faith addcth
to
Tliat God is,
47
to the eye of reafon, and raifeth it higher; for
the underfhinding is converfant, asaboutthings
of reafon, fo alio about things of Faith 3 for they
are propounded to the underftanding, only they
arc above it, and muft have faith to reveale them .
as when Mofes faith, In the beginning, God made
the Heaven and the Earth : whenwehearefucha
propofition, reafon doth but looke upon it, and
cannot fee it at firfr, but Faith helpeth reafon to
goe further : therefore Faith is but an addition to
the ftrength of reafon \ when it could goe no
further, Faith makes it to goe further : as one that
hath dimme eyes, he can lee better with the help
of fpcdhcles : even fo doth the eye of reafon, byj
a fupcrnaturall faith infufed.So that all the things >
which wcebeleeve, have a credibility and entity |
in them, and they are the objefts of the under-: 1
Handing, but we cannot finde them out, without!
fome fupcrnaturall help. As if you would choofc
a right jewell • (you know there are many coun-
terfeit ones) how (Lould you know a true one?
The ftander by cannot tell, but brings it to a'La-
pidary,or a Iewcller,and he knowes it,becaufc he
is skilled in it. Now as, as there are the Iewels,
and they are to bz difcerned and differenced, but!
all lyes in the skill: So is it in the things that are
revealed by God, and by naturall reafon, to know
which are of God, which not-there are the things,
and they are tobefeene, yea, the things them-
felves have charafters, by which they may bee |
difcerned- but let two men looke upon them ,j
onebeleeves,and the other doth not 5 the reafoa
is
Faith raiftth
leafoi higher.
4 8
Tliat God is.
Three wayes,
whereby Faith
gathers that
the Scriptures
are true, and
confequentiy
that there i* a
(7od,that made
the World.
Proofes that
Mofss ando-
-ther Penmen
of Scripture,
fpake by the
Holy Ghoft.
I
The miracles
which were :
i Vifibfc.
is one man goes no further than reaf on,but the o-
ther doth- one is helped from above , and the o-
ther is not, he wants that light, that habit of skill
which the other hath.
Now this being premifed in generall, let us
fee how faith gathers, that the Scriptures are
true, and that all that is in them is true . and con-
fequentiy, that ther is a God that made the world.
It gathers it by thefe three heads :
When a man lookes into the Scriptures, and
fees the phrafes of the Prophets and Apoftles,
faying, Thus faith the Lord [y he confiders, if this
be from GW,then it muft needs be true. But now
the queftion is, whether it was delivered truly,
and therefore hee lookes upon the men that did
deliver it, as upon Mofes, &c. and if he can finde
any evidence in them, that they delivered it tru-
ly, without collufion, then he beleeveth that it is
lb, and fo faith layes hold and pitches upon it 5
and gives folide alTent unto it.
Now the proofes, whereby we {hew that thefe
men have fpokenby the Holy Ghoft s are thefe
three :
The miracleSjWhich they wrought: wherin this
is firft to be confidered •, that they were fuch mi-
racles as were done before many witneffes, they
were not done in a corner, where only two or
three were, and fo related to the people, as many
falfe miracles are s but they were done before ma-
ny thoufand; as the (landing (till of die to, the
plagues otALgypt, the dividing of the waters, the
Mamah, that came downe from Heaven, the wa-
tt r
7hat God k,
tcr flowing out of the rocks, the miracles tha r
were wrought by Eliah, and Elijha, they were all
openly done in the view of all the people.
They were fuch miracles, as had a reality in
them- falfe miracles ftand onely in appearance,
they have onelyafhadowandnotthefubftance,
they have no folidity in them, as the miracles
that Inchanters doe, they are but wfam**, as wee
call them; they are onely appearances, and no
more, as, if they give money, it will afterwards
prove but drie leaves s and fuch were the mira-
cles of the Inchanters in JEgypt : but looke upon
the miracles of CMofes, they were folide, as the
CMannah fed the people many yeares 5 the water
that came out ot the rocks did refrefh them, the
plagues of Mgypt were reall ; the miracles of
ChriH were allofufetomankinde, aswhenhee
turned water into wine, it was fuch as they were
refrefhed by . fo, when he healed the people,
when hee gave fight to the blinde, they were all
ufefull, and had a reality in them.
Befides, confider the miracles which wefe
wrought at the delivery of the Law,EW. 19. as
the thunder, the lightning,the found of trumpets,
&c. whatioever was done then, all the people
faw it, and their fenfes were taken up about it, fo
that they could not be deceived . T he lawes t h 2t
Numa Pompiliusbxought from the gods, he rela-
ted to the people, but they faw and heard no-
thing; but thefe miracles the people all faw, the
Mount burnt with fire, and thick darknefle round
about it • and there was thunder and lightning,
E and
49
1 RgalJ.
Exodi?,
5°
The propfce-
cies which
were.
Tlmt G o d is,
5 Particular,
a Perlpicuous.
3 Limited to a
fct time*
w
ExcAk
and the Mount trembled . And as their eyes did
fee things, fo akb their eares were bufied in hea-
ring the voice of the trumpet founding louder
and louder, a great while, and hearing the voice
of Cod himfelfe-. And this was not done only in
the fight of the Elder sof Jfrael, but all the people
law it, and heard the voice of the Lord. And fuch
were all the piracies of the Apoftles,and of al the
Prophets. And this argues that they came from
God himfelfe -becaule they could not be done,but
by a fupernaturall power.
Againe, I will adde to this the prophecies, for
that is one of the wayes by which the Lord con-
firmes his word unto the fonnes of men, ifa. 4 j .
22, 23 . Shew to tit the things to come, that wee may
know that you are Cods, &c. As if hee fhould fay •
If any man be able to foretell things to come, he
is Cod: for it is the proper.tie of God alone - 3 and
therefore he can doe ir.
Now 1 will name fome prophecies 5 to inftance
in ; and I will (hew the difference betweene them
and the predictions of Soothfaycrs • for you (hall
finde thatthefe prophecies were Particular, and
not gcnerall • they were Perfpicuous and plaine,
and not obfeure- and they had fixed times fet,
and not left at randome : As in the prophecie de-
livered to \ylbraham, that the Children of Ifrael,
fhould bee ftrangers, and in bondage in ALgypt
foure hundred yeares : now, faith the Text that
very night they went forth ofALgypt, the fbure
hundred yeares were expired.
Moreover, that prophecie,. that Iudah fhould
have
Tliat G o d is
have the Scepter,it was a thing could not be fore-
feene 5 Iudah was not the elder brother ,and it was
long firft before it was broughttopaffe: there-
fore Mofes could not fee it by any thing at the pre-
fent; and befides that, he fliould not only have
the Scepter, but he fliould have it tillShiloh come,
that is, Christ Iesys, which was about
two thoufand yeares after • which was not like to
the prophecies of other Nations.
Moreover, the prophecie of Iericho, that hee
that dkd begin to but Id it again e,jhould lay the foun-
dation of it in his eidejlfonne, and fet up the gates cf
it in the youngeft, which was fulfilled, i King.
16. laft.
So likewife, the prophecie o?loftah, it was a
diftind prophecie, you have it in 1 King. 13.1,2,
3. where the Prophet comes from the Lord, and
cryeth,0hi^4lur, Altar, behold a Child* Jhall bee
borne, lofiah, by name, &c. he names the very man
that fliould per forme it.
The like is the prophecie o?Cyrus, long before
Cyrus was borne,that he fhould deliver the Ierves,
and take off the yoke of their captivitie,&c.
So likewife, come to the prophecies of Daniel,
the prophecie of the foure Monarchies you fee,
how particular it was : Daniel, he lived but in the
two firft, which were the Chaldean and Perfian
Monarchic, it was not poflfible,by any thing that
was then done, that he (honld havebecne able to
fee the fucceifion ; yet then ahcr them was the
Grecian, and then the Roman Monarchic
So likewife the prophecie of the captivitic,
E 2 feventic
5 l
1 King, itf.ulc
1 King.
13.1,
5*
That God is.
Ob\eB.
\Anfw.
Tho'agi ce-
ment of pro-
phecies in
Scripture
prove them
true,
The holineflc
in the writing!
of Scriptures
prove them
ttue.
feventie yeares, and of thdr deliverance, you fee,
how diftinft and particular it is.
But the time of miofes is very<ancient,it is out
of memory, and it might be fome fained ftorie,
1 thofe things were done long agoe, they that faw
them are all fwept away, and who can fay that
they were done fo i
Herein lyes the ftrengthof theargum?: • If
you could thinke it poflible, that CM* r
the people fhould confent together to leave a falfe
monument behinde them, (which was impoffi-
| ble)yet confider that many hundred yeares after
the fame was confirmed by all the Prophets,
who had miracles to confirme the fame,and they
all agreed in one • and it is unpoffible that fuch an
impoflure and falfliood fhould be compa&ed to-
1 gether, and carried downe fo ftrongly, for they
' differ not a jot : all the Prophets repeating that
which was delivered by Mofes. Confider the
ftrength of this argument, for it admits of no am-
biguitie. If you will adde to this the holincffe
which appears in their writing,and of the men,as
1 in Mofes ^ looke upon the holinefle in his do&iinc
and Law : Looke upon Paul, fee with what Spirit
he wrote his Epiftles 5 fo confider the Spirits of
them all in their writings, they did, as it were,
tranferibere animas, they did not forbeare to pub-
li(h their owne faults :jfee how they were hand.
led, they fuffercd perfecution, and in this, what
end could they have C Mofes fought not his owne
glory, he doth not deliver the Scepter to his own
Tribe, but in his prophecies he fpeakes worfe of
that
Tlmt G o d is.
that Tribe than of any other, of Reuben, Simeon,
and Levi, and this will confirme it,and take away
all doubts of it. And this is the firft proofe.
Thefccond Argument,by which we confirme
the truth of the Scriptures,is taken from the tefti-
monies that arc given to them by our enemies .
the Gentiles tbcmf elves being Iudges : As, toin-
ftance in the Floud, there are many that have
made mention of it. Thofe Flouds that are rela-
ted by the ancient Greek Hiftorians come fo neare
it, that they niuft needs have the relation of it
from the /Although they have mingled it with
many falfhoods, wee have not the Writings of
them, but fragments in the Writings of others,as
of Alexander Poly hi ft or, in IoJephusandCyrtl :
They fay that there was a great Floud, and that
there was one Nifirus, to whom Saturne revealed
it, and bade him make an Arke • and he did fo,
and gathered fome of ail beafts into it, and that
the Arke was in Armenia, & that the fragments of
it are in Heliopolis. And Abidenus faith, thatit was
a common opinion, that the men, whom the
Earth brought forth, gathered themfelves toge-
ther and builded a great Tower, which was Babel ^
and the gods being angry with it, threw it downe
with a great wind, and thence came the confufion
oftongues. And for the pillar of Salt, Iofephus
faith, that fome of it was remaining in his time.
And for Abraham, many fpeake of him ^andalfo
of Mofes, there arc many that agree in their ftory
of him but the Chaldee Hiftorians efpecially, and
fome of the ancienteft Greek Hiftorians. Diodorus
E 3 Skulus
51
Arg. 2.
The ccftimo-
nies that arc
given to the
Scriptures by
adverfaries.
Many paffages
of Scripture
acknowledged
by the heathen
54
That God is.
siculus relates the hiftory of him, though ming-
led with falfhoods, of what he did in Mgypt, and
what lawes he gave the people, andhowhecaft
out the Canaanites,znd that he faid he received his
lawes from a God called lab, and that they were
fuch lawes as feparated that people from all'o-
thers, and that his God 'was fuch an one, as could
not be feene, &c. And Strabo faith, that he re-
proved the Egyptians for worfhipping vifible
gods, and therefo re he wascaft out, and his peo-
ple with him. After this, when Cyrus did re-
ftore the Kingdome of the lews, and had over-
come Darius, Zenophon reports this, that when
he came into Babylon, hegavecommandement;
that no Syrian fhould be hurt: now Syria lyes up-
on ludea, even as one Shire doth upon another,
fo tha t they were all called Syrians . Moreover,
Mcgajlhenes, the CbaldeanWRorian, relates, that
Nebuchadnezzar had conquered Mgypt,Pbcenicia,
and Syria, and all thofe parts he brought into cap-
tivitie s and after that hce made him a great Pa-
lace, which is fpoken of by Daniel the Prophet,
and how he ordered the people of the captivitie.
Moreover, Berofus faith, that afterward hee was
ftrucken with madneffe, and Evanuit, he vanifhed
(for that is his word) he departed from amongft
men. (Indeed one Annius, a Mojike, hath put
forth fome books under the name otMegafthenes,
but they are but fuppofititious.) So likewife, of
Senacberib and Salmanazar s warre > and of the buil-
ding of Salomons Temple, they are recorded in
the Kyinnals of the Tyrians. This is related by
thofe
That God is,
thole that arc neither Iewes nor Chnjlians , and
theie teftimonies are fetched from thofe that are
our enemies, which are more fitforthePrefTe,
than for the Pulpit, and to be written, than deli-
vered in a popular congregation.
I will adde to this but this one; confiderthe
exacl Chronologie, which is found in all the
Scriptures, and the agreement of them with the
Heathen Hiftories.
In latter times there have beene great confufi-
ons, but the greateft evidence,that is to be fonnd,
is the Table ofPtolomy, lately found, which doth
exactly agree with the Scripture h he exactly fets
downe the time that Nebuchadnezzar and Cyrus
reigned; compare them with the Scripture, and
you (hall finde thefe agree with Daniel and Iere-
mie, otherwife Chronologers differ very much :
for in Iofeph Scaligersximc^ that Table they had
not, but it was found fince : So in the time when
Ierufalem was taken, they agree exactly ; and this
is the greateft teftimony that the Scripture can
have from Heathen men.
But this Queftion may now bee made ; How
fhould we know that thefe bookes, which wee
ha ve,as written by Mofes,xhat thefe are they 5 that
there is no alteration inthem,orfuppofititious
prophecies put in i
You have the Iewes agreeing with the Chrifiu
amy who were enemies, and the Iewes kept it ex-
actly, yet their bookes agree with ours.
But how fhould wee know that thofe of the
Iewes are true <
E 4 They
55
Thcexaft
Chronologie
in the Scrip-
tures.
SSfft*
Anfw»
Objeft.
^
T\->at G o d is.
From the
Scripture i
themfelves.
i Their ma-
jeftie.
Iwum conver-
ted from A -
theifme=
% Purititt
They have teftimony from the Samaritans,
and they were enemies to the Ietves, and there be-
ing once a rent made, were never reconciled a-
jgaine : yet in the Samaritan Bible, there is no dif-
ference at all, to any purpofe. Now addcto this
the teftimony of the Churches from chrifls time
downward, ftill it hath continued . fo as in Eufe-
bius and Baranius you fhall fee plentifull teftimo-
nies thereof.
The third Argument is from the Scriptures
themfel ves,if y ou confider but thefe three things .
i The majeftie and plainncfle of the ftile,and the
manner of the expreflions, a meere relation, and
no more. In the beginning was the Word, &c.
Where doth any booke expreffe it fdfe,in fuch a
manner, in the relation of any ftories i So that
it carries evidence it is from God-, fo that I urn us
reading the firft Chapter of lobn, wasftricken
with an amazement, by a kinde of divine and ftu-
pendious authorise, and fo hee was converted
from Atheifme, as himfelfe faies in his life.
2 If you confider the purity of the dodrine.
If a man would deceive the world,then the things
that he teaches, muft needs be to pleafe men ; but
the Scripture is quite contrary,it ties men to ftri&
rules, and therefore fee how it is entertained, and
how hard it is for men to keepe it in the purity of
the dodrine, which is an argument it came from
God. If the Scriptures were delivered by men,
then either by good men or by bad • if by holy
men, then they would fpeake the truth, and not
lye 3 if by bad men, then they would never have
fc
Tl?at Goo is.
57
fct downe fuch ftri& rules ofdotfnne that they
muft Jive by, and which condemnexhemfelves.
3 Confider the antiquitie of them, they were
before all orher Heathen (lories, which will an-
Iwer an objcdion,namely, why there is no more
tcftimony from them of the Scriptures : The an
fwer is, that when the Scriptures were ended
their writings did but begin, there being little ufc
and trading of learning in thofe dayes, but it
fecmes the Grecians were the firft, or rather the
chaldccs but there were not fo n^any books writ-
ten then, as afterward.
Now when all thefe things are confidered, we
arc brought tobeleeve the Scriptures are the
Word of God 7 md you can finde this in the Scrip-
tures, that there is a God, that made Heaven and
Earth, then this begets faith ; and fo, By faith we
beleevt (as heare faith the Apoftle ) that there u
one G o d .Iconfefle all this which hath been faid
is not enough, unleffe<Winfufeth an inward
light by his Spirit to worke this faith,
but yet there is enough left in
the Scriptures to give evi-
dence of them-
felves.
THE
5 Antiquitie.
5*
The fourth ar-
gument, from
the teftimony
of the Church.
THE
FOVRTH
SERMON.
He B R EWES 11. 6.
He that commeth to God, mujl heleCVe that
God is, ire.
Here is one reafbn more
remains, & that is from
the teftimony of the
Churchy doubtlefle, it
is an argument of great
ftrength- that fo ma-
ny generations fince
Christs time,and
before,have .from hand
to hand, delivered it un t0 us, and that fo many
holy men, as the Martyrs were, and, as the Fa-
thers were, when they lived, that thefe all gave
teftimony to this Scripture in all ages.
But
Tl?at G od is.
59
But yet we will adde iomething to it, becaufc
the Papifts have abufed this, and fay, they would
have the truth of the Scriptures to depend upon
the authoritie of the Church, and not fo much up.
on the teftimony it hath received from all ages
and generations ; they would have it to be fuch a
teftimony as the prefent Church gives of it . be-
caufe fay they, that can erre in nothing s there-
fore not in this : and therefore they fay, This is
the Bible, and the very Dictate of the Pope, in ca-
thedra, with his Councell ((omefay, ) makes it
fo, and you muft receive it for Scripture, upon
thisground^ithout any further inquiry -though
with us who doe not receive that conclufion, I
that the Church cannot erre ; this is out ofquefti-
on, that the Scripture doth not depend on
the authoritie of the Church, yet wee will
give you this reafcn againft it. A{ke that
Church, that Synode of men, what is that
which makes the Church to beleeve that the
Scripture is the Word otGod? Surely, they will
give the fameanfwer, that we (hall deliver unto
you 5 that it could be nothing elfe, but the Scrip,
ture it felfe, which therefore muft needs bee of
greater authoritie than the Church it felfe, for the
deckrarion of themfelves,and the Scriptures ma-
nifeftation of themfelves, bee of more force
than the authority of the Church, asthecaufe
hath much more ftrength,thanthe eflfe&.Againe,
the Church hath no authoritie to judge of the
Scripture, till it be knowen to be the Church,
which cannot bee but by the Scripture, More-
1 over
6o
TW God is.
A difference
betweene the
Writings of
ibe Pen-men
of Scripture,
and other holy
men.
over, the Scripture hath a teftimony more anci-
ent, than the authoritie of the Church, and there-
fore cannot receive its authoritie from any . the
Scripture being the firft truth, it cannot be pro.
ved by any other ; it is the confeflion of their
owne Writers, tYtixThcologianoneliargumema-
tivA' 3 Theologie is not argumentative, to prove
its owne principles, but only our dedu&ions out
of it: As alfo,they fay,\ve cannot prove the Scrip-
tures, probanda, fed folvendo, but by anfvvering,
and refolving objections made againft it. In all
other things, you fee, it is fo; as the Standard,
that being the rule of all, cannot be knowne but
by it felfe s the Sunne that fhewes light to all
things clfc,cannot bee knowne by any other light
but its owne : fo the Scripture, tfaat is the ground
of all other truths, cannot be knowne, but by
the evidence of thofe truths, that it carries in it
felfe.
Wee have only this word to bee added more
concerning the Scriptures. You (hallobferve
this difference betweene the Writings of the
Scripture, that were written by holy man infpi-
red by the Holy Ghoft, and all mens Writings
in the world. In mens Writings, you (hall fee
that men are praifed and extolled,fomething fpo-
, ken of their wifedome, and of their courage, and
what ads they have done . there is no (lory of
any man, but you (hall finde fomething of his
praife in it : but you (hall finde the quite contrary
in the Booke of God, there is nothing given to
Jmen 3 but all to Ga/himfelft; asMofes, David,
Tloat G od is.
Paul, and all the Worthies in the Scripture, you
fli3ll finde nothing given to them : But of David,
it is faid,that he walked wifely ,becaufe the L o r d
was with him, it was not his owne ftrcngth . fo,
when they had any victory, it was not through
their owne courage,or ftratagems, that they ufed,
but the Lor d did give their enemies into their
hands. And Paul, that was the meanesofxon-
vcrting fo many thoufands,he afcribes nothing to
himfelfe, but faies it was the grace of Go d, that
was with him. So^Samfen wasftrong, but yet it
is faid that he had his ftrength from Gad^md ther-
fore this is an argument, that the Scriptures were
written by holy men infpired by the Holy Gho/f.
Seeing wee have fuchjuft ground to beleeve,
that there isaGo D^that made Heaven and Earth,
and that this word, which teftifies (f him, is indeed
the word ofG o d . This ufe we are to make of it,
that it might not be in vaine tous; it fhould teach
us to confirme this firft principle, and make it
fure ; feeing all the reft are built upon it,therefore
we have reafon to weigh it, that we may give full
confent to it, and not a weake one.
But, you will fay, this is a principle, that needs
not to be thus urged, or made queftion of 5 there-
fore, what need fo many reafons to prove it t
Even the ftrongeftamongft us have ftill need
to increafe our faith in this point • and therefore
wee have caufetoartendtoit, and that for thefe
two reafons :
Becaufe thefe principles, though they bee fo
common,yet there is a great difference in the be-
lcefe
6x
Ffi.
To confi me
our faith in
this firft prin-
ciple.
Objeft.
Anfw.
For two rea-
fons*
neafon 1
6i
Tl?at God is.
BecaiTe there
is a great dif-
ference bc-
tweeac com-
mon faith and
thotof thes-
led in thefe
principles.
D,f. I.
The affent of
the eleel ftron-
gcr.
Diff. 2.
| In that which
breeds alTent.
leefe of the Saints, and that with which common
men be i :cve them • the difference is in thefe foure
things : both of them doe bcleeve,and they fpeak
as they thinke, yet you fhall find this difference :
A regenerate man hath a farther and a deeper
infight into thefe truths, he gives a more through
and a ftronger aflent to them ; but another man
gives a more Height and overly aflent - 3 that faith,
with which they beleeve them, is a faith that
wants depth of earth 5 therfore, if any ftrong temp-
tation comes upon them, asfeare of being put to
death, &c. they are foone fliaken off, and doe of-
ten fall away,when they are put to it 5 they flirink j
away in time of persecution : for their faith wants
depth $f earth , that is the aflent, they give to the
Scripture, is but an overly ,and fupei ficiall aflent,
it doth not take deep root in their foule,and thcr-
fore it withers in time of temptation, they doe
not fo ponder them as others doe • and therefore
they are not fo grounded in thefe nrft principles,
as others are • though they have fome hold, even
yet not fo great an hold, as the godly have : Soas
they are not fo firmely ejlabltfied, fo grounded in
the prefent truth, they are not fo rooted, as the!
Saints are.
That which breeds this aflent in them, is, but
a common gift of the Holy GhoJl- } but that with
which the Saints beleeve them, is a fpeciall grace
infufed, wrought by the Holy Ghoft : now, that
which hath a weaker caufe, muft needs have a
weaker effeftj that which is wrought by a com-
mon, cannot be fo ftrong an aflent, as that which
is
Tl?at God is,
is wrought by an infufed habit of the Holj Chofl ;
therefore the faith of the Saints is ftrongcr than
the faith of the wicked.
The Saints, the regenerate men build their
*3
DifT,
hope, comfort and happinelle upon the truth of Th«
thefc principles.as that there u a G o d , that rules : V;; : : JS
Heaven and Earth, and that the Scriptures are bu \ pr^^ail*.
Word, and whatfoever isintbem, is truth, they
build all upon theie-therefore,if any doubts ari(e,
they can never be at reft, till faith hath refolved
them, and wrought them out : with another man ;
.it is not Co-, betakes thefc things upon truft, and
bcleeves them,as others do,but he doth no: much
trouble him felfe about them 5 and therfore, if any
doubts comeagainft them, he fuffers them tolye
thcre,and goes on in a carelefie manner But wich
the Saints 1: is not fo- they building their hope
upon them , doe therefore refolve to Gifier ar>y
thing for God, they will be content to lofe all for
#/>/:, if occafion requires, and therefore they are
upon fure ground; but the other, they doe but
receive upon trufr, and therefore they doe not
cleave to him m that manner that the Saints
Regenerate men have a lively and experimen- 2>^! 4,
tall knowledge, that there iriGoD, and that tkt
Scnpturts art his Word, from the communion
that they have had with this Cod, and from the
experience they have had of the truths delivered
in the Scripture. Thev know very wdLand that
experimentally, what difference there was be-
tweene what they were once, and what they arc
now : .
They have es
per:m*nadl
•:-c f
ths&duiss.
($4
That God is
Motive 2.
Bccaufc thcfc
principles
have a gi cat
influence into
mens lives.
now- what it is to envie the Saints, and what it
is to have an affe&ion of love to them ; they
know the time, when they flighted finne, when
they made no reckoning of it 5 they know againe
the bitternefleandforrowoffin, when the com-
mandement came and fhewedituntotheminits
colours : they know a time when they judged
peruerfely of the waies of Gtd, when they had
a bad opinion of them, and how now they are
changed : befides, they know, how that once
they did admire, and magnifie worldly excellen-
cie and preferment; but fince they were inlight-
ned, their opinion is otherwife • 1 fay , rhey know
all this experimentally. Take the whole worke
of regeneration, they know it in themfclves . and
fo for God himfelfe, as hee is defcribed in the
Scriptures, fuch have they found him to them-
felves : Now when a man doth know things
thus experimentally, it is another kinde of know.
ledge, than that which is by heare-fay : fothat
though thereisabeleefeinthemboth, yet there
is a great difference betweene them .
We muft labour to confirme our faith in thefe
principles, becaufethey are of exceeding great
moment, and confequence, in the lives of men -
though they feeme to be remote, yet they are of
more moment than any other ; as ofa houfe, you
fee a fairetop, but yet the foundation is of more
moment, and yet cannot be fcene . the fheames
are feene,but the Well- head cannot : fo all the
a&ions of the lives of men are built upon thefe
principles, and as they are more ftrongly, or
weakly
That God is,
weakly beleeved ; fo have they more or iefle in-
fluence into the hearts and lives of men. As take
a man that beleeves fully, that there /^God ;
and that, the Scriptures are his Word : . this breeds
an unrefiftable refolution to fcrve, and plcafe
him, notwithftanding all oppofitions hee meets
with : Take the grcateft things that ufe to daunt
men, as take a man that is to die, if he confiders
that there is a God, with whom hee is to live for
ever, what is death then i no more than the ftones
flying about Stevens eares, when hebeheldthe
heavens opened; fo when men fpeake agaift
him and flander him 5 when they fcoffe, and re-
vile him, and trample upon him ^ yet, if <7tfibee
with him, hee can boldly fay., / care not for mans
day, nor for the freaking againft of (inner s ± hee is
not moved a whit with them • they paffe away as
a vapour, that moves him not, io when hee fees
the current of the times to runne againft him, yet,
when he fees that there is an ^Almightie God
that takes notice of him,he is able to ftand againft
and defpife them all, and is not ftirred an haires
breadth out of the way for them, they are as wa-
ters beating againft a rocke.
Confider the CMartyrs, that dyed in the fire,if
you had flood by when one of them fuffered,you
would have faid ; Surely, that man hatha ftrong
faith, that can goe out of this life, and fuffer fuch
a kinde of death • but why doth he doe it i be-
caufe hee beleeves that there is a G o d, that is a
rervarder of them that fceke him . So every regene-
rate man, whatfoever he doth,he doth it with the
F fame
^
Hebr.ix.6.
66
Anjw.
Mortification
of lufh a dying
daylie.
That God is.
The rootc oi
all fin, what.
fame faith that they did, only here is the diffe-
rence- the Martyrs fpent all at once, andthefe
doe it but drop by drop : as when a man for-
beares all prefent joyes, which this life confifts
in • it is, as it were.a dying by peece-meales, a dy-
ing drop by drop, as i y aid faid, / dye daily. If one
of us were to fuffer,asthe Mtrtyrs did, what is it
that would eftablifh ourfouks f itisthebeleefe
ofthefe principles, thatinablestheS4/>?tttodoe
all this : you live by your faith in thefe princi-
ples, though you obferve it not • for this is a
thing that is to bee marked to this purpofe, that
the opinions of men, their imaginations and
thoughts, they all proceed from fuch notions as
lye more overly in their hearts, but their adions
proceed from the ftrong fetled notions, and prin-
ciples that are riveted in their inward heart. And
therefore, obferve the lives of men ; fuch as their
principles in them are,fuch are their adions I For
as it is true, on the one fide where men beleeve,
there they come to GW; fo it is true on the other
fide, if men be not grounded in thefe firft princi-
ples, if they doe not beleeve, they doe not come
to him • but goe on unevenly in their wayes, and
forfake their profeflion.
Now, whence comes this uneven walking,
this exorbitance of the wheeles, but from the
weakneffe of themaine fpring,that fets all on mo-
tion < becaufe thefe are the firft fprings, thatfet
all the reft on worke. For,could a man be car-
ried away by thepraifeofmen, by the voice and
breath of man, on the one fide 5 or could hee bee
difcoura°ed<
That God is.
\~67 \
difcouraged by the fcoffers of men on the other-
fide, if hee did fully belecve this principle i it is
impoffible he fliould, as Efay 51.12,13. Who art
thott that f ear eft man that jhall die } and for gettefi the
Lord thy UMaker ? As if he fliould fay, It is im-
poflible that men fliould ftirinke fo, at the face of
man, if they did not forget the Lord their Maker.
Hence it is, (although you doe not obferve from
whence it comes) yet hence doe come all thofe
fruits of Atheifme in the lives of men. all that
unthankfulnefle, that men can take bleflings at
G o d s hands, and never give him thanks, nay
rather, they render evill for good; hence it is,
that men truft in meanes more than in God . hence
it is, that men are fo unholy when they come in-
to his prefence, they are not ftruck with feare and
reverence of his Majeftie, when they come be-
fore him; hence alfo comes that carelelfeaefle
in the lives of men that feare not his Word, but
walke on inacarelefieandremifiemanner- and
hence alfo is that halting after honours and pro-
fits, with the negleft of better things- they all
arife from hence,even the weaknefle of the aflent
to thefe maine principles : for there is a double
kinde of ^Atheifme in the heart; there isadi-
red thought of Atheifme, when a man doubts of
the truth of thefe principles, and knowes he doth
fo. Secondly, when a man doubts, and knowes
not that he doubts. But, you will fay, If it be of
fo much moment , then what is the way to
ftrengthen our faith in them $
It is exceeding profitable to fearch and exa-
F 2 mine
Eray.*x.n 3 i3.
Suefl.
Anfw.
68
I. M earns.
To confirmc
our faith in
thefe princi-
ples.
i Search and
examine them
to the full*
Tlmt God is.
2 Meatus,
Prayer,
mine thefe truths to the ful, not to give over pon-
dering of them j till your hearts be eftablifhed in
the prefent truth. It is good to doe with your
(elves, as JLliah did in the cafe of Baal, Why halt
you between* two religions? come to that disjuncti-
on, if Baal be god, follow him : So I fay to you
in this cafe 5 examine it to the full, if thefe princi-
ples be not true, walke according to your liberty
and lufts, take no paines, but live as your nature
would have you ; but if they be true, then walke
fo as if thou dicift throughly beleeve them fo to
be 5 the beleefe of them is that which will carry
us through all lolTes and {landers, through good
report and ill report y if thou didfl throughly be-
leeve them, they would make thee doe any thins
£ovGod- I fay, it is very profitable to come to
this disjunction, and it ftrengthens our faith
much • and this being laid, then draw the conclu-
fion from it,, that we thus here mull live and that
it is herebeft for us to doe fo.
To pray to Godxo ftrengthen our faith in thefe
common principles • to fay as the Difciples did.
Lord increafe our faith : you fee that Chrijl did
ir, when Peters faith failed him, he prayed that it
might bee {lengthened ; and when you have
found any weakneffe or doubting, you muft re-
member that faith,in thefe principles, is the gift
o£God. There is indeed a common faith, which
others may have, and thou may eft have, but the
ftrong . faith arifeth from the Spirit, Goddifpcn-
feth it where he plcafeth • this infufed faith is not
gotten by ftrength of argument, or perfpicuitie
of
That God is.
of the underftanding ; it is not brought in by cu-
ftomc, but God doth workc it ; it is not all the an-
tecedent preparation that will doe it,but Godmuft
'firft worke it, and then you are able to beleeve
thefc principles of faith, and able to beleeve them
topurpofe.
When thou haft fuch a habit lying in thy foule,
the more thou readeft the Word,and acquainteft
thy felfe with it, day by day, the more (tronger
doth thy faith grow, £00*. 10. Faith comes by bea-
ring, and hearing by the Word of Q o d, that is 3 it
is a meanes, by which God workes it, both in the
beginning and increafe of it. Therefore take that
exhortation,which is in Colojf.}. 16. Let the Word
dwell in you f lent eoufly, &c.that is, let it not come
as a ftranger, looking to it now and then, (as it is
the fafhion of moft men) but let it be familiar
with you, let it dwell with you, and let it dwell with
you plentifully . that is, reade not a Chapter or
two, but all the Word ^ be not content to know
one part of it, butknowitthorowout. Laftly,
let it be In wifedome ; A man may reade much and
underftand little, becaufe he knowes not the mea-
ning of it; a childc may be able to fay much by
heart, and yet not have it in wifedome : therefore
let the Word dwell plentifully in you, in all wif-
dome.
It is profitable to coiwerfe with faithfull men :
As it is faid o£ Barnabas, hee was a man full of
faith t therefore it is laid, he converted many : It
is not in vaine, that phraie of the Scripture ; hec
was a man full of faith, and therefore many were
F 3 added
6 9
3 Meanes.
Acquaint thy
Iclfc with the
VV«rd more
and mere.
Rom.iot
Colof^.i 6,
opened.
4 Meanes.
Converfe with
faithfull men.
70
TW God is.
ag.m.1.
3 Effe&sofa
firme affent to
thefe piinci- ,
pks.
To take the
judgement of
the Scripture
rather than
mens fancies*
i added to the Lord. And you (hall finde it by ex.
J per iencc, when you converfe with worldly men .
they willbereadie, on everie occafion, to attri-
bute the event of things to naturall caufes, but the
godly they afcribe it to God. Now good words
ftrengthen our faith, but the m#nw*fr of natu-
rall men, they ctrrupt good manners . And not on-
ly the words of the godly worke fo, but the very
manner of the deliverie of it, is emphatically for
they doebeleeve it themfelves : now if a man de-
liver an hiftory that he beleeves,he will deliver it
in fuch a manner, that he will make others be-
leeve it alfo : AB. 1 4. 1 . Theyfo ftake, that a great
multitude of the IewesMeeved • that is, in fuch a
manner, that many were turned to the faith. lu-
nias profeffeth in his life, that the very fi rft thing
that turned him from his Atheifme, was the tal-
king with a country-man of his, not farrefrdm'
Florence, and his manner of exprefling himfelfl :
The next was the majefty ofthe Scripture,which
hee obferved in Ioh. 1 . but the other was the be-
ginning of it.
So it will ftill be true, that walking with god-
ly men will increafe our faith, but with worldly
men, it will weaken it. Therefore ufe all thefe
meanes to ftrengthen thefe principles in y cu • for
they will have many excellent effeds in your
lives. As;
When a man beleeves this throughly, he will
take the judgement ofthe Scripture againfthis
owne fancy, and the opinions of men(with which
we are ftill ready to be mifled ;) fo that when the
• ■ Scripture
7bat God is.
7i
Scripture faith of riches, that they are nothings
whereas before thou thoughteft them to bee a
ftrong tower,now you willthinke them to be but
a ftaffe of reed 5 fo of finfull lufts,that are fo plea-
fant to us, the Scripture faith of them, that they
fight againft the foule, though they are fweet for
the prefent, yet they are fovvreinthe latter end 3
fo that thou takeft the judgement of the Scripture
againft thine own refon.So for the praife of men,
fee what the Scripture faith - he is praife- worthy
whom God praifeth ; fo thou judged vaine-glory
to bee but a bubble • I fay, if you could beleeve '
this throughly, you would fet the judgement of
the Scripture againft your owne reafons, and the
opinions of men.
Befides this, it will breed notable fervencie
in prayer, when a man knoweth that there are
fuch promifes, it will make him never give over,
it will make him watch and pray continually
with all perfeverance, though many times hee
prayeth, and hath no anfwer, as the woman of
Canaan, yea, though he hath fometimes a contra-
ry anfwer and efffed to what he asketh ; yet when
he hath layd hold on the promifes ,he will not let
goe, hee will never give over • hee knowes, Hee,
who hath promifed, is faithfull ; therefore hee is
not like a wave ofthefea, tofTed up and downe
with every winde.
But it is not onely a ground of all this, but it
brings forth this efteft 1 it doth exceedingly
ftrengthen our faith in matters bfjuftification.
for it is certaine, thatthe famefaith, whereby- we
F 4 beleeve
2
To be fer-
vent in
prayer.
Itftrcngtbneth
faich in mat*
tersof* iu-
ftificationt
7*
That G o d is.
The fame faith
both bsJeeues
tha: there is a
Cod, and ap-
plies the pro
miles in Chrift*
beleeve, and apply the promifes of falvation,
through Chrift, it is the lame faith whereby we
beleevethe Scripture, and that there is a G^that
made both Heaven and Earth . T here is no diffe-
rence in the faith s yea, that juftifying faith, by
which thou art faved, karifeth from the bcleefe
of thefe principles; as it was the fame eye,where-
by the Ifraelites did fee the mountaines and trees,
and other obje&s, and by which they faw the
brazen Serpent • No man beleeves justification I
by ChriS, but his faith is mainly grounded upon
this Word of C^ for whereas in Scripture wee
finde that hsvs Chri si-is come in the
flefh, and thatheeisaLambeflaine forforgive-
nefle of finnes ; that he is offered to every crea-
ture, that a man muftthirft after him, and then
take up his Croffe and follow him. Now come
to a beleever going out of the world, andaske
him what hope hee hath to be fa ved, and what
ground for it i he will bee ready to fay, I know
that Chritt is come into the world, and that he is
offered, and I know that I am one of them that
have a part in him • I know that I have fulfilled
the conditions, as that I fhould not continue wil-
lingly in any knowne finne,that I fhould love the
Lord hsvs, and defire toferve him above
all 5 1 know that I have fulfilled thefe conditions^,
and for all this I have the word for my ground,if
the ground whereon our faith isbuilcfedbethe
Word, then it is builded on a fure rocke, and the
gates of hell, Satan, and all his temptations fhall
not prevaile againft it, but againft a ftrong fancie
may. Therefore
I;
TW God is.
7;
Therefore let us labour to ftrengtben our faith
in thefe principles, that there isaG o d that made
Heaven and Earth . and that the Scripture is his
Word, whereby his minde is revealed to us, that
fo you may know what his will is,and what to ex-
ped of him, upon all occafions.
There is one thing which rcmaines in this
point, which we added in the third place • That,
that Cod which we worjhij) is this God: for either
it is that God, whom we worfhip, or elfe there is
' no true (Will the world* we are to propound it
negatively, to take away all other falfe religions :
For,if there was ever a God revealed in the world,
he was the God of the lewes, and if he was the God
of the lewes , then of the Chrijlians, and if of the
Chrifiiansy then furcly of the Protectants y and not
the Papifts . (for they doe in moft points adde to
the garment ofchrifi, and the Protectants doe but
cut off what they have added before) and if of the j
Protectants, then furely of thofe that doe
make confeience of their wayes, that
doe not live loofely, but doe
labour to pleafe him in
all things.
THE
75
:*^>, -*CA
S' . "-; -
-
v , ^r^f^E
THE
FIFTH
SERMON.
I S A I. 46. 9.
Remember the former thing* turn
God, and there is none elje ■ lam God.
m none If kern;
he cfaii
is i **
G d ; and i: is an afgrnnc
which is often ttfed ft Sa
MIC, to & <ii>
6fc£ tecaorfc
tides h :eto
under ihnj i: : / am G o d • beca.
tffor •
Tber^isnoo-
7 6
Efay 4?.zs.
Voctr.
Tl?at God is.
5'
Arguments
that there is
no other God.
The greatnefle
ofhisMajtflie
and wotkes.
Efay^.f-
other • this particle is foufed many times, Efay
45. 2?.. I am God, and there is none elfe, there
is none befide me • and this fhewes the f alfeneffe of
all other gods, and all other religions ; and the
argument ftands thus ; that if you looke to all
former times, you fhall fee that there was never '
any other God, or any other religion but this,
which iveprofeffe. There are two arguments fet j
downeintheText: j
1 Remember the former times, and you fliall I
alwayes finde it thus, that there is none befides
mee.
2 There is none like me, faith the Lord^ take
all other gods and there is a wonderfull great
difference betweencthem and the God whom we
profefle- there is none like him. So that the point
to be delivered hence is this •
It is a great argument to prove the Deity, that
there is none befides the Lord.
To open this to you 3 1 will fhew you ;
1 What reafons the Scripture ufeth to prove,
that there is none befides him.
2 We will give you fome inftances of it.
3 We will make fome ules of it.
From the firft, yoirfliall finde in the Scripture
thefe five arguments, - to fhew that there is no o-
ther Cod, but that the L o r d is G o d alonc,and
that there is none befides him.
From the greatneffe of Gods Majcfty,and the
immenfitie of hisworkes, and that is the rcafon
of the words here annexed ; there is none like
him : as jn vcrfe 5 . of this Chapter you fhall fee
it
is theTrueG od.
77
ThesreatneflTc
ofGo^Ma-
jeftie.
Efay 40.15,1 6.
opened.
it more plainly. So, ^Among the gods .there is none \
like to thee, O Lord, neither are there any rvorkes like
thy works. Where you fee that they arc both put
together ; there is none like to him for the great-
j'nefle of his Majeftie, nor for the immenfity of his
workes. More particularly,firft, in regard of the
greatnefle of his Majeftic, there is none like him .
Behold, the nations are as a drop of a bucket, and are
counted as thefmalldujl oft he ha/lance: behold, he t a-
keth up the lies as a very little thing • and Lebanon is
notfufficient to bur ne, nor the beafis thereof fit jficient
for a burnt offering • All nations before him are as no-
thing, and they are counted to him lejfe than no-
thing, andvamtie : that is, let a man looke on the
greatnefle of God, and compare him with all the
things that are in the world, and you fhall finde a
great difproportionbetweenethem ; they are but
as the drop of the bucket. A bucket ,of it felfe,holds
but little water, but yet that is for fome ufe 3 but
the drops that fall from the bucket, when it com-
mcrh out of the Well, they are fof mall, as wee
make no account of them • and yet all the world
is notfomuchtothe£0ri, as thefefmall drops.
And if that fimilitude will not ferve, there is an-
other^ They are as the dufi of the ballance : if it were
but as the duft of the earth, it were but fmall, but
as for the duft of the ballance, it is lb fmall, that
it cannot weigh the ballance this way, or that
way ; and yet the whole world is not fo much to
the Lord, as the duft of the ballance.
Againe, a third expreflion he ufeth,and that is
taken from the manner of his worfhip : for fome
might
78
Tliat our God
Verfe if.
Thegreat-
neffe ot his
woikes.
Verfe.n.
Verfe 1 8.
might here object 5 If heebe fo great, how ftiort
then doc wee come of wor (hipping him, and of
giving him that honour which we owe unto him f
iaith he • it is true, for all the beajls of Lebanon are
not Efficient for a burnt offering : nay, all the wood
of Lebanon is not enough to kindle the burnt offering.
And take all the gods of the Gentiles, they were
but men, and their Temples, and all the glory of
them , they are nothing to the Lord : See another
defcriptionofthisin^r/2.25.
And as,thus in regard of the greatneffe of him,
there is none like him ; fo likewife in regard of the
grcatnefle of his w or kes ; verfe . 1 2 Who hath mea-
sured out the waters in the hollow of his hand, and
meted out heaven with the ffanne, and comprehen-
ded the dufi of the earth in a meafure, and weighed
the mount aines in fiales, and the hils in a ballance f
That is, looke upon the great building of Hea-
ven and Earth, and confider what went to thefe
buildings,what might and power he muft have to
handle fuch things as thefe-as the vaft mountains,
the huge earth,the wind,and the feas* & confider,
what an hand and arme he muft have , that muft
doe fuch things. And alfo confider the wifedome
of G^,that went to this work,and he did it alone 5
he had none to helpehim^ take a man, let him
fet up a building,and he cannot doe it of himfelfe,
but he needs fome body to help him • but the
Lord did all this alone : therefore he concludes,
verf. 1 8 . that there is none like to him 5 as if it were
his fcope and intention in that place.
It appeares hence, that they are not gods from
their
Is the True God.
79
their newncs, they had a beginning, and they
have an end • but God is from everlafting,7 am the
firft and Lift, Efay 41. 4. and 44. 6. and 43. 10
The meaning is, all the other gods had a begin-
ning, we know when they began, and their owne
Hiftorians have related it • but I was before them
all, iaith the Lord, and they have all vanifhed a-
way, even in your owne fight.
Their ignorance and want of knowledge, and
his Omnifcience,is another argument,which you
have ufed in Efay 41. 22,23. 31^44.7, 8. Let
them bring them forth, and f\)ew what will happen,
let them jhew the former things , what they be, &c.
that we may know that you are gods. The meaning
is this • that there are none other gods, that doe
declare former things, that tell of the beginning
of the world, or of the creation, nor can declare
things to come ; I only can doe it, I have not fpo-
ken in fecret, but my prophecies are plaineand
open, I have fpoken ir,and I will bring it to paffe.
Therefore, I fay, his omnifcience and fhewmg
future things, doth teftific,that there are no other
gods befides him, feeing no other hath beene able
fo to doe.
The greatnefle of his power put forth in the
continuall paiTages of his providence, and their
want of power 3 which is another argument ufed
in 7/2*', 41. 23. Behold y you arenothmg, and your
workes are of nought ; that is, you are not able t&aoe
any things either good or hurt to the fonnes of men,
and therefore you are no gods, you are but vani-
which argument you have
often
tie, and of no value
All other gods
are but new,
Hefromcvcr-
laftin;.
Efay 4 r 4.
and 446.
and 43.10.
?
He onely
k owes things
to come.
E:a 4 41.22,23.
and 44 7,8.
4
By the great-
n'-ife of his
power and
providence,
working chan-
ges in the
world.
Efay. 41.23, 24.
8o
U?at our God
Efay 40'*3> i 4*
Pfal. 107.33,
34«
5
He only die li-
ving God ; o-
ther gods but
dead Vanities.
Aa.14.1J.
Pial.ixj.
1 More parti,
fwlarly.
x The gods of
the Gentiles
and their reli-
gion was f alfe.
often repeated • as alio the great changes, that
God workes among the fons of men, which idols
cannot doe ,lfai. 40.23,24. He brings the Princes
to nothing, &c. that is, he is able to fet up, whom
hee will, and pull themdowneagaine ; andhee
gives inftanceinthe greateftPrinccs,that thought
themfelves beft rooted, faith he, when I doe but
blow upon them, when I blaft them, they are, as
if they never had beene planted, as if they had
i beene never fowen, they are as if they had
tooke no root in all the earth. 'SoPfal. toy. 33,
34. Hee turneth a defart into afiuitfull land '• and a
fruitfull land hee turneth into barrennejfe, for the
wickednejfe of them that dwell therein * making
changes of men,and things,which no Idols could
doe.
They are fuch as are dead men, and have no
life in them. This is an argument that the Apo-
ftle Paul ufeth, Kjitt. 14^ iy. that they llwuld
tnrne to the living God; PfaL 115. It is true of
all other gods, they are dead vanities, they are
idols, and have no life in them-only Cod is living,
he only hath life in himfelfe, and gives life to all
other things in the world. Therefore, there is
none other god befides him .
Now we come to particulars. As,Take all the
religions that ever have beene in the world, be-
fides that which we prof efTe^take all the gods,that
have beene fet up by others • they are divided in-
to two times, either before or finceCV&jv/?; be-
fore, and they are either thofe gods that were
worshipped by the Grecians and the Romans, the
wiieft
is the True Go d.
8*
wifeft of the Heathens, or elfe thofe that were
worfliipped by the Barbarians. Now, they wor-
(liippcd the Sunne and CMoone, and foure-footed
beafts y Rom. i . If there be queftion of any, it is of
thofe among the Romans $ fuch as were Saturtte,
and Iupiter, and lttno, &c. which are now alto-
gether exploded -,and there is enough faid againft
them, even by their owne Writers, As j
1 They were men, and therefore not gods j
this was the argument that Tertullian and Iufiin
Martyr ufed to convince thofe, amongftwhom
they lived, that luno, Iupiter, Neptune, &c. were
Saturnes off-fpring,and therefore they were men ;
and if men, then borne of men, and their Genealo-
gies ^rc recorded by their owne Writers.
2 And as they were men, fo they were the
worft of men, given to the groflfeft vices, as adul-
tery, theft, murther, &c.
And if it be obje&ed, as it was to Laciantws,
that thefe are only fi&ions of Poets:
I anfwer, that the Poets were their Prophets,as
the Apofile faith, One of jour Prophets faith fo 5 and
they did but give light to the pi&urc; and all
their other Writers agree, as Cicero and Varro,
that they were fubjeft to thofe vices that wee na-
med.
3 They did dye, and therefore were not gods •
and therefore they would in one place (hew you
a fepulchre,and in another place a temple ereded
to the fame god, which is an extreme contradi-
ction • yet this was acknowledged even by them
that worfliipped them : and as for Tully, we can-
G not'
Rom. i»
iBecau p c their
gods were men.
2, The worft
of men.
ObjeSi.
Anfo. '
The p§ets
were the Gen«
tiles prophets*
They did
die.
82
71)dt our God
The religion
of Mabemtt'is
falfe.
not have more againft him, than he himfelfe con-
fefleth in his Tra&ate, De natura deorum • as one
faith- Re to/lit deos 7 fedoratione reliqmt s He tooke
away their gods in deed ,though not in word : and
himfelfe faith, Vtinam tarn facile veram religionem
invenire pofiim> qua?n falfam convincere : I would
I could as well finde out the truth of true religi-
on, as the falfenefie of the other. All which are
difputed at large by Tertu/lian, and Augufline De
civitate Dei y and Clemens Alexandrinus, who li-
ved in thofedayes- which we fpeake the more of,
becaufe it was that, which did fpread it felfc even
over the whole world for many ages together.
And as for the gods that are worfhipped by the
Chald&ans, and the Syrians, as the Sunne and
Moone,they are not w r orth the naming.
There is another religion that is growenu
ath
] i He gives te-
J ftimony to the
I Tcftamenr,
I and yet is con-
Scrary to both.
finceG&w/,thc religion of Mahomet, which hat
fpread over the moll part of the world,for if that
computation be true, that is lately given, they
have foureteene times as much as any other hath $
and they arofe about fix hundred yeares after
dm]}, and therefore they have continued a long
time. I fpeake not this, becaufe I thinke that any
here had need to be difl waded from it,but to flic w
that there was never any veri-fimilitude of it, but
that GW was alwayes C^ alone.Thcrforc againft
it, I will ufe foure arguments :
1 CMahomet did fully acknowledge the truth
of the Old Tcftamcnt, and of the New - yet the
things which he delivers, are contrary to both •
which confirmes our religion, and fhewesthe
falfe-
is thcTrueG o d.
»$
falfenefle of theirs ; for he did acknowledge, that
Mofes received the Oid Tcftament from God,znd
fo did the Prophets \ and he repeats raoft of jthe
ftory • he acknovvledgcth the creation oiAdam,
and the eating of the forbidden fruit, and the
whole ftory of Abraham, md his calling, and the
offering of his fonne Ifaac - y and alio , he acknow-
ledgeth the whole Hiftory o£ Mofes, how GWap-
peared to him, and how he went into Agypt, and
of the ten Plagues that he fent upon the Egypti-
ans, and the wonders that hee wrought going
downe into Canaan ; and fo of all the reft, naming
the booke of Pfalmcs, and quoting things out of
it- and of Deuteronomy , acknowledging many of
the Prophets, as Ehah, Samuel, lob and lonah 5 and
he confeffeth that there were many more, which
he did not name : and fo hee acknowledged the
New Teftament likcwife 5 hee acknowledged
that Chr'tfi was borne of a Virgin,and that by the
mighty power of God, without man ; that he hea-
led dileafes ; and that he received the Gojpe/I from
Cod himfelfe 3 and that God gave power to him
more than to all the Prophets that were before
him, and that hee was the word and power of
God, and that all, that doe beleeve in him,fhall be
faved 5 and they (hall follow him in white gar-
ments, and that he, whichbeleevesitnot, fhall
be damned 5 and hee acknowledged! the New
Teftament to bcarewitnefletotheOld; and he
acknowledgeth the refurre&ion, the commingof
lohn Baptifti and he fpeakes very honourably of
Chrifi, except only in two things :
G2
1 He
«4
That our God
Mahomet deni-
ed 1. thii^s to
Chriti.
z His new re-
ligion wanted
miracles to
confirmed.
3 His Alcoran
is barbarous,
nd without
a cnfc.
4
4 His doctrine
is impure, and
fo his life.
1 _
i He tooke up the opinion of the Arr/ans, to
deny his Divinitie.
2 And alfo, he denied that he was crucified,
but that fome body was crucified for him .
He brought in a new religion, and yet he pro-
feffeth, that heehad no miracles, or predictions
of things to come. Now, when religion is not
confirmed by miracles , or predictions of things
to come,or holinefs of life, it is a token that there
is no truth in it.
We may perceive it by the writing of the Al-
coran 3 It is fo barbarous, that there is no fenfe in
it- and they fay, that he could neither write nor
reade 5 and fo the writing fhewes, that it was by
one, that was an ignorant man that had no skill -
and thofe (lories that are alleaged out of the
Scripture,have much falfhood mixed with them;
which is a figne that he never read them himfelfe,
but that he had them by relation . but onely he
fpeaking to a very ignorant people, they received
it of him 5 and having inlarged themfelves by the II
[ fword- fothey continue to this day.
Theimpuritie of hisdo&rine, He cutoffwhat
was hard to be beleeved,and whatfoever was dif-
ficult to pra&ife , and he propounded that to the
people, wherein there was no hardnefTe, no diffi-
cultie, promifing them a paradife, wherein they
fhould have all pfcafures , and fliould enjoy wo-
men 5 and alfo they (hould have meat,drinke,ap-
parell, and fruits of all forts • as alfo, they fliould
have filken, and purple carpets to lye upon, &c.
and alfo he profefifeth that he had a licence given
him I
istbeTrueGoD
«5
Vfe 1.
TobelscVc
that our God is
C7orfalonc>and
to cleave to
him,
him ixomGod, to know what women he would;,
and to put them away when he would- which li-
cence was given to him and to no other. All
which arguments are enough to fhew the vanitie
and falfliood of this their religion.
Seeing there is none other God befides the
Lord,WQ fhould fix this principle in us,and labour
to ftrengthen it by this other medium alfo. When
more candles are brought into a place, the light
is greater, and you may fee the objeds the better.
Therefore, adde this to the other, that there is no
other god % for this expreffeth not only that the
Lord is God, but that itishewhomweworfhip:
for if there be a God that made Heaven and Earth,
he would have revealed himfelfe to the fonnes of
men, but there hath never beene any other revea-
led. Remember the former things, and you fhall
fee that there was never any other. Make this
chaine, and every linke of it is exceeding ftrong :
fee if ever there hath beene any god befides him :
For,if there was ever any God revealed to the fons
of tiien, kwastheGtfrfoftheJVTW, that was re-
vealed by UWofes, and the Prophets. For all the
dunghill gods of the Gentiles, they were but vani-
* tie, and they appeared to be fo ; and if it was the
God of the lewes, then oi 'the Chriftians, (becaufe
the New Teftament is buikkdupontheOld • )
and then fureiy, he is that God, whom the Protc-
jlants worfhep, and nor whom the Papifts wor-
fhip. For,if you take all thofe things, wherein
they differ from us • as in their worlhipping of
I Images,their Purgatory, their Indulgences,their
\ G 3 Prayers
86
T)W our G o d
Iohn 6.6%.
Two things
make us cleave
to any thing.
Prayers to, and for the dead ^ their Prayers in an
unknowne tonguc,and foall other points of diffe-
rence, and you fhallfindc that they were added,
and taken in, in continuance of time, now one,
then another 3 and there are many that haye taken
paines to fliew the pedegree of thcn>, when they
came in, and therefore they that have not fedu-
ced hearts ,whofe eyes the god of this world hath
not blinded, may fee that what our Divines cut
off, is nothing but that which they have added
before . the Papifts agree with us in all that wee
teach, only the difference is betweene the additi-
ons which have come in from time to timc.Thcr-
fore you muft learne from hence to confirme
your faith, by that argument which Peter ufeth,
Ioh.6 .68 .Whither fta/I we goe, thou haft the words
of eternal! life
us cleave to any thing :
1
2 When we can goe no whither elfe. So that
looke to any time or place, and confider that all
other gods they are but vanitte. For looke upon
the world, and the creatures, and they have no
bottom to ftand on,they have no ftatc to hold by.
Therefore,let this teach us to cleave to him with-
out feparation : looke upon every fide, as David
did to the right hand, and to thelefr, and you
fhall fee that there was no other god. Only here
the foule hath fure footing, therefore fay ,that if
the diflblution of all things (hould come, as death
and martyrdome, (as wee know not how foone
they may) yet GWfhall be our God, we will for-
fake
There are two things which make
The firmenefle of the thing.
is the True G o d
fake all to follow him. Confidcr the prefent tiir.e
of the Churchy confidcr how foone the times
may come upon us, when wee {hall be put to it •
for now things arc inprjcipitio^ haftingdowne
to the bottome of the hill 5 and we know not how
neere we are to that boure of temptation, fpoken of
in the Revelations • when it fhall bee as it was in
Aja's time, 2 Chron. 1 5. 6. Nationfoallrife againfl
I Nation. Thefe times are growing, and gathering
ftrength more and more < therefore let us ftreng-
! then our faith, and prepare for a triall. Hithcr-
! to religion and peace have walked together in one
path 5 but when they fhall goc in different paths,
I it will appearethen, whole fervants we are. So
when the times of triall come, it will be a great
matter to have this principle laid. Ifyoufhould
come to fuffer dcath,and to lofe your lives,it will
• be a greater matter, to be rooted and grounded in
i the faith : for there is a great difference betweene
thofe that have much earthy and betweene thofe
that arc not well rooted, that have not received
this anointing, thatteacheth m thefe things.
Only this I will fay to you in the fecond place
to comfort you, though you fee the Lord laying
the Churches wafte, fo that they are wallowing
in their bloud,.and yet that you might hold up
your heads; confider that he is G<W alone, and
therefore will rowfe up himfelfein due time • for,
Hee rviU not give his glory to another ; therefore
though you fee all the Churches in Chriften-
dome laid wafte, yet the Lord will raife them up
againe, and the ground of it is in jq/Sy 48. u.
G 4 For
iCbron.:? 6 f
-
Vfe 2.
For comfort ■
Th3t he will
lhcw himfdfe
co be the true
Ged 9 in raifiry?
up his Chur-
ches.
That our God
. 1 For mine owne fake % even for mine owne fake will I
doe it : fir, how jhould my name be polluted ? and I
will not give my glory to another^ fpeaking there
ro the Churches in that time, faith theL or d,
lhaverefinedthem, but not with fdver y I have c ho-
fen them in the furnace ofafflittion • that is, I have
thus and thus dealt with them, yet will I not caft
them off, though they be finfull, yet will I not
put them away, for mine owne fake ; for my
name fhould bee polluted, iflfhouldfufFcrthem
to lye thus : It fhould be thought that the other
religion was true, and fo I fhould lofe my glory.
And againe, will Cod now fay, I will not doe fo 5
for, fhould Antichrift prevaile, it would bee an
argument that they had the truth, and not we. So
Efay 4 1,8. £f d y 42 . 8 . lam the L o r d, that is my name ; and
my glory will not I give to another, neither my praife
to graven images. As the graven images there
fhould have had the praife, fo fhould the Papijls
now, if Cod fhould fuffer his Church to be fo, but
for his owne fake he will not fuffer it. Let this
encourage you then to be earneft with him in
prayer; for the time will come, when hee will
turne his hand, when the juft period is come, he
will be fcene in the Mount.
If there be no other Cod, then let us be care-
full to keep our hearts from all kinde of idolatry,
not to fet up any other in our heart or affedions.
For there are two kindes of Idolatry :
1 One is grofle, as the worfliipping of £</*/,
Mahomet, &c. and that you are free from, becaufe
. there is light enough in the Church to fee the va-
Inityofthem. 2 There
rfi s-
To kecpeour
hearts from
tdolatry,andto
fct up no otber
god.
Tw© kindes of
Idolatry.
is the True God.
2 There is another kinde of Idolatry, which
Saint lames fpeakes of, lames 4. Tee adulterers,
and adulter effes, you make riches your god, and
honour, and your belly your jarf. and when
you facrifce to your otvne nets, that is, to out-
ward and fecondary meanes, or when we joyne
any other thing with God ; now this is Idolatrie,
which is common amongft us. Our nature is as
prone to Idolatry as any,though in another kind :
for man is a weake creature, and therefore hee
feekes fomething to repofehimfelfeupon; and
becaufe they finde not any one thing fufficient j
therefore they put their confidence in many,
Rom. 1. For all Idolatry is upon one of thefe three
grounds :
1 They worfhip them for gods, whom they
faw excellent men, that had fomething in them
above themfelves ; fuch as were flrong men, as
Hercules ; and thofe that were Law-givers, and
Princes, as Saturne, and lufiter j and they did
worfhip Vertues likewife 5 and they did build a
Temple to Vertue it felfe . znd to lupce, and?4-
Uence.
2 Thofe, that brought any fpeciall helpe D and
comfort to the lives of men- as they that did in-
vent ufefull Arts, as Bacchus, Ceres, Vulcan,JEfcu*
lapius- y and alfo they worfhipped the creatures
themfelves, as the Sunnc, and CMoone, and Oxen,
and the like.
3 They wor (hipped for god, that which was
ftronger than themfelves • therefore Tally faith,
We build a Temple to leavers, to difeafes, bc-
caufe
89
lanes 4.
Rora.s.
Threc'grounds
ofUofctrte.
9°
Tlmt our God
1 What the a-
fefrioro arc in-
ordrnatty fct
on we make a
god.
I
caufe they were ftronger than they, they could
kill men when they did feaze upon them : fothey
did build a Temple to Fortune. Now to trans-
late this to our fclvcs, fee if wc have not the fame
ground with us - fee if the things that have any
excellcncie amongft men- if the things that arc
profitable to us, and things that exceed us in
ftrength, and over-power us, whether they are
not ready to fet be up as gods . when men {pend
thcmfelves "upon their pleafure, and are afraid of
men, what is this, but to fet up another god? We
doe the fame,though not in the fame manner that
the Heathens did. Now, for worshipping the
creatures • we are not to doe it : there is no crea-
ture in the world that can do either good or hurt,
as it was faid of Idols. But when our affe&ions
ars fo inordinately carried to them, we fet them
up for gods, though we obferve it not. It is Gods
prerogative royall, and it belongs only to him,
to doe good or evill • whatfoevcr is either good
or evill, he is the Author of it; he makes mens
lives comfortable, or uncomfortable, at his plea-
fure; for hce difpofeth of things, giving them,
| and taking them from whom he will. Therefore,
why is he forgotten £ and why doe men joync
other things with him i fo farre, as men fee not
the vanity of all things, and fo farre, as their af-
fe&ions are taken up with thefc outward things,
fo much Idolatry there is in their hearts. There-
fore you mud take heed that you give not Cods
glory to another.
Take heed of Idolatry in your opinions • give
not
is the True G o d.
9 l
not the glory of God to riches- for that which a
mans mindc is fee moft upon,and which he looks
for comfort from, in time of need, this they
count as God : fo that, whatfoever it be, riches
or the favour of men, if you fct your minde upon
it, you make has God, and it is to give the glory
of God to another.
Wc muft not truft in them, PfiL 1 15. p. but
truft inGoDjO ifrael truft thou in the L o r d,
he is thy helpe andthy fhield. Now then, wee ex-
alt him,when we truft only in him,when we truft
not in any ofthefe outward things,when we think
not our felves any whit the better, the more ri-
ches or friends wee have : for fo farre as we truft
in the creatures, fo far we commit idolatry with
them : but he that thinkes himfelfe fafe becaufe
he hath the Lordiot his God, and becaufe he
is his Shield,he doth exalt the Lord, and
this is to put this in practice which
is here fpokenof; IamGed,
and there is none
like mee.
THE
2
Pfal.ii 7.9.
91
THE
SIXTH
SERMON.
Exod vs. 3. 13,14, 15.
13 And Mofesfaid unto God- Behold^hen
I come unto the children of lfrael ? and flail
fay unto them . T7;e God of your Fathers
hath fent me unto you, and they ft all fay
untomee, What is his Name ? ^hat flail
I fay unto them $
14 And God {aid unto Mofes, I Am
that I Am. Andhe faid, Thus flak
thou fay unto the children of Ifrael jl Am
hath fort me unto you.
15 And God faid moreover unto Mofes,
T\:usflalt thou fay unto the children of If-
rael $ The LordGod of your Fa- \
thersj i
94
What God is
The fecond
thin^ to be
knowne con-
cerning God-
What Goi is.
is.
£XOd£.$
What the Ei-
ftn c ol Goi
thers, theGoo of Abraham, the God
of 1 feme, and thcG od of Jacob hath fent
me unto you : this ismyl>{ameforeVer ?
and this is my memorial! unto all genera-
tions.
Ow wee come to this, What
God is. God is I e h o v a h
Elohim;^ abfolute Ef-
fence, in three Per fins.
But we willfirftfpeakeof
I the Deitie, then of the Per-
fons.
""Tslow God'is knowncto us two wayes :
i By his Effence • and7
2 By his Attributes, j
Now the great queft ion is 3 what this effence
of God is.Be!oved 3 you need more than the tongue
of man to declare this to you ; yet we will fhew
it to you, as the Scripture reveales it.
Now, if we fhould define it 3 (though it is ca-
pable properly of no definition) we would fay,
God is 4nincomprehenJib/e,frJl y and abfolute Be-
ing. Thefe words in this place,fet out the Effence
of God moft clearely of any place in Scripture,
that I know. This is the firft expreflion, where-
by God did ever fhew himfelfc in his Effence. God
hath before made himfelfe knowne by his c^f//-
fufficienae y Chap. 6.3. 1 appeared to Abraham 5 to
lfaac y andunto Jacob, by the name o/God Almigh-
tiejbutlj my name Iehovah, rvas I not knowne
unto
Gods Name, I Am
95
unto them. This name Iehova h, was knowne
to Abrabam,andlfiac, and Iacob, as appcarcs in di-
vers places ; but the meaning is,it was not opened
to them, they did not underftand it : The Lord
faith, Gen. 17. 1. J am the AlmighiieQ o D^walke Gen.17.1,
before me* and be thou perfeff. Ton (hall finde that
Name ufed on every occafion, by Abraham, by
?faac,md by Jacob. El-fiaddai 5 Go d all-fufficient •
but not I e h ov a H.Thefirft time that ever God
made himfelfe knowne by this name, was here to
Mofes, Jam that Jam. There are two things to be
obierved in this expreffion :
TheincoinprehenfibleneflTc of 'Almighty God,
as it is ufually faid by us ; when wee are asked a wh
thing,that we will not reveale any furthcr,or that b f tochaformc
we would not have another to prie any further I °}**X>tTi'
into, we fay, It is, what it is - Co God faith to Mo- 1 ««*.
Jes, Jam, what Jam.
Such a kindc offpeech is alfo ufed to fliew the
immutabilitie of a thing-as Pilat faid, What J have \ 2
written, J have written ; 1 will not change it : fo
men ufe to fay • I have done, what I have done,to
fliew the conftancie of a thing, that it fhall not be
altered : therefore, when God would fliew "the
conftancie of his Nature, he addes further. Jam,
without any other word : as if hee fhould fay s
Mofes, if they inquire of thee, what my name is y
tell them only this 3 He #,hath fent me unto you y
as the Septuagints wanttaze it,° "*y, that is, if I
fliould deliver the moftexprefling name, where-
by I would bee knowne to all ages, this is that
which I will pitch upon , J am, orhHOVAH^
which
9 6
Go DsNme,lAM.
which comes from the fame root. And ifMofes
fliould yet further inquire of his Name, he leads
him into a further exprefllon : The LordGod
of your Fathers, the God of Abraham, the G o d
oflfaac,andthe God oflacob hathfent me unto youy
this is my Name for ever , and this is my memoriall
unto all generations. As if he fliould lay ^lf yet they
cannot underftand what this Name is , it is the
fame that I was knowne by to Abraham, to Ifaac,
and to Iacob 5 what i was to them, the fame will I
be to you. I was knowne to them by my Word,
| and by my workes, and by my miracles, and the
fame fhallyou finde me, it is that God which hath
fent me unto you. This is my Name ; which \vords
are to be referred, not onely to the latter words
but to the former, / am, that lam. The words in
the originall are in the future tenfe ; yet it is fitly
tranflated, Iam ; for the future tenfe in Hebrew is
often put for the prefent tenfe 5 and the words are
put in the future tenfe, to fhew his immutabilitie •
which tranflation Chrijls words doe warrant 5
Before Abraham was, I am : therefore the Septua-
gints do well tranflateit ° "»v» fignifying no more,
but he which is • fo that, that which we are to
learne from hence is this 5 That lam, or Jehovah,
lam, that lam, isthepropcrandeftcntiallname
j of God, (all Divines agree in this, Iknownonc
that differ) becaufe it expreffeth him in his Ef-
i Cencc^ without any limitation, or modification.
I Bcfides, you fhall finde, that this name is never
attributed to any other. The K^ihar, indeed, was
called Iehovah ; but the meaning was \ to Iehovah .
his
Gods TSfamCy I Am
97
his other names indeed arc given to the creatures,
but this is given only to him ; Whence I gather
this point: That,
To bee, or to fay this, He is, or I am , is prefer to
God albne.
It is common to no creature with him • you
cannot fay of any creature It is • and if it be the
only property of God to be, then you mud fay of
every creature, It is not; andonely the Lord is ^
which is a ftrange fpeech, but yet k is true,or elfe
it is not proper to G^only.
But you will fay ; What is the meaning oft hat 1
for creatures have a being, though not fo excel-
lent a being, as he hath .
In comparifon of him, they have no being at
all, they cannot reach to his being. And there-
fore, what this being is we will explaine to you
by thefe five things:
It is an immenfe being, fuch as hath all the de-
grees 5 and kindes, and extents of being in it. The
creatures have not fo,- they have fo little of this
being, that it is nothing : it is not fo much, as the
drop of a bucket, ifii.^o. that is,it is of fo fmall a
being, that it is no being : therefore that place is
to be marked, If i. 4.0. 17. All nations before him
are as nothing, and they are counted to him leffe than
nothings or vanity . Which place fhewes, that this
phrafe of being doth not agree to the crcaturcs/or
having laid before, they were as the drop of a
bucket, hee addes, nay, they arc lefle than no-
thing. But you will fay, how can they bee leffe
than nothing * That is, if I (hould exprcife it to j
' H you,
Dotir.
God only and
properly hath
Being in him.
Objett.
Anfrv.
What this Be-
ing is, explai-
ned in five
things.
I
immwfe.
Ifai. 40.
Veife. 17 >
S>8
Of himfelfe.
A&S17. 18.
Rom. ii. 36.
3
Everlafting.
4
Without fuc-
ceffion.
Gods l>{ame,l Am.
you, as it is, they arc leiTc than that which you
reckon as nothing • as you doe a duft of the bal-
lance • fo that in refpeft of the largeneiTe of his
being, they are nothing to him : there are divers
degrees, and extents of being, and he hath them
all in him • as,there is a being of Angels, another
of men, and fo of every creature « for they are
defined, and you know that definitions doe limit \
the being of a thing. The Angels have a large
and glorious being ; men have a good and excel-
lent being, but they are nothing in refpe<ft of the
being of God.
It is a being of himfelfe, he is a fpring of be-
ing, whereas all the creatures are but cifternes of
being ; wliich they have but by participation
*£>>
from him, Acl. 17. 28 . In him we live, move, and
have our being : Rom.ii.Inbim^ndfor him, and \
through him y are all things 3 he only is of himfelfe. J
It is not only for himfelfe, but it is an ever-
lafting being: I am the fir ft and the lasi : that is, I
am before any thing was ,and I am the laft • every
thing hath dependance on me.
It is a being without fucceffion: the creatures
have not this • there is fomething to them, which
was not before ; and fomething (hall be, which
is not for the prefent: this is true of every crea-
ture ; of men and Angels 5 but with God there is
no fucceffion : and therefore it is that thefe words
' are ukdj am hathfent me unto you : which ihewes
that there is no time part with him, there is no
diftin&ion of time with him, all things arc alike
to him-but with the creature there is flux of time,
the
Gods "b{ame,\ Am.
99
the creatures enjoy one thing one minute, which
they doe not another; but God enjoyes all at once,
and that is one part of his bleffedncffe, which the
creature is not partaker of. And againe, his a<3s
are all done at once ; but the creatures doe all
theirs by fucceffion.
It is fuch a being, as gives a being to all things j 5
elfe. And this is a great difference betweene him : G ivmq Being
and the creatures: The Angels have an excellent j co al l jrgs *
being, yet they cannot give the lea ft being to any
thing. So that by thefe we may plainly fee, that
he only is, that is,he only is of an immenfe being,
that is, he is like a mightie fea of being, that hath
neither bankes nor bottom, he only is a fpring of
being, he only is ever lading, hee only is without
fucceilion, of time prefcnt,paft,or to come. Laft-
ly, he only gives a being to every thing. Such an
one* he is, all this implyed, where he bids Mofes
goc, and tell the people- lam that lam, is hee
that hath fent me unto you. But we will ftand no
longer hereon, onely wee will labour to reduce
thefe fpeculations to ufe, as it is faid of Socrates,
he did Devocare pbilofephiam de coe\is, bring phi-
lofophy downetobe pradifedin private houfes.
If we fliould inquire the reafon, why Cod did
reveale his Name to Mofes ^ was ir/hat he,and the
ifraelites fhould onely findeout argute (pecu-
lations in his name, as many of the Rabbins have
done < and our Divines follow them too far re ^
no furely, the end of names is to make things
knowne. But yet he fets bounds to our apprehen-
fions, in faying, I am that I am $ as if there were
H 2 more
lOO
rfi i.
There is fome-
thingin(Wf
Eflcnce not to
be inquired
into.
Rom. 1.18.
Exod.33.
R*om.2o>
Simile,
Gods Ts^ame, I A M
more ink, as if there were fome greater immen-
fitie in his nature : therefore the ufe is this .
That there is fomethingof the Eflence of God,
that may not be inquired into, but to be content
with that which is revealed. Rom. 1. 1 8 . For that
which may he knowne ofG o d, is manifejl inthem^
for God hathfljewneit unto them : there is fome-
thing that may be knowne, and fomething there
is that may not be knowen : therefore, Beloved,
looke not for a full knowledge of him, but only
for a fmall degree of it 5 as Exo.33.My face (faith
Cod to Mofes)thou can [I not fee 5 which place com-
pared with that, Ro. 1 .2 o.the meaning is this-that
it is very little of God, that we can know : even as
when a great traine, or glorious fhew, flull paflc
before us, and all is gone, we onely fee the latter
end ofit. So (Wpaffcdby Mojes, and hefawbut
a little of him : even as when you hearc the latter
end of afentence, onlythat which the eccho re-
founds 5 the mainc we cannot know. Therefore
we fhouldlcarnc from hence, not to be fcarehing
and prying into the counfels of God • as, why fo
many are damned,and fo few faved -to ask, how
the infallibilitie of Gods will and thelibertieof
mans will can ftand together : to aske the reafon,
why he fuffercd the Gentiles to walke in the vani-
tie of their owne mindes fo long a time 5 why he
differs the Church to lye, as it doth at this time :
for we might fay as Gedcon did, if the Lord^
with us, why are wet thus and thus ? Why the
Church of the Grecians, thok famous Churches •
why the golden Candlefticks were removed
from
GoDsl>{ame, I Am,
ioi
from them i Thefe, and all other fuch, wcmuft)
be content to be ignorant of- he doth not reveale
himfelfe fully in this life, ihou canjl not fee me,
and live, faith God to Mofes : the meaning is this,
the vale of mortality doth cover us, it hides God
from us : when that mall be laid afide, wee mall
know all thefe things i and therefore we mud: be
content to ftay the time- and till then, we are as
narrow. mouthed vcflels, wee are not able to re-
ceive much knowledge, but a great deale will fall
befide s and God will do nothing in vaine 3 as Chrift
laid to his Difciples, There an many things that I
Jhould reveale unto you, but you are not able to beare
them : and therefore it fliould content us rather 5
as a weake eye is not able to behold the Sunne, as
the SchQole-men well fay , we cannot fee it in rota- y
we cannot fee the circle wherein the Sunne doth
runne, but onely thebeamesofit; no more can
you fee God in his effencej you may fee him in
his Word, in his effects: and therefore let us be
content to bee ignorant of thefe things. Who
mould aske, why deales God thus with his
Church-? why are fo many damned? Remem-
ber that in Ifii. 45.9. Woe unto him that fir iveth
with his Maker • let the fotjheardjlrive with thept-
Jheards of the earth : Shall the clay fay to him that
maketh it ; what makefi thou ? The meaning of it
is this - we mould be content to let God alone, not
to inquire into all his a&ions, into the ground
and rcafon of all hisworkes; let the podhear ds
ftrive with the potfheards of the earth: if thou
hadft to doe with man, one like thy felfe, then
H 3 thou
Simile.
I&.4* 9'
I ox
Go DsNme,l Am.
Simile.
Rom. xi
.->- .-»- 1 »■<.
thou mightft murmure againft him, and aske him,
why doeft thou fo < but what haft thou to doe
with the Lord ? Shall the clay fay to him that
maketh it, why doeft thou fo * This fimilkude of
clay doth not, by a thoufand parts, cxprefle that
diftance that is betweene God and us • and there-
fore we fhould doe thus, ftand upon the fhore, as
it were, and behold his infinite Effence : / am that
lam-, and goe no further; as a man that ftands
upon the fea-fhore, and fees the vaftneffeof the
fea, and dares goc no further, if he goes into the
deepe,he is drowned : You may looke into Gods
Effence, and fee and admire it ; but to thinke that
thou couldeft comprehend Cod, is, as if a man
(hould thinke to hold the whole fea in the hollow
of his hand; yea, there is a greater difproporti-
on between them : therfore you (hall fce,that the
Apoftle doth thus expreffe it, Ro.u. Oh the depth
of the riches both of the wifdome, and knowledge of
God; how unfearchable are his judgements, and his
wayes paji finding out ! Onely remember this,and
make thus much ufe of it :
When you heare this name, J am that lam .
that it is the Lords will to fet limits to us. When
the Lord camedowne from the Mount, he fet li-
mits to the people, and he gave this reafon of it • I
I will not have them Ji and and gaze 5 fo is it in this
cafe, it is a dangerous thing to goe too farre 5 you
know what did come to the Bethjhemites, becaufe
they would be gazing : Remember that fpeech of
God to Manoah j Why doeft thou aske my name that
isfecret? Thercis fomethingthatis fecretin God
But,
Gods l^ame, I A M,
103
But, you will fay $ 1 would but fee a rcafon of
things.
But thou mud (lay for this till mortality be
put off; and in the meane while (land afarrc off,
and lookc on God : And when thou feeft the vaft
workes of God, when thou feeft him to (pan the
winds in his fift, and meafure the waters in the
hollow of his hand 5 and to weigh the mountaines
in fcales,and the hils in a ballance,&c.It will be no
great thing to thee if thou art ignorant of his coun-
iels. It is made an argument why we fhould not
fearch into his fecTetStProv.30.4Who hath afcen-
dedup to heaven y or defiendedtwho hath gathered the
winds in his fift ? who hath bounded the waters in a
garment ? who hath efiablifhed all the ends of the
earth ? What is his name, or what is his Sonnes name,
if thou canft tell? As if he (hould fay 5 it is im-
pofltble that this mightie Worke-man 3 he that did
all this, that thou fhouldeft know him, or know
the ground of his counfels; you can fee but his
back-parts, you can fee no more and live,and you
need fee no more, that you may live.
Secondly , that which is the very fcope and drift
of the Lords revealing his name to Mofes ; Goe and
tell the people -I Am that I Am hathfentme
untoyou } that is,tt iliould ftrengthen our faith,and
incouragc us,it fliould raife our mindes,and ftir up
hope in us, in all wants, and in all diftrefles, that
we fall into, upon any occafion : for this is the
fcope why the ZWreveales it here j he revealcs
it in a very feafonable time. A man would have
thought it impoffible, that they fliould be delivc-
H 4 red I
Objetf.
Anfw.
Wee cannot
area'bnoftra-
ny things con-
cerning God
till death.
Prov.30.4.
Vfe
e 2.
To ftrengthen
our faith, and
encourage us
in our wants
and croflcs.
In watts
104
Gods Name, I Am.
Whence all
grief es and
complaints
arife.
Hcb.li,
red from Pharaoh, he being fo mighty, yet God
bids Mofes goe, and tell them, that hee that I S,
hath fent him unto them . Hee that I S, he that
can make things to be, when they have no rudi-
ments of being, he hath fent me.
Confider all the griefes and complaints that
we have,they all arife from hence ♦ there is fome-
thing we would have, which is not - } as it was the
complaint of Rachel, jhee weft for her Children Jbe-
caufe the) were not : now, confider what the Lord
faith here, I amthatlam : he is the Lord of be-
ing ; hee giveth being to whatfoever pleafeth him:
As take y our expreflions of your ordinary wants,
you ufe to fay • oh,if that fuch a thing tvere^ if an
houfe had fuch and fuch a thing, it would be a
goodly houfe 5 fo in an inftrument, as a Watch,
if it had fuch and fuch a being, it were a perfeft
Watch: foisit in the complaints that we make
for our foules, or the foules of others ; if you fee
a man that you would have reclaimed, you lay if
there were a {lability of minde inhim,a confede-
ration of death, a right knowledge of things, a
fenfe offinne, if there were grace in his heart to
cftablifh him, then he would be thus, and thus.
Confider that he who is the Lordol being,is able
to make up thefe wants : fo if our complaints be
for our felves,. they all come from fome wants;
but know that he who is the K^ilrmghtie God, that
makes all things to be, he can give thee conftan-
cie,he can enable thee to doe all things,and/w*£-
then the rveake hands and rceble knees, Hebr. 1 2 . He
that is full of being, as*' he Sunne is of light, and
the
Gods 7s[ame, I Am.
105
the Sea of water, thinke with thy felfe that hee
alone is able to eive being to every grace, and to
make up every dcfe<3,and give that to thee which
thou haft not, and to all whom thou haft to doe
with, as thy wife, children, friends, &c. he can
make things that were bad, good and ufefull, and
fo make thy friend good alfo, as he did Oneftmus
for Paul- y thinke with thy felfe that the Lord of
being can doe it, andheeoncly can doe it: here
every creature is at a ftand to make a being 3 ther-
fore goe to him, and give him the praife and glo-
ry of this his Name.
And as it (hould move us to doe this in our
wants ; fo it fhould helpe thee in all thofe great
crofTes that afflift thee: For every croflTe is in
I that which is not; as Rachel wep for her children >
that were not : You (hall fee in Abraham, he belce- \
ved in God, even in God, who quickeneth the '
dead, and calleth thofe things which be not, as though
they were, Rom. 4.17. This was Abrahams cafe,
he was to lofe his fonne, for ought that he knew,
yet he comforted himfelfe in this, that Iehovah,
the mighty God* that is the Lord of being, he that
calleth things that arc not, as if they were, hee
could either give him his fonne againe, or one
that was as good as hee. Thus hee did comfort
himfelfe • and fo may we upon all occasions: Cod
can make things to bee that are not. Take lob,
when his houfes, his children, eftate, all were
gone, and all were not, yet Iehovah, he that makes
things that are not, did not he make all things to
returne againec' So David,\vhcn things were not,
when
2
In croflc^
Hom,4.i7.
\o6
Gods P^ame, I Am
Ex<xU.rf.
when his Kingdome was not, when his good
name was gone, as wee fee by Shimet's curfing,
what a name he had,yct God did make all to come
againe. Naomi, when all was gone, her husband
and her fonnesgone, and they were not, yethee
thct was the Lord of being gave her a fonne, and
a daughter, that brought her in more comfort
than her owne fonnes would. And this is the ufe
that I would have you to make of it.
W hen thou haft loft any thing,when thy fons
or thy goods are gone, he can make up all: Hee
who could make up the abfence of Cbrijl to the
Difciples, as he did by his Spirit, fo that it was
better with them than before, they had more
comfort and knowledge, and could doe greater
miracles, that God can furely make good any o-
ther lofle the moft pinching. For you muft re-
member that he is Ibhovahj you {hall finde
that name often ufed on this occafion ; ftill it is
added, lam Iehovah. But to take the pre-
fent Scripture, there you (hall fee, what ground
there is for this ufe we now make of it^cbap. 6 . 6.
Wherefore, fay unto the children of Jfrael, I am the
Lord, and I mil bring you out from under the
burthens of the Agyptians, &c. The meaning of
it is this : many objections might be made by Mo-
fes, (and this is the reafon, why God reveales this
Name to Mo fes.) Alas, faith Mo fes, who am I r
Shall I go unto Pharaoh, and bid him let the chil-
d ren of Jfrael goe i What am I to be fent on this
errand? Sahh the Lord, Goe^ tell him •/<*/», or
Iehovah, hath fent thee unto him: and thofe ob-
jections
Gods l>{ame, I A M
107
je<3ions are obfci vable that Mofes makes :
Jamofafow mouth, andof a jlow fpeech.
Why * faith the Lor d, / made the moutfi
goe therefore, and I will be with thy mouth, and teach
thee what thou ft alt Jay .
Againe, / am of uncircumcifed lips, and how
flail Pharaoh hearktn unto me ?
Saith the L o r njhave made thee a God to Pha-
raoh, and Aaron thy brother flail be thy Prophet .
Where obferve this, by the way : A man
would wonder why Mofes, that went to fuch an
one as Pharaoh, fhould complaine, that he was a
man of uncircumcifed lips. One would thinke
that Pharaoh being a carnall man, that uncircum-
cifed words would pleafe him better ; but it is 5 as
if he fhould fay; Lord, when there is any circum-
cifedncfle in my lips,then there is no authority in
my fpeech. The lefle circumcifion there is in any
mans lippes, the lefle authority there is in his
fpeech : as it is faid oichrijl, that hcejpake with
author it ie, for his lips were circumcifed. But to
take this objc&ion away 3 faith the L o r D,Iam
lehovahy I will be with thee ,1 will cir cum cife thy lips.
Yea, but will Pharaoh be moved with words <
I am lehovah, faith the Lor d, / will make
that to be, which is not • I will fend plagues among them
and then he will let them goe.
But when they are gone,they arc a weake and a
naked people, how (hall they doe to live *
Saith God,/ will give them favour in the eyes
of the Egyptians > and not fend them empite? and I
will provide food for them.
So
Objetf.
sAnfw.
Object.
Anfw.
object.
Anfiv.
Object,
Anfw t
io8
Gods !S[ame,l Am
Ifa : .fc.io.
opened.
Gcn.i.
i Cor. 44,
So Mofes went. A ftrange kinde of errand 5 as
if one fhould goe and tell the great Tur ke,thzt the
Cod of the cbrijlians hath fent to let them goe :
but yet 3/0j?5 goeth 3 and all that comforted him,
was the revealing of his Name.
Now apply this to your f elves ^ when you are
in any diftrefie, know that he that made the hea- 1
vens and the earth, can give a being to all thefe !
things : Bfay 50.10. Who is among you that fear eth \
the Lord, that obeyeth the voice of htsfervants, that \
rvalketh in darkenejfe, and hath no light ? let him I
trufi in the name of the Lord, and fiay upon his j
God. He that walketh in darkeneffe, and hath
no light 5 let that bee thy cafe, that every thing
is defperate,thou feeft not a jot of light,nor fpark
of hope, yet truft in the name of Iehovah, hee
can make light, when there is none $ a man that
hath no grace in his heart, let him truft in ieho-
vah^ that faith in his heart,I would I could be rid
of ftich a luft,and that I could keep holy the Sab-
bath, but I have nothing in me,my heart is emp-
tie of all; (this is the complaint often even of
thofe that have grace :) why, if there be no light,
no grace, yet he can work it $ and fo Paul apply es
that in Gen.i. there was darkeneffe and no light,
to himfelfe and them, in 2 Cor .4. 5 . He that com-
mandeth light tojhine out of darkenejfe, &c. I, fayes
i he,and we Gentiles were in darkeneffe,and had no
light ; yet God commanded light to fhine into
our hearts, and into mine, thedarkeftof all the
reft. So learne to apply the fame to thy felfe ; he
that is in darkeneffe,and hath no light,yet let him
truft
Gods Name, I Am
109
truft in the Name of lehovab 5 beloved, that is
faith. If you fhould expc<5i no more of God, than
a man can doe, or a creature can doe, it is nor
worthy the name of faith: as this is proper onely
to Cod, to give being to things that are not • fo ir
is the propertie of faith, when things are not, to
beleeve in the name of Iehovah : therefore, there
would thy faith be fecne 3
And as for thy felfe, fo for the Churches al-
fo, you fee now, to how low an ebbe they are
brought, and yet they cannot bee lower than the
eftate of the ifraelites was in ALgypt jind when they
were in captivitie ; yet confider,that that Jehovah,
' who is the lWofbeing,is able to raife the Chur-
ches, and to give a new being to them : But jet in
it flail be a tenth, And it flail returne, and flail be ea-
ten yz* a Tcile-tree,anda4 an Oke,whofefubjlance u in
them when they cajl their leaves - fi the holy feed [ball
beethefubflance thereof: That is, when you fee the
Churches goe to wracke, when you fee them cut
-dbivne like a mightie wood that is cut dovvne, or
that is fpoiled of its glory in the Autumnc : So
when you fee the glory of the Churches thus ta-
ken away, yet there is a holy feed, which fhall be
like arootorbulkeofatree. So fhould you fee!
the Churches overthrowne, laid under feet, foj
that there were no hope of thern, fofar as ivej
could fee -yet be affured,that there is a holy feecL
that fhall rife, and fpread it felfe againe, even as a
little root fpreads it felfe into a great tree- & how
fhalltheydoeit < faith the Lord, I am lehovafj, I
can give a being, I can inlarge their being.
But,
Net to faint in
the Churches
Bii'eiie.
Efai.6,
no
Gods Name, I Am
bkje0<
Anfw,
Ifai. 4
* 3>*4-
But you will lay, why then is it that they are
brought f o low <
Coniider, that it is the Lords ufuall courfe to fit
as a man in jWpe,but faith he in //<*/. 42. 13, 14.
The Lor b full goe forth as a might ie man, he Jlia/l
ftirre up jealoufic like a man of war re . heejhall crie,
yea roare ^hee Jla/l prevail? again ft his enemies : I
have long time holden my peace J have refrained my
fife, now will I cry like atravelling\voman > I will
defiroy and devour c at once. Heufeth three expref-
fions there, to fliew what hee will doe for his
Church in extremitie 3 I will raife my felft like a
Giant > &c. and when he comcs,he will come fud-
denly 5 as paines on a woman with childe come fud-
denly, fo faith the L o r d 5 When you looke not
for me, then will 1 come, there Jhallgoe nothing be-
fore me, I will come on afudden • and not.only fo
but he will cry as a Giant, he will doe it ftrongly 5
and he willdoeiteffe&ually- fo as he will bring
it to paffe as a man ofwarre^ and fo he will doe for
his Church againe, he that hath raifed it in for-
mer times, he will doeitnow^ therefore let us
not faint and give over hoping, for he that is Al-
mightie, hee is able to doe all thefe things : Hee
who could in Joel deftroy thearmie of Catter-
pillars, and leave ableffing behinde him 5 can
doe the fame as well to men, (though
never fo many) who are
the enemies of his
Church,
THE
THE
SEVENTH
SERMON.
Exod vs. 3.13,14, 15.
13 And Mofesfaid unto God^ 'Behold^hen
I come unto the children of Ifrael,and frail
fay unto them . Tl)e God of your Fathers
hath fent me unto you, and they frail fay
unto mee, Wliat is his Name ? ivhatfball
I fay unto them ?
14 And God faid unto Mofes, I Am
thatI Am. Andhe faid, Thusfbalt
thou fay unto the children oflfrael • I A M
hath fent me unto you.
15 And God faid moreover unto Mofes,
Tlmsfhdt thou fay unto the children of If
raeh y Tl?e Lord God of your Fa-
thers,
in
Gods TS{ame y \ Am.
Vfe 3.
To give him
ther^ifeof
his Being.
To fay I will
doe fuch a
thing, what a
I finnckis.
It is IdolitrU.
Ifai.41.8.
thers } the God of Abraham, the God
oflfaac, and the God of Iacob hath fent
me unto you : this is my T>{ame forever ?
and this is my memoriall unto all genera-
tions.
S§<||||F God be the Lord tf being, full
of being in himfelfe, and giving be-
ing to every thing; leame then to
give him his praile, Pfil.60.4.. Tee
\ *&*&&&& ^w fhall praife the Lor d, andyeefl)a/l
extoll him by his Name Iah. For he only brings
cnterprifes to palfc^ as hee gives being to every
thing, fo he gives being to all the workes that are
wrought by the creatures. If our being be from
hinij much more all our works are wrought by
him, becaufe they are but dependants on our be-
ing. Now this God takes to himfclfe , as mod
proper to himfelfe , and that from his Name,
lehovah* there be many places for this s I will doe
it, for lam I e hovah, &C
Now if the creature (hall fay s I have fuch a
purpofe , fuch a projeft in my heart, and I will
doe it, I will bring it to pafle ; what is it but to
arrogate that to himfelfe, which is proper to Ie-
hovah ? which is a greater finnc, than we are a-
ware of- for it is no lefle than Idolatry ; and the
Lordfo takes it • lfai.4.2. S.lamtheLoR d, that
is my Name, and my glory will not I give to another,
neither my yrafe to graven images ; that is, I wilj
take a fpeciall care, that you fhall not fay, tha
you
1
Gods lS{ame I Am
ii;
your images doe bring things to pafle, for then
they fhould be called leho-jah, it being proper a-
lone tome, to bring any thing to pafle.
So a man may apply it to any thing elfe; if a
man (hall fay, that his owne wit, or worth, or in-
duftrie, &c. doth bring things to pafle- he takes
that praife which peculiarly belongs to Cod, and
gives is to the creature ; whereas the Lord fayes,
Jehovah is my name, and there is not the leaft
thing, but I bring it to pafle. Take heed thcrfore
of that fecret idolatry, God hates it 3 it is a place
which you know, Hah. 1. 16. Therefore they fi-
crijice unto their net, and hurne mcenfe unto their
Dragge^ becattfe by them their portion is fat, and
their meat plenteous. Sacrifice is due onelyto
Cod : now to goe about any thing,and to fay,that
thy wealth brings it to pafle, is to facrifice to
thine owne net^that is,to attribute that to thy felfe :
which is pvoperonlytohim.
Againe, as it is Idolatry, fo it is a vaine thing
to doe it : for we are not able to do any thing; PfaL
37. He will bring it topajfe ; there the Lord takes it
as peculiar to him only; therefore in Ifai. 26.12.
(you may compare them both together) it is faid
there, Lord, thou wilt ordaine peace for us, for thou
alfo haft wrought all our workes mus. The fcopeof
this place is this : Other men (faith he) they for-
get God, they carry themfelves aloft, but it is hce
that will ordaine us peace, though none elfe {hall
put his hand to it ; it is he that doth all our works
for us, not our fpeciall workes only, but all j it is
not any man, or any creature that doth them, it
1
Hab.:.xl,
It is a vanity.
Ifai.i6.i2.
IS
ii4
Gods Name>l Am.
I is he that vvorkesallourworkcforus. And if we
did beleeve this, we fhould looke upon him with
another ey e,and ferve him after another manner •
we (hould be more dependent on him, we fhould
bee more fervent in prayer- and not when Wee
would do any thing, turne every ftone,and knock I
at every creatures doore, to fee what he] pc they
could give us - y but our eye would bee towards
him ^ for it is in vaine to runne to them ; no crea-
ture can doe it, there is no cnterprife but hath
many "wheeles, and the flopping of one wheele
hinders the whole enterprise j and it is hee, that
turnes all thofe wheeles, commands all, muft
bring it to pafle, or elfe the lcaft thing will hinder
our greateft enterprifcs s therefore you fee that
the faireft bloflbmes of ourendevours doe often
wither, and the unprobableft things doc come to
pafle.
See it in David, to give you an example of it .
when he would truft G o d, he had a promife of
the Kingdome, but not byhimfclfe; hisowne
power (hould not doe it 3 and yetthewheelesof
Gods providencedid bring it to pafle. So when he
(laid his hand from killing Nabal, did not the
Lord bring it to pafle in a better manner than hee
could have done { And when he had the King-
domc>Afaer was his great enemic,but yet David
did nothing, but that which was right • and you
fee how God did bring it to pafle, hee tooke away
his life without any hand of his. Solfibajheth
\ was his enemie, yet when D avid fate flill, and
did nothing, his head was brought to him .
(though
God s1S(ame, I Am.
11
(though they that did it, did it wickedly) yet it!
was an a (ft or G o d s providence to him. Thus
things are done for the beft, when wee commit
them to him • but if wee doe them our felves, we
are as they that fiflied all the night long, and caught
nothing, but when Chrifl came, and bade them to
caft in the net,then they inclofed a great multitude
of fifties : So it is with us,when we goc about any
enterprife, it is in vaine, we are not able to doe it.
There is a double going about any enterprife ;
when wee goe about an enterprife without God,
and when wegoe about it with him. When we
goe about it without Go d, IconfefTe, that yet
Tome things are brought to pafle * and that will
ferve to anfwer an obje&ion which you have ful-
ly expreffed in IfaL 37.7. Reft inthe Lor d, and
wait patiently for him ; fret not thy felfe hecaufe of
him, who frofpereth in his way, hecaufe of the man
who hringeth wicked devices to fdffe, &c. There is
theobje&ion.
For when we teach this do&rine of trufting in
God, as David had before, verfe%. The objection
then is ; there are many that doe not truft in God,
and yet they bring their things to pafle t
1 To this we anfwer, thateithertheydoeit
not, it withers under their hand ;
2 Or elfe, if they doe it, it is to no purpofe,
they receive no comfort from it. Therefore hee
addes ; the evill doerjljall be cut off, that is, though
they doe goe farre in an enterprife, yet they ne-
ver come to the end, they reape not the fruit
of it, hee cuts them off^ fo that, if you looke
I 2 to
Pral.37.7.
Object.
Anfiv.
Ofthofethac
truft not in
God y andyce
doc profptr.
Gods T^ame, I A m.
Vfe 4.
Lcarnc the va-
nity of all crea-
tures, and the
rcmedic a-
gainft it.
Ads 17.2.S.
to the iiTue, it is as good as nothing.
3 It tends to their owne hurt, to their owne
ruine • if they get wealth,favour with great men,
credit, &c. the fword turnes into their owne
bowels, their eafeflayes them, and it turnes to their !
owne deftr u&ion. Therefore take heed of it • if
thou doeft goe about it with God, hee will give
thee the comfort of it. One thing brought to
pafle by him, isbetterthanathoufandbythem-
felvcs without him.
Learne from hence the onely remedy againft
the vanity that all creatures are fubjeft to 3 that we
have to doe withall • for what is the reafon of
that mutabilitie, we finde in all things i Is it not
from hence, that they have no being of their
owne i If you looke to the rocke, to the foun-
dation- from whence they were hewen, and
to the hole of the pit, from whence they were
digged, they were made of nothing, and are
readie to 1 eturne to nothing. Take a glafle,
or an earthen veflell, they are brittle; if you
aske the reafon, they are made of brittle ma-
terialls : plate is not fo • fo that this is the reafon
of all the vanity under theSunne, becaufethey
are made of nothing. Therefore there is no way
to remedie this, but to looke up to God, Atts 1 7.
28. For in htm we live , move , and have our being.
This is the meaning of it 5 They have not onely
had their beingfrom him at the fir ft,but their be-
ing is in him. We have our being in him,as the
beames in the Sunne, and an accident in the
fubjedh
Then,
Gods 2>(ame, I A m
"7
Then if thou wouldeft have conftancieinany
thing,thou muft lookc up to Cod. Every creature
is mutable 5 it is fo far unchangeable, as conftan-
cie is communicated to it from the unchangeable
God.
Coniider this for matter of grace. W hen
thou haft got any good defires, or good purpo-
fes, at any time 9 remember that the being of them
comes from God. Hence it comes to pafle, that
good purpofes oft-times doe come to nothing,
and like fparkes goe out againe • becaufe wee re-
member not that they are from God-, wee thinke
that if wee have good purpofes today, if wee
bee fpiritually minded to day, wee {hall be fo to
morrow • and thus you deceive your felves, you
muft confider that the being of them comes from
God: that place is rcmarkeable, 1Chron.29.1S.
when David had rejoyced that the people had
offered willingly, hee prayesthat God would
keepe it in the imagination of the thoughts of their
hearts : If we would thus hang upon him, and de-
pend on him, when the Spirit hath breathed in
us at any time,when we have any fparks of truth,
and are warmed with any holy affe&ions, if wee
would give him the glory of this, that he gives
being, if we would make this prayer that David
doth, you would finde it a meanes to make you
more equall, and more even in grace. And what
I fay- of this, I fay of all other things. It is the
fault of us all, we arc fubjeft to that which is faid
of wicked men, //*/. 56.12 Comeyee (fay they)/
will fetch wine, and we will 'fi 'Hour [elves withftrong
I 3 drinke,
1 Chro. 2$.i8.
Ifai.55.IJ,
u8
Gods Name, I A w .
Not to boaft
of fd morrow.
lames 4-i£>H
dnnke, and to morrow [lull be as this day , And much
more abundant.
Now, whence comes this ^ let a man have
health today, he thinkes he fhall have it to mor-
row- let him have peace and friends to day 3 hce
thinkes it will bee fo ftill. This is every mans
thought- and it arifeth from hence, that we for-
get Ithovahy he that continues the being of every
thing. If we did remember this, we fhould fay j
I doe not know whether itbeehispleafurethat
gives being to them : I know, that if he withdraw
his hand, they will come to nothing. It is a great
fault to boaft of to morrow ; hereby you detract
from God, and difhonour him exceedingly, you
fee how he complains of hylam.q.i 3 ,1 4»you en-
ter upon his royall prerogatives. It is,as if a man
fhould challenge many 100. acres of ground,and
hath not one foot -for future times are properly
the Lords. Now, when we will anticipate things
in our thoughts, and rejoyce in our proje&s be-
fore-hand,as if they were come to pafle s this is a
finfull rejoycing. And thence it is, that pride goes
before a fa/l h becaufe that when a man begins to
lift himfelfe upon a creature, and to build upon
that which is but vanity, then the Lord begins to
take away our foundation,and hinder our purpo-
fes, and then he falls and perifheth. Why doeft
thou boaft of to morrow i Knoweft thou what
is in the wombe of the day < thou knoweft no
more, than they know,, what is in the wombe of
a woman, till they fee it.
II
thefe.
Now, God hath an over-ruling hand in
God is pcrfecl,
thefe,and therefore hce doth difappoint us, be
caufe wee are rcadie to give to the creature thar
which belongs to himfelfe ^ therefore, if thou
wouldeft have any thing to continue, depend up.
on him, becaufe all things elfe are fubjc<3 to va
nity, and he only gives being, and continuance to
them all*
The Attributes of God in general!.
NOw wee come to declare to you, how this
Ejfenet of GWismadeknowne. It is by his
^Attributes ; and they are of two forts :
f i Either fuch as defcribe God in himfelfe.
2 Or elfe fuch as declare <7<?</asheeis to us
119
Other divifions there are, but this is the beft that
I can finde- becaufe it agrees with the fcope of all
the Scripture.
For the firft, thofe Attributes that fhew GWin
himfelfe, as when the Scripture faith, that God is
per/eft^ as. Be yee perfect, as I am perfect. So when
the Scripture faith, xh^zhec is unchangeable, aL
might ie, eternally thefe fhe w what he is in himfelfe :
then his other Attributes ftiew what he is to you,
as that he is mercifully patient , abundant in mercie
and truth, and that he is all-fufftciem to you, &c.
I 4
Tte .Attri-
butes of God,
are of two
forts.
The
120
GodisperfeU
jlmperfe&ion
and perfc&ion
what.
Cod before all
things.
God is perfeSi,
"The first Attribute o/G o d.
Fir ft then, wee will take this out of the Text, I
A m bath fent me unto you.
That God isperfett • he hath all the kindes,de-
grees, and extents of being in him. There be di-
vers kindes of being in the world 3 fome have
more, fome leffe • fome have a more excellent
being, fome have a leffe excellent ; fome have a
larger being, fome a lellcr, and yet all arc in him \
and this is his perfection . Imperfe&ion is a want
of fome being s Perfe&ion is to have all the de-
grees of being, that belong to a thing in his kind,
but all is in £W.
Now God is faid to be perfed :
Becaufe hce being before any thing was 5
therfore, he muft needs be full,\vithout than and
whatfoever they have, they receive it from him.
You fliall fee this in Aft. 17.25. Neither is he rvor-
fitpped with mens hands > as though hec needed any
thingy feeing hegiveth to all life and bre^tj y and all
things. He proves there, that God is perfed • be-
caufe he needs nothing, feeing hec gives to all life,
and breathy and allthings. That which is faid of
man, may be faid of every thing elfe^ What hall
thou, that thou hafl not received ? Therefore hec
that gives it, muft needs bee full of it. It is faid
that he made man after his owne Image ; and fo
he makes every thing elfe, he is the life of them
all. Now the (ampler and the life hath more in
ir.
God is pcrfeB.
it, than the image ; and therefore the life, and fir ft
originall^the realty s and firft beginning muft needs
be pci fed in himfelfe.
There is none that can fet limits to God, that
can fet land-markes or bounds to hiscntiticor be-
ing. Every creature hath his feverall bounds and
limits, thus farrc (hall they goe, and no further ;
but who hath fet bounds to him * When he had
fet forth his EfTencein lfai./\o.\\c addes,Ttf whom
will you liken God t or what likenejfe will you com-
pare unto him ?
There be thefc differences betvvcene the perfe-
dion that is in God, and that which is in any crea-
ture:
All creatures have perfedion within their own
kindc only, and in fuch a degree • but he is limply
and abfolutely perfect, without all refped, with-
out all companion, he is a mighty fca of being,
wichout banke and bottomc ;
They have all fome imperfedion mingled
with it • as, take all the creatures,thc Angels- take
all the Saints, when they are in the higheft top,
and full of all their bleitedneflc, yet they have
fome imperfedion, as lob faith- hec hath charged
them with folly.
But you will fay ; they are perfed in their kind,
how then are they imperfed i
Thev have a negative imperfedion, though
not a privative^ they are not deprived of that
which fhould bee in them 5 yet there is a negative
imperfedion, that is, there be many pcrfedions,
which they have not 3 it cannot belaid of any
creature,
121
oW Without
limits.
Ifai.40,
Five 'differen-
ces bctweenc
the pdfe&ion
that is in God
and which is in
the creatures.
Gods\>ciU&i-
on is ablbjute.
2
Vnmixeda
Ob\cci.
Anfv.
Negative im-
psifedjon in
theiaints.
12Z
ilohni.
Vncapable.
of fin and mi-
fciic,
4
SuLftantiall.
5 1
Without
want.
God is perfect,
creature, as, iloh.i. That in it there is light, and
there is no darkemffe at all: Of him only can it be
faid, there is no creature fo pei fed, but it hath
fome imperfedion.
The creature though it be perfed, yet i: is ca-
pable of finne and mifery , and it is in poffibilitic
to lofe that perfedion it is in • but God is not in
poflibility to lofe that perfedion he hath, neither
can he be capable of finne.
Take thebeft, and moft exquifitco eatures,the
Angells ; their perfedion is made up by fome
things, that are no fabftances, by circumftances,
which are not fubftances, which may befepara-
ted, (though they are not •) there is fomething in
them which is better, fomething which is worfe 5
a fubftance and an accident, and every accident is
feparable, it may bee loft- you fee the evill An-
gels, they fell, they loft that they had : but God
is a perfed fubftance, wholly fubftance- there is
nothing in him, by reafon of which it may bee
faid, there is fomething in him that is beft, fome-
thing that is worfe.
Though they have perfedion, yet they have
alwayes need of fomething j now God hath need
of nothing. The creatures though full of per-
fedion in their kinde, yet ftill they have excee-
ding great need of fomething. As you fay of a
river, you Will fey it hath need, though it be full,
it hath need of the fountainc to maintained fo
may I fay of the creatures, though they be foil of
perfedion in their kinde, yet they have need of
that fountaine, from whence their perfedion
cofnmetb.
Godw perfeB.
I2 3
| commeth, which if it beftopr,they will come to
I nothing.
Thus Cod is infinitely perfe <5tand immenfe, Reafon.
having no limits: For all limits are cither from |
the matter or from the forme 5 the forme is limi-
; ted, becaufe it wants matter to carry it to a fur-
' thcr extent; and the matter is limited, becaufe it
• is bounded with fuch a forme- but in God there
is neither matter nor forme- as there is nothing
without him, fo there is nothing within him to
bound that largenefTe of him which he hath.
But now to apply this :
If Cod be thus full of being,as the fea is full of
water, and a thoufand times fuller 5 then all that
you can doe, reacheth not to him 5 Pfal.i6.$.It
extends not to bim^ the finnes that you commit
hurt him not- all the righteoufnefle you jrer-
foi me, doth not pleafurc or benefit him : and if it
be fo, thenconfider what little caufe you have to
murmure againft him at any time, upon any oc-
cafion. For all difcontentment among the crea-
tures comes from hence, that their expe&ation is
not fatisfied* and what is the reafon, why it is
not fatisfied < but becaufe they thinke that there
is iome reafon why they fhouldbeerefpe&cd.
Therefore examine your owne hearts, whether
there be not a fecret popery in your hearts, that
you think,that you can do fomthing that reacheth
to God, that he fliould refped you for : but if God
be thus full,thou canft doe nothing,that can reach
to him. But you (hall fee how prone men are to
this 5 are we not ready to fay ; Why am I not in .
fo*
Vfc 1.
Then all we
can doCj reach-
eth not to him,
to aerie any
thing.
Pfal.itf.4.
Difconrent-
ment whence
it is. .
124
God is perfeft.
We muft be
content with
Gods dtfpofing
of us.
Simile,
Ffe 2.
fo great a place as another:' Why have not I
more gifts ^ Why have I not greater imploy-
ments * Why have I fnch imperFe&ions * Why
am I thus fubjeft to difcafes and croflesc W hence j
comes this c" Becaufe wcexpe&fomething; be-
canfe wee thinke we are not well dealt with • and i
why doe we thinke fo < becaufe men thinke, that
there is fomethinginthem, why they (hould be j
lookt after, they thinke that they have carried
themfelves fo, that they thinke there is fomething
, in juftice due to them. But if thou canft fay with
1 David, and lob, and as Christ faith to his
difciples- When you have done all, that you can,
fay that you are unprofitable ferv ants . W hat if God
will not have David to build a Temple, , but his
fonnemuft doe it < Or Mofis to lead the children
of Jfrael into the Land of Canaan, but Iojlma muft
have the glory of it * They muft be content -yet
they did more for God, than ever thou canft doe •
therefore thou muft labour to bee content alfo.
The creature doth but take of him whatfoever it
hath, and therefore it can give nothing to him •
and fhall the River bee beholding to him that
drinkes of it, becaufe hee comes and quencheth
his thirft i Or fhall the Sunne bee beholding to
hijn that hath the ufe of his light i When thou
haft done all that thou canft, fay thou art an un-
profitable fervant, thou canft doe nothing that
reacheth to God ; therefore labour to be vile, and
low in thine owne eyes, and willing to be difpo-
fed of, as it pleafcth him.
Againe, if this bee fo, then confider the fi ce-
nefle
God is perfect.
ne/Tc of his grace, in all goodneffe which hec
I beftowes: for to have done any thing for a man
' before-hand, doth lefien the benefit beftowed.
Now confider, that thou haft done nothingto
the Lord^ therefore labour to magnifie the Lord,
that hath beftowed it upon thee : For this caufe
the Lord will have juftification by faith, and not
by workes, that he might be magnified : And fo
he will have fanflification, not by the power of
free-will, but by the infufed grace of his Spi-
rit, that no flefh might boaft. It is the Lord that
is full, it is hee that gives it to thee,thou canft doe
nothing to him; itow.11.35, $6. Who hath firft
given to him, anditjhallberecompencedhim agame^
for of Him, and through Him, and to Him, are all
things, &c. As if he fhould fay, the Lord owt of
his free grace had fliewed mercy to the Ierves,(?ox
of them he there fpeakes) they were wet,like Gc-
deons fleece, when all the world was drie. After-
wards it pleafed him to bedew the Gentiles, when
the Ifraelttes were dry; wcll,hee hath done this,
fayes Paul, and what haft thou to fay to him t
Did he any wrong t Is hec not free * May not he
doe what he will 1 This is one life. Another is,
that you fhould bee content with his difpofing ;
he owes nothing to any ; for of him, and through
him, and for him are all things ; to him be glory for
ever ; <^Amen.
If hee be thus full, that the creature doth no-
thing to promeritathishand, then thou mayeft
goe to God, though thou haft no worth in thee;
though thou haft done little fervice to God, yet
goe
This perfecti-
on of his (hews
the frecnefTc
of bis grace
and goodnefle
in all he gives.
Rom. n.3^35
Vfe 3.
To goe to God
with faith,
though wee
have no worth
in us to move
him.
126
Vfe 4.
God hath no
need of any
man or crea-
ture.
Go
D iS
perfeEi.
goe to him, and fay 5 Lord, I have done nothing .
jif I had done much, yet it would not reach to'
thee ; thou art full of perfection, and bleflcd for
ever: therefore a man may goe to him with great
faith, and aske great things of him, though he be
little worth, and hath done little fervice for him.
For, if thoudidft God any good, thou mighteft
goe to him and fay, I have done this and that for
thee., therefore recompence me. But feeing it is
not fo, therefore labour to goe to G o d in faith
and when thou goeft, rhinke with thy ielfe • why
may I not have it afwell as another? Doe not fay,
I am not fo holy, and I cannot doe as Paul and
Mofes, their workes did nothing to him. Thinke
with thy felfe,that when he full choofeth a man
he doth it freely 5 and thinkeft thou that he is not
the fame afterwards? Therefore, now thou
mayeft go to him on this ground with boldnefie,
becaufe whatfoever thou doeft it is nothing to
him.
Moreover, if the Lordbe thus full in himfelfe,
then he hath need of nothing. He therefore faith
to all the men in the world and to all things -he
faith to Princes, I have no need of you • to rich
men, I have no need of you, or of your wealth .
he faith to Schollers, that have excellent parts, I
have no need-of you : therefore fay not, I am un-
done, or the Churches are undone, becaufe Prin-
ces are not for you $ becaufe men helpe you not,
for God can helpe them alone • hee doth not need
Princes: When there was none, faith the Lor b,
Jjlirredupmy felfe like a might ie Giant, hee needs
no
Godw perfect.
no hclpe, he is mod per fed, full of being, able to
doe wbatfoevcrhepleafcth.
Againc, confider with thy felfe, thatifthou-
fand thoulands perifh , it is nothing to him ; hec
cares no more for the deftrudion of the whole
world, than thou doeft for the throwing away of
a little duft 5 he is full of cxcellencie and perfecti-
on ; you fee how often heefwecpes away whole
kingdomes with the bcfomc of dcftru&ion.
nay.
117
he 1 wept away the whole world by the Floud, as
you doe fweepc a little duft out of yourhoufes.
Therefore do not thou difpute with GW,andaske
why are fo many damned? why are fo many
fvvept away 1 thinke with thy fclfc, that hee, that
was before all things wcrc,willbe when they are
gone : therefore lcarne with Paul,to reverence his
judgements, to feare and tremble before him. He
is full of being, and though thou perifb, what is
that to him i W ilt thou difpute with God ? thou
art but a particle of duft. What art thou that con-
tended with him < let the Pot (heard ftrive with
potflieards of the earth, but not with God. Shall
the clay fay to him that fafhions it, what makeft
thou i
Againc, if Goaf be thus full, then confider why
hce hath laid fuch a commandement on thec, to
doe fuch and fuch things. Is it for himfelfe i no,
for thy righteoufneffc, thy keeping of his Law
rcacheth not to him . What is it foiy hen t Sure-
ly it is for thy felfe, and for thy good. If for thec
he hath commanded, and every commandement
is for thy wealth 3 then confider what reafon
thou
Vfe 5.
That many
perifh is no-
thing to him
Vfe 6.
His CoiTirnan-
dements arc
for thy good.
iz8
God is perfett.
Deut.6.44.
thcu haft to walkc in his waics ; he faith,as kindc
parents to their children,when they exhort them j
to good courfes 5 it will bee for your owne good ; \
and if you doe it not, it will bee for your hurt : as
it is faid of the Sabbath, It has made for man, and \
not man for the Sabbath ; that is, CWappointed the j
Sabbath for mans advantage, he would be undone
clfc; he would grow wild, and forget God: and
as it is faid of the Sabbath, fo it is true of every
Commandement • therefore that is put to every
Commandement • The Commandement, which I
command you for your wealth, Deut. 6.24. that is,
when ever I command you any thing,it is not for
mine owne fake, not, that I might be ferved and
worfhipped,(though that is joyned with it)but it
is for your profit, whatfoever I command. This
then fhould ftirre us up to goe about holy duties
willingly ,after another manner than we doe. No
man will ferve himfelfe unwillingly, (though, it
may be, he will other men.) Now,allthe Com-
mandements of God doe tend to our owne ad-
vantage : 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 crea-
tures by their food. If a man did confiderthis
hce would doe this in another manner; wee goe
about our owne bufinefle with intention, becaufe
it is our owne; fo if wee were perfwaded, that
what G o d did command, it were for our owne
good, you would doe it with all diligence; you
would not only goe , but runne the wayes of his
Commandements ; you would not only take hea-
ven,
Go
D U
perfeft.
129
ven, but you would take tn with vtclcnce, and with
all your might and fl#ength, you would do what-
foever he commands/or it is for your owne pro-
fit, and not for his.
If Godbc thus ful,thcn you fliould give him the
praife of hisperfe&ion, and (lay your thoughts
upon him. It as a thing that we come fhort of, for
themoft part, for we are ready to as ke, what is
God to use' what profit, what good is it to us?
(for that is the bafe nature of ours:) but grace
teacheth us otherwifc , wee mud learne to know
God, to honour and magnifie him in our thoughts
for himfelfe. Some men have a greater know-
ledge of God, fomeleffe; he that hath more, he
is able to fet him up higher in his apprehenfion,
and to give him the more praife, PfaL 68.1. Ex-
alt him in his name I a h • that is, confider that he
alone is ful of being,and gives being to all things,
therefore(faith he) praife him, and extoll him for
this, and let your thoughts be upon him .
But muft it be a bare and empty thought of
him onely {
No,you (hall know it by thefe fourc things,if
you thinke aright of God indeed :
Thou wilt eftecme his enmitieand friendfliip
above all things- thou wilt not regardthe crea-
tures at all, either in the good, or hurt that they
can doe thee: ifthoucanft fee the fulnefie of be-
ing that is in him, and the emptineiTe that is in
every creature 5 then,ifhebethyfriend,heisall
in all to thee ; and if he be thine encmie,thou wilt
confider that hee that is full of all ftrength, and
K power
rfi 7 .
To praife Cod
fov hiaifcifc,
give bim the
honour ot his
perfection*
Pfa!.*8. 1.
SSfft*
Anfrv*
Fourefjgnesof
entitling Cods
pcrfedicn,
God^ perfeEl.
Dcut. i8«
Nahum I.
Signd
power,andbeing,that he is thine encmie,and that
| his enmity is heavy, for \^ which is, is againft J
! thee. If the creature be let againft thee, it is but as I
| a little clay or duft, they cannot hurt thee,unleffe
his arme goe along with it • and then it is not that \
creature, but his arme that doth it : As when they
came to take Chrijt, it is faid, hee faffed thorow the
midfl of thew^ they were to him as a little ditft,
and as the armie that came againft David, It/hut,. '
J and Eli fha, they were to them as a little water 3
but when God comes againft a man, then every
little thing, if he pleafeth to extend and joyne his
power, he is able therewith to quell the ftrongeft
man . Then, one man fiall chafe a thoufand, and &.
thoufand flail pit ten thonfand to flight, Deut. % 2$.
He is a mighty river, that caries all before it,
Nahum 1 . Therefore regard the enmity of the
creature, as fmall things, his enmity is only to be
refpe&ed.
If thou thinkeft of him thus, then thou wilt be
fatisfied with him- forthou haft him that is, and
thou wanteft only the thing that is not«and there-
fore thou muft fay, when thou haft loft any
thing, I have loft that which is nothing ; when
thou haft gained any thing, fay, that thou haft
gotten that which is nothing: it is a hard thing to
fay fo, but yet it is fo ; as it is faid of riches in the
Prov.13.5So it is true of honour, pleafure, pro-
fit,^. Indeed riches to men are their fubftanec-
fo they call them, but to GWthey are nothing,
andfohe cals thcm:riches 5 honour,&c.they have
but a little diminutive being, as if they were no-
thing.
God is perfect.
thing. And they are nothing in two refpe&s :
i In companion of <W,thcy are nothing.
2 Becaufe they are able to doe nothing.
So other com par ifons argue, as that they are
flowers, and falfe treafures, and fhadowes : now
doth any man grieve, if his fhaddowdoth difap-
peare- or that he hath loft a flower. Therefore
learne to magnifie God$oi he is all ; thou wanteft
nothing > if thou haft him • he is all in heaven, and
why fhould hee not be fo here i Becaufe when
Peter laid they had left all ; Chrtfi tels them
they fhould have an hundred fold^and why i be-
caufe they had a full communion with God • and
therefor^, they had all the comfort that friends
or lands, could afford 5 hee was in ftead of all to
them, as Paul, when hee w r as in prifon, was not
GWall to him * and what need had he of riches,
or lands, or friends i for friends are but'to com
fort a man • and money, it can doe no more than,
man can doe • and praife, and honour doe but
knit mens hearts to us 5 now if we have the light
of Gods countenance, we need not mans helpe ; if
God will put forth his power for us, what need
we any thing elfe * if he will heale us,what needs
the Phyfitianc ifheewillcloathus, and give us
meat and drinke, then what needs wealth *
Therefore labour to be fatisfied with
him, to prize and efteeme him,
and to thinke him to be
all in all.
K 2
THE
-"
m
THE
EIGHTH
SERMON.
Exodvs. 3.13,14, 15.
13 jin d Mojesfaid unto God; (Behold^hen
I come unto the children oflfrael^ndjJmll
fay unto them . T7;e God of your Bathers
hath fent me unto you, and they fhallfay
unto mee, Wliat is his TSlame ? ffrhatfhall
I fay unto them ?
14 And God faid unto Mofes, I Am
thatIAm. Jndhe [aid, Tl?usjhalt
thou fay unto the children oflfrael; 1 Am
hath fent me unto you.
15 And God faid moreover unto Mofes,
________ K \ ^ m
! J4
God is perfeSl.
Tims jh alt thoujsy unto the children of If-
rael; The LoudGod of your Fa-
thers, the God of Abraham, the God
ofJfaac, and the God oflacob hathfent j
me unto you : this is my 2s[ame for e^er, \
and this is my memorial I unto all genera- !
tions. I
3
Signc.
Aholymagnr;
nimitie in en-
joying God,
Falfe magnam»
otitic*
Onfider, whether your minds ga-
ther an holy magnanimitie even
from hence, that you have the Lord
for your God: for,if he be moft per-
fect, if hee hath the fulnefleof all
things in him ; then if you have him, the miade is
ready to grow to an holy kind of grcatneiTe^ for
it is the greatneffe of the objed, that makes the
minde great : and the greatnelTe of the minde ap-
pears in this,that it doth not efleeme final things.
K^Animo magno nihil eft magnum-^ When a man
can, out of this confederation, that the Lord
is my Sunne, andjhield, and exceeding great reward,
contemne and reckon all things elfe as matters of
fmall moment • it is an argument that he hath, in
truth, apprehended God, as hee ought to appre-
hend him . I fay, this is true holy magnanimity :
there is a falfe magnanimity 5 when as mens
mindes are great, becaufe they grow great with
men,becaufe of their great hopes,and riches ,and
great learning • this is a falfe greatnefle,bccaufe it
drawes men from God- it isfuch a greatnelTe as
the!
God is perfeSi.
35
the arme hath, whenitisfwellcd, which rifeth \
not from the ftrength and truegreatneficof it.,
but from the weakncfle of it. This is of an ill
kinde- but there is another kinde of grcatncfTe,
when the minde growes therefore to an holy
magnanimity ,becaufc it is fct upon the great God;
as David, he had fuch a magnanimity 3 PfhL 27.
1.3. The Lord is my light, and my falvation,
whomfljalll feare? The Lord tithe flrcngth of
my life, of whom fl) all I be afraid '? Though an ho ft
of men flwuldincampe again f mee, my heart flwuld
not fear e, &c.
If there bee any thing in this w or Id to bee re-
garded, it is an hoft of men ; becaufe it is the
powerfulleft thing amongftmen ; but I will not
regard it. Why? not becaufe hee wasftron-
ger than they, but becaufe God was his life and
ftrength; when his minde raifedupitfelfe to
fuch agreatneffe,uponthisconfideration,thcn he
was abletocontemnethcfe things,, that were to
be contemned. Such was thegreatnefle of minde,
which was found in Mofes, Hebr. 1 1 . he cared not
for the favour, or disfavour of the King, becaufe
heefaw,tn joyed, and bore himfelfe upon him, who
was invifible.
Confider, whether you exalt him as Cod, you
fhall know it by this, by feeking to him to fill up
all thofc defe&s and imperfe&ions, that we meet
with in our lives, from day to day. Beloved,
there are many things that we want; as if we lofe
a friend, we complaineof a want; if we lofe fa-
ther or mother, it is a want • yea, if we lofe no-
K 4 thing, \
Trucmagna-
nimitic.
Hebr.11,
4
Signe.
Exiltirg him
as Cod.
l,tf
coioir.j.
objetl.
Anfw.
lfai.55 a.
How ro know
whether we
fecke to Gsd.
God tV perfeft.
thing, yet wc find many defers which we would
have made up : now, what is the way to doe it i
If thou thinkeft to make them up by the creature,
thou wilt finde it to bee but a fmall bufh that will
not flop the gap; but if thou goeft to him that is
all in all, Colof.3. ifthoufeekeft to make it up in
him, when any thing is loft: when the bucket is
broken,if thou goeft to the fountaine ; if a beame
bee cut off that was given and (hined thorow the
creature, if thou goelt to the Sunne,that can give
the like beame thorow another creature ; if thou
feekeft to have communion with him, then it is
that thou efteemeft him as thou
an
argument
oughteft to doc.
Every man will fay • I fceketo the Lord, I
looke for all my comfort from him
Yea, but how doeft thou beftow thy labour t
Ifai .55.2 Wherefore doe yon ft end wonyfor that,
which is not bread ? and your labour for that, which
fatisfieth not? hearken diligently untomee, and eat
that which is good, and let your fouU delight it felfe in
fatneffe. Let a man confider in this cafe, how he
beftoweth his paines : if hee thinke to have all in
God, he will fave his paines, and not lay it out up-
on vanitic,buthe will beftow it to fome purpole-
that is, hee will take much paines to feeke his fa-
vour in all things,and looke to him for a fupply of
all, and not to the creatures, becaufe they can doc
but little, they have no power,no ftrcngth to doe
anything, they are of no moment; but if God be
pleafed to make up the defe&,then if he have but
little wealth, he will make it to ferve his turne ; if
he
God « perfeB.
IV
he have but one friend, ir fhall be to him, as if he
had many; if he have but a little credit^it fhall be
to him,as it he had a great name,&c. all things elfe
will be but of a little bulkc without him.
But the creatures arc of great moment, expe-
rience fliewes them to bee fomcthing : for, w 7 ho
lives without them < Apaine, are not w r ec com-
manded to pray for outward bleflings i and wee
are not to pray for that which is nothing. Again,
doth not the Scripture reckon them fo r they are
things for which wee mutt be thankefull, and the
w r ant of them doth afflift us,and we muft efteemc
it as achaftifement. Now, no man will be thank -
full, or afflid himfelfe for that which is nothing
and therefore there is fomething in the creature,
they are not altogether nothing or vaniric.
To this we will give a threefold anfwer :
Though they be fomcthing 5 yet their efficacy
is not from themfelves, but from the Lord. An
horfi is able to doe fomcthing, but to lave a man,
it is a vaim thing • the builder builds, but it is no-
thing, and the watch-men watch in vaine, with-
out the Lord-j thcefficacie that they have to do us
hurt: or good, is from him, and not from them-
felves: If God will fay to the creature; Goe, and
do: fuch a man good, it will doe it, becaufe there
goes a concourfe of efficacie from him to doe
So, if hce fay to a creature, Goe to fuch a man,
andaffli&him, it will doe it, though it bee never
lo fmall and meane a creature »t her fore <- £ them-
felves they neither doe good nor htttfc, the rf&su
cie that they have is from him, aftd net from
them-
Object.
Th;t the crea-
tures ia them,
lekcs arc of
no mcroentto
us,are nothing
in three re-
fpctfs.
Anfiv. i.
Their efficacie
is from God.
i ? 8
God isperfeB.
Anjw.2.
Thtyareat
his comn and.
proy 23.
Simile,
Anfw. 3.
They can doe
little good ac
beftj and that
which they doc
is of no conti-
nuance.
thcmfelves.: they arc mccre inftrumentS; and if
God withdraw his blcfllngand curlings they can
doe us neither good nor hurt.
We fay that they are nothing,becaufe they are
at his command . if he would doe us good, hee
never wants one to fend of his errand • if he will
make a man rich, he wants not wealth, it is at his
command 3 if he will give amanfriends,, hee can
fetch them againe • if all thy friends hee prefent,
yet they ftirre not, unlcfle he command . The rich
and the pore, they meet together, hut the Lor d
makes them both. And in this regard, riches are \
laid to be nothing, Prov.23. Riches take to them- \
[elves wings, and fly away 3 And, why doe ft thou fit \
thy heart upon that which is nothing ? That is,thcy
goe and come at his command- and therefore they
are to bee counted as nothing. If a man fee a
flocke of the beft fowle on his land, yet he looks
upon them as nothing to him, becaufe they have
wings and will fly away- and you fhouldthinkc
fo of all things elfe 5 that they have wings, that
they goe and come at his command,that they are
nothing, becaufe they arc nothing to you.
They are nothing, becaufe as they can doe but
little good ; fo that which they doe, is of no con-
tinuance • and therefore they are faid to bee vani-
tie. So that put the cafe that they have fome effi-
cacie in them, (when yet they are adted by the
Lord 3 ) yea, put the cafe that they were at their
owne command (as they were not) yet they can
doe but little good, and that is of fo fhort conti-
nuance, that thereiore they are vanity, they are
nothing.
God is perfett,
nothing ; becaufe they are little more than no-
thing; as Salomon calleth them; all things under
the Sttnne are vanities they are emptie things ; and
that which is under the Sun cannot reach above
the Sunne 3 and therefore they are laid to bee va-
nitie.
But if you fay that they are great things, and
therefore you fee how the Prophets did magni-
fie them, and did fet forth the greatnefle of affli-
ctions in the want of them.
Ianfwer, that they are of ufe indeed, in re-
gard of the weakeneffe of the creature, and the
continuance of this life; but if they be compared
toeternitie, they are nothing; andagaine, if the
Lord be with us in the want of them,they are no-
thing ; if the Lord lend us affli&ions, and give us
his favour and the light of his countenance, all is
nothing • if he fend us into prifon, if hee be with
us,it will be nothing : As,on the contrary ,if
a man had a brave Palace, and Cod was
not with him,if he did withdraw
his favour from him, ic
were nothing,
c
' - ■ _! •
1h
l l9
object.
Anfrv.
140
The Ti-tord
Attribute ut
God.
GOP« the
fir fi without rtl
canfe*
Rcv.«8'.
God without all Caufes,
Rev-3.14-
Ifai.44 ^«
RomJi.36.
Reafin 1
Elfcforac thing
{houldbc be-
iose the Lord*
fficfecond Attribute^ God.
THc next Attribute, which likcwifc may bee I
drawnc from this place, is this :
That God is the fv ft without all c ah fes, having
his bcmg,and beginning from himfelfe. This I finde
fet dovvne in Rev. 1.8. /4/// Alpha and O-
m ega, the beginning and the ending, faith the
Lord, which is, which was, and which is to come,
tire Almightk ; that is, what Alpha and Omega arc
in the letters, tfeat I am to the creatures ; 1 am the
firft, and the laft; that is, if T fhould fuffer the
creatures to fall, then I fhould be the laft, and I
am He they would returneunto,/?*^. 14.(^7/?,
according to his God-head,is laid tobethe begin-
ningof the creation of G o d, //S/.44. 6. 1 am the
fir ft, and laft : The meaning of it is,thathceis
without all caufes, that he is from himfelfe, and by
himfelfe y and of himfelfe, and for himfelfe, Rom.
11.36. that is, hce is the firft, hee never had any
efficient caufe, as all the creatures have • that
which hath no efficient caufe, hath no end - that
which hath no end,hath no forme;(for the forme
doth but ferve to carry a thing to fuch an end)
that which hath no forme, hath no matter, for
the matter is dependent on the forme ; and fo con-
fequently, he is without all caufe. But wee will
fhew you the grounds of this, they are thefe
three:
He is without all caufe : for, if there were any
caufe of him, that caufe mutt needs bee caufed,
I cither
God Tbi thout all Caufes,
141
either from fome other,or from it fclfe,not from
any other 3 for then there fliould be iomething
that is before the Lord,that is better than he,from |
whom he receives all things ; but that cannot be:
for, then it fliould be Cod, and nqt the Lord^ and
it is not from it felfe, becaufe nothing is the caufe
of it felfe, for then it fhould be before it felfe,and
it fliould bee better than it felfe; for the caufe,
though it give the fame that is in it felfe , to the
effeft, as the father to the fonne • yet the caufe is
better, becaufe that which gives , is better than
that which receives.
Againe, it fliould be different from k felfe,for
the caufe is different from theeffeft : therefore it
muft needs bc,that he is without all caufe,and the
firft, and the beginning of all the creatures of I
God.
Wherefoever you fee any thing,that hath but
a part of another , it muft needs receive it from
fome whole 5 and if it doth receive it from that
which is but a part 5 yet by degrees it muft come
to fome whole 3 as to the fountaine • as for exam-
ple, if iron or wood be on fire,&c.they have but
a part of that element, which argues that there is
fome whole.
But it maybefaid, it hath that part of it felfe
originally.
That cannot bej becaufe whatfoever hath any
thing originally, muft have the whole, and not a
part • as the Sunne,bccaufe it hath the light origi-
nally ^therefore it hath not a part, but the whole,
though afterward it gives light to many- foa
fountaine^
Rpafoni
Objetf.
Aw(h
n\
14*
RcafdH.^.
God without all Qaujes.
fountaine, that hath water originally, hath not
the part, but the whole, though afterwards it
runnes into many brookes ^ and if there were but
one fountaine, as there is but one Sunne, then all
the water would be in that fountaine, as the light
is in the Sunne.
Now to apply this, looke upon all thecrea-
tures,and you fhal find that they have all but part
of being; the Angels have one part,men another,
and other creatures another part,&c. which is an
argument that there is a whole, which is G o d
blejfcd for ever.
Befides,it argues that he hath that wholnefle
of being from himfelfe^ for he that hath but part
of a thing, both borrow it, and therefore mu(t
com e to theoriginall 5 for nothing is borrowed
but it isfrom another ,and not from it felfe ; ther-
fore,feeing the creatures have .but a part of being,
it pre iuppofeth that there is a whole,that therels
an immenfe being, that is of himfelfe, and from
himfelfe, and hath it not from any creature.
Laftly,there is nothing that the eye hath Cccnc y
or that the eare hath heard, but it is poflible not
to be ^ there is almoft nothing but is fubjeft to
corruption 5 but if it benotfo, yet th'cy have a
poflibility not to be • as the heavens,though they
arenotco r rupted, yet they may be : nowwhat-
foever ha l ha poflibility not to be, itiscertaine
that it was nor, & that which was not,is brought
to a being by h*m that is, fo that you muft come
to fomething which is > that is the caufe, that is
the beginning and ending, that is without caufe,
that
God without all Qanfes,
that is * and » , he that was, and that is to come.
Now we come to application.
If the Lord be without all caufe, this we may
gather then, that he doth not will any thing, be-
caufe it is juft, ordefircit, becaufe it is good, or
love any thing, becaufe it is pleafant ; for their is
no caufe without him,all perfe<5Uonis in him ori-
ginally.
The creatures indeed defire things,becaufethey
aicgood^ and love them, becaufe they are plea-
fant 5 becaufe they feeke for perfe&ion out of
themfelves, becaufe they are caufed by that
which is out of themfelves : but this is not fo in
God, who isthe firft caufe, becaufe, of the firft
caufe there is no caufe s and of the firft reafon
there is no reafon to be given. Looke whatfoever
is in the creature, whatjufticeorexcellencie,it
comes from God • and if he fhould will any thing
for this caufe 5 becaufe it is good, there fhould be
a reciprocation, which is iinpoffible. I fpeakc
this for this end • that in our judging of the waies
of God, w r ee fhould take heed of framing a mo-
dell of our ownc, as to thinke, becaufe fuch a
thing is juft • therefore the Lord wils it: the rea-
fon of this conceit is, becaufe we thinke that God
muft goe by our rule • we forget this, that every
thing is juft becaufe he wils it ; it is not that God
wils it, becaufe it is good or juft. But we fhould
proceed, after another manner, wee fhould finde
out what the will of God is ; for in that is the rule
of juftice and equity • for otherwife it was poffi-
ble that the Lord could er re, though he did never
crre
141
Vft
u 1.
G 0</ therefore
wils not things
becaufe they
arc juft j but
they are juft
becaufe he wils
them.
144
Vfe 2.
God may doe
all things for
himfelfe, and
his ovrne glory
God without all Qaujes.
erre : that which goes by a rule, though it doth
not fwarve, yet it may; but if it be the rule it
felfe, it is impoliible to erre. As, if the Carpen-
ters hand be the rule, he (hikes a right line. The
Angells and creatures have a rule, and therefore
may erre • but it is not fo with God, and therefore
what God wills is juft,be caufe he is the rule it fdfe 5
therefore in th&fnyfteries of predeftmation, wee
are to fay thus with our felves . Thus I findethe
Lord hath fet it downe, thus he hath expreffed
himfelfe in his Word, fuch is his pleafure • and
thcrfore it is reafon, and juft fuch againft which
there can be no exception.
If GWbe without all caufe, when he may doe
all things for himfelfe, and for his owne glory •
becaufe he that hath no caufe above, or without'
himfclfe,he needs not/doe any thing but for him-
felfe. The Angells,they have a caufe above,and
without themfelves, therefore they muft doe
nothing for themfelves, but for another, Rom.
ii. laft, Of him are all things^ therefore to him be
glory : that place (hewes us a ground of this,why
wee muft not expeft, that God fhould doe any
thing for any other end,for any other creature in
the world; for having no end above himfelfe, it
is impoflible that he fhould have any end but him-
felfe, Prdv.16.4. The Lor d hath made a//
things for himfelfe -^yea, even the rvi eked for the day
ofevill. Whereas this objection might be made s
Will he caft men to hell < will hcedamnethem
for his owne glory < Yes (faith hee) all his ani-
ons even that alfo is for his own fake s Kom.9.22 .
there
f
God TfritbeHtall Qaufes.
145
there it is more large : What tf God willing to
jhew his wrath, And to make his power knowne, endu-
red with much long-fuffermg the vejfels of wrath fil-
led to deft ruction ? Sec. This is enough,he hath no
end, no caufe above himfelfe • and therefore it is
reafon enough, he doth it becaufe he will doe it.
And this is a thing to be obferved out of the 19, 1
and 20. verfes, where the fame reafon is given
thatwenowfpeakeof,*^/^/^ &c. faith the
Apoftle, if youlooke on God, and the creatures,
you fliall finde this difference bet weene them 5 all
the creatures are made, as pots are made by the
potters • and therefore, *s they have an author of
their being, fo they doe ferve for another end ^ fo
that the potter he may appoint what end hee will,
and no man can fay, why doeft thou it < So God,
becaufe hee is the firft caufe, hee may have what
end he will, and no man can fay, why docft thou
fo i hee may make fome veflels of honour, and
fome of diflionour, and all for himfelfe, and his
owne glory : therefore, when you fee that he did
notfparethe Angels, but caftthemdownc into
hell, there to be referved in chaines of darknefle
till the laft day 5 when you fee him not fparing
the old world, when you fee him fuffering the
Gentiles to vvalke in their owne wayesjwhen you
fee him to fuffer a great part of the world to Le
damned, and to perifli • when you fee him let the
Churches to be made havocke of, you fhould be
ready to fay thus 3 T0 him be glory for ever : that is,
you fhould not munmire againlt him, bur glori-
fie him, and reverence him for ever : for he may
L doc
1-
146
God without all Caufes.
Matth.ao.i j,
1$.
^3- ,
Wc fliould 00
nothing for
our owne ends
but for God.
doe all things for himlclfe. And this is the reafbn
that is rendred, Mattb.20.1^16. May not I doe
what I will with mint owne f He gives it there as
the reaibn, why many are called and few chofen,
why the lewes were firft, and the Gentiles laft :
why he lets goe many probable men, and choo-
fetn the worft ; faith he, May not I doe with mine
owne what I will I Beloved,this difference is to be
obferved betweene the creatures and God : there
is no creature can lay of any thing, that this is
mine owne, becaufe he made it not, they are not
the mafters of them • but God may doe what hec
1 will, what he pleafeth,becaufe they are his owne.
If God will take a few out of a Nation, and de-
ftroy all the reft,who can fay any thing to him *
they are his owne • as he is without all caufc fo
he is without all end. Now, as this is of life to
juftifieG^, in that it is his property to be with-
out all caufe ^ fo it may teach us •
That man may not doe any thing for his owne
end, but he is bound to doe all for an higher end,
as hee that made us hath appointed, for the effi-
cient can make a thing to what end he pleafe. You
fee it is fo with men, as a knife is made to cut, a
key to open, &c. and yet they are all of one ma-
teriall : 10 the Z^looking downe from heaven,
he made of one heape of clay fevcrall creatures,
and appointed to every one his feveral end,which
end they muft obferve and aime at • and if they
doe not, they wrong him that made them • and
therefore it is hee deftroyes them. And fo it is
with every thing that is made for an end • as fire,
that
God without all Caufes,
H7
that is made to warme a man, if it doeburne the
houfe,we put it out ; a veffcll that is made to keep
wine or bcare, if it doe corrupt it, we lay it afide,
and put it into one more wholefome : fo doth
God, he puts to every man his feverall end, and
therefore he gives them feverall gifcs,and feverall
callings : himfelfe, indeed, is the generall end,but
Ibefides the generall, he appoints to every calling
a particular end • to a Minifter he faith, Goe,and
feed my fheepe 5 if he goes, and feeds himfelfe,
and not the people ; it he feed them with ftubble,
and not with hay, hee doth not attaine his end •
and fo may I fay of every thing elfe j of a Ichol-
ler, aMagiftratc, a husband; they have feverall
places, and divers gifts given them, and all for
their feverall end, and if they aime not at their
end, but worke for themfelves, they are worthy
to be deftroyed : as a man, if hee hath an inftru-
ment that is crooked, and unfit for ufe, then hee
cafts it away, and taketh another ; but if it be fit,
he will lay it up for ufe, and he will fay, let it not
be loft: fo doth the Lord with men, if they be
pliable to him, if they will worke for the end
that he hath appointed them, then he faves and
preferves them • but if they will doe things for
their owrie end, it is the next way to deftru&ion.
For obferve this ; for any man to do any thing
for his owne end, is to arrogate that to himfelfe,
which is the Lords, who is without caufe, which
is an high kindc of idolatry. Let them confidcr
this therefore, that labour that they may be rich,
that labour that they might have outward excel-
L 2 lencie,
L'4* i
God without all Caujes.
Objeti.
Anfiv.
Signcs, where-
by a man
may know
whether bee
maketh God
or himfelfe his
end.
I
jlencie, and to befomethingmtheflefh, that la-
bour only for outward honour, for places of im-
ploy ment, and credit in all things s fo a fcholler
that is negligent, he faith, I fhall make a fliift to
live • but haft thou not another end ? art thou not
made? art thou not a creature i is it enough for
thee to live,and no more i fo they that have their
eftates provided for them, they care not for lear-
ning, they fay, they can live without it; but art
not thou made ? and is not this thine end,to fer ve
Godmd men i So he that /hall choofe a calling or
courfe of life, according to his owne fancie,"not
that which fhall be ferviceable to men, but that
which pleafeth himfelfe, let him aske himfelfe
this queftion • Am I not made? Am I not a crea-
ture i have I no other end, but my felfe 1 There-
fore let men confider this, and looke to it • have
I not chofen this courfe of life, and have I not an
end appointed to me i That end is to be fervice-
able to God \ and profit men: But if a man fhall
thinke with himfelfe,what is the beft way to live
and provide for my felfe, and to get profit and
wealth 5 thefe are idolatrous and finful thoughts.
Godmay doe all things for himfelfe, becaufe he
hath nothing above himfelfe ; but if thou doft fo,
thou provokeft him to wrath exceedingly.
But you will fay, I doe all for this end,to ferve
God and men?
Thou that doeft pretend this, that thou doeft
things to be ferviceable to God and mea, and not
to thy felfe, thou flialt know it by this-:
i If thou putteft thy felfe to things that are
above
God without all Qaufes.
above thee, it is a figne that thou doeft it not for
his fake, that hath appointed thee, but for thine
owne.
2 If thou art fit for an higher place, if thou
refteft in things that arc bencatluhee, for thy
greater profit, thou feekeft thy felfe, and not the
Lord.
3 If- thou doeft refift the providence of God,
that when thou haft a calling, and art put in it,and
thou putted thy felfe out again for thy advantage,
then thine end is thine owne felfe. Paul when he
went to Macedonia, hee found but bad entertain-
ment there, but he went, becaufe he was fent. So
Iohn, he went to Patkmos, where the people were
but few, and barbarous, yet he obeyed God, and
went. So Eliah, when he was lent to Ahab,znd to
prophefie to the Ifraelites, among whom, for all
thnt hee knew, there was not one foule, that did
not bow his knee to Baal. Ezcheland Ifaiah P whcn
they went to harden the people to deftrudion,yet
they went willingly, becaufe the Lord fent them j
it was an argument that they did it not for them-
felves. A fervant is not to doe his owne worke,
he doth it as his mafter will have him to doe i^ if
he doth the things that his mafter bids him, and
faith, lam his fervant • and if he bid me to goe, I
will goe, or if he bid me come, I will come; if he
bid mec to keepe within doore, and to doe the
meaneft works, I will doe them 5 this is an argu-
ment that he doth not feeke himfelfe. W hen a
man is thus dependent upon God, willing to take
imployment, not above him, nor below him,nor
L 3 refift
H9_
things too
high
Refting in
things too low.
In putting a
mans felfe
from Gods in>
ploymcnt for
his owne ad-
vantage
150
4
In minding
too much
hispwncim-
•ilojmcnc neg-
leclin^ Gods
fervice.
God without all Qiufes.
Ads 6. 4.
In grieving
moft for the
loflc or that
I that concemes
Ihimielfe.
refift his providence, but willing to be guided by
him, it is a fignc that he feekes the Lord, and not
himfelfe.
4 Bcfides, let a man confider what he doth in
thefe fcrvices that immediatly concernc the Lord
himfelfe. If a man (hall ftudy much 3 and pray lit-
tle • if a man fhall fpend all his time in his calling
about worldly bufineiTe, and little time for duties
to build up himfelfe in knowledge, as in prayer
and reading, &c. it is a figne that he doth it, not
for the Lord, but for himfelfe 5 for he that feekes
not the Lord, in that which is done to his perfon,
he doth it not in that which is done in outward
workes; he that will not be faithfull in the grea-
ter, and that which God doth immediately com-
mand in his worfhip, he will never be faithfull in
thofe things which are further oft!, that are of
Ieffe confequence, Att.6.^. It was an argument
they gave themfelves in integrity to the miniftry
of the Word, becaufe they gave themfelves to
prayer as well as it- they did, as it were,divide
the time between both 3 if we were to preach on-
ly,fay the Apoftles, we could then wait upon Ta-
bles, but one halfe of our time is to be taken up in
prayer, the other in preaching: and if you thus
divide the time, it is a figne you look to the Lord.
5 Befides, confider what it is that troubles
thee «? what a man aimes at,if he lofe his end, that
grieves him, when his worke is done 5 if this bee
thy trouble that thou haft loft fome credit, or
profit, then thine end is thy felfe $ but if this bee
thy griefe, that thou haft not done it in fuch a
man-
God without all Caufes.
15*
nianner,that others may receive profit and advan-
tage by it, it is a fignc that thou diddeft it not for
thy felfe, but for Gods glory .-
6 Befides, if a man confiders what it is that
doth make things pleafant, and gives amabihtie
to that,which is harfh in it felfe. Labour in it felfe
is fweet to no man, unlefle there be fomething in
it that fvveetens it : now confider what that is^if in
it thy eye is upon thy wealth, that comes by it • if
thou ftudicft hard, and if thou preacheft much,
and it is for the praife of men, thou feckeft thy
j felfe, and thy reward is in it • but if thou lookeft
up to the Lord, if thou doeft it 5 becaufe he fees it,
and knowes it, and that he may fay . I know thy
worke&ndthy labour 3 it is a fignc that thy end in it,
was the Lord, and not thy felfe.
7
from God or from men * Whence come thofe
complaints of the unthankefulneiTe of friends and
pupils, and thofe wee doe good to i but becaufe
we looke to men, and not to God. For if wc did
looke to God for our reward, their thankfulncfle
or unthankfulnefle would be of fmall moment to
us : for doth the Nurfe nurfethe child for it own
fake only * doth fhee looke for reward from the
child,or from the mother that putteth it to nurfe ;
if you looke for your reward from men$ they are
your end • but if you looke for it from the Lord,
their encouragements or difcouragements will
not much move you .
8 Againe, confider wherin thy minde reftcth,
for that which a man makes his end, therein his
L 4 minde
From whence doeft thou looke for wages <
6
In fweetning
his labour by
fomewhat that
concern es
himfeUe.
In looking for
iewardfiom
men.
Simile.
Inrcftin^in
that which
conccrnes
himfelfe.
»5*
7
God without all Caufes,
minde rcfteth,and in nothing befides : a husband-
man, though he doth plow and iow, &c. yet he
refts not til he comes to the harveft : he that hews
ftone,and fquares timber, doth it, and refteth not
tilhhehoufe bee built: therefore, doe thou con-
fider with thy felfe, in all thy workes, what it is
that gives reft to thy thoughts • if thou doeft fay,
I have now wealth and r iches enough, and means
enough, I have gotten what I aimed at, and now
my foule is at reft j if thou fayeft, I have now ho-
nour and name enough, my children be well pro-
vided for ; and therefore your foules reft in this ;
then this was your end, and not the Lord . wheras
you ought to fay,though I have provided for my
children, yet doe they feate the Lord? are they
brought home to him * My trade hath brought
mee in much, but howferviceablehavelbcene
with it < I have much credit and eftate, but what
glory hath it brought tohsvs Christ?
So he that is a Minifter • it is true, I have enough,
enough credit,enough for eftate-but what is this?
have I brought any glory to the Lord ? have I
converted any i if thy heart can have no reft, but
in the Lord, and in the things that belong to the
Lord, it is an argument that thine eye was upon
him.
Remember this,that feeing weare made,feeing
we have an higher caufe, and that to be without
caufe belongs to GWalone- therefore wecmuft
carry our felves asfervantSj asitisfaidof Da-
vid, hee ferved his time • hee did nothing for his
owne end., but he carried himfelfe as a fervant,he
did
God Without all Caufes.
did not fay; I will have fo much pleafure., and
then ferve God . he did not cut the Lord fhort, but
hee ferved his time, hee gave the Lord the whole
day. It was the comfort that IesvsChrist
had, when he was to goe out of the world, John
17.4. I have glorified thee on earth, lhavejinifhed
the rvorke that thou gave ft me to doe 3 that is, I was
as a fervant, and I chofe not my worke, but it is
that which thou gaveft me, and I have not done
it by halves, but I have finifhed it- therefore glo-
rifie thou me. So if thou canft fay it, when thou
goeft out of the world, that will be thy comfort
at that day j but if nor, remember that it is the
Lords manner of dealing, when men will feeke
themfelves, and their owne end 5 hee Iayes them
afide, as wee doe broken veflels, fit for no more
life, and he takes another. If there be any here,
that can fay fo, that the zWhath laid thee afide,
and taken thy gifts from thee 3 remember, confi-
der with thy felfe, that had ft thou ufed them to
his glory, and made him thy end, be furc that he
would not have laid thee afide, but that he would
have ufed thee. Belovcd,we fee it by experience,
that men of fmall parts, yet if they had humble
hearts, and did ufe them in the fimplicitie of their
fpirits to Gods glory ,then he hath enlarged them,
andufedthem ingreateftimployments. Againe,
on the contrary fide; men of excellent parts ,they
have withered, becaufe they did not ufe them to
Gods glory, therefore he hath laydthem afide as
broken veffels.
THE
53
ioh.17.4,
>55
THE
NINTH
SERMON.
Exod vs. 3.13,14, 15.
13 And Mofesfaid unto GoDj (Behold^hen
I come unto the children of lfrael,andfhall
fay unto them ; Hie God of your Bathers
hath fent me unto you, and they (hall fay
unto mee 7 Wliat is his Name ? ^ohatfball
I fay unto them ?
14 And God [aid unto Mofes, I Am
thatIAm. Andhe faid, Tliusjbak
thou fay unto the children oflfrael ; I A M
hath fent me unto you.
15 And G o d faid moreover unto Mofes,
Tim
l5 6
A third Attri-
bute of God*
Hii Eternity*
Dotlr.
Cod is eternal!
1 1
2
3
Tl?e Eternity of G od.
Tlmsjhalt thou [ay unto the children oflj-
rael; The LordGod of your Fa-
thers, the God of jfbraham, the God
oflfaac, and the G o d of Jacob hath fent
me unto you : this is my TS^ame for e\er y
and this is my mwioriall unto all genera-
tions,
The third Attribute of G o d.
E come now to a third Attri5ute,and
that is the Eternity of God ; for
God doth not fay, He that was, but
He that is, hath fern me unto you. He
that is without all caufe, the effi-
cient and finall,he muft needs be eternall ■- he that
hath no beginning nor end, muft needs bee eter-
nall: andbefktes, in that he faith, lamthatlam,
not I am that I was, it muft needs be that heeis
without fucceffion.
Therefore from hence we may gather, that
God^ Eternall*
In handling of this point, we will jfhew you,
Firft, wherein this confifts.
The reafon, why it muft be fo.
The differences.
The
The Eternity of G O d.
*J7
The confe&aries, that flow from thefediftin-
5 <2ions of eternitic.
For the firft,you mnft know, that to eternitie
thefe five things are required : Five things re-
It muft not only have a fimple,but a living and ^ uircd in ecer -
mod pcrfecft being. For eternity is a tranfeendent
property, and therefore can be in none,but in the ;
moft excellent and perfe<5t being,and therefore it ;
muft be a living being. This we have exprefTed \
mlfai.jj .15 .Thus jaith the high and loftte one,that irai.j7.1j.
inhabit eth eternitie, whofe name is Holy, I dwell in,
the high and hoi) flace, &c. As if he fhould fay •
there is no houfe fit for him to dwell in, that is
high and excellent, but only the houfe of eterni-
tie. Where eternity is compared to an houfe or
habitation,to which none can enter,but GWhim-
felfe, becaufe he onely is high and excellent • all
the creatures are excluded out of this habitation.
It is required to eternity 5 that there be no be-
I ginning • which defcription you dull fee of it in
I Pfal. 5?o.2. Lord, thou hafi beene our dwelling pfcl $»&.
K f place in all generations 5 before the mount aines were
I brought forth, or ever thou h ad ft formed the earth ,or
\ the world '• even from everlajlwg to everlajlmg thou
art G o d .
And here alfo you have the third expreflion :
and that is,to have no ending,he is not only from
everlafting, but to everlafting.
There is no fucceflion : as, fuppofe all the plea-
fures that are in a long banquet, were drawne to-
gether into- one moment \ fuppofe all thea&s of
itnans underftanding, and will, from the begin-
ning
1,8
The Eternity of God,
Iohn 8.58.
pfai.90. i) 3.
2
The reafbns
why f/^nauft
be cvcrnali.
ning of his life to the end, could be found in him
in one inftant • fuch is eternity. God poffeilethall
things altogether, he hath all at once, Ioh.8^8.
pertly, verily I fay unto you, before Abraham was, I
am : As if hee fhould lay,, there is no time pad,
prefent, or to come with me 5 he doth not fay be-
fore Abraham was, I was,but I am,a*id therefore
he is eternall.
He is the difpenfer of all time to others 5 he is
£0ra?of alltime,al times do but iffueout ofhim,as j
rivers from the fea- he difpenfeth them as it plea-
feth him, PfaLg o. compare vcrfe 2. and 3. toge-
ther, Before the Mountames were brought forth ,&c.
even from everlajling to everlajling, thou art God .
Thou turneftman to deflruclwn, andfayefi - y returne
yee chi Idren of men. He fets time to the fonnes of
men ; where we fhall fee that this is the property
of him, that is eternall, to fet times and feafons to
men,&c.
The reafon why Cod muft be eternall, is this,
becaufe he is what he is of himfelfc, he is with-
out all caufe,and therefore canh~ve no beginning
or ending ; and therefore he mult of neceflltie be
without all motion, and without all fucceffion,
for all fucceffion prefuppofeth motion, and all
motion prefuppofeth a caufe and efieft; for what-
foever is moved, is either moved from no being
toa being, or fromanimperfed, toamorcper-
fe£l being- that is, to be moved to an higher de-
gree : now God that hath nothing in him to be
perfe&ed, is not capable of a further and higher
degree,
f The
TJw Eternity ofGou.
The third thing is the difference betwecne the
eternitie of 6W,arid the duration of all creatures,
which confifts in thefe particulars :
They, even the bed of thcm,have but an halfe
eternitie, they are not from everlafting, though
they are to everlafting.
That eternall duration that they have, is not
intrinfccall to them, it is dependent, they receive
it from another.
They cannot communicate it to another, nor
extend it beyond thcmfelves- 3 the Angels,though
they bee eternall, y^ they cannot make other
things to be eternall • God onely can doe this.
All the ads of the creatures, all their pleafures
and thoughts, and whatfoever is in them doe ad-
mit a fucceifton, a continuall flux and motion 3
but in God it is nor fo- he is as a rocke in the wa-
ter that (lands fad though the waves move about
it ; (ois it with God: and though the creatures ad-
mit of a continuall flux and fuccemon about him,
as the waves doe j yet there is none in him. And
thefe are the differences betwecne the eternity of
God, and the duration of all the creatures. Now
followes the fourth thing.
The confe&arics that flow from hence, they
are thefe two : *
If this be the eternity of God, then to him all
time, that is to come, is, as it were, pad, Pfal.90.
4. A thoufand ye ares in his fight are but as yefter-
day, when it is pajl : that is, a thoufand yeares that
are to come,they are to him as pad 5 they are no-
thing to him . And againe, a thoufand yeeres that
Foarc diffe-
rences between
the ecerniry of
God, and the
duration of all
creatures.
are
ConfeCi, 1 .
He pofTctfeth
a 1 things to-
g-thef; and all
time is prefent
and as it were
pad with him*
Pfal.90.4.
x6o
To Cod no
time Neither
long or ihort.
iTim.x.i7»
Tloe Eternity ofG o d.
Conjett.z-
Ecsrnitic
makes good
things infinite-
ly go*d, evil]
things inSnitc-
ly cviiJ.
are paft,are as it were,prefent to him,as we heard
before: Before Abraham was, I am. For hepof-
feflcth all things together ; by reafon of the vaft-
neffe of his being, to him all things areprefent.
As he that (lands upon an high mountaine, and
lookes downe(it is a ft mile that the Schoole-men
often ufe; ) though to the paflenger that goes by,
fome are before, fome behinde, yet to him they
are allprefent. So though one generation pal-
feth, and another commeth • yet to God, that in-
habits and ftands upon eternity, they are the
fame, they are all prefent,«there is no difference.
And then this followes from hence, that to God
no time is either long or fhort, but all times are
alike to him; therefore he is not fubjecft to any
delay es or expectances ; he is not fubjed to any
feares, for they are of things tocome ; nor to the
tranflationofgriefe, orplcafurc, or the lofleof
any excellencie, that before bee had not, as all
creatures are $ therfore wefhould confider of the
excellencie of God, to give him the praife of it:
this ule is made of it, in 1 Tim.1.17.. Now unto the
King eternally immortall,'mviftble, and the only wife
God, be honour, and glory for ever and ever, A-
men ; As if he fhould fay • this very co'nfidera-
tion, that God is eternall, fhould caufeustogive
him praife : and fo is that in ifiij 7. 1 5 .
Eternitie makes that which is good,to be infi-
nitely more good than it is, and that which is
evill, to be much more evill - y and that not onely
in refpeft of duration (that which is good for a
weeke, is better for a yeare • and an evill, when it
con-
The Eternity of G o d.
i »<*i j
Vft I.
To mind more
tfcofe things
which art
eicrnaJL
continues an infinite time, it is infinitely more
evill, ) butalfoin regard of that colle&ion into
one, which is found in thofe things that continue
toeternitie: as when all joyes are colle&ed into
oneheape, and all griefe into one center ; fo that
you (hall joy as much in one inftant,as ever here-
after s fo that though the thing be ftill but the
fame, yet the continuance makes ir infinitely
more good.
Seeing eternitie is a propertie of God$ wee
fliould learne hence, to minde moft the things
that arc eternall, for they are, of all other things,
of the greateft moment, becaufc they doe moft
participate of this tranfeendent propertie of the
almightie. God is eternall, the foule is eternall,
heaven and hell are eternall . therefore they are
more to be regarded of us. You (hall fee this in
i Ioh.z. 1 7. as a reafon why wefhould not minde
the things of the world 5 becaufe the world va~
nifieth, itpajjeth away, and the lujls thereof (faith
the Apoftle ; ) that is, looke upon all the things
below, and both the things paffe, and your affe-
ftions and defires pafTe, that which you love to
day, to morrow you will not love ; therefore
love them not, regard them not, for they are of a
flitting and palling nature, but he that doth the mil
of the Lord abides for ever ; and therefore we
are to minde fuch things moft : fuch as the King
is, fuch are his fubjc&s, and fuch are the rewards
and punifhments that he gives. Now God y hee is
eternall, 1 Tim . 1 . 1 7 . To the King eternall, immor- j
tall,wvijtl>le, and only rvtfe God, be honour and tTim.1.17.
M glory I
1 Ioh.x.i?,
Tk Eternity o/God,
glory for ever. And as he is an etemall King, fo
he hath given to us, his fubje<Ss,to be etemall, as
the foule is 5 and he hath given punifhments, and
rewards eternall- hell is an everlafting prifon,
and heaven is an eternall Palace ; therefore thefe
are the things mod to be regarded of us. And if
J wee would but throughly confider that thefe
J things are eternall, it would effeftually draw our
mindes to the things that are above . A man that
comes to an Inne, if he can get a better roome,he
will 3 if not, hee can be content with it, for hee
faith, it is but for a night 3 fo your habitation
here is but for a night : if you can have a better
condition, ufe it rather, but if not, be not much
moved,for it is but for a night.In worldly things
the fhortneffe of them makes us to undergoe
them cheerefully . An apprentifhip that is hard,
a man will indureit, for hee faith it is but for a
time j fo things that are pleafant, if they be but
of fhort continuance,, wee regard them the leffe.
Now our time that we have here, inrefped of
eternity,is fliorter than an apprentifhip,nay,than
a night, nay, fhorter than an houre. Now put
the cafe, that a man fhould have an houre given
him • and it fhould be faid to him ; as thou fpen-
I deft this houre, fo thou fhalt live all thy dayes 5
what would not a man doe,or what would he not
fuffer * how carefull would he be to fpend this
houre well i Now this life is not fo much as
an houre to eternitie • and therefore why fhould
we not be careftill how we fpend this houre, fee-
ing it fhall be with us for ever according as wee
■ L_ *P cn ^
T7;e Eternity of God
fpcnd it < i Cor. 9.25. Every one that Jiriveth
for the mattery is temperate ; now they doe it to ob-
taine a corruptible crowne, but we an incorruptible.
Thus he rcafoneth, If men that life thefe olymp-
\ an games, if they will endure fo much hard ftiip
and abftinence, accuilome their bodies to heat
and cold for the race bcfore-hand,and doe all but
for a crowne, that will laft but this life at the
moft 5 and (hall not we (faith he) for an incor-
ruptible crowne < Beloved . If wee would fit
downe but one halfe houre, and confider feriouf-
ly what eternity is, it would make us to negled
all temporary things, which now we are ibafle-
(Sed with. It is eternitie, my brethren, and the
confideration of it, that doth fet an high price
upon grace, and gives the juft weight to finne,
but it makes all other things exceeding light • for
this is a true rule • that untill we come to appre-
hend finne, asthegreateftevillinthe world, we
are not truly humbled, and it is eternitie that
makes it to be fo ; for (as was faid before) eter-
nitie makes an evill infinitely the greater. Now
if you looke upon all other things, as honour,
and difgrace, and the favour of men, they reach
but a little way, but to the end of this life, at the
ucmoft; but if you looke to the reach of grace
and fin, they reach (as it were) a thoufand thou-
fand miles beyond it. Grace reacheth to eterni-
tie, and finne reaches to eternitie, and therefore
thefe are the things that a man fhould be bufied
about. What afhame is it for a man to grieve
for fome outward croffes, and to 1 e joy ce much
M 2 for
-! ^
1 Cor,
9 .iS,
Tlie Eternity of God.
,
lob. 6. *7,
for fome preferment herc ; and not to regard or
be afFe&ed with eternity : It is the phrafe that the
Apoftle Paul ufcth, he cals it mans day ; / care not
to be judged by mans day ; and indeed it is but a
fhort day • and what is it to that eternitie I looke
for < What is it to that God, with whom I muft
live for ever < therefore I care not what men fay
of me, but I rather thinke what the eternall God
thinkes of me, and what will be thought of mec
in that Kingdome where I muft live for ever. If
amanw T erein Turkie, or in fome other remote
place, to trafficke there a while, hee would not
care what the men of that place thought of him,
for hee faith, this is not the place where I muft
live: fo doe you but confider, that thisis not the
place where you muft live,and then of what mo-
ment will it appeare to you, what men fay of
you < Beloved, if the foule w r ere mortall, there
were fome rcafon that you fhould make pro vifion
for it here -but feeing it is immortally you ought
to make a proportionable provifion for it, even
for ever : for the body you are apt to make pro-
vifion, a viaticum beyond the journey ; but con.
fider, that you have an immortall foule, which
muft live for ever,and you muft make fome pro-
vifion for it, to carry it fo long a journey. It is
our Saviours exhortation, lob. 6. 27. Labour not
for the meat that peri fret h, but for the meat that en-
dures to. everlajling life, &c. As if he fhould fay j
if you had no other life to live but this, then you
might feeke the things of this life, as glory, ho-
nour, pleafure, &c, but thefe things perifb, and
the
Tlie Eternity of G o d<
thetafteof them perifhccl^ as the fwcetnefie of
meat in the eating • but (faith our Saviour) feeke
thofe things th at v: ill abide for ever : you have an
everlafting life to live, therefore you mud make
fome provifion anfwerable thereunto : As for the
body, the foule wearcs it but as a garment, and
when it is worne out, the foule muft have a new
fuit of apparell one day.
Well, feeing God hath brought this point to
our hands this day, let me but prevaile with you
fofarre, astofetfome time apart the following
weekc, where you may enter into a ferious consi-
deration of eternitie, the very thinking of it, will
be of great moment to you • for looke what the
obje<ft is, fuch is the foule, about which it is con-
verfant; high obje&s lift up the foule to the Lord,
and make the minde anfwerable tothem^andlow
objc&s make the minde like to them. Now eter-
nitie is an high objed:, and it will worke in men
high mindes • and hence it is,for the want of this
confidcration,that when a man comes to die,and
fees eternitie before him, how it doth then fo
amaze the foule of man ? I have feene it by ex-
perience : I knew one who faid, if it were but for
a thcufandyeares, I could beare it, but feeing it is to
eternitie, this amazetb me. Behold, if you would
confider, that after many thoufands of yeares are
paft,yet you are to begin as at the firft-if men did
confider this ferioufly , would they let their cter-
nallcftate depend fo upon uncertainties. And let
them confider this, that are yet ftrangers to the
life of God, that if death fhould comc,they fhould
M 2 not?'
165
r \66 \
Tloe "Eternity of G o d.
3°>3 X
not efcapceter nail death: it is good to keepe our
thoughts upon this, and it would make us not to
"ftaften after the things of the world, as we doe 5
and for thy finne thou doteft on fo,there are three
things to be confidered in it : Firft,the plcafure of
it; is as the fpeckled skin of the Serpent : Second-
ly y the fting of finne : and thirdly, the eternity of
that fling. Now looke not thou upon the fka-
fure of finne, that endures but for afeafizjbm con-
fider the hurt that comes from finne, and then
confider the eternity of it: a candle inadarke
night makes a great fhew, but when the Sunne
comes, it vanifheth, and is nothing s fo would all
thefe things that wee doe fo affeft now, if they
come before eternity in our thoughts : it is great
wifdomein thiskindeto husband our thoughts
well, r Cor."j, 2P, 30, 31. Vfi this wor Id, as not
ufing it, for the fafyion of this world paffeth away :
that is, mindc them not much, be not much affe-
<3ed with them, one way or other, either in joy
or griefe,let them befuch as if they were not ; for
why i they are temporall things, palling things,
things that continue not : for that is the thing I
gather out of that place, that the Lord would not
have our thoughts to be beftowed upon them,
but fo remifTely, as if not at all, becaufe there are
eternall things, and let your minde upon them,
for the time is port ; As if he fliould fay, thou haft
not fo much time to lpare 5 the time is fhorr, and
you have bufinefle enough another way ; there is
water little enough to r unnc in the right channel,
therefore let none runne befidej and the things
\ that
The Eternity of God.
that ihould take up your minds,are fin, and giacc
things that are ctcrnall. It is a pitiful! thing that
the noble intentions of cternall mindes fhould be
beftowed fo ill upon thefe flitting things, which
are nothing to eternity i A man that hath not
much mony in his purfe,but onely for to provide
neceflaries- when one comes and askcs him to
J borrow any, he will fay . I have no more than to
j buy me food and rayment, or if he hath his rent
to pay, and no more - if one fhould come to bor-
row any of him, he faith, no,I have no more than
to pay my rents. So faith the Apoftle there ; you
have no fuch fpare time, no fuch fpare affe&ions,
that you can beftow them elfe-where,but beftow
them upon things that endure to eternal! li&.
And further to move you to this, confider
the fliortneffeand vanity of this life,how all man-
kinde are hurried and rapt with a fudden motion
to the weft of their day es. Our fathers went be-
fore us, we follow them,and our children follow
us at theheeles, as one wave followes another,
and at laft we are all dafhed on the fhore of death :
and withal,confider the vanity that al conditions
are fubje<ft unto • whether they be mountaines or
valleycs;if mountaines,they are fubjeft to blafts,
to be envied 5 or if vallcyes, to be ovcr-drow-
ncd, opprefled, and contemned; yea, the things
that we prize moft, honour and pleafure- what
doe they but weary us, and then whet our appc- ;
tite to a new edge < Confider the men that have /
becne before us 5 mahy men that have beene like j
a greenetrce,but now the floud of their wealth is !
M 4 ___ d r ^d j
~^7 /
Mocivcihcrc
unto.
ate?*
I 168
77?e Eternity of God.
Vfe 2.
God then hath
time enough to
fulfill his : pro-
mifes,andhb
threat nings 5
therefore not
to be offended
though he flay
long. ■
I dried up, they and their goods have perifhed ccr
I gether.
Coftfider in the fecond place,what eternity is-
here the body is corrupted with difeafes, and the
foule fubjed: to vexation • but that life is fure,
compofed and conftant, and there is novaria-
blenefle in it 5 and if we dclire life fo much, why
doe we efteeme this life that is but a fpan long,
and negled that which is fo fpacious.
Confider the crraad,upon which you are fent
into this world, and be not put afide from it, by
any needleffe occafions(as they are all when they
come into competition with this) which hinder
our thoughts,and our a<5fcions,as facte as they be-
long to eternity : and indeed all the world fpend
too much of their time upon by-bufinelTes, and
they are hampered with them before they are
aware, ftill making our felves new worke ; fo that
wc make this life, which is fhort enough of it
felfe, fliarter than it is, wearying our felves with
anxious griefes, labour and care: thus men did
before us, and thus we are ready to doe, there-
fore we had the more need to take heed unto it.
If God be eternall, then be not you offended,
becaufe you fee that he ftayes long, either in gi-
ving reward, or in executing judgement on men
for their finnes • for with him no time is long,
there is no fucceflion with him • therefore fay
not, becaufe you feele nothing for the prefent,
there arc great promifes made, but you findc no
performance • and there bee many judgements
threatned,but none executed - doe not you there-
fore
The Eternity of God.
169
fore fay, chat your rewards are ncglecfted, 01;
judgement paffed over, and that God hath forgot-
ten. For here you fee, that with God no time is
long or fhort, there is no fucceflion with him:
you have the fame ufemade of it, 7/47.40.27,2 8.
Why fay eft thou Iacob, and fteakeft O ifrael 5 My
way is hid from, the Lor d, and my judgement ts
faffed over from my Go d < There is the objecti-
on, that which is in the hearts of men : Now you
(hall fee what anfwer is made to it in the follow-
ing verfe,#4/? thou not knowne ? haft thou not heard
that the ever lofting GodALord } the Creator
of the ends of the earth fainteth not, neither is wea-
ry t there is no fe arching of his underftandmg. The
meaning is this; To us indeed the time is long,
either when reward is deferred, or when the pu-
nifliment,'or the execution of fentence againft
evili works is deferred • but with GWit is not fo.
Now that which makes it feemelongto us, is,
1 Partly the paffions, and reftlefneffe of the
mind/for that is motion)butGW,heis without al
motion or paffion,and therefore nothing is long.
• 2 Againe, not only we are fubjed to motion,
but the things that we have to doc with, they are
fubjedt to motion, and paffe away, and therefore
they feeme long to us : for time, you know is no-
thing clfc but the meafure of motion - and there-
fore where there is motion, there is time,and no
while elfe. Now to us that are in motion, and to
the thyigs that we have to doew r ith, athouiand
yeares are a thoufand yeares 5 but in God there is
no motion, nor flux- and therefore a thoufand
yeares
ifai.40.27,28.
170
77;e Eternity o/God,
i Pec. $.4. with
y cares with him, are but as one day : God is nei-
ther in motion himfelfe, nor are other things as
in motion to him ; but wee arc moved, and the
things we have to doe with,are moved ; and if ei-
ther,there muft be motion, for if the (hip moves :
though the waters ftand ftill . or if the waters
move,though the fliip ftand ftill,there is motion 5
but God ftands ftill, and all things ftand ftill to
him likewife. Doe not wonder therefore that
the Churches lye fo long in mifery, that the in-
juries of the Saints are to long unrevenged, doe
not accufe God, doe not miftake him, doe not
thinke amiffe of him, doe not thinke that hee is
forgetfull, and doth not remember, that hee is
flacke, and doth not regard, that hee cannot, or
will not helpe. Beloved, it is not fo ; you ihall fee
the very fame ufe made of it, 2 Pet: 3. if you
compare verf.4, and 8, p. together : In the latter
dajes there fiall come [coffers, &c. faying, where is
the fromife of his comming f for fence the Fathers
fell afeeepe, all things continue as they were from the
creation, verf.8,9. Mt be not ignorant of this one
thing, that one day is with thcLoK d as a thou f and
year es, and a thoujandyeares as one day. The Lord
is not Jlacke concerning his promt fe (as feme men
count feackneffe) but is long-fuffermg to us-ward,not
willing that any feouldperife, but that allfeiould come
to repentance. It is not flacknefie in God: For (faith
the Apoftlc) athoufand y cares with him are as one
day.Wc thinke it a great matter,that the C^hurch
fliould lye fo long, and cry^ How long Lord J
and yet no reraedle, faith the Apoftle, thinke not
much
The Eternity of Go d<
much at it; For a thoufind yeares mth him are but
atone day.
If God be eternall, then confider with whom
you have to doe, even with him whofe love and
enmity are eternall-with him,whofe foveraignty
and power is eternall : if a man be angry, we re-
gard it the leffe, if we know it is but for a fit 5 but
confider what it is to have to do with him whofe
love and enmitie are eternall. Therefore learnc,
not to regard men as wee doe, but to regard the
Lord only^ and that in thefe three refpects :
i LcarnetotrufttheZ^, and not man, for
God is an everlafting refuge,?/*/. 146.354. Put not
your trufcin Princes, nor tn the fin of man y in whom
there is no helpe, &c. that which they can doc for
you, is but for this life at mod 5 truft in him that
is able to defend you for all eternicie * for he that
made heaven and earth, hee continues for ever.
This ufe you have made of it in Pfa.90. 1 .Lor d,
thou baft btene our habitation for ever and ever : as
if hec ihould fay, Lord, thou waft an habitation
(that is,a refugees our houfe is)to the Churches,
thou waft k in Abrahams time, in Pharaohs time.
Confider, that God is not onely an habitation to
his Church from generation to generation, but
alfo from everlafting to everlafting.
2 Learne from hence Hkewife to feare him •
feare him that can caft body and foule into hell
for ever -his eternity ihould make us to feare him.
Feare not wan, ifai . 5 . 1 3 , 1 4 Why ? becaufe he is oj
jlwrt continuance: and if he can do you any hurt,it
is but for a ihort time, for he fhall be made as the
171
Vfe
Confider you
have to doc
with a God,
whofe love
and enoiuic
arc eternal].
And therefore,
ruft, to truft in
God, and not
man.
Pfal. 14*3,4.
F.aI.OO.1;
Secondly, to
feare hiai.
Ifai.3M3,i4.
orafTc ;
172
Tl?e Eternity of God,
1I0I12.17.
To fetve God,
and to doe bis
will.
^4.
To comfort
our felves a-
gainft the mu-
tabilitie of
things here
below.
Pra<i©2.ii,i2.
grafle • but feare the almighty God, who laid the
heavens, and fir etched the foundations of the earth.
Vfe the Lords arguments, they are the arguments
that can work on the fouk 5 it is the holy Ghofts
argument why we fliouldfeare him,becaufehe is
eternall, astheoppofition in that place fhewes.
•3 Labour to ierve him, 1 Ioh.i.iy. The world
pajfahaway, and the lujls thereof but hee that doth
the will aft he Lord abides fer ever . that is, the
world cannot make you to abide for ever, it paf-
, feth away • if you fulfill the lufts thereof, if you
fulfill your owne will, you are not able to conti-
nue your felves, but you will' paffe away : what
fhould wee doc then:' why, fulfill the will of
the Lord, confider what he would have you doe,
and fo you fhall abide for ever.
If God be eternall,then we fhould learne hence
to comfort our felves, when we looke upon the
mutabilitiethatwe and all creatures are fubjeft
unto in this vale of mifery, it is a thing that may
comfort us exceeding much ; if wee fcrve him
who is conftant, without change,who is eternal],
that can make up the changes that we are fubjedt
unto ; it is the ufe that is made of it, in Pfal. 102.
11,12. My dayes are like a fhadow that declineth,
and I am withered like graffe ^ but thou> oLor b,
(l)alt endure for ever, and thy \ remembrance unto all
generations. Why doth he put thefc two together
thus ^ my fhadow, and cW/ enduring for ever,
&c. as if he4hould fay, this is my comfort, that
though Lam of fhort continuance, yet cWwith
I whom' I ■■(hall live forever, hee is eternall, and
I ' • • abides}
The Eternity of God.
abides for ever. It is as if the beame fliould rea-
fon thus . though I am brickie and fading, yet the ■
Sun that maintaines me,abides for ever : or,if the
ftreame fliould reafon thus ^though I may be dried
up in Summer, yet the fountaine that maintaines
me continues for ever : So, thouch men be fub-
je<3to change,yet the Lord, that maintains them,
is immutable, and abides for ever. You that have
the life ofchrifiin you, have the beginning of
this eternity j and though the old building be
pulled downe, yet you have a building not made
with hands >et email in the heavens ; even as when
one skin fals off, another comes on : and what
though the outward man perilh { yet the inward
man growes daily more and more, till it come to
perfedion. This is not only a comfort to us, but
alfo it is a great motive, and we fliould ufe it as a
great argument to <Jod- } thatbecaufe we are fub-
je<fl to change, yet becaufe hec is immutable,
therefore he fliould helpe us, Pfal. 102.26,27.
The heavens Jliall wax old, as doth a garment , but
thou endurejlfor ever and ever t therefore caft me
not off in the niidft of my dayes : as if he fliould
fay,£m/,thou haft Time enough to beftow,thou
art full of cternitie • the heavens that feeme to be
of long continuance, yet are nothing to thee 5
therefore I pray thee to fill up my wants, and
make me eternall with thee • fo becaufe thou in-
habited eternity, therefore comfort mee, ifai.
57. 1 5. Seeing God is eternall; learne hence to
know that he is the Lordot all Time.
Doe not thou lookc upon Time as belonging
to
Zi
PiJUoi. 2^,17.
Ifai.j7.1y.
rfi
'74
Godis the Lord
of all time, ap
points fcafons,
and we are not
to looke en
time to come
as oars.
P42}.?o.?.
77;e Eternity o/God.
lames 4. 13/4
to thee, but to him, he overflowes all- it is the
phrafe ufed in Pjal.p 0.5. Thou carrieft them awaj
as with a flottd, they are as fheepe, &c. that is, all
times arc fubjeft to him, he over-reaches them,
and makes them long or {hort,as it pleafeth him 5
heisnotonlyinhimfclfeetcrnall, but hee is the
lord of all, and hee difpofeth all times, and ap-
points the feafons to every thing i if hee be thus,
then take heed of looking upon future times, as
thine owne ; thou breakeft in now upon the Lords
prerogative, if thou looke upon future times as
thine,and fayeftwith the rich man in the Gofpel,
now foule take thy reft • this is faci ilege againft God.
It is,as if a man ihould fay, I have three thoufand
acres of land, when he hath not three foot, or if a
man Ihould fay ,1 have three thoufand pound,and
hath not three p^nce. It is the ufe made of it in
lames 4. 1 3 , 1 4. Goe to now yee that fay, to day, or
to morrow, we will goe into fuch a Citie^&tc. Where-
as yee ought to fay, if the Lord will, we (hall live,
and doe this or that, if hee will give us leave to
come in upon his ground. This phrafe is out of
ufe with many men,as clothes that are out ofuft,
we are unwilling towearethem- but chriftians
fhould bring them into ufe againe, and fay, if the
Lord pleafe ; let them labour to doe this in feare
and trembling. Thou (houldft thus thinke of
time, thou fhouldft looke upon it, as on a large
field, given by God, and nothing of k belonging
otherwife unto thee • and looke what ground the
Lord God gives thee,thou art to fow feed in it,and
apply it to feeke him, that thoumayeft receive an
harveft
The Eternity of God.
l 75
harveft in future time ; and let men not fay, I wil*
repent and turne to Cod hereafter s but doe it pre-
sently in feare and trembling. "Boaft not of time ;
why doeft thou dcferre the time * thou breakelt
iato the Lords right, and oftentimes he cuts
thee off for it, becaufe thou breakeft
into that, which doth nothing
belong unto thee.
(V)
THE
«y» *
God a Spirit,
THE
TENTH
SERAdON.
E X O D. 3. 13, 14.
<^sf nd Mo fcs fit d unto God y Behold when I come
unto the children of ifrael, and frail fay unto
them, the God of jour fathers hath fent mce unto
you,and they frail fay unto mejvhat is his name^
what (ball I fay unto them f
i^And Godfaidunto Moils, / ^A M, T H AT I
^A M : \_y4ndhefaidjhM thoujhaltfiy unto the
children oflfraelj AM hath fent me unto you.
E come now to the nextAt.
\0/^f/Z tribute-and that is the Sim.
\l^J§jk pl* ctt y of GW.heis without
\^/£$& allcompofition, without
'A any pjns 3 not having foule
^» and body, as wee have,
'y$m, not being compounded of
fubftance and accident, as wee are, but hee is
A a fimplc,
The fourth At-
tribute of God,
His Simplicity.
The Simplicity of God,
God a Spirit,
Iohnf24.
Whatkindc of
4 Properties of
2fpi:it.
I-
InvifiUc*
fimple, without all composition. Which I ga-
ther out of thcfe words; I Am, What I Am:
that is, whatfoevcrisinmce, it is my fettc. I
amapurea&,all being, a whole, entire,fimple,
and uniforme being, without parts, not like to
the creature: for the beft of them is compoun-
ded of adtions,and qualities, but whatsoever is
in me,it is my felfe.
Now in this fimplicity, and immixture of
God, wee will firft fall upon that which the
Scripture fets downe in plaine words/^.4.24.
God is a Spirit : that is, bee is not mixr, hee is
not compounded of body and foule,as men are,
but he is a Spirit, The word Spirit,bothinthe
j Hebrew, Greeke, and Latine tongue, doth fig-
nifie, breath. A breath is indeede a body, but
becaufe it is the fined body , the moft fubtile,.
andmoft invifible, therefore immateriallfub-
ftanccs , which we cannot otherwife conceive,
are reprefented to us under the name fpirit , or
breath.
Befides, this is to be added, though Godbc
faid to be a fpirit, yet he is not properly a fpirit
as Angells arc 5 for an Angell is a crcature,and
though it want a body , and be a fpirit, yet it is a
created fubftance: but yet becaufe that is nee-
reft to the pure, and incompounded nature of
God, therefore he calls himfelfe a fpirit, as An-
gells arc, and our foules are.
To (hew you what a fpirit is, thefe foure
things aretobeconfidered.
1 . It is proper to a fpirit to be invifible, im-
palpable, I
r
God ^ Spirit.
Luke 24.39.
palpable, not to be difcerned by any fenfe.
Therefore Chrift bids his Difciples to feele
him: Behold my hands and my feet ,(Smh he) that it
is I my felfe y handle and fee 5 for a Sprit hath not
flejl) and bones as I have. A Spirit is that which is
withdrawne from the perceivance of any cor-
poreall fenfe whatfoevcr,and in this fenfe GWis
called a Spirit,bccaufe he is invifiblerand there-
fore Mofes is fa id to fee, him that isinvfble, not
by any bodily eyc,but by the eye of faith.
2. Every Spirit moves it felfe, and other
things alfo : The body is but an earthy piece,
that is not able to ftirre it felfe at all, as you fee
it is when the foule is gone out of it , it is the
fpirit, tjiat both moves it felfe , and carries the
body up and downe where it lifteth , and it
moves it felfe with all fpeede, and agility, be-
caufe it findes no refiftance. Bodies,befide their
elementary motion upward and downeward,
have no voluntary motion, they cannot move
themfclves whither they will, as fpirits doe:
And this I gather out ot'Ioh. 3 . 8 . the holy Ghort
is compared to the rvinde , that blowes where it
lifteth.
3 . It is the property of every Spirit to move
with exceeding great force and ftrength, and itmovcs wkh
It moves it felfe
and other
things.
Iohn.3 8.
with much vehemency, fothac it farre exeeedes
the ftrength of any body. Therefore in I fay 3 1 .
3 . fpeaking of the ftrength of the Egyptians, hee
faith , that they are fteft, and not fpirit : as if (
hee fliould fay s all flelh is weake, but a fpirit
isftrong. Therefore you fee, the Divclls,tkat
A a 2 are
force and
ftrength.
irayji.3,
Ihe Simplicity of God.
4-
It is not held
in any place,
Kfiu<
Gods eye is.
chicly upon
the (pjfits of
men;andour
care thereto*
, istokeepeour
fj Iritsfit for
comniunion
| with God,
' ;
/are fpirits, what flrcngth they have- as the man
in the Gofpell, that was poffefled, it is Gud that
he could breake the ftrongtft bands, and y ou fee it
commonly in thofe that are poffefled, and yon
reade,how he threw downe the houfe over lobs
children. This is the ftrength of a fpirit,cxcee-
ding the ftrength of any body.
4. Itinfinuatcs it felfe, and enters into any
bodily fubftance, without all penetration of di-
menfion ^ that is,it is not held out of any place,
by reafon of a body that is in it • it may be in
ir, though the place be otherwife full : as, you
fee, the foule is in the body, you fliall finde no
i where an empty place, the body is eueiy where
whole^yet the fpirit infinuates it felfe into every
parr, and no body can keepe it out. And fo
God, hee is invifible, not feenc by any eye, hee
moves himfelfe, and all things in the world, as
I he lifts- and he doth what he doth with excee-
I ding great ftrength 5 and, he fills every place,
I both heaven and earth ; what bodies foever be
I there , yet hee may be there notwithftanding.
And thus you fee in what fenfe this is to be un-
derftood, God is aSp:rit.
Now we will come to apply this.
If Godbc a Spirit, firft then this we may ga-
ther from it :
1. That his eye is chiefly upsnthe fpirits of
men. There are many things in the world,
which his hand hath made : but that which he
'chiefly lookes to, istheminde, '»nd ipirit of
man. Whereas amanconfiftsof two parts, a
body I
God a Spirit.
body and a fpirit, it is the fpirit that is like to
God: and in regard of the fpirituall fubftanceof
the foule, it is laid to be made after his Image,
and therefore in Heb. 1 2. tiod is called D the Father
offririis: He is the Father of the body alfo, he
made that , bur the meaning is , that hee is
-ytcLT ;;yv!i'/, Father over fpirits , becaufe hee
guides and nurtures them , being moft like to
himfelfe : as the i bane is like the fathcr,fo they
I are like to him, and therefore he moft regards
thcTpiritsof men. As you may fee when &*-
mtiel went to anoint David King , and all the
fonncs of Tefficzmt before him,thofe that were
much more proper than David, God tells him,
that he did not looke upon the perfons of men,
nor upon their outward appearance , heeheedes
them nor- what then? he fees the fouleand fpirit
of man^the Lordlooketh upon the heart ,and accor-
ding to that he judgeth of them- 1 Sam. 16.7.
Now, if his eye be chiefly upon the fpirit,
thou fhouldeft labour to let thine eye be chiefly
ftiilupon thy fpirit, and fo thou {halt moft
pleafehim. Let thy eye be upon thy foule, to
keepe it clcane, that it may be fit for commu-
nion with him,who is a fpirit.This fliould teach
you to look to the fafhion of your foules with-
in, becaufe they are likeft to him, and carry his
image in them- he is a father of them in a fpeci-
all manner, and they are that whereby you
may have communion with him, in that which
is moft proper unto him, in fpirituall exereifes
and performances.
A a 3 But
Hcb:i*.
x Sam, 1 67,
The S i mpli c i ty of God.
object \
How that is to
bcdonct
i^Anfxv.
aCor:7,i,
Cfoject;
2 Pet: 1.4.
Luft defiles
the fpirit.
Titti; 15.
But,you will fay, what is it that you would
have us to doc to our fpirits , to have them fit
J for the Lord,thzt he may regard them, and that
' they may be like to him 1
1. Thou muftfcoiu*e and <r/^#/£ them from all
flthinejje. zCor.j.i. Having therefore tbefe pro-
I mifes , ( dearely beloved,) let m cleanfe our [elves
\ from allflthinefe of the flejh, and fpirit y perfecting
i bolwejfe in the feare ef God. There is a pollution,
I which the Apoftle fpeakes of, which pollution
he divides into two kindes, of the fleih, and of
the fpirit : both of thefe thou muft labour to be
cleanfed from, but fpecially that of the fpirit,
if thou wouldefthaveit fit to have the Lord to
delight in : for he being a fpirit, doth mod re-
gard thofcattions which are done by the fpi-
rit -and therefore that is the thing that mainely
thou fhouldeft looke to.
But what is that pollution of fpirit, or what
is that which doth defile it?
Every thing in the world defiles the fpirit,
when it is luftcd after. 2 Pet. 1.4. Having efca-
peci the corruption that is in the world through luft :
thatis,the world, and all things in the world,
and all the parts ofit,they doe then corrupt the
fpirit, defile,and foile it, when the foulc of man
hath a luft after them. You might meddle with
all things in the world , and not be defiled by
them, if you had pure aife&ions, but when you
have an inordinate luft after any thing , then it
defiles your fpirit- therefore in Turn 1 . 1 5 . the
Apoftle fpeakes of a conference defied. And in
Mat,
_, . * ~
God a Spirit.
Mat. 1 5. 19. faith our Saviour, Out cftheheart
proceed evili thoughts, murtbers, adulteries fornic*-
tionsjhcftSyfilfcmtneff'Cjbldfthemiesi thefeare the
things which defile a man. Hee doth not fpeake
oncly of aduall adultery,or murther, but even
of the finfull difpofitions of the foule; even
thefeare things that defile the fpirit in Gods
fight, who lookes upon them as you doe upon
outward filthinefle with the eyes of your body:
So that every inordinate lufting of the foule,
doth defile the foule.
But is not this rule too ftrait t We are com-
manded not to muvther, nor tocommit adulte-
ry: this is the commandement : and why fhould
you fay , that every difordered affedion doth
defile the foule, and that it is more regarded by
God than the outward adions 1
You muft know that the tenth commande-
ment doth ftrike againft thefe abominations 5
Thoufbalt not lujt : and fo it is tranflated , Rom:
7. fo that thefe luftings of the fpirit, arethofe
that defile the foule. You fee that GWhath fpent
a whole commandement againft them. And
indeede, all the aduall finnes committed by us
fimply confidered in themfelves, as committed
by the body,are not fo hated ofGod^as the pol-
lution of the fpirit is. Nay , I dare be bolde to
fay,that the ad: of adultery, and murther, is not
fo abominable in Gods eyes, as the filthincfle of
the fpirit • this is more abominable in the fight
of God, who is a fpirit, than the ad of the bo-
dy 5 for it is the fpirit that he mainly lookes to.
A 34 Indeede
Mat:f J.I?
Object.
Anfw.
The tenth corn*
mandement a-
gainft luft,
Rom:7.
A&ual! finnes
I committed by
1 the body are
not Co hated of
God as the
pollution of
the fpirit.
The Simplicity of God.
lames 4.;.
Indeed the aft contrafts the guilt; becaufe the
luft is then growne up to an height , fo that
it is come to an abfolute will and execution.
I Therefore, if thefeluftings doe preffe into the
j foule, wee fhould put them out againe, and re-
J jeft them with fliame and griefs : for God is a
I Spirit, and beholdes the continuall behaviour
j of thy fpirit.
Againe,the injury which you offer to others >
though initfelfe it be a great finrie, yet that
inward brooding of it in thy heart, plotting
mifchiefc,that boiles within thee, while it hat-
chcth rancour and revenge, this is that which
he hates, though thou fhouldeft never commit
any aft uallfinne this way. lam. 4.. 5. you have
thisphrafeufed, Thelnftofthe jfcir'rt to envie :
that is, the bent of the fpirit, and inclination of
themindc, which lookes upon the gifts of o-
theis, that outfhine them , fo that they luft to
, have that light put out, that their candle might
appeare above it $ though they aft nothiog,yet
, this is abominable to him.
And that I might nor deliver this -without
1 ground, confider;
There is nothing foplcafingto GWasabro-
A broken fpirit j ken heart, ifa. 57. Now the breaking of the
heart is nothing elfc 5 but the fevering betweene
the heart and fin. As when you fee an artificers
worke, wherein many parts are glued toge-
ther 5 if it fhould fall dovvne, qx the glue be dif-
fol ved, then they all breake to pieces- fo when
the lulls that are in our foules are thus fevered,
this
jReafonsor
confederations
proving it.
I
pl^afcth God
*fry 57..
God a Spirit.
this pleafcth the Lord, not that the affliction of a
mans fpirit is pleafing to the Lord, but the repa-
ration of finne from his foule, when the foder
that joynCs a finfull action and the heart toge-
ther, when this is difTolved,this dothplcafc the
Lord. And by the rule of contraries, if this be
true, then it is true, on the other fide, that when
the fpirit is glued by any luft to any inordinate
thing,it is moft hatefull to GW.-and the ftrongcr
the luft is,the ftronger is the glue-and therefore
a man the more he is tyed to this world , and
hath fucn ftrong lufts,thc more he hath this un-
cleanneflc and pollution of fpirit in him. And
therefore as a broken heart is moft acceptable
to God: fo a fpirit that is knit to any inordinate
objeft, by the thing that it cleaves to, it be-
comes moft hatefull and abominable to him.
2.Conlider, that although a luft left at liber-
ty ,when GWhatfrtakcnofFthechaine, andfuf-
fers it to doe what it will , doth contra& more
guilt,and doth indeede more hurt to mankinde^
yet he that hath a heart as full of luft and filthi-
ne(Te,is no lefle abominable,and odious in Gods
! fight. Take a wolfe,that runnes upand downc,
: and Jails the (heepe , that wolfe is abominable,
[ and every one cries out againft him; but a wife
man that fees a wolfe tyed up in a chaiae, hates
that as much as he did the other: for he knowes
that he hath the fame nature, and would doc as
much hurt if he were let loofc. So we may fay
of men,whofe hearts are fullof Iufts,cWit may
be,hath tyed them up, fo that they breake not
forth 5
Luffo retrai-
ned as hateful!
toGodaslufts
that have liber-
ty.
Simile.
IO
The Simplicity*?/ God.
Lufts of the
fpiritfullofthe
fpawne of fin.
lames 4.x*
lames i.if.
Dire&ions for
cleaning the
(pint.
I.
Pindeoutthc
pollution.
I forth 5 yet thefc lufts are abominable and hate-
full in his fight, though they doe no: fomuch
hurt, nor breake fo many commandements.
Therefore let them confider this,that live under
good families, or goodTutours, or in good
company, commonly they are as wolves tyed
up, they cannot breake forth fo into out-
ward a<5is, it may be,they are reftrained by rea-
fon of fome bodies favour that they would not
lofe, or the like, but yet they give way to the
fpirit within , that rangeth and lufteth up and
downe-and this is therfore defiled in Gods fight.
3 . Confider,that thefe lufts of the Spirit,are
full of the fpawne,and egges of fimthat is, they
are the mother fin: they are very pregnant with
a&uall finne. lam. 4. 1 . From whence come wanes
and fightings among you? come they not hence, even
of your lufts that wane in your members ? Concu-
pifcenceisbutas theluft of the Spirit, which
concupifcence is full of a&uall finnes , and
brings them forth when occafion is given- lam.
1. 15. And therefore it is more hated than an
aft is, which is but one , which hath not fo
much fpawne in it : and therefore you ought to
cleanfe your fpirit from this pollution.
But how {hall we doe this? toget our fpirits
thuscleanfed t
You muft fearch out the pollution of the fpi-
rit. For the fpirit of a man is a deepe thing,and
hidden, full of corners and crannies,a luft and
pollution will eafily hide it felfe in it; therefore
thou rauft finde it out and confefle it. Doe as
David
God a Spir it.
ii
D avid 'did,goe to God, and fay, Lord fearch, and^
try mc fee if there be any mckednefje in me : as if he
fliould fay, if I could, I would fearch my owne
heart,but I cannot doe it enough, it istoodeepe
for me,therefore doe thou come and doe it j I
will open the doores , as a man ufeth to fay to
the officers that come to looke for a traytour.
Do you come in,and fearch if there be any here,
I will fet open my deoresj fo faith David here.
So,whena man would cleanfehis heart from
the pollutions of his fpirit, let him doe on that
manner- remember,that to hide a tray tor is to be
a traytor thy felfe-iherfore labour to find it-and
when it is found, confefle it to the Lord,znd lay
ajuft weight upon it. What though it never
breakes forth into outward aftionsr fay to the
Lord, O Lord, I know that thou lookeft to the
fpirit,and art converfant about ir- to have a pol-
luted fpirit,, is an abomination to thee. This is
a thing that wee fliould doe, and wee are often-
times to blame in this, in our prayer* : for wee
confefle our acluall (innes,and doe not confefTe
the pollution of our fpirits to the L o r d .
But you will fay, we would faine have fom€
diretfions to finde out this uncleannefle of our
fpirits,
Confider what arifeth in thy fpirit, when it
is ftirred at any time,and there thou ihalt finde
what the pollution of the fpirit is. Set a pot on
the fire, & put flefli into it-while it is cold,there
is nothing but water and meat, but fet it a boy-
ling,and then the fcum arifeth. It is a fimilitude
ufed
£&&
Anfw.
How to finde
out the unclca-
nefle of fpirit,
Simile.
12
T7:e Simplicity*?/ God. \
12.
; ufed in £^.24.11,12. 1 fay,obferve what ari- j
I feth in thy fpirit,at any time, when there is fome j
: eommotion,whenthy fpiritis (lined more than j
ordinary ,now every temptation is 3 as it were, a !
fire to make the pot boyle,any injury that is of- ;
; fered to us .this makes the leum toarife,now fee
j what arifeth out there, and when any object j
j comes to allure thee to fin,fce what thoughts a- j
j rife in thy heart, as the thoughts of profit or :
preferment, fo that when luch an opportunity
comes, it ftirres the fpirit , and fets it on boy-
ling-confider what then arifeth in thy heart,and
thou (halt fee what thy fpirit is. And that which
thou art to doe, when thou ficdeft it, is to con-
feffe it to the Lord,and fuffer it not to come into
outward a# 5 caft it our,fuffer it not to boyle in :
-Esflfr.24.13.
When thou haft done this, thoumuft not
ftay here : but thou muft labour to loathe and
hate that pollution of fpirit. There are two
things to be hated by us $ thefin, that we looke
upon as a pleafant thing-but there isbefides,thy
inclination to that thing, and that is the pollu-
tion of thy fpirit, and that thou muft hate and
loath; thou muft not only hate the ob jc& that is
offered to thee, but above all thy felfe alfo, and
theuncleannefle of thy fpirit. Thus it is with
every one, whofe heart is right, Ezek. 36.21.
Ton jball loathe your [elves in your oxvne fight for
your iniquities : that is, when a man begins to
looke upon himfclfe,and fee the pollution of the
fpirit in him, he begins to grow to an indigna-
tion
Hate the pollu
tion of fpirit.
E2ck:3^,jit
God a Spir it.
*i
rion againft himfelfe,(as that is the fruit of god-
ly forrow,2 Cor. j.) he findes his heart fo difpo-
fed, that he begins to quarrell with his heart,
and to fall out with it- and to fayjWhat? have I
fuch a heart that will carry me to finne i that
will not oncly carry mee to finne, but to hell *
Hee begins to loathe himfelfe, hee would not
o wnc his owne felfe, if he could- he would goe
out of himfelfe, he is weary of his owne heart :
fuch a hatred and loathing thou muft have of
this pollution offpirit that is in thee.
And this thou (halt doe, if thou wilt but
corrfidcr, what evill this pollution doth bring
thee, and what hurt filthinefTe hath done to
thce:aman can hate a difeafeof thebody,and
cry o.utofit-and why fhould not men doe foof
the fouled It is our finn;* that is the caufe of all e-
vill, it is not poverty, or difgrace, or ficknefte,
but it is finne in thy poverty, finne in thy dif-
grace, finne in thy fickneile : fo that if a man
could looke upon finne as the grcatcft cvill,and
that doth him the greateft mifchiefe, he would
hate that above nil things. And here remember
not onely todoe it in generall, but to pitch.thy
hatred chiefly upon thy beloved finne.Be ready
to fay of that,as Hainan oiMordecai^ whatavai-
leth it mc,\t CM ordeca; yet livec'If wc could doe
fo with our beloved lufts , and come to fuch a
hatred of them as Hainan had of aJMordecai , to
j *
hate that beloved pollution, which cleaves fo
fafttothy fpirit, this wereablefled thing, and
all is nothing without it.
Thou
* Cor 17
How to loathe
this pollution.
*4
Tk Simplicity*?/ God,
Thou muft yet goe a ftcp further, that is, to J
get it mortified, to get it utterly caft out, flaine
and killed,not to fuffer it to live with thee: thou
muft doe with fuch a pollution of thy fpifit, as
thou doeft with thine utter enemie,whom thou
followed to death, and wilt have the law upon
him, and wilt be content with nothing but his
life : So when thou haft found out thy fia, then
goethisftepfurther,tohaveit out before the
Lord,and cry againft it,and fay,that it is his ene-
my,and thy enemy, and an enemy to his grace-
it hath fought thy life,& thou wilt have the life
of it before thou haft done : and give not over
till thou getteft it utterly caft out, and an utter
fcparation bet weene thy foule and it ; fo that it
there ihould come a temptation to it againe , if
there fhould be pleafure prefented on the one
hand,and threatnings on the other,that yet then
thou mighteft be able to fay , rather any thing
than this fin,than this luft, it is my greateft ene-
my,'that hath done me thus much mifchiefe; fo
that thy foule not only loathes it, but thou wilt
not fuffer it to live in thee$this is that which we
ought to doe,if we would cleanfe our fpirits.
When a man hath done all this , thou muft
goe to God 9 and befeech him that hee would
melt that fodcr, as it were, that he would make
a diftblutipn, that he would fever thy foule,and
the luft that cleaves fo faft to it. That whicJi^,
made the foule, and the obje<3 to cleave fo faft
together, is luft, that isthefoder; which like 1
unto foder muft be melted with fire: Jjffy'4.. 4.
When
3.
Kill the pollii'
donoffpirit.
Simile
Pray againfl
it.
Ifay4-4.
God d Spirit.
When the Lord fiullhave wafted away the filth of[
the daughters of Sion, and ft all have purged the blood
oflerufalemfrom the midjl thereof, by the (p/nt of
wife dome, and by thejftirit of burning: that is, the
holy Ghofl, who is as jFrf ,that melts th^foder, and
loofcns itj& alfo the word,/^r.2 3 .24.8c fo alfo
in Mai. 3 Xhrift there is compared 10 fir e,zwd to
Fullers fope 3 znd all to expreiTe the divers wayes
that the Lord hath to cleanfe our fpirits from
fin. Sin cleaves to the foule as droffe to the gold:
now the Jpirit of burning clean feth and purifies it ;
yea it doth it violently^ and thcrf ore it is faid to
be a hammer alfo in /mw). Againe,fin finks in as
a deep ftain,therfore Chrift is as fope to cleanfe
it. And therfore goe,and fay to GW,Rather than
I fhould not be cleanfcd, Lord cleanfe me with
the fire of affliftion: as it is alfo called, Z^£. \ 3 .
9 . And I will bring the third part, faith the Lord,
through the fire, and will refine them, as filver is rcfi-
ned,andwill try them,asgoldistryed. It were beft
(my beloved) if you would yeeld to the Spirit,
and the Word,thzt they may cleanfe you before
his fight:For if they will not do it,he will come
with the fire of affli<5Uon,& it is better that you
fhould be fo dealt with, than that your foulcs ,
being ftill uncleane,fhould perifh for ever.
To fit thy fpirit for the Lord, that is a fpirit,
and the father of fpirits, thou muftgoc yet one
ftcp further- thou muft labour to beautifie it, to
feek to adorne it with allipirituall excellencies .
N o w if thou wouldeft beatify it by any thing,
feeke not for outward excellencies, as clothes,
fine
«5
Mai. 1.
The fpirit as
fire:
Zach:i3,^
Adorne the fpi-
rit with fpirit
tuall excellen-
cies
Ike SiMPLiciTYd/Goo.
Ifay 66, z i
iPet:$.j.
Prov^Ui
fine apparell, or adorning in the fight of met ,
but feeke fuch an excellency as is futabie to the
fpirit: feeke not other things, for they arc fuch
things that God regards not. So that, as every
manfeeks fome excellency or other,vhat whi< h
thou art to feeke is,to get fpirituMl excellency
fuch as may beautihe i Wy heart; for that which
is outward, GWregardeth not. You fhall fee an
excellent place for this^lfiy 66.i.Jtitf>e(e things
hath my handmade, faith the Lo id'jk'ui to this man
Willi looke, event* him that is poore, and of a con-
trite fjtir it, andtremblethat my word. When the
L^lookes upon ail things here below , lMj
hand hath made thi'm, faith he, and Icandifpolc
of them as I will: but what is it,of all them,that
I doe eftcemc < a fpirit that is fafhione-d , and
beautified with inward ornaments, fo that it
trembles at my word , that is the thing which I
regard. So 1 Pet. 3.3. you have a companion
there of outward excellencies, and of the fpiri-
tuall decking of the inward man, which the
Aportleprcferrcth, becaufe that is a thing that
is eftecmed of by God. Whofe adorning, faith
the Apoftle, let it net be that outward 'adorning, of
plaiting the ha? re, and of wearing golde, or of put-
ting on of apparell : But let it be the hidden man
of the heart, in that which is not corruptible, even
the ornament of a meeke and 'quiet fpirit , which is in
the fight of God of great price .So it isfaid of wife-
dome, Prov. 3 . 22. It fhall be life to thyfoule, and
grace to thy necke .* that is, wifidome adorncs the
foulc in the fight of G o d, therefore that is the
excellency
God a Spirit
l 7
excellency that is chiefly to be fought by us., e-
ven thus to adorne thy foule.
And there is good reafon for it: for if thou
confider what thy body is, and what thy fpirit
is,thou (halt fee, that all thefe things that doe
adorne the outward man, are not the excellen-
cies to be fought after. Indeed there are divers
kindesofthofe excellencies 5 they are of three
forts.Firft,cxcellency o£clothes,znd building,znd
fuch gaudy things, which children and vaine
men and women are fenfible of.Secondly,great
titles, iwd honours, and great rewards, which a
higher fort of men are capable of. Thirdly, the
excellency of learning ,znd knowledge, mdskillm
Arts and faences 5 and this alfo is but an outward
excellency : for though it be feated in the fpi-
rit, yet it inables onely to outward things.
Thefe are not the excellencies that thou fhoul-
deft feeke for: but it is an excellency of the fpi-
rit thou art to regard : looke to thy fpirit what
that is : for as the fpirit is,fuch is the man. Per-
feflio mentis ejlperfeffio hominis, this is the proper
excellency:the body is but,as it were,the {heath
for the foule ; a man is faid to be more excel-
lent, as his foule is excellent : the excellency
thereof is a mans proper excellency, and every
one fhould labour to excell in his proper excel-
lency. Other excellency is but an outward ex-
cellency, this excellency is that which is intrin-
fecall to a man • the other are but adventitious,
they are not proper, and are not that which
makes the difference, as this doxh.Thc righteous
Bb is
Outward ex*
celfencicsnot
to be (ought
after.
Outward ex.
cellency of $
forts
.1
iS
Ihe Simplicity of God.
Simile.
Nothing but
t'uc adorning
of the /pint
commends u>
to Codt
lam:*,?.
is more excellent than bis neighbour : as if hee
faid-there is a difference of honoui,but all thefe
are but accidenrall differences, as men differing
in cloath : the eflcnriall difference is the fpirir,
and that is it which God regards, and by this
thou excelled thy neighbour. All other excel-
lencies are but as when a mule or an affe having
goodly trappings, fhouldboaft itfelfc againft
the horfe, which is a goodly creature,becaufe it
hath goodly trappings; or as if a mud-wall,
that the Sunnc rtiines upon, fliould boaft it felfe
againft a wall of marble that (lands in the fha-
dow. Therefore confider of this, that fo thou
maift labour to beautifie thy fpirit ; if there
were noother reafon, butthat he is a Spirit,and
that he beholds the excellency of the fpirit,this
were fufficicnt. Take all other excellencies in
the world, they make thee onely excellent in
the fight of man- but this makes thee excellent
before Go J 3 this is a folid thing, all the glory of
the world is but aevjj Jb;*i, empty glory , as being
efteemed vaine and empty men; but that which
makes thee excellent before GW,is this. As it is,
lam. 2.5. Hath not God c ho fen the poore of this world
rich infaith^ andheires of the kingdome which hee
hath prom; fed to them that love him f As if hee
fliould fay, that which makes men glorious, is
their faith and holineflc within, that is the thing
jthat makes us excellent in Gods fight > and ina-
jbles us to doe higher workes: all other things
habilitate us but to the things of this life 5 but
grace makes thee ftrong , and makes thee to
ferve {
<^Bfc
God a Spirit.
*S>
ferve the L ord with fear e and reverence y Heb . 1 2 .
28. And therefore fayes the Apoftle, If there
be any vertue or praife, thinke ofthefe things: Phil.
4.8 . though the world feekes other things after
their ovvnc fancie , yet feeke you after thefc
things ; this is the excellency that wee fhould
feeke, for this adorncs thy fpirit. And now if I
fliould aske any man, whether is it not better to
have Gods image renewed in him,and to be like
to him,than to have the excellency of humane
knowledge? every one would fay, that to have
Gods image renewed in them,were the beft: but
then why doeft thou not bufie thy felfe about
it? why doeft thou not labour for it ? why doe
you ftudie much, and pray fo little i So if I
fliould aske another, whether grace,or outward
excellency were better? he would fay, grace :
but then why doe you not beftow fome time
about it,to get it ? It is a great figne that the(
heart is righr, when wee can judge aright of
things as Go d judgeth of them, and of the ex-
cellency that is to be fought by us. 2 Cor.$ .It is
made a figne of a nerv creature, thathee doth
judge aright of 'fyirituall things. lam. 1 . 1 o . It is
made a figne of a man converted to G o d,
vihcnhcc is brougat low, that is, heeisdrawne
from that high efteeme of outward excellency,
which before he had ; when hee fees that they
are but fading flowers,tbings of no worth: and
thus the foule gets ftrength to it felfe.
When thou haft cleanfedthy (pirit, when thou,
haft adorned it with fuch fpirituall beauty y fo
Bb z that
Heb:i&.i*.
PhH:4.«.
2 Cor: j.
lames I.Jo.
Let the fpirit
rul«.
20
The Simplicity of God.
aCor.6:ii 3 ij
that GWisdelightedinthee: then thou muft
goeyet further : thou muft let it have rule, and
dominion; thou muft let it have the upper hand
of the body in all things. Let thy fpirit be ftill
advanced, that is, let it not be drowned with
the body, but be emergent ftill above it, kept
from all bafe affe£Hons,let it be cleare from all
thofe mifts andcorporcalldroffe, that is, from
thofe bodily affeftions ofmeat^drinkjUncIean-
nes,fports,paftime,&c. wherewith the body is
delighted: for this fpirit is the moft excellent
thing in thee,thcrfore it is meet that it fhould
have dominion, that it fhould not be brought
into fubje<5tion,no not by any fpiritual luft,that
arifcthfrom thefpirir, that the body is not ca-
pable of 3 much more then a fhame is it to be
brought into fubjedion by any bodily luft,that
wrongs the Father of Jpirits. 1 Cor .6. 12,13.0*7/
things are lawfufl to w,faith the Apoftlc, but I will
not be brought under the power of any thing. Meat is
for the belly, and the belly for meat, but Godjhall de-
stroy both it andthem.His meaning is this, I fee
that it is not convenient for me to eatc fiefh ; I
doe not deny but that I have a defire to eate
fk(h as well as others , but becaufe it is not
convenient, therefore I will bridle that -appe-
tite : for, CM eat is for the belly, and the belly for
meat, but GodJhalldeHroy both it andthem. If that
. appetite fhould prevaile , the body would rule
over the Joule: but that I will not fu ffer, that
my fpirit fhould be brought into fubjedion by
any bodily appetite. And confider, what an
unrca-
God a Spirit,
21
unreafonablc thing it is , that the fpirit fhould
be brought under the body. There are but two
parts of a man, and they draw us two wayes :
the fpirit drawes us upward to the Father of/pi-
rits y ( as it is a fpirit: ) and the body drawes us
downeward.Now confider which fhould have
the upper hand , they will not goe both toge-
ther. Now know thiSjthat if the fpirit be under
the body, it will breede confufion, and be thy
deftru&ionintheend. It is fo in other things-
looke into the Common-wealth, if you fhould
kefervants riding^and Princes going on foot .-looke
intonature,if the fire and aire fliould be below,
and the water and earth above, what confufion
would there be? So is it in this cafe. The Apo-
ftle compares them to bruite beafts,2 Pet. 2 .12.
( and the wife man compares them to a City,
whofe watts are broken downefo that there is an ut-
ter ruine. ) Saith the Apoftle Peter, in the place
fo renamed, that they as natural! bruite beajls made
to betaken and to be dejtroyed, who fyeake evill of
the things the) understand not, and jhall utterly pe-
rijhin their otvne corruption : that is,ifa man will
cometothis, to fufferfuch a confufion as this,
they (hall even be ferved as bruite beafts are:
Indeed,if it were with us,as it is with beafts, we
might give liberty for thefe corporall appetites
to rule over the foule: as,take a horfe,if he hath
no rider, then you blame him not, though hec
runne,and kicke up and downe,for he is a beaft,
and hath no rider to fit him j but when he is un-
der the bridle, then, ifhee doth not doe that
Bb 3 which
Confufion
when the body
rules the fpirit.
iPet.2,ix:
\
22
The Simplicity of God,
Iohn 4. $4*
ofyVtf.
/ which he (hould doc,you blame him. But a man
1 hath reafonto guide him, and he hath grace to
I guide reafon.-now to caft off both thefe is more
j than brutifli. Confider alfo, that all things , the
J more refined they are, the better they arc - for
1 they come neerer to the nature of a fpirit. So
then doe thou looke upon thy felfe- and fay
with thy (elfe • the more that the fpirit within
me is advanced, the more it is fuffered to rule,
without impediment, it is the better formec.
To give you an inftance or two, that you may
fee the pra&ife of the Saints in this cafe: 7<?£,hee
faith, Ietfeemedthywordas my appointed meales,
&c. I will rather reftraine my body in this,
than I will fuffer my foule to want that which
belongs to it; as he faith for eating and drinking^
fo faith David for (leepey Mine eyes prevent the
morning watch J hat I might be ex ere fed in thy ft a-
tutes : that is, rather than my foule fliouldnot
doe its duty, I will deprive my body ofjleepe:
So lefes Chrijl John 4.3 jl. lefts faith 'unto themjny
meate is to doe the will of my Father, and to finifh
bis works : (this he faid when the time of eating
was paft,and they brought him meateto eate:)
his meaning is, I will be content to ncglcfr my
body , to doe that which is the worke of my
fpirit, the worke of my Father. And fuch is his
owne a<ivicc;feeke nor the loaves,faith he, not 1 -
rifli not your bodies ^kboumotfor the meate that
$>eri(l)etb: but looke that thy foule get the better
in all things.
But how /hall I know this, whether my foule
doth rule or no!
When I
God a Spiri t.
*?
when the fpirit
ruleth. t
When the bodily appetite, and inclination I o^>;/fr.
(hall arifefo high , as'to rule the fterne of the Howto knov
foule, and the sdions of it, then thebody gets
rule over the foule : but when thefe (hall bee
fubducd, and ruled , and guided by the foule,
when they (hall be brought to that fquare,
which the fpirit within (lull fet downeyhen the
fpirit rules over the body.
But inclinations of my body are ftrong, in-
ceflant and prevailing, and I cannot rule them ;
what muft I doe then <
Thou mud dc/c in this cafe as Saint iWdid,
who kept under his body by violence, as men ufe
ObjeS.
Anfw.
The bodv
too much.
to tamehorfes ; wee mould keepe tt dgwne, wee j J wnc,v«n
muft take heed of carnall lufts, they will keepe
the body too high,as a horfe may be too luftie
for his rider : yet fo, as on the other fide it muft
not be kept too low, but onely thefoule muft
have dominion over it, fork is theinftrumenr
of the foule, and therefore it fhould alwayes be j
fubjeft to the principall agent: As it is fcid of a
fervant, that hee mould not be fupra negotium,
nor mfrancgotium^bViXpar negotio , not above,
nor below, but fit for his btifineffe : fo ought
the body to be the foules fervant. Beloved,
coniidcr this, doe but thinke what your foules
are, that you (houldfuffer them to be thus in
fubjeSion; thinke whatafliameit is,tlvttthcfe
bodily affe&ions (hould fo overrule the fpirit
that is made like to GW,the foule,that (hall live
for ever, the foule for which Chrift dyed, that
is better than all the world befide; thinke I fay,
Bb4 withj
not
H
The Simplicity of God.
with your felves, what a fenceletfc and unrea-
fonable thing it is, that this heavenly borne
foule (hould be fub je& to a little walking earth,
and that a peece of clay fhould rule over it < Are
not men,in this kinde, like to beafts, fubjed to
fenfuality,thateateth,atthcy may play ,and play
that they may eate I and the foule is not confi-
dcred all this while,how it is a fpirit,that is like
toG^himfelfe,whoisaSpirit. Alas, what is
the body to it 1 It is in it as in a piifon : fuch is
the body to the foule, not to be regarded in
comparifonof it. Therefore adde this to the
other, that the foule may (till be advanced, and
that it fufFer not bodily anions to bring it
into fubjedion,left you be as bruit
bealts, fubjeft to fenfuality,
made to be taken>andto
be deftrojed.
FJNJ8.
THE
God a Spirit.
*5
THE
ELEVENTH
SERMON.
E x O D.3. I3> 14.
u^^Mofes faid unto God, Behold when I come
unto the children of ifrael, and flail fay unto
them, the God of your fathers hath fent mee unto
you, and they fb all fay unto mejvhat is his name^
whatjhall I fa) unto them f
^ind God faid unto Mofes, / ^iM, THAT I
Second ufe from this point is
this : If God be zfpirit, then his
dominion igovemment, and provi-
dence is chiefly exercifedon the
fpirits of men. It is true, his
providence is over all things that
belong to us : but, as he is in himfelfe a Spirit,
fo he puts forth, and exercifeth this power of
his principally in guiding the fpirits of men,and
in
Ffez.
His govern*
ment chiefly
cxerciled oa
thcfpiiitsof
men.
z6
The Simpli city of God,
Rom: 14-17*
Pfel,l*.i4*if
Spirituall
iudgemems
thegrcateft*
in that you 2re chiefly to obfcrvc his provi-
dence toward you. And that you ihall fee in
Rom. 14.17. The kingddme ofGod,ihd£ is,his rule
and government, isnotinmeateanddrinke , for
they are outward things, and hee that is a fpirit,
regards them not 5 but it is in rightcoufnejfe and
peace, and joy in the holy Ghoft : that is, in the
things that belong to the fpirit , therein is his
kingdome,and dominion chiefly exercifed. So
alfo,P/^/. 33.14,15- From the place of his habita-
tion hee looketh downe upon all the inhabitants of
the earth : hee fafnoneth their hearts alike Jieeconfi-
dercth all their workcs. Marke it,when God looks
downe from heaven, and beheldes the children of
mnjhz chiefeft thing that he doth, wherein his
government is exercifed,is,inthat hee fafhions
their hearts and fpirits : and therefore thofce-
tcrnall fubje&s of his that live with him for
ever, are fpirits, as the Angels, and the foules
of men. Therefore if thou wouldeft obferve
the will of the Z^toward thee, and wouldeft )
fee, wherein his providence is chiefly exerci-
fed, looke upon thy fpirit upon all occasions 5
that is, what bents, what inclinations , \vhat
hopes, and defires hee hath put into thy foule.
If you looke upon me*n in the world, you fhall
fee them divers in their fpirits^ one man lufts
after riches, honour and preferment j another
after gaming, fporting and drinking : now
looke upon this temper of fpirit as the grea-
teft judgement of all others. Againe,looke upon
the fpims of other men, they are fafhioned a
contrary
— . -^-. n
God a Spirit.
27
contrary way , to deny themfelvcs , to fecke j
grace, and avoid finne^ to be content to have
GWalone,to doc his worke, to leave their wa-
ges to GW, to live a painfull life, ferving God^
and men with their fweetneffe: this is a quite
contrary fpirit, and this is the grearcft blcffing.
as the other the greateft judgement. Therefore
youihallfec^thatwhcnthelor^is angty with
a man, fo that his anger is wound up to the
higheft peg 5 then he gives him over to thisjudg-
ment:as it is, Pf. 8 1 . 1 2 . So I gave the over to their
o.vne hearts luHs,and they walked in their own conn-
fells : that is, my judgement (hall be executed
upK>n their fpirits,to leave them to an injudicious
mhidc. Againe,on the other fide, when the Lord
would doe a man the greatefl kindneiTe,then he
fafhions his fpirit another way. Deut.$o. 6. And
the- Lord thy Godwtli circurncife thine heart, and?
the heart of thy feed^ to love the Lord with all thine
heart, and with all thy fouls >that thou, mat ft live : as
if he fliouJd fay , when I mind to doe you a kind-
ne(Te,then I will thus fafliian your hearts aright.
So Ezek. 56.16. A new lie art alfo will I give unto
you^andanew ftirit will I put within ytu 3 and I will
takeaway theftony heart out of your bodies^ and will
give you an heart offlejh. r Thz Scripture is plenti-
ful in this. Therefore if thou wouldeft obferve
what the Lord is to thee, looke how he fafhions
thy. fpirit: if thou findeft that hee leaves thee
to unruly affections and lufts, and leaves thee to
be glued f to that from which thou fiiouldeft be
divorced • or that he hath left thee in bondage
to
Pfai.8i.12,
Dcut, 30.$.
Ezch.$6.i6i
28
iTim.4>i%.
Proved by 3
Demonftratis
ons*
I
Outward
things difpcn-
fcd promifcu-
oufly.
Ecclcf:o.r f
2
,, The guiding
jtUefpirit be-
ll on£sontly
to Ood.
T/tf SlMPLICITYo/GoD. \
to the fcarc of men, as a fnare to thee, there is
no greater judgement in the world than this ,
as the contrary isthegreateft mercy.Thcreforc
i in 2 Tim: 4. 22. Paul prayes , The Lord Iefus
I ChriU be with thyfpirit : as if he fhould fay D this
I is the greateft mercy that I can wifli thee, and
j the greateft good that G o d can doe thee, and
f therefore hee wifheth God to be with his fpi-
rit.
Now to fet on this point a little further, and
tomakethisplainetoyou: you fhallfec it in
thefe three things.
i.Becaufe all other things,2s riches, pover-
ty,health,ficknefle 3 &c.hedifpenfeth thefe pro-
mifcuoufly,fo he gives riches to wicked men,
&c. becaufe as it is Ecclef. p. i . His love, or ha-
tred, cannot be knowne by thefe things* Whence I
reafon thus : That wherein the love and hatred
of G o d is mod feene, therein his providence
chiefly exercifeth it felfe : but in the f afliioning
of thefpirits of men, there,and there chiefly, is
his love and hatred mod feene- for other things
come alike to men, to him thatfacrifceth, and to
him thatfacrifceth not.
2. The difpoflng of other things is much in
the power of men. A Prince, or a man hath
power to kill, or to fave, hee can give riches,
and honor,and take them away at his pleafure :
But to rule the fpirits , to compofe, and guide
the apprehenfions, and aflfe&ions of the foulc,
that belongs coGod alone* a man is no more
able to doe it, than to rule the raging fea. For
as
God ^Spirit.
29
as it is proper to G o d alone, to compofe the |
winde,and to rule the waves : fo it is proper to
him alone to rule the turbulent affeftions , to
compofc 5 and guide them. If there beany difor-
dered affe&ion in the heart, as an immoderate
love of any thing, or an impatient defire to any
thing, who is able to remove it, but the Lord
who is a Spirit ?So y \vho can implant holy affe-
ftions in thee,but he alone? as, for example/*?
thinke a good thought, a man cannot doe it with-
out him,who is the Father tf$irits\: fo to per-
fwade a man,no man can doe it, it muft be the
Lord, as ?ioab faith • Godjhallperfrvade Iaphet to
dwell in the Tents ofSem.So to fee the hainoufnes
of fin,and the evill of ir,no man can do it but by
the fpirit of God: as it is faid,/^.i6.9,T^ Spi-
rit convinceth men ofSin.So to will this, or that,
which is good, it is he that works boththe will and
the deed. A man cannot raourne for fin without
the Spirit of Go D,and he cannot choofe but be
fwallo wed up with worldly griefe for worldly
loflcs except God keepe him, he cannot feare
G o D,and he cannot choofe but fearc men, ex-
cept God guides his fpirit-for this is one of Gods
prerogatives royall, to rule in the affeftions, and
apprchenfions of men.
3 . Becaufc the guiding of a mans fpirit,is of
the gicateft confequence of all other things clfc.
Now God is a wife commander,and therfore he
will not exert, and put forth his power 3 butin'
things of greateft moment: and indeed the gui-
ding of our affe&ions is all in all to us.For,in a
mans
Iohn 16.9 f
The guiding of
the fpirit of
greateft confe
quence.
i°
ll?e Simplicityo/God,
The apprehen-
fion makes c-
vcry thing hea*
vicorplcaiant.
Lam, j.*j.
mans outward eftate,what things focver befall
him^all are nothing-, but what his apprehenfion
is of them , and how hee is affe&ed with them,
makes them croffes or comfortsrif a mans fpirit
be whole 5 the greateft croffe is nothings and the
leaft is intolerable, if his fpirit be broken. As D
againe,what arc all pleafant things,if a man hath
not a heart to apprehend them? As to /W,what
was all his persecution? as long as his fpirit was
whole within him,he carried it out wel:& what
was Pdrddfc to Adam^nd a kingdomc to Ah.xb,
when their fpirit was broken? It is the apprehen-
fion that makes every thing to a man heavie, or
unheavie,pleafant or unpleafant, fweet or fow-
cr: & therefore this is the ufe to be made of it,to
behold Gods providence chiefly on our fpirits,
and not onely on our owne fpirits 3 but what he
doth upon the fpirits of others alfo.lt is a thing
we {tumble at 5 when we fee a wicked man prof-
per , and carry all tilings in the world before \
hiinj weefhouldnotfay, where is <W.f provi-
dence,and the truth of his promifefbut fee what
he doth upon the fpirit of that man. If thoufeeft
fuch a man more malicious to the Church, and
children of God,znd growing more carnall,and
abominable in his courfes, therein is Godscuvk
feene more,than in all the difpenfation of out-
ward curfes: for that treafure of finne which he
layesup for himfelfe, will draw on a treafure
ot wrath, which will be expended upon them in.
due feafo.Therfore beholdyour fpirits alwaies
and Gods providence upon them. i^w.3.65.
Give
God a Spirit.
Give tbanforrow^ or obftinacy of heart, thy curfe
upon them.tht words fignifie,which is thy curie
upon them. Therefore if you fee an obftinate
heart in a man, that is the greateft: curfe of all.
As in receiving the Sacrament,thcre we do pro-
nounce a curfe to him that receives it unworthily y
and profanes the Lords body : but, it may be, he
goes on and fees ic not$but now looke upon his
fpirir,and fee how GWdeales with that,whcther
his heart doth not grow harder, and more obdu-
rate, which is the greateft curfe. You may ob-
ferve this every where* If thou feeft one that
hath a vaine and idle fpirit, that cannot ftudie,
that cannot pray,that cannot choofe but be car.
ried away by an unruly lull to this or that thing,
beleeve it,this is a greater judgment than all the
difeafes in the world, than all fhame and dif-
grace,that we account fo much of, than pover-
ty and crofles: as it is the greateft mercy on the
other fide, when a man is able to ferve God with
an upright heart,& to be fincere in all his carri-
age. Thus it is with men,and this thou (houldeft
obferve in thy felfe alfo from day to day. Let
us not obferve fo much, what accidents befall
us,what good is done to us, or what croffes wc
have, (it is true indeed God isfecne in all thefe
things:)but chiefly looke what God hath done
to our fpirit,vvhat compofing of minde,or what
turbulencyof affc&ions > or what quietnefie,
what patiencc,or what impatience- and for this
be chiefly humblcd,or be chiefly thankfull : for
to take away from Chrift the praife of fan<ftifi-
cation,
■dbwQp — b i " i ■!
I 2 -
1 be Simpli city of God. \
Iohn4- 14.
Worfhiphim
in fpirit-
Rom 19.
What it is to
fervcGod in
the fpirit,
Co1.j«i6,
cation,is as much as to take away the praifc of
his redemption. Herein thou fhak fee his love
or haired manifefted to thee 3 his greateft judge-
mentor his greateft mercies.
The third Vfe is that which the Scripture
makes of it, Iohn 4. 24. If GWbea Sprit, then
worjhif him in faint and truth. What it is to wor-
Jhip G o d in fair it and truth ^ you fhall fee if you
compare this place with that in Rom. 1.9. Tor
God is my witnes^ whom iferve with myjpint in the
Co [pel of his Sonne ? that without ceafwg I make men-
tion ofyoualwayesin my prayers. The meaning of
it is this.When Paulhzd taken this folemne af-
feveration,GoD is my witnes^&c. doe not think,
faith he,that I have done this feignedly , I am
no fuch man-for in preaching the Gofpel of /<*-
fus ChriB, Iferve God in my faint .-that is,I doe it
not for by-ends, not in appearance and fight of 1
J men,or the like, but I doe it in my faint , that is,
I plainly 5 heartily,and fincevely .So that to worjhif
Godi»ftirit,\sjLO have a pIainne(Te 3 and fincerity
in our worfhipping him, that is,to doe it hear-
tily what we doe to him, in our praying, and
worfhipping him$when it is not formally, and
cuftomarily done , but our fpirit feconds it
within,this it is to worfhip him in fpirit.So that
the fcope of our exhortation is,that you woulu
worfliip GWchiefly in your fpirits. As it is faid
offinging Pfalmes, C0/.3 .16. Admonijh oneano-
ther in p films $> hymnes \& fair it mil fongs ', fwging
with gr act in your hearts ,&c .that is,let your fpirit
joyne with the outward performance. And the?
ground;
God ^Spirit,
?J
gVound of it is , becaufe Go d is a fpini , and
therefore hee beholds at any fuch time , when
you come before him 3 the inward behaviour
of your f pirits : that is, he obferves when you
come to preach, or pray, what fquint-eyed
ends,what vainc glory , what refped to men
you have. Y ea,he obferves how tarre naturall
conicience leades you, fo that you doe it as a
taske, out ofcuftome, dec. hee obferves what
worldly-mindednefle , and carnall affedions
creepe into the foule, at that time , that makes
you either to poft ofifthe duty, or clfe to doe it
in a cuftomary manner. All this doth he behold,
he lookes to the inward carriage of the fpirit ;
and therfore do you look chiefly to the inward
carriage,to the inward frame of your minde.
But what is that more particularly *
I will (hew it to you in thefe three things,
i .See that thy fpirit be as neare him as thy
ilippesare. ifay 29. i$. Hee complaines of a
fort of people,that draw nigh unto God with' their
mouth 3 and wah their lips doe honour him y hut have
removed their heart jar re from him \an 'd 'their feat e
towards him is taught by the precepts of men. So Ier.
1 2 .2 i Thou oh Lord art neare in their mouthy 'and
farre from their reines. Now if thou wouldeft
WQtjhip htm in fpirit fee that thy fpirit be as neare
him as thy words arc. As, for example, in
prayer thou confefTeft thy linneS, andprofef-
feft that thou docft hate them, thou prayeft fof
mortification,and gracc,&for weanedncs from
< the world- herein thy words and Gods will doe
* C c agree,
Particularly in
three things,
<^Anfw.
1
The fpirit rauft
be as neare
God as the lips
Ifay 29.13.
Ier. I J. 1.
34
The Simplicity of God,
Inftancesof
drawing ncare
with the lips
oncly.
/agree,they are confonant,when yet, it may be,
the inward inclination of thy heart is farre e-
nough off from thefe expreffionsjtherfore bring
thy fpirit neare to God^s thy lips are, and then
thou worftiippeft him infpirit. To fhew you
more plainly what this farneffe off of the fpirit
is^take a covetous man,&put him upon the rack
of any exigent,where hee mud part with all to
fave his life,he wil fay as much as need to be in
this cafe,that hee is willing to part with all -but
his heart is fet as clofe to his wealth , as ever it
was before, fo that he is loath to part with any
thing. And take athiefe that comes before the
Iudge,he confefleth his fault,and begs pardon,
and faith that he will do fo no more:but yet his
heart fits as neare to his theft,hc is as farre from
honefty as ever he was before. So take a man,
when he comes into fome exigent, (for that u-
fually is the time) as at the receiving of the Sa-
crament, or at his day of death , he comes and
profeffeth to the Lord, that hee will follow no
more his wicked courfes*, but he will become a
new manjhere his words draw neare: but looke
to the bent and inclination of his heart , to the
radicall conftitution of it, and that is farre from
holineffe, there hee fits as clofe to his finne
as he did before. Therefore, if thou wouldeft
wrfhip Godin fyirit, take care that thy fpirit
draw neare to him upon all fuch occafions , as
thy words doe. A man in his ordinary courfc,
it may be, prayes , and his prayers are good •
but how farre his heart is from GW,that his life
(hewes.
God a Spiri t.
?5
flicwcs. It is a ftrange thing, that at the Sacra-
menr, men come and make confeflion of their
fins 3 and yet their fpirits arc far from it, and that
their pra&ife flicwcs. Confider this,if any fuch
be hercj you are the men that the Prophet doth
fpeake to 3 you draw necre to God with jour lipsjtut
your heart is fane from him. And this is the firft
particular.
When you worfliip God with all the might
and ftrength,and indcavour of your minde,and
all the faculties of them, this is to worjhipQ o d
inftirit. 2 Sam.6.i4..ItishidoFDavid , that
hee dancedbefore the Lord with a&hti might : it
was a worfliip of G o d, a fpirituall worfliip of
God, wherein David, by his outward a<ft of
dancing, did exprefle his exultation , and re-
joy cing in the L o r b. Now the text faith,that
he did this with all his might,with al the might
of his fpirit : ( for fo you mud underftand it. )
It is a Metaphor taken from the body, when a
man ufeth all his iftrength and might to doe
any thing, hee unites all the forces of his body
to it : fo a man worjhipfeth Godinfyirit, when all
the faculties of the foule are concentrated and
united together in the performance of fuch a
dutie. And therefore it is called a rvrafiling with
the Lord, as Iacob did : and it is called zftriving
with God, as Paul faith, xhziy owfirive together
with me in prayer, Rom. 15.30. that is, when the
fcule, andtheminde arejoyned all together,
when he bends the whole foule to the worke,
as a man when he wraftleth , puts forth all his
Cc 2 ftrength,
To worfliip
God with all
the flrcngth of
the minde.
z Sam. 6, 1 4,
Rom:iy.3o.
The Simplicity of God.
Cohj.22,
ftrength,this is to worfliip G o d in fpirit.Such
[ Arts 10. an expreffion you have, myitis 20. where Paul
went bound in thejpirit to Ierufakm : that is , his
fpirit did not hang loofe, but it was girt up in a
refolution to goe through with the vvorke ,
whatfoever came of it, his fpirit was bound.
Now,whenthy fpirit hangs loofe upon the du-
tie, halfeon, and halfe off, when a man cares
not whether hee doth it or no, this is not to
worfliip God with thy fpirit ; but when thy
minde is girt up, and thou doeft it with all the
intention of thy foule^whcn thou doft it hearti-
ly:as it is Col. 3 .22. Servants obey in all things your
Matters according to the flejh 5 not with eye- fir vice,
as menpleafen, but infingleneff'e of heart fearing
God: where eye-fervice , and heartily are op-
pofed. Eye-fervice is, when a man doth it in
the outward (hew, and appearance onely , and
what is the other,to doe a thing heartily? That
is, when a mans ftrength and his foule doth
goe with the duty : and the contrary to this is 5
theloofeneffcofthe minde, and the wandring
of it about other things, when the body, and
the words are well imployed, but the minde
doth not goe with them 5 this is not to worfhip
God in fpirit, when the fpirit fits thus loofe to
God. And this is the fe£ohd thing,wherein this
worfliipping of G o d in fpirit doth confift.
The third which hath not much , but yet
fome difference from the former, is this, when
the fpirit of a man beholds G o d alone 5 when
his eye is upon him when hee comes to wor-
fliip
Whenfthe fpi-
rit Lehoides
God alpae.
God a Spirit.
57 A
Col -.3. 12 ^
Singlencfle of. I
hearty what.
fliiphim,andupon nothing befidcs. If a man
will have an eye to men, to the praifc, or dif-
praife that fliall follow the performance of the
duty, hee doth fofarre worfliip men. But hee
ferves GWand worfliips him in fpirir, when his
heart is left naked, and ftripped of all other re-
fpefts in the world , and fo filled , and over-
awed with the prefence of G o D,that all other
refpefts doe vanifh.This it is to worfliip God
in finglencflc of hearty and this is oppofed to
outward performance, Col. 3-22. for cye-fer-
vice is but onely a bodily and outward worfliip:
1 but when a man doth it with finglenes of heart,
' then itisnoteye-fervice, that is, itisnot out-
ward onely. Now, finglenefle of heart is this ,
when the minde hath but onefingle objeft to
looke upon-fo that to looke,not upon any crea-
| ture,but upon God, and none befides ; this is to
• worfliip God in finglenefle of heart, which is the
) fame with holineflc. As the holineife of the vef- | Holineffcwhat
1 fcrl in the old law was w hen it was fet apart from
all other fcrvices to GWalone, fo the holines of
a mans fpirit is,when it is feparared from all by-
refpe&s and aimes^ and is wholly devoted to
him- (w hence our \voY<\^Devotiondot\\ fpring:)
and when a man worfhips (Wwith this naked-
nes, with this finglenes and holines of fpirit,
then he worfliips Godm fpirit. But when thou
commeft to pcrforaic any duty, as to preach a
Sermon,or to pray,and thou looked what men
will thinke of thee, and what praife and credit
thou (halt get by it, this pollutes your fpirir- fo
Cc 3 farre
8
The S i mpl i c i ty of God.
£«eft.u
Whatncceffity
there is of fit
geftures of the
body in Gods
worfhip.
I Cor. 6. zo,
farreas you doe this,there is not finglenes,but
doublenefle of fpirk,and here is eye-fervice in
Gods account.
Therefore looke alwayes to worfhiphim in
fpirit, remember the argument here ufed, God
is a Spirit: that is, looke how the corporealll
eye of man beholds thy body,when thou com- ;
meftto Church, and can fee the negligence of j
thy behaviour, and uncomely gefture; fo Ged^ \
that is a fpirit, he beholds the vanity and loofe- *
nes of thy fpirit within,the turning and rouling
of it this way,or that wayjtherfore take diligent
heed to thy fpirit-labour to approve thy fclfe to
him,care not what any creature faith or think-
eth of thee 5 and this is to worfhlp him in thy
fpirit.
Now here are two Queftions to be anfwered:
If G o d muft thus be worfhipped in fpirit,
and it is the behaviour of that which he looks
to , what neceflity is there then of a bodily,
comely, and outward gefture? how farre is
this required in his worfhip <
The fpirituall worfhip of God is never
well performed, but when it is fignified by the
comely geftureof thebady, as farre as wee
may. I fay ,t hey muft concurre,the body muft
goe with the fpirit , ( though indeed he chiefly
lookes to the fpirit )for they are both his,i C»r.
6.20. he muft be ferved in both.Befides,the bo-
dy ck>th exceedingly helpethefpirir,and it doth
teftifie,when you come before others, that ho-
lincffc and reverence , which you have of Gods
g J ° r y
God a Spirit.
?9
glory and majefty. Therefore to perfwadeyou
to this, .you muft know , that when ever you
come to worfhip God, there ought to be a great
folcmnity in every part of his worfhip, which
cannot be without the concurrence of the body
and fpirit of man 3 they cannot be disjoyned :
And you fliali fee the neceflity of this, in thefe
3 things.
i . Becaufe, though holinefle be feated in the
fpirit, yet it doth and will appeare in the body
at the fame time. You know, the light of the
candle is feated in the candle , yet it fhines
through the lanthorne,if it be there $fo,though
holines be feated in the fpirir,yet it wil appeare
inthebody, if it be there. It is fo in all other
things, and therefore muft needes be fo in this:
As,take any affe&ions that are in us,as a blufh-
ing affe&ion, whenoccafionis , will appeare
inthebody,whetherwewilIorno; foan im-
pudent face is difcerned and perceived aIfo 5 fo
awefulne(Te 3 and feare,and reverence, they will
(hew themfelves,and looke out at the windowes
of the eyes, and appeare in the face, except we
willingly fupprerfe them. Now, if thefe will
doe fo, furely ic holdes in this alfo. If there be
a reverence of the minde, it will be feene in the
behaviour of the body. Therefore you fee 5
Eliah, when he prayed earneftly, thedifpofiti-
on of the body went with it fa put his face downe
betweenehislegges. So Iefas Chritt , when hee
prayed for Lazarm , hee groaned in his ftirit and
weft. Now if he didfo, (who might be exemp-
Cc 4 ted.
Therein ho-
mines appearcs,
Simile.
4°
The Simplicity o/God. I
The outward
man ftirs up
the inwaid.
Our perfor-
mances arc
Same elfc...
ted,if any might) then doc not thou thinke that
thou canft have aholy, reverent difp^fition of
theminde, and it not appeare in the body , it
cannot be.Therfore you fhall find that it is cal-
led the heart every where, becaufe the affections
are fcated there,and what affeftions a man hath,
fuch is his heart $ and the body is accordingly
affe<3ed,asthe heart is affe&ed.
2.Confiderthis; If thou findeft thy felfe apt
toacarelefte, negligent behaviour,and carriage
of the body, when thou commeft to God, and
pretended this, that hce is a fpirit , and muft be
worfhipped in fpirit 5 I fay, confider whether
this be not an excufe that thy fiefh makes to
this end,that it may belazic,and have fome eafe
to it felfe, from a falfc application of that prin-
ciple, God is a Spirit , which makes thee give
way to an outward lazinefle of thy body.
Therefore looke narrowly to it, thou fhouldeft
ftirreup the outward man , that thou thereby
maift ftirrc up the inward man 5 when thou com-
meft before GWin any worfhip.
3 . Confider, that to make any thing an or-
dinance , there muft be an application of the
whole man to it 5 otherwife, it is but a lame
performance, and God will not reckon it as the
obc dience of an ordinance. For this truth muft
be remembred $ That an ordinance of unper-
formed as it ought to be, doth ufually carry a
blefling with it, A prayer made,a Sacrament re-
ceived as it ought,a faft kept as it (hould,moves
the Lord to giue ableffing,and if thou doeft not
Tonere
f
God a Spirit.
4*
Ponere obicem^ thou (hale not goe away empty 5
for it is alwayes accompanied with a blefling:
as it is faid to Anamat.Acts 9 . Goe to Paulfor be- I
holde he pray es: when it is a prayer indeed, GWcan
hojd no longer. Doe you think, that Paul never
prayed before, when hce was a Pharife < who
made long prayers. Yes- but it was not as hee
ought, he never prayed indeed till now 5 now
confider, when thou commeft before the Lord
to performe any duty to him, thou wilt fay, it
may be,that my fpirit is well difpofed, though
the gefture of my body be not anfwerable : but
I fay,deceive not thy felfe with this, but looke
that it be a thorow performance. For as it was
in the olde law,a lame facrifice was accepted as
none:fo a lame prayer,alame hearing the word,
a lame performance of any exercife God rec-
kons as none. Therefore in thefe things God
fends them away empty as they came. What
better are theye'doe their hearts get any thing?
Beloved, Go d is a fountaine, and if he meete simile.
with a fit pipe, (as is an ordinance rightly per-
formed) there he ufually convey es his grace:
but if he meet with a foule pipe,and obftru&ed,
there he doth not conferre any blefling.
Now, if thou faift, I have thus behaved my
felfe, and have not beene anfwered ? Doe not
deceive thy felfe • for if it be truly performed,
you (hall beanfwered: fo that looke, if it be
truly done, expect a bleffing , God will not
fufFer his ordinance 3 at that time, to be a pen
without inke, or a pipe without water. I hope
. there
42
The Simplicityo/God.
Men may pray
much, and not
aiightt
Pfal:fi.i$,i7
there be none of us here thatnegled prayer to
God morning, and evening, that live as if there
were no God in the world, as if they were not
his fubjeds : if there be, God will wound the
hairy fia/pe of fuch. But thefe are not the men
I fpeake to$ but they are thofe that doe it from
day to day,they pray from time to time,and o-
mit it not s thefe are the men , whom wee are
toadvertifeinthiscafe. Takeheede, though
you pray every day,yet it may be thou haft not
made a prayer all thy life yet, and this is the
cafe of many. For,if thou confidereft what an
ordinance is indeed, thou (halt know that the
Lord doth not reckon all petitioning as a pray-
er, norfetit downe for the ordinance. And it
may bee the cafe of the Saints fometimes,
(though we fpake not now to them-) they may
pray often, and yet theZ^notregifter, nor
j fet it downe for a prayer , and therefore it may
never come into remembrance before him.
And this I take to be Davids cafe in the time of
his impenitency for his adultery; the ground of
which you fhall fee, PfaL 51.16,17. Of en thou
my lips y (O Lord) and my mouth jhatlfet forth thy
praife:&t.David,befovc he came to repentance,
had,as it were,miftaken himfelfe , hee thought
that he had prayed, and offered a facrifice, but,
faith he,I was deceived all this while, I was not
able to open my mouth to any purpofe $ there-
fore, Lord,o$cn thou my mouth • I brought fa-
crifice in,but thou regardeft it not,till my heart
was humbled : And then, a broken mda contrite
I heart,
God a Spirit.
45
heart, O God,thou wilt not dejpife. Therefore you
deceive your fel ves, that goe on in a cuftomary
performance ofholyduties,andthinke that you I
pray, orthatthinkethis worfhip to be in the!
fpirit onely, when your outward man carries it I
felfe negligently < both are but a lame perfor- j
mance,they muft goe both together. Therefore
looke that it be the obedience of an ordinance,
which then it is, when not onely the fpirit of a
man is well fet,but the whole man is applied to
the duty, that is,when all the ftrengthofa man
goes to it.
If you fay, May not a man pray fometimes,
when he is walking, or lying, or riding by the
way,or the like?
I anfwer, There be two times of prayer, one
is ordinary,and in private, when you may have
all opportunity to doe it in a holy,and folemne
manner, and then you ought to doe it folemn-
ly. The other is, when you pray occafionally .
and there the occafion and difpofition doth not
admit fuch outward folemnity : as when a mao
gives thankes at meate, or prayeth when hee^
rides, here the Lord accepts the will for the
deed: God requires not this upon all occafi-
onsj yet when you may, you ought todoe it,
in a reverent manner,not onely of fpirit, but of
the body alfo. You may gather it from Christ,
he felt on his face and prayed, Luke 22 .42 .and Da-
niel, and (Jkbraham, itisfaidthat they bowed
themfelves to the ground : And it is faid of
Chrift, that hee lifted up his eyes to heaven,
Tvhen
objett.
i^Anpv.
Two times of
prayer.
Luke 12.4*.
The S i mpl i c i ty of God. \
Luke 4
guefl.z.
How to con-
ceive of God
in prayer.
Anfrv.
when he blefTed the loaves. Why are thefe fet
downe^If any man might be freed, Iefus Chrifi
might; but it pleafeth the holy Gkoft to fet
downe that circumftance of him,that he fell on
his face,and that he lift up his eyes to heaven.
Indeed, in this cafe when it is hurtfull to the
body, there it may be omitted • the Lord will
have mercie rather than facrifice, even mercy
upon your bodies, So alfo, when you finde that
ir hurts the inward man, and hinders it , when
the heart doth it without deceit,that it may per-
forme it the better, then there is a liberty left
unto you to difpenfe with it.
As I fay for praycr,fofor other duties:when
a man comes to heare the word, hee faith, my
mindeis intent enough, though I make not
jfiich afhewj yet notwithftanding know this,
j that thou muft behave thy felf reverently when j
thou commeft before God. You (hall fee in Luke
\ 4. when Chrift preached,it is faid, that the eyes
I of all the people were fajlened upon him. Why is
1 fuch a corporeall gefture noted in the text? is it
[invaine? No, becaufc it is a comely gefture,
I therefore it is to be regarded.
How fhould we conceive of God in prayer,
I feeing hee isa fpirit, and a Spirit we never faw :
what conceit and apprchenfion of God fhould
we have then when wee come to call upon his
name?
Wee may not conceive him under any cor-
poreall fhape, for he is a Spirit : and therefore
j they that thinkc they may worfhip the huma-
nity
i
God a Spirit.
45
nity of Chrift disjoyned,are deceived : we are
notto worfhip it as feparated from his Deity,
for we are to worfhip the Trinity in the Vnity,
and the Vnuy in Trinity,which we cannot doe,
if we worfhip his humanity as feparated from
his Deity. Therefore when you come to pray
before God, you muft remember * that he is a
Spirit, filling heaven and earth, fir ong y gracious,
mercifully full of goodnef'e and truth, &c* concer-
ning whom three things are to bee conside-
red.
Firft, That he is a Spirit.
But how (hall I conceive of a Spirit f
How doeft thou conceive of the foule of an-
other man when thou fpeakeft ,to him i thou
never didft fee it 5 yet thou knoweft that there is
fuch a fpirit that fills the body , and that doth
underftand what thou faift,and fpeakesto thee
againe^fo remember this of the Lord,that he »s a
Spirit: and remember that lexpreflion concer-
ning him,/^r.2 3 .24. with this: Can any man hide
himfelfe mfecret places, that I \h all not fee him, faith
the Lord? Doe not I fill heaven and earth, faith the
Lord?
Secondly, therefore, the Lord (Ming heaven
and earth,as the foule fills the body- thou muft
thinkeof him as one that fees all things, and
hcares all things,. Indeed the Lord is not in the
world, as the foule is in the body, but in an in-
comprehenfiblc manner, which we cannot ex-
prefietoyou- yet this is an expreflion which
we mayhelpeourfelvesby,aadis ufed every
where in Scripture. Thirdly,
The humanity
of Chrift a-
lonc not to be
worshipped.
% How God
defcribes him-
felfe to Mo/es :
Exod: 34. 6,
andalfbelfe-
where,
I
Ob]tft.
^Anfxv.
How to con-
ceive of a fpirit.
Ier:aj.i4-
Tbe Lord fills
heaven and
earth.
4*
The Simplicityo/God.
He is power-
ful!, gracious,
fcCa
Deut X4.
Exod, J4A
Thirdly 3 fixe thy minde chiefly on his Attri-
butes,that he is aSpirit filling heaven and earth,
and hee is exceeding fearefull, powerfull, all-
mighty,exceeding gracious and long-fuffcring,
abundant in mercy and truth, that he hath pure
eyes 5 and cannot fee any iniquity : Deut.z^.. So
Exod. 34.6. As CMofes could not fee him, God
would flievv him nofliape, but his Attributes,
his backe parts jfo thou muft conceive of him,as
a Spirit, that is exceeding ftrong, potent, and
fearef ulI,one that will not holde the wicked in-
| nocent.but (hewes mercy to thoufands of them
that feare him ; and to finners,if they will
come in unto him : And thus you
muft conceive of him,when
you come before
him.
VJKJS.
THE
T H R
TWELFTH
SERMON.
E x o D.3. 13, 14.
L^^Mofcs faid unto God, Behold when I come
unto the children of ifrael, and fh all fay unto
them, the God of your fathers hath fent mee unto
you,andthey jhatlfay unto mejvhat is his name$
what (hall I fa) unto them ?
^4nd God faid unto Mofes, I k^AM, T H AT I
A v 1 n g finished that point,
that God is a Spirit, w hich
is a particular expreffion
of the Simplicity of G o d>
we come to fpeake of the
Simplicity it felfe: which
w is that A.ttribute,by which
he is one moft pure and entire eflence,onc moft
jimplc^
4§
Tk Simplicity*?/ God,
Jiwple,being without all composition-^ fo that there \
is no fub fiance , 2nd accident, matter, and forme,
body andfoule- but hee is every way moft fim-
ple,nothing in him, but what is Cod, *vhat is
I himfelfe. The rife that it hath from hence, we
I (hall fee hereafter. All thofe phrafes of Scrip-
I ture, where GWis laid to be love, truth, light,
and rvifedome it felfe, all thefe fhew the Simpli-
city olGod: for of no creature can you fay fo.
The creature is wife, and juft, and holy, and
true : but to fay, it is truth it felfe, love it felfe,
light it felfe, or wifedome it felfe, that cannot
be attributed to any creature. So that this you
muft know, that G o d is one moft pure, intire,
and uniforme being or eflence: 1 Am, fhewes
The Simplicity
of God proved
by 6 Rcafons.
Reaf. i.
There aie not
many,nordi£=
fere nt things
in him.
Reaj.2*
There is no
multiplication
that hee is a being; and if we fhould aske, what
kinde of being he is; he is a moft fimple and un-
compounded being. And that hee is fo, wee
will make it cleare by thefe reafons.
Becaufe,if there be many things in him,they
\ muft not be the fame,but different • if differenr,
! one hath fome perfe&ion which the other
j wants; if fo,there muft be fomething imperfeft
in GW.for if the defed of that were made up, it
would be more perfeft.
Iftherebe two things in God, then there is
multiplication ; now all multiplication arifeth
from fome imperfedion , from fome want and
defeft: for if one would ferve, two would not
be required. As if one could draw a fhip or
boatcuptheftreame, two were needlefTe 5 if
one medecine would cure, two would be unne-
ceflary;
77;e Simplicity of God.
49
Reaf 3 .
God is love,
and wifedomc,
&c.originaliy 5
notcfcrivativc-
cefTary ; fo in all things elfc : fo that the rcafon
of multiplication is, becaufe one will not ferve
the turne. Therefore God being all-fufficient,
it is not needfull, yea it cannot be, that a brea-
king into two (hould be admitted in him, and
confequentljr, he muft be moft fimple, without
allcorwpofition, a pure and intire eflence, full
ofhimfdfe, and nothing befidcs.
If Go d fliould have love in him,or juBtce, or
wifdome, or life, or any other quality different
from his eflence 5 as the creatures have them, he
(hould be what he is,not originally of himfelfe,
but derivatively, and by participation, and fo
imperfe<5tly : astobefiered is more imperfed
than to be fire it felfc , to be gilded is more im-
perfed than to be golde it feife : So to be wife,
loving, holy, that is, to beindewedwith the
qualities of wife dome Jove, holine(fe, is more im-
perfe<5t,thantobem/y^0/#£, and Aw, and^//-
nejfe it felfe. Therefore there is not a fubftance
and a quality in G o D,as in the creature:but he
is love ,znd light, and wifedome, and truth, andfo
the Scripture exprefleth him.
Wherefoever there is any compofition, there
muft be two or three things, fo that there may
be adivifio^ they are feparable, though not fe-
parated ; but where divifion may be, there may
be a ciijfolution, and fo deftru<ftion,though it ne-
ver be : But of God, we cannot fay,that this may
be , and confequently , there cannot be two
things in him,but what he is, he is^ one moft/w-
V> moft fare, and moft mire being , without
Dd all
\fli
Reaf.,
God without
composition.
5°
The Simplicity of God.
Reaf. s .
God without
parts.
I
Reaj.6.
Godthefiifl
being.
all composition and multiplication.
1/ Go d be not fimple, there muft be parts of
( which he is compounded: But in G o d bleffed
for over, there are no parts , becaufe then there
fhould be imperfc&ion^for every part is imper-
fea.
Againe, Parts are in order of nature before
the whole, but in God there is nothing firft or
fecond, becaufe he is fimply firft.
Againe, Part* cannot be united and knit, and
compounded together, without caufes to doe
it 5 but here is no caufetoknit and unite any
part together , becaufe he is without all caufe,
as hathbecne fhewed before.
I will conclude this with a reafon out of the
text, Heh a being. I AM bath fent meeuntoyou.
If hee be a being, then either the firft or fecond
being. A fecond being he cannot be, for then
there iliould be foipe thing before him > and a-
bove him,upon which he fhouldbe dependent:
but this cannot be ; therefore hee is abfolutely
the firft being. Adam was the first man,but God
onely is the firft abfolute being. Now the firft
being was never in pofTibility to be : and therc-
[ fore he is a pure aft in regard of his ciTence. A-
gaine, there are no qualities fpringing from
him- for if there were, they fhould have had
fometimesno being, and fo inpoflibility to be,
andconfequently havea beginning , and be a
creature : Therefore there is neither Potentia
[ubltantialis, nor accidentalis in him , and (o hee
muft bcpurusactw,as the Schoolemen fay; and
I therefore ^
The Simplicity*?/ God.
5*
therefore he is moRJimp/e, without all compofi-
tton. This I fpeakc to fchollcrs- for it is a mixt
auditory: and therefore you muft give raeea
little liberty.
Now I come to thofe ConfecSaries which
flow from hence- and they are thefe three.
liGodbziuchafimplCjfirJljure, and ahfolute
being, then hence you may fee, what a ftable
foundation our faith hath to reft upon • we are
buile upon the loweft foundation in all the
world, that is, upon the firft,moftabfolute,and
fimple, and pun, and intire being . which I fay
is the loweft foundation, that depends upon no
othcr,but all upon it; and this is the happy con-
dition of all Chriftians,and of them alone. An-
gels, men, heaven and earth are foundations to
fome things which are built upon them: but
they are all built upon this, and therefore de-
pendent. For if this foundation (hake it fclfe,
Cfor fo he hath power to doe) they all fall to ru-
ine : But God is ihcfrjlfimple, and loweft foun-
dation, being the firft, ablblute, and Ample be-
therefore he that is built upon him, hath
in° •
the greateft (lability , which is the tranfeendent
happineffe of Chriftians } above all men in the
world. And this is a great priviledge of theirs,
which you (hall finde upon this ground magni-
fied and fct forth in FfiL 46.1,2. God is our hope,
andftrcngth ± therefore will we not fear e,t hough the
tart h be removed, and though the mount awes he
carried into the midfl of the fea, &c. As if hee
ihoitld fay, Though there were a fubverfion of
Con feci. 1.
See what a
ftable founda-
tion faith hath
to reft upon.
Pial, 4 5 i i ii .
Dd 2
King.
5*
The Simplicity of God.
Confctf.z.
God cannot be
hindrcd in any
workehc goes
about.
Kingdoraes,and an overthrow of all the Chur-
ches,yea a confufion of heaven and earth , ( as
there (hall beat the laft day:) though the monn-
taines were rent from their foundations , and
c<tft into the middle oftbefea, yet Chriftians
fhouldbefureall the while, becaufe<W, who
is the firJl,abfolute, and Jimp/e being, and fothe
loweft foundation, is their hope md ftrength^
that is, he is a foundation lower than all thefe,
that when all thefe things fhall corae to mine,
yet God on whom we truft,fhall be a fure helpe,
and comfort.
Beloved, this is to be confidered , that you
may know what your comfort is , and upon
what foundation you are builr.
If God be mod Jimple^ without all compofi-
tion y then this will follow, that hee cannot be
hindred in any thing that he goes about to doe,
but is moft independent as in beings fo in working y
by reafon of his fimplicity. There is no creature
but may be hindered: for in the beft of the crea-
urcs, to wit,in the Angels,there is an effence, &
arv executive power by which they worke:Even
as you fee it in thej5W, there is the fubftance of
fire y which heateth not by it fclfe,& the quality
oiheate by which it worksmow where there are
two things,an effence and a faculty by which it
workes, fomething may come betweene, and
hinder the working and operation. As in the
Babyhmfb furnace, God feparatcd betweene the
fire, and the heate, that it could not burne the
men that were caft into it, Dan. 3 . So hee doth
with
I The Simplicity of God.
with the Angells,hee comes betvvecne the fub-
ftance,and the executive power, and often hin-
ders them from doing what they would: But in
God, feeing hee is moft Jimp/e, and intire, there
is not an c0ence, and executive power, ( as the
Schoolemencall it:)thercfore there can nothing
comebetweeneto bean impediment 5 there is
not any a&ion that hee intends, but hee workcs
it abfolutely and of himfelfe. Therefore we are
toconfider, that that God which wee have to
worfhip and fcrve, that nothing can come be-
tweene^ and hinder him in working, but what
he will doe, he doth: and therefore we fhould
learne to feare before him, and to truft in him,
and to acknowledge the greatnefTe of his pow-
er,and to know the grounds of it.
Hence like wife it followes, that all the At-
tributes of God are equall among themfelves,
not one higher than another, or larger than an-
other 5 for if he beftmple, and there are not two
things in in him,then his Attributes, and his ef-
fence,and himfelfe are the fame • and if fo, one
cannot exceede another 5 his mercy is not be-
yondhis;##/Ve, nor his jujlice beyond his wife-
dome. Therefore though he doth put forth one
Attribute now, another then, yet wee muft not
thinke that his mercy is greater than all his At-
tributes: uierefore that place in the Pfalmift,
His mercy is above alibis workes y is commonly
mifunuerftood. The meaning is not, that his
mercy execedes all his other Attributes , but
thathis mercy is over-, and upon all his workes. As
Dd3 the
5?
Confecl. 3 .
Thatthc Attri-
butes of God
arc equall in
hisiufticcjand
his mercy, &c.
54
Ihe Simplicity of God,
Simile.
How the mer-
cy of God is 0'
ver all his
workes.
Vfeu
To labour for
contcntednefTe
with the fim-
piicityofour
condition.
the warmth of the hen is over all the egges, to
warm?, andcherifh, and hatch them: io Gods
mercy is over atlhis workes, tocherifli, andnou-
rifli,and perfeft them- that is, it is (hewed forth
upon them all. For it is not a comparative
fpeech, as if his mercy did exceed all his other
Attributes: for if all his Attributes are himfclfc,
they muft be equally there is no difference in
regard of height or largeneffe betweene them.
And thusthe place is to be underftood , for fo
the word iignifies in the original!, and not ac-
cording to the common acception.So much for
the Confedaries, now we will come to ufes of
praftife.
i .UJimplicity be one of G o d s excellencies,
then let us labour to come as neere to it as wee
can,by bringing our hearts to be content with
a fi m plicity of condition : for this is a fure rule,
! The more compofition ejr divifion> the more weaknes,
the more impediment 3 and w khzW J he more expo fed-
nes to diffolution and decay. Therefore God is not
fubje&to wcakneffc and impediment in wor-
king, becaufe hee is mod fimple,not having ef-
fence, and faculty, fothat any thing fhould
come betweene and hinder him ; and therefore
alfo is he not capable of diffolution: and there-
fore the nearer any come to this fimpltcity, they
aretes 1 fay)leffe weake,lefle fubjeft to impedi-
ment and deftruftion s and the fafer,and Wron-
ger, and happier they be. As for example, the
Angells , io farre as they fallfliort of the fim-
piicity of the eternall God, who is blcfedfir
ever,
The Simplicity^/ God.
55
ever, fo farre they arefubjeft to all this; they
have faculties different froin their effenccs, and
one from another, as understanding, will, and
their executive power $ hence they arefubjed to
vveakneflfe. For they may fall into finne, as you
know the fiift Angels did , and their faculties
jarred one with another, and fell out of tune :
and having an executive power , they are alfo
fubjed to impediment- whence neither thegood
Angels,nor the bad,can doe what they would,
but they are and may be hindred.
In the next place confider man, and as he is
milch more compounded than the Angels , fo j
he is more weake,more fubjed to impediment, I
more liable to decay and ruine, as ficknefle,di- !
ftemper,crofIes,death : for he hath not onely a !
rational/faculty as the Angels havc^but fenftive^
a fen fit iv } e memory ,a fenfit iv } e fancy , and afenjitive \
appetite • hee hath alfo a body confiding of di- :
vers members, needing many externall helpes,
as aire,diet, houfes, exercifes, and fo hee is fub-
jc&tomany weakneffes, many hurts, many im-
pedimcnts,and lofles of: all forts.
You will fay,this is a mans naturall condition, I object
which cannot bechanged,and how {hall this be
helped:'
A naturall condition cannot be changed,but it
may be exceedingly helped; if wee bring our
hearts to be content with a fimplicity of condi-
tion 5 that is, if thedifpofitio of the mind be fuch, :
that it be not dependent upon many things, but
upon few • this is done when the thoughts and
Anfxv*
Dd
affeft
ions
5*
The Simplicity o/God.
To be content
with God a-
lone,and not
depend on ma-
ny things*
affe&ions of the minde doe not lie fcattered,
hanging or lying upon this or that thing fo, that
you cannot live without it ; but when the mind
is recolle&ed and gathered up, fo that you can
be content with a fimplicity of condition, with
God alone for your portion $ fo that you can
live with exceeding little, not requiring a mul-
titude of things, upon which the contentment,
and fatiffa&ion of the minde doth depend. As
for example; fome men cannot live without
fports and pleafure, and a great living to main-
tainethem: another muft have great learning
and gifts, and eminency , and praife that fol-
lowesit: Another hath his heart fo wedded
to a convenient houfe, wife, children, compa-
nions, &c. that if any of thefe be taken away,he
is dead in the neft:Not to fpeake of their vaine,
bafe, diftempered affe<ftions,who muft have an
hundred things, their fancy is infinite, and all
muft be to their minde, or elfe they are ftill
complaining. Now the more things a man
necdes, the more compound, andleflefimple
hee is, (as I may fo fay) and confequently, the
weaker he is, and more apt to be hindred,more
apt to be hurt and difquietcd 5 becaufe tf you
touch any of that multitude of things, upon
which his heart is fet, he is prefently troubled^
which is more cafily done , as the things are
more, upon which his affeftions are placed :
but he is beft, who is come to that felfe-fuffici-
ency of minde, and to be content with that fim-
plicity of condition, that he can fay of any of
thefe
7be Simplicity of God.
57
Ol'y
ect.
To ufe out-
ward things
with weaned
heaits.
thefethings; lean livebythem and without!
them, I can live without liberty, I can live
without friends , I can live without fports and
pleafure, without worldly credit, and efteerae,
without wife, and children, without riches,
without conveniency ofaire,garden, orchards.
This is the condition that wee (hould labour to
grow up to : and the necrer wee grow up to it,
the better we are,and the fafer is our condition.
But will you not have us to ufe fuch things:'
Yes, but not to be wedded to them, but fo
weaned from them, that you may ufe them, as
ifyouufed them not ; whereas there are fome
that have their hearts fo glued to them , that it
breakes their hearts, when they have their
friends, or children, oreftates, or credit faile
them, or if they be hundred from their livings,
pleafureand conveniences : but he is inthehap-
pieft and bed condition,who can live alone,and
can be content with God alone- that can fetch
fo much comfort and helpe from him, that hee
can be without friends and companions, with-
out wife, and children; and if he be put into a
Country towne farre from all futablc acquain-
tance, ycaifhebefhutupinaclofeprifon, yet
hee can walkc withGW, and doc as Paul and
Silas y have his heart filled with joy and peace
through beleeving. This is the fafety and
ftrengthofaman. For even as the body, the
more ficke it is , the more helpes it needes 5
and the lamer it is,the more props it muft have,
one for his arme, another for his legges , ano-
ther
58
77;*SiMPLICITY0/XjOD.
Smile
Phil. 4,
Objett.
^Anfw.
Godlines brcc-
dcth content.
ther for his backer whereas a ftrong man can
vvalke upon his ownelegges, hce needes no
other Iielpe : even fo the foule, the more ficke
and lame it is, the more it needes; but he which
hath a ftrong inward man which is in health,
let him have God, and fhift him from veflell to
vefTell/rom condition to condition, let him be
ftripped of all , yet he can goe upon his owne
iegges, and can live without all. So faith the
Apoftle Paulj Phil. 4.. I have learned 'in what cHate
foever I am,t herewith to be content : that is, riches
or not riches, honour or not honour, yet his
minde had a bottome of his owne,that he could
ftand upon, and be happy without them. Thus
I fay, the more a mans affediion is inlargcd to
a multitude of things, the weaker hee is , and
more fub )c£t to be dilquieted by any thing: but
the more his minde is contracted, and gathered
into a narrow compafte , and content with a
greater fimplicity of condition, the fafer, and
ftronger he is,and lefTe fnbjed to be difquietcd
by any creature j becaufe let come what will
comc,whatfoever condition he is put into , hce
hatha bottome to ftand upon, heehathfome-
thing to comfort his heart.
But how flialla man get his minde toftich a
frame <
You ftiall have a meancs prefcribed in 1 Tim.
6.6. God/inejfe with content is great gaine : that is, ;
godlinejfe is alwayes joyned with contentment,
it is alwayes the caufe of 'contentment, and there-
fore great gaine. So then, be a godly man, that
is.
The S i mp l i c x ty of God.
59
is, make thy heart perfett with God, ferve and
fearehim alone, be content with him alone
for your portion j heisall-fufficienr, his com-
munion will breede contentment and fatiffa-
(flion enough to thy heart, fo that thou ihalt be
able to live with a very {lender outward condi-
tion. And this is the onelymeanesto have the
minde drawne from thefe things that other men
arefogiuedto$ to labour to be content with
GWalone, to ferve, and feare him , to grow
up to him more and aiore: for hee is all-fuffi-
cient, there is no fuch way in the world to con-
trad the minde , as to have God to be knir to
him, to ferve and fearehim, and to be affured
of his favour and love in all conditions. Be-
Ioved,what a miferable thing is it,to have fuch
changeable happinefle , for a man to be fo de-
pendent upon many things .which are fo excee-
ding mutable i Therefore it fliould bee our
vvifedome to bring our mindes to be content
with a narrowneffeor fcantncfTe, or Simplicity
of condition, to let the minde be drawne into
as narrow a compafle as may be^and fo to come
as neereto this excellency of God, as our pre-
fent humane condition wil well permit us.
2.Seeingitisfaid, Be perfect as your heavenly
Father is perfect* holy as he is hoi) ,and good or kind
to the evilly as hee is, causing the raise to fall upon
them, and his Sunn* to fhine up$n them : So upon
the fame ground we may fay, Be fimple as he is
fimple : that is,you muft labour to grow up to a
fimplicity of minde • and fuch a fimplicity as
is
Ffez.
Labour for
fimplicity and
/inglenefle of
heart.
Two things in
fimplicicy,
I.
60 77;e Simplicity*?/ God.
is in almighty Coayou cannot leach to: but to
have a heart immixed , to be cleanfed from
drofle, as the golde is, you fhould labour to get
fuch z Simplicity of minder thing often commen-
ded in Scripture. What this Simplicity is , wee
have briefly touched heretofore , and wee will
now open it to you more fully.
There are two things required to fimplicity
or finglenefje of heart.
1. That the heart looke but upon one fingle
obje&.
2 . That it be fo cleanfed from all admixture
of finfull affc&ions,as gold is faid to be fimple,
when it is cleanfed from dro(Te,& the ay re from
darkneffe, that fo the frame of it may be fitted
to doe fo.
For the firft,I pray you mark that in Iam.i.s.
A double-minded man is unjlable in all his xvayes :
av^p J^^%os,<i?tcLTa9aro^By a double- minded man
there is meant, one whofe mind hangs between
a double ob je&, fo that hee knowes not which
ofthe two is more eligible 5 his mindeisinan
even ballance,where neither fcale doth praepon-
derate:On the contrary,he is a finnple or fingle-
hearted man, who is not thus divided bctweene
two obje&s, but he fo refolveth and pitcheth
upon one,that he fubordinates all the other to it.
As for example,a double-minded man, hath an
eye to God and his credit , to God and his plea-
fure 5 to GWand his friend $,he would faine grafp
both, and is willing to part with neither : fuch
a man goes not ftraight on, but he walkes une-
venly
The heart muft
looke but upon
oneobiett.
Iam.1.8.
Double- min-
ded man^who.
The Simplicity of God.
61
vcnly in his courfcs; ijcctTot^To^ fomctimes it
may be , while hee is quiet and no temptation
doth aflaile him, then he walkes with Cod by a
ftrait rule, but let a temptation come, and put
him to ir, then he fteps out of the way, he will
not let his credit or his profit go. As a weather- Simile.
cocke, let there be no winde at all,and it ftands
ftill like a fixt thing : but as foone as the winde
comes it turnes about.So is it with fuch a man,
while he is quiet, while religion cofts him no-
thing , hee walkes on in an even way, but let a
temptation come and aflault him, and then be-
cause he hath not a (ingle obje<5i,upon which he
is refolved, therefore he goes out, and walkes
unevenly. The contrary to this doth hee that
hath pitched upon one ob je<ft , upon G o d a-
lone • hee faith , let mee have the Lord alone ,
and heaven alone , though I have no more ,
thus I have pitched, thus I have refolved, that
let what will come, I will part with all, when
it comes into compofition with this. Beloved,
you never have a fingle heart till now. This
finglenefie of heart Dovid exprefleth in himfelfe,
Pfal. 27.4. O ne thing have I defsred, that I will
require , that I may dwell in the houfe of the lord
all my day es^and behold thy beauty : that is,this one
thing have I chofen , I have pitched upon it,
I care for nothing befides^if other things come,
fo it is , but this I require , that I may walkc
with the Lord , that I may be in his houfe all my
dayes : that is, that I may injoy theufe of Gods
ordinances , and walke with him 5 and beholde I
his\
6z
TJ?e Si mpli c i tyg/God.
The heart muft
be cleanfed
from {Infuli
affe&ions.
Simile,
Sinfull afFe&i-
ons make the
heart double.
his beauty in them. And fuch a fpeech was that
oichrijl to Martha-fine thing is necejpiry; that is,
if you looke to any thing elfe,your heart is not
fingle : you ought to take him alone , as a wife
takes a husband , that muft have none befides ,
(for f o it muft be.) And th is is the firft thing re-
quired to jimpltcity and finglenejje oj % $irit. The
fecondis this.
Let the heart be cleanfed from all admixture
of finfull affe&ions, and fo brought into fuch a
frame, tint it may be apt to looke onely upon
one objed, upon God alone. And this I take
ouioi Matth.6.zz.Theligbt of the body is the eye^
if then the eye be fingle y the whole body fball be light ,
<&c even as the eye guides all the members of
the body,the hands,teete,&c. fo doth the heart
or minde guide all the aftionsofaman. Now
as the eye, if it be vitiated or diftempered with
drunkennefte, or furfeit, or the like, it doth not
reprefent things fingle, but double, and treble,
and fo makes a man to walke unevenly : (o fin-
full affedions , which are contrary to the fim-
flicity of the minde , doe fo diftemper it that it
cannot looke upon G o d alone, as upon one
fingle obje&,but it hath an eye to other objedte
with him, and he is diftempered between them,
andfohe walkes unevenly. As for example,
feare will make a man to walke in a. double
way- all diflemblingand double-dealing car-
riage comes from feare; were it not for feare,
men would be pIaine 5 andfimple:thercforefcare
of men, or any creature, lode of credit, life or
liberty,
The Simplicity of God.
**
liberty, this is a (hare, and diftcmpers the eye 5
and till the heart be cleanfed of thefe , you will
never walke evenly. And fo doth covetouf-
neflTe diftemper us, and volt\ptuoufncffe, or any
crAgovg^/cc inanykinde, any over-eager defire,
or too much hafte to accomplish the end which
a man propounds to himfelfe. So Jacobs too
much hading after the blcffihg made him not
to looke fingly upon GeJ$ but to goe a double
and uneven way inufing unlawfull meanes to
obtaineit. And [Jeroboanis too greedy defire of
the Kingdome, made him to joy ne God and the
Calves together: for two feverall principles
cauie two feverall motions. And fo is it when
there is any inordinate affeft ion, be it what it
will be, there is not ■zfimplicitj-oi heart ; and if
there be not, you will never looke upon Goda-
lone, but upon fome creature, upon fome ob-
ject or other. Therefore, 74^^4.8 . Clean fc your
beartsyou wavering-minded. As if when the heart
was cleanfed from corruption, the mind would
be freed from wavering, and brought to fim-
plicity : were the heart purged, there would be
a con(kncy and evenneffe in our mouth, and in
all our wayes.
This exprctfion of fimplicity you fhall find in
Matth. 10. 16. BeholdeJ fend you as (heepe among
wolves :be wife therefore as ferpents^and innocent as
doves.Tte meaning is this: I fend you (faith our
Saviour )among men ascruell as nWi^y, that will
perfecute,and hurt,and devoure you- wherefore
I give you leave,nay exhort you to be wife as
frpents,
lames 4.8,
Matth io.
opened.
6 4
The S i mpl i city of God. \
ferpents, that is, asfervents have many wiles,doe
winde and turnc to (helter offa ftroke, and de-
fend their head, fo doe you : but on the other
fidc,take heed of being toofearefull of this per-
fccutioft,fo that when to endure it comes to be a
duty, you doe not ftirinkebacke and withdraw
your felves,but in fuch a cafe let your hearts be
fimple, cleanfedfrom fuch an inordinate affe-
&ion,as that feare island even take that blow,as
the doves doe, which have no wiles as the (er-
pents have to defend themfelves, but ftand ftill
and take the blow. So that in any fuch cafe when
a duty is to be done , as the profeffing of my
name, or the like, here you muft take the blow
as willingly as a dove doth,there is no avoiding
in fuch a cafe-therfore take heed that your hearts
be fimple, that there be no feare there. And this
is the very meaning and fcope of the words.//*-
nocent as doves , fimple as doves in the original!:
th^tis, letnofinfuli inordinate temptation ad-
mixe it felfe,and fo deprive you oithisjimplietty
of heart,becaufe you doe not like my fervice.
This you (hall fee lively exemplified in Saint
i Com, i*.o- Paul, 2 Cor. i . i z . For our rejoycing is this, the te-
pencd. JUmony of our sonfeience , that in fimplicity and
godly fincerity, not withfiejhly wifedome, but by the
grace of God, wee have had our converfation in the
world, and more abundantly to you wards. St.Paui
was a very prudent man, and therefore hated
above all the Apoftles, even as Saul was angry
with David, becaufe he walked wifely, he was fo
fubtle to efcape out of his hands, which is as if
the
The Simplicity of God.
the hounds fhould complaine of the hare , that
(he hath fo many trickcs to efcapc from them :
but,as I faid, hee was a very prudent man, and
he ufed thefcrpents wifedome to fave himfelfe, as
he did when the affembly confiftcd of Sadduces
and Pharifts, hee put adivifion betweene them,
and fo efcaped himfelfe, as it were through the
middeft of them. So the firft part was true in
him, hee was asrvifettsaferpcnt, to keepe the
blow off from himfelfe. But now (faith the A-
poftle) if cainall wifedome (hall come in, that
is, if my underftanding (hallfuggeft an inordi-
nate meanes,and (hall fay,Goe and give a bribe
to Ftlix, and thou (halt efcape imprifonment,
as by this meanes at another time hee might 5
or goe and take a gift of thefe Corinthians, and
thou flialt have fomething of thine owne , and
{halt not be fo dependent on the almes of o-
thers-now,faith he,when carnall wifdome {hall
fuggeft any fuch thing to tne 3 I never would ad-
mit of it,but I have walked mfimplicity and god-
ly pureneffe toward all men, but efpecially to-
ward yo^Connthians^ here was in him the fim-
plicity of the Doves.
That wee might draw it to a little more par-
ticulars, you fhall fee an other expreflion of
this, Ephef 6.5. Servants be obedient to them that
are your majlers in the flefh, with fear e and t rem.
bling, in fingknejfe of your heart as unto Chriji :
that is, fetvantSy take heede even withfeare and
tremblings that you admit not by and finfull rc-
fpe&sin performing your duty, as there are
\ E e many
61
Carnall wife-
dome oppofite
to finccrity.
EphA * .
66
The Simplicity of God.
R0.1M&.8,
A&si;4$.
many motives, as feare,hope,reward, and a nc-
ceffity to doe it,but keepe your hearts fngle,that
you may looke onely upon Chrift and his com-
mandement, and then you fiiall be faithfull in
your fervice- but if other refpe&s mingle them-
felves with xhisjimplicitj, you will doe but eye-
fervice, you will doe it in a double and difiem-
bling manner, not plainely, and heartily, and
[imply. Therefore let us put in pra&ife this
fimpltcity upon all occafions, in all other things
whatfoever. Rom.ii.%. Heethat diftributeth,
let him doe itinfimplicity: that is,men are fubje&
to by-ends in their good workes- as in giving
almes, or {hewing a kindnefle to men, there
may be many by-refpe<fts , as that they may
make ufe of them hereafter , or the like, but,
faith hee,kcepeyou your hearts fmple> to looke
upon Go D alone in them. So in converging
with men, when you profcfle love and kinde-
nefle, you are fubje^t to by-ends in doing ir,
but they are commended,^^ .46 . that they
did eate their meat with gladneffe and fngleneffe of
heart : that is, what love they profefied one to
another, they were Jimple and plaine in it , not
double. Compare this place with that in 2 Pet.
1 .22. Seeing you have fun fed your fives in obeying
the truth through the Spirit , unto unfained love ef
the brethren-^ fee that ye love one another with a pure
love fervently .-that is,when there is nothing elfe,
when the heart is-fimple and plaine, when there
is nothing but love, no mixture, no by-ends
ink. So iikcwife when you come to preach
thej
The Simplicity of God
*7
theGofpell, doc hinfimplicityof heart, that
is , let there be nothing befides : as the Apoftle
faith of himfelfe , hec preached Chrttt and not
himfelfe, fo we ihould doe every thing in fim-
fliaty of heart. And fo you fhould behave your
felves inyourele&ions, to lookewithafingle
eye to the oath by which you ought to be gui-
ded; doe nothing for feare or favour of men, or
forany finifterrcfpe&. I wifh I could fpcake
and give this rule to all the kingdome at Parlia-
ment times. For it is an errour among men" to
thinkethat in ele&ionof Burgefles or any o-
thers,they may pleafure their friends, orthem-
felvcs,by having this or that eye to their owne
advantage or difadvantage that may arife from
it: whereas they ought to keepe their minder
fingle and free from all refpects ; fo that when
they come to choofe , they might choofe him,
whom in their own confeiences , and in the fight
of cJ^they thinke fitted for the place, and that
you may doe fo, you are to get a {ingle and a
fimple heart to doe it.
3 . If there be in God this Jimplicity that wee
have declared to you, thengoe to him upon
alloccafions^ goe not to the ftreame, goe not
to the creatures , which have what they have,
but by derivation and participation : but goe to
him, that hath all that he hath naturally , and
abundantly 5 not fparingly, as they have, that
have it by participation. As when a man is in
anymiferablcconduion,whereinhedcfires pit-
ty,and would be refpeftcd and relieved, what
Ee 2 wilt
Vfei.
Goe to God
rather than the
creatures 3 hee
being mercy,
wifedomeit
felfe,&c.by
reafon ofthe
fimplicity that
isinhim.
68
I
For mercy.
Mat,7. x ».
2
Wifedome.
Proiu 8.
The Simplicity o/God,
wilt thou doe in this cafe: Wilt thou goe to a
vveafce man,and have him to pitty thee? No ; goe
to the great God , in whom there is mercy it
fclfe. Amongft men, he that is the fulleft of
pitty, he hath but a ftreameofit, a drop ofir,
therefore feeke not fo much to him • no not to
parents,their pitty falls infinitely fhort of what
is in God i remember that hee is mercy it felfe,
that is, thou (halt finde infinitely more mercy
in him,than can be faid to be in man ; the moft
that can be faid of man, is, that he is mercifull,
but that which can be faid of GWis, that the ve-
ry thing it felfe is there.If you have a firebrand,
and light it by the fire,it is fomething, but fire
it felfe is another thing : man hee hath a little
mercy, but if you goe to God, hee hath a fea of
mercy,and he is never dry. Therefore whatfo-
ever thy mifery or diftrelfe be, whether of con-
science or eftate, be fure, that thou goe to God,
and fay to him,If evill parents can be fo merci-
full to their children when they aske it of them,
what then fhall I have of him that is mercy it
felfe? Mat. 7. n. Solikewife forwifedome^ if
thou haft a doubtfull cafe, and knoweft not
what to doe, thou goeft to thy friends, (which
indeede is a good meanes, and ought not to be
ncgle&ed , for in the multitude of counfeli there
is peace : ) but remember this , that there is but
a little wifedome in them, and therefore they
will counfeli thee but a little 5 but goe to God>
that is wifedome it felfe, Prov. 8 . Goe to him,
for hee will give thee wifedome liber -attend 'with-
out
The Simplicity of God.
outreproacb,Iam.i,$. thinkcofhim, that hcc
is the fountaine of wifedome, and fulneffe it
felfe. So ihhou nee deft grace, thou wouldeft
faine have more, thou wouldeft have thy faith
ftrengthened, and thy love and zeale more fer-
vent,goe to Chrift then, from whom wereccive
grace for grace, who is m.ide to m w>fedome,fan£ii-
fication, and redemption ; goe to God that is grace
it felfe. Goe no- to men, for what they have,
they have it from him-therefore looke upon all
occafions, that thou goeft to the Lord, when
thou wanted comfort, goe not to thy pleafure,
and fports,and friends, and acquaintance , but
goe to God that is the great God of heaven and
earth, that hath it in him abundantly 5 and
in him thou (halt finde more abun-
dance, that in any man or
creature in the
world.
FjfKfS.
Ee$
THE
6 9
Iacrui.J.
Grace.
The Immvtab i li ty of God.
■*rr '-
THE
THIRTEENTH
SERMON.
ExO D.3. 13, 14.
i^ArtdlAoks fad unto God, Behold when I come
unto the children of ifrael, and fbaS fay unto
them, the God of your fathers hath fent wee unto
you, and they Jbaufdy unto me^wbat ishis name$
what (had I fay unto them ?
<^ind God faid unto Mofes, / Uf M, TH AT I
K^i U : x^indhefoid^htu thou Jhalt fay unto the
children oflfracljJM hath fent me untoytu.
**■.
N thcfe words, as you
ktiow, God defcribes him-
fclfe to Mofes by his eter-
nall being-/ \^i U hath fent
me unto you. Now our bu-
finefle is to make this ef-
fence and being of God
more fully knowne to you: This is done by
declaring \
r*
The ]muvt ability of God,
The fifth Attri-
butcof God j
His Immuta-
bility,
lam. 1. 17«
declaring to you the feverall Attributcs,which
are given to him in Scripture, wee have palled
through divers : The laft Attribute was his
Simplicity.
That which followes next in order is his Im-
mutability oxVncbangeableneff'e. Now that hee
takes this property to himielfe, you (hall fee in
Num. 23,19. G o d is not as man that he Jhould
lie y neither the fonne of man that hee jhould repent.
Rcpenting,you know, is a figne of change • he
will not repent , that is, hee is not fubjedi toa-
ny change: whatfoever purpofe or decree, or
counfcll hee takes to him, hee is immutable m it.
Shall he 'fay , and not doe it f fl)a'{ he fpeake, and net
make it good ? So lames 1 . 1 7 . "Every good and
perfect gift is from above, andcommeth downefrom
the father of lights, with whom there is no variable-
nejfe^norfiadow of turning. When the queftion
was, whence temptations fhould arife. faith
the Apoftle, God tempts no man, for he is in
himfelfe juft, good, and full of goodneflc, and
hee can never be otherwife , and therefore no
temptation to evill can arife from him : and fee-
ing he is fo, he muft al wayes be fo, for he is not
changed, nay there is no liiadow of change in
him. So iJMal. 5.6. I am the Lord, I change not.
So that in this body of Divinity wee doe but
fumme up divers heads, and fo open them to
you. This is an Attribute that he takes to him-
felfe, and therefore wewillexplaine it to you.
Firft, I will fhew you the reafons why^ fc-
condly, an objection or two againftit- and
thirdly, [
Mfll. 3 .*o
7/# Immvtability of God.
7?
thirdly, I will (hew you the confequcnces or
ufes that arife from it.
Now to convince us fully of this poinr,con-
fiderthefcrcafons.
Becaufe whercfoevcr there is any change ,
there muft be fome vanity and imperfection;
that all the creatures are iub )c£t to change, it a-
rifeth from hence, that they arefubjeCt to fome
imperfection. Now that which is moft per-
fect, cannot be fub j?ft to change^ becaufe in c-
very change, either there is fome perfection
added that before was wanting , or elfe fome-
thing is taken away which before was enjoy-
ed. Now neither of thefe can befall our G o d,
who is moftperfed, nothing can be added or
taken away from him ; for if any thing could,
he were not perfect : whence it muft needes fol-
low,that he is unchangeable.
Whatfoever is changeable, muft be in a pof-
fibility either to receive fome new being, or
fome other being that it had not before , either
in fubftance or incircumftance,orelfe it cannot
be changeable: now that which is capable of
no new being in any refped, cannot be chan-
ged. Now God isexceeding full of being, as
the fea is of water, and the Sunne of light, that
is, he hath all the degrees and extensions of be-
ing in him: therefore hee is not in poflibility of
receiving any other being, than hee hath 5 hee is
not fub jed to receive any other being, for fub-
ftance, and no other being for quantity , and
therefore nothing can be added to his time or
place
5 Reafonswhy
God muft be
immutable.
Reaf. i.
Where there is
change , there
is imperfection
Reaj.2.
God is capable
of no new be-
74
T)x Immvtab i li ty of God.
Re*f. 3 .
Hccis Cmplc
without quan-
tity and quali-
*7-
Ruf.4.
lie is infinite.
place where he is $ neither can he receive any
orher being for quality, no new habits, no new
powers can be added to him; for if there could
be, hee fliould not be full of being , but there
fhould be fopie defe£ in him ^ if there were any
poffibility in him of having any more : but fee-
ing hee is full ofbeing , and conftantly full , it
cannot be that hee mould be fubjed to any
change ; fome other being muft be added to
him, or elie taken from him j but feeing that
cannot be, therefore fee muft needes be*wA**-
getblt.
In regard of his fimplicity ; becaufe, if there
be nothing in him but what is himfelfc, but
what is his efTcnce,unkfle his cflence fhould be
annihilated,( which is impoffible) he is not fub-
je£ to change. Now allthe creatures, befides
their eflence, have quantity in them, and that
may be greater or lefle in the creature • and be-
fides, they have quality, and therefore they
may be better or worfe : but GWis great with-
out quantity, and good without quality * and
therefore in regard cf his firaplicity , feeing
there is nothing in him, but what is himfelfe,
he cannot admit of any JW** cf turning.
Becaufehce is infinite 5 you know, an in-
finite thing is that which extends it felfe,
which fills all things, to which nothing can
be added: and therefore feeing he is infinite at
the utmoft extent , hee cannot extend him-
felfe any further. Againc, nothing can beej
ca^en from him, whereby bee fhould be chan-
ges
^ I I 111 I
Tike Immvtab i LiTYof God. 75
1 a U
crearure
whence :C
gcd; for 3 Infinitum est, <ui nee xddi , nee admit I
poteji : arid therefore feeing he is moft infinite, .
hee isalfo unchangeable. For whatfoever is in-
finite, cannot be greater or leifer, nothing can
be added or taken from it: and therefore nucfun. ;
gtdUe.
If you obferve it among the creatures , you Betf.j*
/feall finde, that all change arifeth from one of cfeagc
thefe two things^ either from fomething with
out, orelfefromfome difpofition within tbej^aht
creature: But in God there can be no change in
either of thefe refpe&s. Not from any thing
without him,becaufe he is the firft and i upremc .
being, and therefore there is no being before
him,thathe fhould borrow any thing oT-nei;her j
is there any berng above him, or ftronger than ;
he, that fhould make any imprefiion upon him. '
Againe, not from any thing within him- for;
when there is in any creature any change that
arifeth from a principle within, there moft
needes be fomething to move, and to be mo-
ved j fomething to alft and to fuffcr in the crea-
ture, elfe there can be no change: as mans bo-
die is fubje<ftto change, becaufe there be di-
vers principles within, of which fome doc ift,
andfomcdoefuffer,and fo the body is fubjecfr
to change, and moulders away : but in God
there are not two things , there is not in him
fomething to aft, and fomething to fuffcr , and\
therefore he is not made up of fuch principles,
as can admit any change within him* So then [
/theconclufion {lands fure, that hee can admit
I of,
7<*
T/^lMMVTABILITYfl/GOD. \
Objeft. i .
i Sam. i MI,
Gcn,6 .6,
<^4nftv.
How repen-
tance is attr is'
buted to Ggd*
Objec7.2
of no change or variation within or without
him ; and necdes rnuft be unchangeable.
The obje&ions againft this are but two.
Thcfirft is,T hat which is taken from thofepla-'
cesofScripture,where6Wisfaid to repent • as
that Hee repented that he made Saul King, i Sam.
1 5 . 1 1 . and Gen.6.6. It grieved him at the heart,
that he made man t now thofe that repent, feeme
to change their minde.
This is attributed to God, as many other fpee-
chesare, onely after the manner of men : as
man, when he alters any thing that he did be-
fore,is faid to repent : fothat it is but a figura-
tive fpeech , and a Metaphor, ufed, when he
doth make any change in the world: as he made
^/*/King, 9 andputhimdowneagaine: he puts
meninhigheftates, and pulls them downe a
iagaine, this is onely in regard of the aftions
I done ; as when he fhewes favour to any man,
I and takes it away againe. So that it is but a fi-
gurative kinde of fpeech: not that there is any
change in himfelfe, but becaufe what he did be-
fore, he undoes it now : in regard of his a&ions
he is faid to change,not in regard of himfelfe.
What is the reafon that hee is faid to draw
neere to us at one time, and at another time to
depart from us,why doth the holy Ghoft come
into one mans heart, and fan&ifie him, when
before hee was an unregenerate man 5 what is
the reafon that Chrift which was in heaven,
came downe and tooke our nature upon him,
andlivedamongftusj I fay,what is the reafon
of
The Immvtabiitvo/'God.
77
God comes
and goes in his
favour, how*
Simile.
of all this, if there be no change in the Lord. i
G o d is faid to doe all this, to come to us,
and to goe from us , and to fandifie them that
were void of fan&ification : even as you fay of
the Sunne . you fay, that the Sunne comes into
thehoufe, when it fills it with light, but when
the windowes are (hut , you fay, the Sunne is
gone . yet the Sunne alters not, but the change
is in regard of the houfe : It is faid to come in-
to the houfe , becaufeof the light that comes
into it, which before did not , but the Sunne it
felfe is not altered : So in this cafe, the Holy
Ghoft fanftifies a man, God drawes neere to
him in his comfortable prefence, becaufe there
are fome workes wrought in the heart, that be-
fore were not : G o d is not changed, but it is
the man that fuffcrs the change; hee fees light
now, that before was in darkneffe and in thejha.
dow of death ± he is faid to be changed by reafon
of thofe operations that now are there, which
before were not. So is it in Chrifts comming ;
there was a change in the humane nature that
was afl'umed, which before was not • there was
a worke done on the earth, which was not be-
fore^he put forth his power in his humiliation
and exaltation, which before hee did not : but
yet he was thefame, the change was in the crea-
ture, and not in him.
Now wee come to the confequencesj which
are two.
Hence wee may learne then how to under-
ftand all thofe places which wee meete with in
Scripture,
Confecl.i*
+m—*mmm»
78
77;e Immvtab i l i ty of God,
How to under-
fhndfeverall
Scriptures.
Con feel. 2
That all his
lore, hatred ,
ioy,&cwere
in him froui
eternity.
Scripture, wherein the Lord expreffeth fuch a
follicitude for the death of finners : as,JFify will
you diefi houfe oflfraelfwhy will you not hear-
ken, and obey i And, ^As I live, faith the Lord,
I defire not the death of a fmner . And, how am /
preB under your abominations y ev en as a cart ispref-
fedwith {heaves f And it is is faid,GVtf.6.6.T/W
the Lord was grieved at the heart, or it pained him
at the heart, that bee had made man. All thefe J
kind of cxpreffions (as it is evident from hence)
are but attributed to G o d after the manner of
men : not that hee is moved , for it cannot be,
feeing he is unchangeable : whatfoever new ac-
cidents fall out in the world , hee is not (lined
with them, he is not moved with any new affe-
ction: for if he were, he fhould be , as man is,
changeable. But the meaning of thofe places
is,tofhew the infinite goodnefleof his nature,
and the greatnefle of our finnes: fo that as men
grieve much,when their wills are crofted , and
when their worke is brought to nothing, how
weary are they, when they drive long, and
doe no good < So the Lord would expreffe
it to us thus, that wee might take notice, what
the great provocations ai e, what the finnes and
faults are, wherewith we offend him from day
to day, that wee may know what they be, and
what price tofet upon thofe finnes whereby
we weary him from time to time.
That all the love and hatred , that hee hath
now fince the world was made, all the com-
placency and difphcency,all the happineffe and
joy
The Immvt ab i l i ty of Goo.
79
joy which he hath from any thing, done either
by the Angels or men, that hee had it from all
eternity, for if any thing were new in him,!
there fhould be a change : but now there being
none, youmuft needes grant this, that they
were in him from all eternity. So that all the
workes of men and Angels be nothing to him,
all the joy that hec hath from them, hee had it
from eternity.
Againe, all the finnes whereby evill men
provoke him, and all the punifhments that they
fuffer for finne, it mooves not him; but as
when a glaffe ruflieth againft a wall , the glafle
is broken 5 but the wall is not mooved:fo wicked
men, they hurt themfelves,but hee is not moo-
vcd.
Therefore hence obferve, that God mud
needes be moftholy, and righteous, and jttjl in all
hisrvayes, becaufe there is neither love, nor ha-
tred, nor griefe in him, nor joy, which fhould
make crooked,or bend the rule of his wilI,or al-
ter it in any adion. Men are therefore unjuft,
becaufe in all that they doe, there is fomething
that bends their wills thisway,or that way,and
makes them crooked, they are capable of love,
joy,griefe: but GW,fceing he is capable of none
of thefe^therfore he muft needs be raoft juft and
righteous in all his workes. Therefore whatfoe-
ver he doth, though thou feeft no reafon for it,
yet juftifie thou him in all- when thou feeft him
overthrowing the Churches, denying his grace
to many thoufands, and the like, yet doe thou
juftifie
Simile.
Whence I.
He mult needs
be righteous in
ailhiswayes.
So
The Immvt ab i l i ty of God.
a. All his de-
crees and coun-
sel!* were from
eternity.
juftific him in all his wayes : becaufe there is
no griefe or trouble can come to him, as to the
creature, therefore hemuft needes be holy in all
his way es ,and righteous in all his workes.
If this be fo, then this will alfo follow, that
all the decrees , all the counfells , and all the
ads of his will,that ever were in him 5 t hey were
in him from all eternity : that is, there is not a
viciflitude of counfells , thoughts and defires
upon the paflages of things in the world , as
there is in men 5 for then heefliould be fubjeft
to change: For this is a furerule, Whatfoever
is under different termes, there is a change in it • he
is now, that which hee was not before : and if
there were any inftant,in which (Wfhould will
one thing which hee did not another time, hee
fhould be fubjeft to change. Therefore lookc
backe to all times , in your imaginations and
thoughts, as to the making of the world 5 all
thofe adls,thofecounfels that have bin executed
upon mcn,they were in him from everlafting.
Now I come to ufes for pra&ifeand we will
make fuch ufes as the Scripture doth make of
this point. The firft is this.
In i Sam. 15 .28,29. \^ind Samuel faid unto
Take heedeof I Saul, The Lord hath rent the kingdome of Ifrael
provoking him from thee this day, and hath given it to a neighbour
of thine, that is better than thee: and alfo theftrength
of Ifrael will not lie, nor recent: for hee is not as man
that hee jhonld repent. If G o d be unchangeable,
take hecde then, left hee come to this, that hee
caft thee off,as hee did Saul : for if ever hee doe
Vfc 1
tocaftthecoff.
The Iumvt ability of God,
81
it, he will neuer repent , never alter , neuer re-
traft his decree. Sanl lived , you know , many
yearcs after , for it was in the beginning of his
reigne-and yet becaufe the will of God was
revealed clearely to him, he was bid by a cleare
command y Goe and kill all the <^Amalekites , and
leave not any of them alive : Saul now had a heart
contemning God in this commandement,
therefore alfo God came to a refolution and
decree , to caft him off: though Saul lived ma-
ny yeares after, yet you could fee no change in
him , there was no alteration in his outward
behauiour • But , faith he , and it is moft feare-
full , God doth not repent : it is not with him as
it is with man, for he may be intreated,and may
repent ; but the Lord is not as man that hefhauld
repent. Confider this , you that have cleare
eommandements from God, you that have
beene toldc that you ought to be confcionable
in your calling , that you ought to pray in your
families , if you will be ft ill breaking the Lords
will, and live idly in your calling, and rebelli-
oufly finne againft G o Driving as if there were
no God in the world ; take heede left the
Lord reje& you 5 for when hec hath done it,
confider that he is an vnchangeable GW, and
that all his decrees are immutable. Confider
that place , Bee fwore in his wrath that thcyjhould
not enter into his reft. It was not long after the
children of Ifrael came out of Egypt , yet ten
times they provoked him , before hce declared
this refolution, and many of them lived forty
Ff yeares
Sz
Ier.7.16.
Ier.ii. 14.
The Immvtabilityo/God.
Id. 14.11,12,
yenres after : but becaufe many of them did fee
cleardy that it was the will of Go d , they did
fee his miracles <and his workes that hee had
done amot>gft them , and yet hecaufe they ftill
rebelled , he [wore in his wrath , that theyjhould
never enter into his reji.lt is a fearefull cafe,when
GWfhall doe this,(as<loubtles he doth it now as
well as then ) ( Evitn all you that heare me this
day,)thcrc is a time, I am perfwaded, when the
Lord pronounceth fuch a decree upon fuch a
man,faying-I have reje&ed him:yet no man fees
k,nonot he himfelfe, but he comes to Church,
and heares the word from day. But yet remem-
ber that God i$ unchangeable 5 for , you fee, the
lewes in Ierermes time , they lived vnder leremies
Miniftery aJmoft twenty yeares, but God had
rejedgd them , and hee would not be intreated,
though leremy and the people did pray to him:
There are three places fork: Ier* 7. 16. There,
fore pray not thou for this people, neither lift thou vp
cry nor prayer from them , neither make inter cefsion
to me for I will not heare thee. But what ifthe lews
being moved with the calamity when ir came,
fhould cry, and be importunate with the Lord,
would not their teares move him i No, faith
he : Ierem. 11. 14. Therefore pray not thou for
this people , neither lift vp a cry or prayer for ihem:
for I will not heare them in the time that they cry
vnto me for their trouble.
But what,if they fad and pray < No ; if they
doe that, I will not heare them. /<^. 14. 11,12,
Then God faid vnto me, pray not for this people
for
\
r
77;elMMVTABlLlTY of GOD.
»5
for their good: when t hey, f aft I will not heare their
cry . when they offer burnt offering and an oblation,
I will not accept them 3 but I will con fume them by
thefword^ and by the famine 3 and by thepefti-
lence.. When the day of death comes,when the
timeoffickene0eand extremitie comes 5 then
you will cry , and cry earneftly : but God (hall
fay to you then , the time was , when I cryed
to you by the Minifters, and you would not
heare ; nay^you flighted and mocked them, and
you would not heare them , I will alfo mocke &
laugh at y our dejlruclion. Prov : 1. 26. Doe not
thinke this is a cafe that feldome comes , it is
done every day, continually uponfome. There
is a double time : a time of preparing and try-
ing before this unchangeable decree come forth.
Zep. 2. i 5 2. Gather your felves together, yeaga-
ther together, nation not defired^ before the decree
come forth, before the day paffe, as the chaffe^ before
the fierce anger of the Lord come upon you, before the
day of the Lords anger come upon you. And there is
a time , when the decree is paft ; and when this
is not pad, there is a doorc of hope opened: but
when the decree is come forth , then you are
paft hope.
But how (hall I doe to know this?
Beloved,never an Angel,nor I,nor any crea-
ture can tell you ; you fee that he tooke<SWat
the beginning of the kingdome , when hee was
young and ftrong • he tooke the Iewes at the
beginning of Ieremtes preaching 5 onely theufe
that you are to make of it is this : Take hcede
Ff 2 of
WtanGod
hath caftaman*
off,ailhisins
dcauourshclp
hot.
Pro.l. 26.
A drubletimc.
Zcph. 2.1.2.
Object.
Anfwi
The time of
Gods calling
off a man vn
knowne.
*
84
Tfx Immvtabilityo/God.
of neglecting God, or good admonitions , take
contemning the word from
heede of
rfcz.
Gods gifts and
jailing arc
i
tamce to his
i z&
Rom.ilti^c,
day to
day, and faying, that I will repent hereafter;
for the ZW perhaps will not give thee a heart'
r to repent,he will not heare y ou,(as was faid be- 1
1 fore,) though you cry never fo much to him,as
in time of extremity you are likeft to doe.
Thefecondufe I take out ofRom.i 1.28, 20.
t^fs concerning the Go}} ell > thy arc enemies for your
fake: but as touching the election ,' they are beloved
without rep y or tf?e Fathers fah. For the rifts and cal&wrof
God are without repentance. The mean-ing or it
is this;faith the Lord J, have caflr away the Ierves,
and they are now enemies for the Gofpcls fake,
that is j that the Gofpell might come fooner to
you • they have rejected iyhat upon their refu-
fell,it might came to you Gentiles^ they are ene-
mies and caft off, yet they are beloved for their
fathers fake^that is,in regard ofthc promife that
\ I made to their father Graham, 1 faac, and Jacob,
; and in regard of that covenant I made with the,
which I wil notalter 5 not,faith he,toalkhe/o^,
but thofe who I have ele&ed/o farrcas my co-
venant reacheth^with whom I have made it. Do
not thinke that there is any change of the Lord
\ toward them, For the gifts and calling of the Lord,
thatis,thc calling of them by the worke ofthc
: Spirit,and the gifts of faving grace,that he hath
beftovved upon the cleft Icrves , they are without
J all repentance, there is no change in them. Then
I if ever thou art in covenant with God, and haft
this feale in thy foulc , that there is a change
wrought \
The Immvtabilityo/God.
S5
Hcb.6.i3,
wrought in thee by the covenant, then thy de- ;
dionisfurc: and befureGW will never alter !
it, for he \smnchdnguMe± This thou muft confi-
der,thatthou matft \\zvq fining confoUtion. Belo-
ved, our confolation,if it be upon any thing ,
but upon G o d that is unchangeable, it is weake,
and twenty things may batter it,and overthrow
it: but when it is grounded upon the immutabi-
lity of his cotcnceU.iz is called in Heb.-6.i s./frong
confolation, fothat all the Divelh in hell, Ml
temptations ofthe world, and all the objedi-
ons that our owne hearts can make-cannot bat-
ter ir-for it is built upon the lowed foundation,
even upon the unchangeable Cod. So that this
dodtrineis for comfort to all the Snints of God.
| Therefore confidcr thou, whether thou art in
the ft ate of grace, whether thou haft made the
match with Icfus Chrifl, if ever there was a
covenant betweene Chrift, and thy foule.
But how (ruin know ir, you will fay i Did
you ever come to this, as to fay, I am content Anfw.
to be divorced from,and to psrt with all things, Howto know
with every luft , and to be content to follow
him through all his wayes, andtobeare every
croiTef yec this is not enough • Did there fol-
low hereupon a generall change within th)
heart, and a new heart, and a newfpirit given
rheer otherwife it is butlip-labour,a thought
onely that pafTeth through the mind,and then -
fore was never any fjcha&uall agreement be-
tweene Chrift and thee. But if there were any
fuch change.then thou maift comfort thy fclle-
Ffs for;
'ec ar c
vcn^Jit ivithl
Cod.
86
The Immvt ab i l i ty q/G o d.
flay f5.3.
Covenant
twofold.
( for God is unchangeable, and this covenant , it is
an ever lofting covenant. Confider that it is every
where called fo : I fay 55.3. it is faid to be an e-
verlajiing covenant, becaufe it is founded upon
the furc mercies of B avid: GWgave Saul mercies
as well as Vavidfiod tells him that he fhall have
the kin^domc, if hee will vvalkcin his wayes;
i but Saul ftarted out of the wayes of God, and fo.
I GWpeiformed his part , but yet the covenant
was broke,becaufe.SW performed not his part.
And as it was with S aul, fo it was with the peo-
ple of ifrael^ becaufe they broke the covenant
on their parts, G^aifo broke his. David ftar-
ted out of the way, as well as Saul: but they
were fure mercies that were promifed him ,.
for it was an ever latting covenant of mercy. Ther-
fore you muft know this , that there is a two-
fold covenant: Tnfc^z fingle covenant , fuchas
God makes with children when they are bap-
tifed,which is this • If you will believe and re-
pent , and walkeinmy wayes, you (hall be fa-
I ved: now if they breake the condition 3 G o d is
: freed, he is not bound any further. Secondly,
J a double covenant ,to performe both parts* which
! is this ; If you will believe ,zr\d repent, you {hall
be faved, and,I will give you an heart,and you
fball repent, and beheve, and be faved - I began
: the worke, and I will finifh it : here is not one-
1 ly a covenant on Gods part , to be our Father,
butonoui parts alio, as in the othcr 3 but God
doth not onely promifc for his part, but makes
a covenant to to inable us to pcif oime the con-
ditions
The luuvr ability of God.
h I
ditions on our part: and therefore it is called a
double covenant. And it is impoflible that this
covenant fhouldbe broken, for then God
fhould brcake it himfclfc,tfor he is ingaged for
both parts- )and fo be changeable, if hec fliould
I not give thee a new hearty and keepe thee from
the firft day of thy regeneration till death, j
Therefore it is an everlasting covenant, and the
fruites of it arc fare merctes • it is a double cove-
\nant ,and therefore cannot be changed. And it is
j called, Compa(T>om that fade not : why are they
| called fo i to (hew the unchwgeablenefc of this
covenant.
But you will fay, what if I fall into an? I will
forgive them, faith the Lord. Oh, but lufts doe
rebcll, old lufts, and new: but, faith the Lord, \
will mortifie them,and give you grace to over-
come them. Oh, but grace is iubjed to decay :
but I will renew it,f aith Go p . If thy iinncs and
lufts fliould cscecdc his mercies , then they
fliould failej but they cannot: and therefore!
they are called cowp.i( : r cm tfutfiUc not.
Befides, confidcr this , that the covenant is
made in lefiu ChrijK There are two ^Adams, he
made a covenant with both : with xhcfrji kA
darn, he made acovenant, as with the common
roote of all mankindc^out K^Adam brake the co-
venant, and fo did all his members. But there
is a Jecond^Ada** , and all that are faved , are I
members of him as truely as wee are of the prjl
^Adam: and he kept the covenanted therefore •
if he (land, they fhallftand alfo.
F f 4 Befides, I
Cbjetl.
Atifw.
Falling into
finaecaanoc
finftrateGods
covenant.
\ ss
TfelMMVTABILITY o/God.
Objeci.
Gods. Immu-
tability makes
vis love him.
Why men
leave their
prof cH ion.
^cb. io ij.
Befides,coniider that he makes -this Gove-
nam as to fonncs, and not as to fervants.To the
fervant the Matter faith- Doe my worke. faith-
fully ,and thou fhalt have thy wages, if nor, I
willturne thee out of my dorcs: but with his
Sonne it is not fo y hee dbideth in the houfe for c*
fa^if hefallintoiinne,. hce corre&sand nur-
tures hirn^ but yet heeiecpes him in his houfe
for ever.
But what ufe is there of this Do&rine.f
There is this end for it $ were it not for this
Do&rinc,thoucouldcft never love God with a
iinccrc and perfedi love : For I aske thee this-/
qucftion, canft thou love him with a perfect j
love, whom thou thinkeft may fometime be-.[.
come thine enemy i Ic is a fay ing, Amare tan- \
qti&maliquandtofurusyis the very poyfonof trucj
friendfliip. But now, when thou knoweft thaol
God is knit ta thee by anunebangedJebond y that
hee isa friend whom thou maift build upon for
ever, whom tboumaift truft: this makes thy j
heart to cleave to him,as Paul faith,/ know whom f
/ have trusted, this makes thy heart to faften up- [
on him, end there isnofcruple of love, which •
would be,if there were a poflibility of change.
Befidcs, what makes a man to depart from. |
his profeffion i Bccaufe he thinkes to get a bet-
ter portion: but when thou haft this portion
fure ; chrifiy and heaven furc > why fhouldeft.
thoulcr it goe. Heb. 10.23.
B fides, endeavours never faile, till hope
railes : And therefore when thouart fuic that ,
thy
The Immvtabilityo/ God.
89 ]
thy woike is not in vainc in the Lord, it is that
which makes thee conftant, and immovable in
\ mil-doing*. And therefore the ufe is , to make
us have firing confolationm the Lord > and to
doe bis worke abundantly, to doe that which wee j Co jj.$8.
are exhorted to doe 5 to cleave to the Lord
without fepavation. And this wee cannot
doe, except we were fure of him : and
that you may know by this, that
he is an unchangeable G»d> and
the gifts of his calling arc
without remittance. -
KJK3&
THE
The Immvtabilityo/God.
5>*
THE
FOVRTEENTH
SERMON.
E xo d, 3. 13, 14.
U^Mofes faid unto God, Behold when I come 1
unto the children of ifrael , and Jha/I fay unto \
them, the God of your fathers hath fentmee unto \
you, and they fhadfay unto mejvhat is his name ••
o*W God faid unto Mofes, 7 c^ ii/, THAT I
\^i M, &c.
Hen men hcare that
GoDisthus unchange-
able, that when he hath
rejected any, he never
retrafts hisdecree 5 this
obje&io maybe n>ade.
For what end is it then
to pray, to endeavour
achange^of littjO 10 iepem,for it there be fuch
an
Object.
ctV-lltU
That the tm-
changeablenes
of Gods De-
crees takes not
away endea-
vours.
Simile.
pz The Immvt abiliiy of Go d.
, an unrefiftablc decree paft agai&ft mee, what
* hope is there?
Before I come to a particular anfwere to
this, I will premife thefe two things in gene-
ral!,
Firft,you know, that in other things there is
an unchangeable Decree, as there is an unaltera-
ble Decree concerning the time of mens death,
and yet no man for this doth ceafetoeate, or
to take Phyfickeifo there is an umh&ngtabh&z-
cree concerning the.fuccelTe of every bufinefTe
under the Stmne , yet wee doe norfoi bcare to
take counfell , and to ufe the beft meanes to
bring our entcrprifes to pafle : And fo there
is an unchangeable Decree concerning the fal-
vation of men, concerning giving grace,
or denying grace to them ; - and you can no
more take an argument from hence, to give
over endeavours , than you can an the for-
mer.
2. Though there be an unchangeable Decree
part upon mcn,w r hen God hath rejefledthc m,
this I and God will not alter it 5 yet this Decree is
keprfecret, and no man knowesit: therefore
there is a dore of hope opened, to ftirreup men
to-endeavour. Indeed if the Decree were made
knowne, and revealed to us , then it were in
vaine,then there were no place for endeavours :
but feeing it is not fo , therefore there is place
for hope, and for endeavours which arife from
hope.
Thefe things being premifed , we will now
come
2
No man
knowes
Decree.
The Immvtability of God.
9%
he cannot pray
Rom.i.
come to a particular anfwer of this objedhon. |
Firft , that i( thou doeft pray , thou (halt j i
change God and his carriage toward thee, iFamanbe
though hee be vnchangeable. For if a man be vttcr! y rcicftcd
rejected as Saul was, and as the laves were , and
asthofcin Rom.i. who were given up to a repro-
bate mtnde ; if he be fo rejected , he is not able
to pray , or repent , or to fceke to God, or
to defire to go about in good earneft any
change of life : for if he were able to doe it , he
was fure to fpeed. Therefore if thou doeft
pray in truth, thou (halt prevaile , thou art fure
to have mercy at his hand-for it is a great figne
that he hath not giuen thee over, that no fuch
vnchangeable decree is paftagainft thee: there-
fore it is no do&rine of difcouragement. In-
deed it is a do&rine of great terrour to thofe,
whofe hearts doe not tremble at it, that let fuch
a doftrine Aide a way as water doth oflFa ftone,
and not finke into their hearts at all : but to
a man that faith, I would repent, and pray , and
' change the courfe of my life , if there were any
: hope • I can^fay this to thee , that if thou doeft
I pray thou flialt be accepted •, for G o d hath
ftiled himfelfe,that he is a G o d hearing praters*
and except he were changeable , he muft needs
be ready to heare tjiec,if thou feekeft to him:For
the Lord >is vnchangeable in his promifes,& thou
flialt findehim vnchangeable toward* thee : bur
'to a man that will not pray , that is fet upon e-
I v ill, and will not be wrought upon , to fuch a
man this is a fearefull and a terrible doftrine.
Secondly,
94
The ImmvTab ility of God. |
2
If there be a
change in vs it
ftwll^goe well
with vs.
Simile.
Simile*
Secondly ^though Gods decree be unchangeable^
yet if thou canft iind a change in thy felfe , it
(hall go well with thee: as if a father fhould take
up an unchangeable refolution to difinhcrit a
ftubborne and ungracious child , becaufe he is
fo^if the child fhould change and alter his cour-
fes , and grow fober , the father may now re-
ceiuehim to mercy a and yet no change in his
refolution,but the change is onely in the fonne.
,Or,if a Prince fhould fet downe in a law, ( as a
law of the Medes & Perjiansjhat alters not) fay.
ing,I will not receive to favour fuch a rebellious
fubjeft, becaufe he isforyet if hisfubjeft be
changed,he may receive him,& yet his Decree
may be unchangeable , becaufe the change was
in the fubjeft, and the decree was grounded up-
on this 5 it hec did remainc fo rebellious and
ftubborne:So I fay to thee:., if G o d hath there-
fore threatned to vc)c£t thee., becaufe thou art
i a ftubborne and rebellious wretch, if now thou
j ilialt finde a change in thy felfe, that thy ftub-
I borne heart is broken , (landing in awe of him,
i fearing to offend him , or to commit any finne
that thou knoweft to be a finne, I fay, notwith-'
Handing that vnchangeailenejje of his, he cannot
but receive the to mercy. As if a Phyfitian
fhould take up an unchangeable refolution , not
to give his patient fuch reftorative phyficke,be-
caufe his ftomacke is foule , fo that it will not
worke,and becaufe he will not receive fuch pur-
gations whereby he fhould be prepared for it:
But if there be a change in him / if hisftomacke
be
The Immvtability of God.
95
be cleane & fie for it,fo that it will woi k,and he ;
become willing to receive it, if hce give it him,
the change is not in the Phy fitian, but in the pa-
tient. Therefore when you heare this, fit not
downe difcouraged, but rather goe and fit a-
lone, and confider of thy finnes , and give not
over till thy heart be broken for them : and
when this is done , be fure that he will receive
thee to mercy,for he may rcmaine unchangeable
in his decree, if the change be in thee. And there-
fore this Doftrine doth not difcouragc , but ra-
ther ftirre vp , and incite men to change their
courfes, yea it is the very fcope of it.
Againe , I addethis further ; he that faiffi , to
what purpofe is it to endeavour, whofoever it
is that fay es fo,I would aske that man this que-
ftion- Didft thou ever goe about any holy du-
tie, and yet didft findethis ftoppe in it, that
though thou wouldeft doe them, thou couldeft
not be accepted i hadft thou everaferiousre-
folution to forfake fuch & fuch a finne, and the
occasions of it, and yet thou didft findefucha
barre as this, that thou couldeft not alter Gods
decree thereby , and for that oncly reafon haft
gone on in it < Did ever any man upon his
death-bed fayfo i No man will fay fo: but it
is becaufe he would not. Therefore complaine
not of the vnchangeaUe decree of G o d , but of
die ftubborneffe of thy heart,thatthou wilt not
buckle,and come in unto him.
The beft way in this Dodrine of the vnchAn-
geablenejfe of Gods decree of cleftion , is this :
to
It is but an cx-
cufetofayGod
isvnchangca-
ble, therefore
there is no
hope.
\
9 6
The IMMVT AB I L I TY Of GOD.
Vponwhatoc-
caflon the do-
ctrine of Gods
vnchangeable-
nefleis revea-
led in Scripture
Rorao. 18,19.
The end of this
doctrine.
co confider in what manner it is delivered in !
the Scripture, and to what purpofe, and to
make that ufe of it , and then thou (halt be fure
not to abufe it. As for example ; to what end,
and for what occafion is this Do&rineof ele-
<5iion delivered < You (hall findethat it is on
this occafion. Rom. 9. 18,19. When many of
xhzletves did not come in 5 to whom did belong
the covenant , and the lawe , And the leftimonies,
this was an obje&ion that was made againft the
DovfhineoftheGofpell 5 what wasthercafon
that the Iewes did not come in 3 and that his
owne people were not wrought upon < To an-
fvvere this obje&ion , the Apoftle tells them,
that this was not againft Cods good \vill,hee was
able to doe it, if it were his pleafure, but , faith
he,fomc hath hee chofen , and fome not b fome
he -loves, and fome hee hates 5 fome hee hath
mercy upon 5 and fome he hardens • So that the
icopeof that Dodlrine is, that God might be
magnified , that no objetf ion might be made a-
gainft the almighty power of G o d , as if hee
was not able to bring them in, that men might
• notfay that they have refifted his will : and the
J Apoftle reveales it for that purpofe , that men
might be anfwered. So that fuch Dodrinesas
this, you muft confider for what end they are
revealed. So for this Dodrine of Gods vn-
change.dblenejje, what is the end, why it is revea-
led 1 You(halifceini\T/*w£.2 3.i9. He is not (is
manlhat he flwuld repent : Therefore I haveblejfed
ifraely And hejhall be blejjed. The end is, to fhew
that
The Immvtab i li ty of God.
97
chat his favour is an unchangeable favour: So hce j
hath curfed Saul y and he ihall be curfed, i Sam, , s
i$ .29. his decrees are unalterable. So likewife
lam. 1 . \-].God\% good,and cannot be otherwife,
therefore he can tempt no man. Out of all thefe
places it is apparant, that the ufe of this Do-
ctrine is, that wee might tremble at his judge-
ments, and that we might rejoyce in his favour
with joy unfpeakablc and glorious : In a word,
that men might know the excellency of the Al-
mighty 5 and might know and magnifie God, be-
caufe conftancyand unchangeablenefj'eisz pro-
perty of wiiedome. This being the end why it
1$ revealed, it ought to be applied onely to thefe
ufes:As,(tofhew it in thofe particulars which
before wee did mention) when weehearc that
God reje&ed Saul, and will not repent of it , and {
the lewesj&cc.thc ufe that we fhould make of it is •
thisjto thinke with thy felfc,If GW fhould paffe
fuch a decree of reje&ion upon me } it cannot be
changed^ therefore I will feare before him, and
take heed of that flubborneffe and courfe of dif-
obedience, that may bring that curfe upon me,
and fuch a ftroke upon my foule 5 and for this
purpofe is this doftrine revealed to us. And this
ufe the Apoftle makes of it^Heb. 3 .when he had
delivered Gods unchangeable decree, declared by
hisfwearingtn his wrath, that they Jbould never en-
ter into his reH ; therefore deferre not, faith he,
while tt is called to day ,. left that you continuing
in a courfe of rebellion, the doore of mercy be
fhut upon you , and God doe fweare in hu
G g wrath, \
am, xf.i9.
Iam:x.i7.
The ufe of this
doctrine,
\ 93
Vfc 3.
Wefliallfinic
God the lame
indifpenfing
indgements
and mercies in
theft times to
usthat he hath
becne in for-
mer times to
them.
The Immvtarillty of God.
wrath, as he did to thenv&tf yeujhal! never enter
into his reB. Beloved, there is a double time :
a time of the comraing forth ot this decree, and
a time of preparing and trying, while thedoore
(lands open. Therefore take heed that that ac-
ceptabletiwedocnoiipaffe away, left thou be
hardened through the deceit fulnejfe offtnne.
If Go Dbe unchangeable , then looke what-
foevcr hec hath done in former times, what
judgements hee hath inflided, and for what,
what mercies hee hath ihewen, and upon what
ground y and thou maift expeft the fame, be-
caufe there is no change in him : therefore goe
over all the Scripture, and beholde what hee
hath done there, looke through all thine owne
experience, and fee what he hath done to thee,
and to others, and know that hee will doc the
fame againe to thee, for he is unchangeable. As
for example,looke what he did to Ioab, Shimei,
and the houfc of Saul. You know the finnes that
they committed- Ioab had committed murther,
and Shimei reviled David,znd Saul (lew the Gi-
beon'ttes againft his oath: though they went on a
long time in peace and profperity, yet becaufe
their pardon was not fued out, therefore after
many yeares God called them to an account. As
Ioab went not to the grave in peace, and Shimei
deferved death , and therefore it was brought
upon him •. and Saul was puniflied in the blood
of his fonnes, and he was flaine himfelfe, as he
had (laine others in battcll. So be thou afiurcd,
if there be any (inne which thou haft foimerly
com-
The Imm vtab i l i ty of God. 99
committed, unrepented of, though it be long
fincc, God will waken it in due time. So, looke
what hee did to David ^ he had committed a
finncin fecret, but the Lord faith, that he will
make his punifliment to be open, he will doe it
before the Sunne : So if thou haft committed a
finne in fecret, take heede left hec bring it to
light, hee will doe to thee, as hee did to David;
and I fay unto thee, that though thou be rege-
nerace,and ait one of his ele<ft,yet if thy cafe be
the fame with Davids , hee will doe fo to thee,
for hee is unchangeable. There be two cafes
wherein the L$rd vt\\\ not fpare, but bring
judgement upon his owne children.
Firft,inthecafeoffcandall, as Davids was:
for though his firft finne was fecret, yet his fe-
cond was publickc , and made the fuft fo too.
Therfore though his fin was forgiven him, God
tells him that his punifliment (hould be open,:'
and that the ftvordfyouldnot depart from his houfe. \
Secondly , if their finne be not fcandalous, j 2
yet if it be unrepented of, GWwill even pu- Impcnfcea
nifti his owne children. And as G^dealcs witn
fecret finnes to bring them to light : fo hee
will doe with fecret innocency, on the other
fidealfo. As lofeph 9 whofe uprightnefie was
in fecret, for none did fee it but himfelfe, as for
his Miftrefie, (he accufedhim, and was belie-
ved: yet the Lord brought it to light in due fea-
foa. So he will doe thine. Let men keepe their
credit with God, and hee will keepe their cre-
dit wich men, let them raife (landers , or what
Gg2 they
Two cafes
wherein God
will punifh his
owne.
I.
In cafe of
fcandall.
I OO The T M M VTAB I LLT Y ofGOD,
they will : looke how he did with Iofeph, fo he
will deale with thee, for he changcth not.
So looke how the Lordhath dealt with wic-
| ked men ; looke how the Lord did deale with
them that did meddle with holy things, as Na-
' dab, and Abihu,zvid Vzzah, and the Bethfiem/tes ;
you know that he deftroyedthem all, and that
with a prefent deftrudion : fo if thou.wilt abufe
his name,abufe his holy things, and come unto
the Sacraments with anuncircHmci fed heart, hz\s
the fame GWftill, he is as much offended now,
and hee is as ready to execute his wrath upon
thee, as he was then.
So looke hovy hee dealt with Saul , with the
Ierves that came out of Egypt , hee fwore in hi*
wrath J hat they fhouldnot enter into his reft: if thou
wilt doe the fame that they did, rebell againft
him as they did, he vriW fweare in his rvrath, that
thoujhalt never enter into his reft. As hee pafled
his fentence upon Saul , and as hee pafleth his
fentence upon any : fo he wi!l bring it pafTe, if
thy cafe be the fame, for he is unchangeable.
So looke how hee did deale in Iohn Baptifts
time, and as it was with them, Now the axe is
laid to the rooteofthe tree,whcn the Gofpell, and
the meanes of grace, and thefpring-timcofthe
word began 5 becaufe they did nut regard it
then, 7 they were caft off: the time of their igno-
rance God regarded not fo much > y but then hee
called upon every one to repent, and becaufe
they did not come in then, he deferred not his
judgement. That upon which I ground this 5 you
(hall
The Immvtab i li ty of God.
ioi
a Cor- io.
(hall findeia two places of Scripture. 2 Pet. 2. ^Pai
4. If the Lor d did fo with ihc Angels ^Jpared
notthewfiuth hc,he is the fame G o D,and there-
fore hee knowes how to referve the unjujl to the
day of judgement , and efpecially thofe that are
uncleane : the ground of it is bis unchangeable^
neffe. The other place is in 2 Cor. 10 - You know
what he did to the Ifraelites, faith hee, hee will
doe the fame to you: therefore doe you take
heede,that you doe not commit fornication, as fome
ofthemcommitted y anddiedin the mldemefte^&c.
Onely here is this caution diligently to be
remembredjWhich we muft adde to all this that
hath beene fpoken. It is fure, that whenfoever
it is the fame cafe, hee will doe the fame thing :
though his judgements are different, the time
ditferent,the wayes and meanes are different.
As for example b he ftroke Vzzah prefently,
and fo he did Gehazi, and Nadab , and ^Jbth^
yet to others there may be difference in time: to
thefe he did it prefently, to others it may be he
will doe it many yeares after. Againe, he ftroke
them with death,but it may be there is another
kindc of judgement referved for thee^as it may
be he will give thee up to hardncfle of heart, or
the like.
Againe, fo it is in (hewing mercy , for the
rule is as true therein alfo:For he fhewes mercy
tQ fome this way,and to others that way, and he
humbles men after divers manners^and fo fome
men hee punilheth for their finnes in this life,
fome hee referves for another world : Againe,
Gg 3 fome J
A Caution
added.
Gods iudge-
mentsdifferent
in the time,
and meanes.
102
Tie Immvt ability of God.
Simile .
Qljtit.
Anfrv.
lome heeftrikes prefently, and fomeheefor-
bcares with much patience.
And this you muft remember inboth thefe,
that though hec cloth the fame things , yet hee
doth them in a different manner,time, and way:
he hath divers judgements, and afflictions, and
as there are divers meanes to attaine to the fame
end,as fomC may ride,fome go on foot,and yet
all come to one journeys end : So the judge-
ments and affliAions may be different, yet the
end the fame- and that this caution being taken
in, thou maiit be fure , that the fame judge-
ments that he did execute in former time, he is
ready to execute them (till. As he hath given
them up to open finnes, that did negleft him in
fecrer, fo he will doe to thee ; as he hath ftric-
ken fome men in their finnes,fo the fame wrath
is gone out againft and remaines for thee,if thou
doe not repent and turne to him:for the kindes,
as whether by iicknefTe, or death, &c. thefe we
cannot determine ofyhc wayesof G o d are in-
finite, and exceding divers, unfearchable, and
paft finding out: but though in regard or his
particular wayes it doth not follow,hedio thus
to this man,thcrforc he will doc the very fame
to thee- yet becaufe he did this to them, he will
doe the fame thin^ to thee in the fame or in a
different manner.
So looke what he hath done to all his Saints,
hee hath bleffed them, and heard them. But
thou wilt fay, I have prayed, and I am not
heard. I fay to thee, if thy cafe be the fame,
thou i
II ■I__,_J1_U- hum ' I ■»» Mfc>MT»MM^— ' - " — -~^~— — — — — ~-
7^Immvtabiliiyo/God. io$
thou (halt be heard. To this end are thofc pla-
ces : "The L ords hand is not jhortened, that hee can-
notfave,nor his eare heavy , that it cannot heare:
This is the fcope of the Prophet; as if he fhould
fay, you wonder why you are not heard, that
you have not the fame iuccefle in prayer that
the Saints have had,but the cafe is not the fame,
faith he : they repented, bnt you doe not 5 you
are mi(taken,for you are yet in your finnes^I am
as ftrongtohelpeyou, ard as ready, and if I
doe it not,it is becaufe the cafe is different : Tour
finnes have made a Reparation betvoeene me and yw.
Which implieSjthat GodwiW heare if the cafe be
thefame. Onely remember this, that God may
deferre it fomcthing long before he heares you,
yet he will doe it in the end,
if unchangeablenejfe be proper to Cod, ( for fo
you muft underftand improper to him,and com-
mon to no other ) then learne to know the diffe-
rence betweene him and the creatures.
There be divers branches of this ufe: As,
Firft,if this be fo,chen every creature is, and
muft be changeable, and if fo,then take hcede,
that you doe not expedl more of the creature,
than is in it, for this will raifc your affe&ions to
the creature, andfocaufegriefe and vexation
in the end : and indeed the torgctfulneffe of this
changeable nefle in the creature, and unchange-
ablenefle in God, is the caufe of all our crofles
and furrow in outward things wc meetc with.
There be thefe degrees to it.
For,firft, TheforgetfulnefTcofthe mutabi-
G g 4 lity
God heares
prayer now as
in former time
if our cafe be
thefame.
Efay 50.1,
Ffe
f 4«
To fee the dif-
ference be-
tweene God
and the crea-
tures.
Containes
two branches*
I.
Lookc on the
creatures as
murable,and
cxped not
much from
them.
Forgetting the
creatures to be
mutable:
Makes us ex- i
pec"t much
from them. j
104 7folMMVTABILLTY0/GoD. \
Rftifeth our af-
fections
them.
to
THefe ftrong
nfFe&ions
breed ih'ong
affii&ions.
lity of the creature caufeth us to exped more
from it than is in it. Secondly, This expectati-
on raifeth our affections unto the creature :
hence it is, that we fct our affections too much
upon them, and delight too much in them.
Thirdly, Strong affeCt ions, when they arefet
upon the creature , doe ahvayes bring forth
ftrong afflictions : for what is the reafon of all
the griefe, that we undergoe from day to day?
Is it not 5 becaufe ouraffe&ions arc fct upon
changeable objects, upon the creatures ? And
therefore when they arc changed, then there
is a change in the minde alfo : whereas if thou
didft Iooke alone upon the unchangeable God,this
would keepe thee from worldly care and for-
roWj this would prefer ve intheeevennefleand
equability of minde. Therefore take heedc
of forgetting this,that tobc unchangeable^ pro-
per to <70;/alonejtherefore fet thy affedions up-
on none but him: and if thou wilt doe fo, thou
(haltalwayes injoy aconftantferenity and fe-
curity of minde, as if a man were in the upper
region, where there is no change of weather ,
when as below here^there is one day foulc, an-
other faire-fo that if a man could live with GW,
and walkewith him, and have his conventi-
on in heaven, he {hould not be fub jeCt to fuch
changes : whereas if *a man fct his mind upon
earthly things, hefhallbeftillfubjeft to per-
turbations and unevennefTe. All griefe of mind
comes from hence, that thou lookeft for tin-
\ cbangeabkneffe from the creature, where it is not
to
The Immvtab ilityo/ God.
105
to be had. If thou wouldefi: looke up to God,
thou (halt find all things alike there, there is no
change with him. When an earthen pot is bro-
ken^ doth not much trouble you, for you re-
member it to be but an earthen pot : now every
thing here below, all your friends, wife, chil-
dren,they are but earthen ve(Tels,and the consi-
deration of this would exceedingly help you,if
you would fettle it on your heart. Therfore fay,
wiiat a foole was 1 i I did not remember, they
were but aflower,a vapour,anda fhadow : for
lo the Scripture calls them. And (hall a man take
on,becaufe a vapour is fcattered, and a flower
withered, and a fhadow vanifhed i Therefore
remember, that to be unchangeable is proper to
GWalone : and to be changeable is as proper to
the creature,as to him to be immutable.
Secondly, You may fee from hence, how to
hclpe that vanity to which the creature is fub-
je<5t: for if iwchangeablenejfe be the property of
GW, thoumuftnotfeekea (lability from the
creature, butconfider that it hath no further
conftancy in it,than6Wis pleafed to communi-
cate the fame to k.Therfore go to him to whom
mcbangeablenejJebz\QX\vs£ot as mutable as they
be, yet if he will make thy friends to be (tabic,
or thy wealth Jt (ball be fo. Therefore the one-
ly way is, to goe to him , to make thofe things
firmc, which otherwife are unconftant. The
love ofa friend is unconftant, for hee may die,
the breath Is in his nosf rills , and if hee doe live,
jet his thoughts way perijh ,and his affections alter:
So
All outward
things as cjr-
then vcHells*
2.
Goe to Gad to
put a (lability
into the things
tbou cnioyeft.
A dependent
felicity to truft
in creatures,
Vfe 5.
ILearne to prize
things by their
unchangeablc-
neflcjasGracC;
\q6 ^he ImmvtabiLity of God. |
So that they (hall faile thee as a Lnd-floud doth
tn fummer , as lob faith. It dries up in fummcr
time, and yet that is the time of third • and fo
will they faile the in time of neede : and the like
may be faid of all things elfe, fo that he whofe
comfort doth depend upon them,hath but a de-
pendent felicity, which is like the motion of
mills, and (hips , which ceafe when the water
or wind failes them. But yet as mutable as they
are,<7<?*/can put a conftancy unto them. Apply
this therefore to thy felfe. Thou lived now,and
art in health and wealth , in fuch and fuch a
place,and fuch circumftances, as may continue
it : the onely way to eftablifh thee in all this is,
togoeto(7^,andtobefeechhimtoput a liabi-
lity into thy condition. For the creature, as it is
made of nothing, and is built upon a foundati-
on of nothing: So it is apt to returne to nothing.
And remember this, that the more retired, and
weaned , and fearefull thy aft'e&ions are a-
bout any thing , fo that thou canft fay in good
earned : If (Wwill, I (hall enjoy them to day,
and next day, but his will I know not, I know
not how long I (hall enjoy them j if thou canft
fay thus, thou (halt holde them longer, and the
fafter: for that is a figne that thou depended up-
on Go djmd not on the creature,that thou trufttft
him, and art not faftened to it.
If this be fo, then unchdngeAblenejfe is an ex-
cellency in him: for all his Attributes are ex-
ceeding excellent. Then if thou wouldeft judge
of any thing in the world, thou mud take this
as
Ihe Immvtability of Goo.
107
as a meafureby which thou maift prize and e-j
fteemc it : lookc how changeable it is, fo much
the vvorfe it is- if it be good, the more immuta-
table, the better it is , for all changeablenefle
commcth from weaknefle. Therefore learne
to value it fo : and you (hall finde this of much
ufe. As wee may fee in the heavens : it is faid
that they arc vaine, becaufe they voaxe olde as doth
a gar?nent,but thou art the fame, Pfal. 102.26327.
Go through every thing glorious in the world,
glorious Churches, they are fubje& to change;
as Ierufalem, the glory of all the earth , it is ruina-
ted,and brought to nothing. Take men thatare
moft eminent, yet becaufe they are fubjeft to
change,by death or by paffions,there is a vanity
in them : though they live here like Gods in
their glory: and when they come to die , and
their change comes, they appeare to be but men.
Therefore magnifie no man , but labour to be
perfwaded of thy felfe, as a man. I neede not
fpeake to you of riches,they take to themfelves
wings and fly away 5 nor of credit and honour,
they are in the power ot them that give them :
whatfocver is changeable,according to the mu-
tability ofit,fo value it. But I preffe the con-
trary. Looke upon the things that are not chan-
geable, and labour to prize them. Thou fhalt
finde faving grace to be unchangeable, though it
may be impaired in degree, and may recoyle to
the root , and may not bud forth as at other
times, yet it is unchangeable , it (hall never be
1 taken away : So fpirituall life is unchangeable,
when
Pfal f ioi,%6,
*7.
Grace unchan-
geable.
C 108
TJie Immvtabilityo/God.
the word un.
changeable.
Ifay4o.8.
Mat. J.
Coed workes
unchangeable.
when that begins,then the other (hales off,even
as old nailes doe, when new grow under them:
therefore t his lhould teach us to value it much.
So the word of God is an nnchangeable thing,
Ifiy 40.8 . Tbegrajfewitheretb, the flower fideth :
but tbc word of the Lord [hall Jl and for ever. So
Otfatth.$. Heaven and earth Jhatfpajfi an>ay } but
my word frail not pajfe. Now what ufe mould
we make of this i Then ftudy the word more
than any thing in the world befides. There is
much learning in the world, and there are
many creatures: now all other knowledge is
but ofthercreature, and the knowledgeof them
cannot be more excellent than the thing
knownc, and itvanifhethaway with them, but
■the word of God frail not fd/fe> the word tndures for
ever. Therefore looke what truthes thou canft
get out of the word, which may build up the
inward man, looke what profit thou canft get
from it, that (hall retnaine for ever : therefore
thou (houldeft prize it much, get it plentcoufly
into thy hcair,in the wifedome and power of it. '
We have many imployments in this life : but
that whichisbeftowed upon unchangeable things
which (hall never alter, that is the beft time
fpent.
Laftly, all the good workes thou doeft, and
all the evill workes of unregenerate men unre-
pented of, (hall rcmaine for ever, Looke what
good workes thou doeft in the world,they (hall
rcmaine with thee for ever, they (hall be had in
continuall remembrance. Therefore thou (houl-
deft
The IMMVT AB I L I TY 0/ God. 1 09
deft labour to be abundant in good works,that
is, to befuretoferve God whatfoever tkou do-
eft. This is the happy condition of the Saints,
that their finnes (hall be blotted out, and their
good workes fhall rcmaine to eternity, they are
jpirituall feed fowne, which fhall bring forth a
fure harveft.If thou be a fervant or a labouring
man-when thou doeft thy works out of obedi-
ence to him,even thofe works (hall remaine.So
lookc upon any thing that thou haft done for
ChriB, all thefe things {hall remaine forever:
what faithfull praiers foever thou haft made,or
whatfoever thou haft luffercd for ChriB, what
paines thou haft taken in preaching,or in repen-
ting,or in advancing the caufe of Chrifi , thefe
fhall be had in everlaftmg remembrance. So
looke what finnes unrepented of thou haft com-
mittcd.Thefinnesofunregenerate men fhall al-
fo remaine. All the praife that comes from any
a<5lion,andthepleafure of it, that pafTeth away,
and comes to nothing : but lookc what finful-
neffe there is in any worke, that remaines , and
if thou repent not of it, thatfinne fhall be rec-
koned upon thy fcore- and what uprightnefle
foever there is in any worke , that alfo (hall
remaine. Therefore learne from hence to
prize and value oncly thofe good
things that are immutable,and
propoi tionably to feare
and fhunne the
evill.
•FJHJS.
The Immvtabi i.iTtef God.
hi
THE
FIFTEENTH
SERMON.
ExO D.3. 13, 14.
^ndMoksfazd unto God, Behold when I come
unto the children of ifrael, and fh all fay unto
them, the God of your fathers hath fent mee unto
yott,and they fhallfay unto mejvhat is his name$
what fiall rfaj unto them ?
Kjind Godfaidunto Mofes,./ k^A M, T H AT I
S wee are to judge of other
things by the mutability of
them: folearneto judge of thy
felfe, of thine ownefpirit, by
thac conftancy that thou findeft
in well-doing 3 or that muta-
bility and unconftancy that thou art fubjeft to.
If a man would make a cenfure of himfelfe, let
him confider, that the nearer hee comes to vn-
changeailenejfe in well-doing, the better hee is ,
and
Vfe6.
To iudge of
our ownc (pi-
nts by confta««
cj in well- do*
U2
The Imm vt ab i l i ty of God.
To be humbled
for our uncon«
ftancy.
A^s 11,23,
and the ftrongcr he is:againe,the more mutable,
1 the weaker. Thou art to judge of thy felfe, as
wee ufe to efteemeone of another. Now let a
man be unconftant,one that we can have no hold
of, that is as fickle as the weather, that will re-
folve upon fuch a thing to day, and change his
mind to morrow : what ever learning or excel-
lency^ what kindncfle foever is in this man,
we regard him not, becaufe he is an unconftant
man. Now learne thou to doe fo with thy felfe,
toaskethy felfethat queft ion: Haft thou not
had many refolutions, that never came to any
endeavours? Haft thou not begun many good
workes,and broke off in the middle , and never
finifhed them? Haft thou not found that proper-
ty of folly in thee,To begin ftilltolive? Stulti-
tiafemfer inapit<vivere?Ha(i thou not often be-
gun and ended,and begun again,& ftill brought
no fruit to perfection:' If this be thy cafe,lcarne
to abhorre thy felfe for ir,and to be a(hamed:for
all is nothing, till wee come to a conftant and
unchangeable refolution : So that we come to fct
it downe with our felves as an inviolable law :
this is a duty, and I will doe it, whatfoeverit
coftmee; this is a finne, and I will avoid it,
whatfoever come of it. This is a refolution that
Darnel takes up, Dan. 1.8. He determined in his
hearty that he would not be defiled with the Kings
meate : and fuch a refolution they were exhor-
ted to in K^itts 11.25. With full pirfofe ofleart
to cleave unto God. It is translated, full purpofe :
but the words are, with a decree and full refo-
lution
The Im m vtab i L i ty of God.
ii
lution of heart
Trpocr'
(Apett t5 xvcav : That is , when a man doth not
lightly put himfelfc upon an holy courfe$but
takes up a ftrong refolution togoe through with
it • fuch a refolution as Pauls was , Acts 20. 22 .
he knew what bands did waite for him as for
theev^by the way,it was no tnaucv^hcrva^boud
inthejpirit, All is nothing : I care not, fayes he,
f$ that I may fulfil the UMimftery committed to me.
Such a refolution we fhould have. And accor-
ding as thou findeft thy felfe able to doe this,
fo thou fliouldeft judge of thy felfe. A man
that is on and off in his wayes, Salomon com-
pares him to a City whofe walls are broken
downe , that is , if a temptation come , and fet
upon him , it hath free entrance , and the temp-
tation comes in , becaufe his fouk was without
guard and ward. But on the other fide , a man
that doth not ftand trifling with the Lord^to fay,
onely I wifli Icould, and I am forry that I can-
not, but that will goe through a good com fe,
fuch a man is like to City which hath walls
round about it ; that if a temptation come,there
isfomethingtokecpe it out. I fay, as thou art
to judge of other things by the mutability of
them :fo of thy felfe. There is nothing bet-
ter than to have a peremptory refolution in
well-doing , to be conftant therein, and there is
nothing worfe than to bee peremptory in e-
vill.
If GWbe immutable^ then thou knoweft whi-
ther to goe to get this conftancy, tomafce thy
Hh felfe
A&. ao.it,
Simile.
Con ft ancle in
euill nothing
worfe.
rfe 1 .
1 o goe to Ood
to get conftan-
cy in wells
doinj».
\
II 4
TT^Immvtability of God,
lam. i.f.
/felfe unchangeable^^ immutable and conftant in
well-doing. For,for what end hath he revealed
to us that he is unchangeable', is it not for our ufc?
Sure it is,even to teach us , that when wefinde
our felves fubjeft to mutability,wee fhould goe
; to the unchangeable <W,and befecch him.to efta-
blifli our hearts. No creature is able to doe it.
Every creature is mutable, onelyfofarre Un-
changeable^ as he makcth it to be fo 5 he onely is
originally unchangeable • all friends and all o-
thcr things in the world arc no further unchan-
geable than he communicates it to them, (as was
faid before:) and the fame is true of thine owne
heart , and of thy purpofes. Therefore thou
muft thinke with thy felfe, and make this ufe of
the unchangeablenejfe oiGod^ that hee onely can
make thee unchangeable. Therefore as when a
man wants dire&ion , hee muft goe to G o d:
lam. i . 5 . he is onely wife, 'and can (hew a man
what to doe, when he is in a ftrait. So upon the
fame ground when thou feeft that thou art un-
conftant, goe to him that is unchangeable ^ that
can make thee conftant; and defire him to fixe
thy quicke-filver , toballance thy lightnefle,
and that he would fettle and fill that vaine and
empty heart of thine with fomething that may
ftayandeftablifliit. There is no other way:all
the meanesthat can beufed, all the motives that
can be put to a man, all the reafons that can
be brought, are not able to make us conftant,
till God workeitinus, and for us. Therefore
the onely way is to give G o d the glory of his
immutallitj^ \
77?e Im m vt a b i L i x y o/God.
"5
immutability , to goc to him in a fenfc of thine J
owneunconftancy, andfiy j Lord, thou haft
revealed thy felfe to be unchangeable , that wee
may feeke it of thee , and finde it in thee , thou
alone art originally and cffcntially fo: no crea-
ture is any futher than thoudocft communicate
ittoic. Thereforedoethou, Lord^ makemee
ftable and conftant in well-doing. Grace it felfe
of it felfe is not immutable^ for it isfubieftto
ebbing and flowing : and the reafon why we
doe not quite lofe it, is not from the nature of
grace, as if it were immutable^ but becaufe it
comes from and ftickes clofe to Chrift. There-
fore goe to him • he is the roote that communi-
cates fappe and life to thee,becaufe thou abUeft
ingrafted in him.
But the Z<Wdoth this by meanes: it is not
enough to pray,and to ft eke to him,ro make me
unchangeable , ( fo much as humane infirmity
can reach) but I muft ufe the meanes alfo.
It is true , he doth it by meanes : and if you
fay , what are thofe meanes i I will fhew it you
briefly.
You (hall finde rhit there two caufes ofvn-
conftancy , or mutability , or fickleneflte : and
if you finde ouc what the caufes are, you will
eafily fee the way to helpe it.
Firft , Strength of luft : that caufeth men to
be unconftant. lames 4.8. Cleanfeyour hands ,ye
[inner s, and purge your heart you wavering-minded:
what is the reafon , that the Apoftle bids them
Xo purge their hearts, that were wavering-minded,
I Hh 2 but
Grace in it fclf
notimmuta*
blc.
Object.
K^Anfw.
Two caufes of
I inconftancy,
and two means
to procure con-
ftancy,
I
Lufts: get them
mortified.
Iam.4,8.
1 u6
Simile.
Pfil. w
The Immvtabilityo/God.
Stfong lufh
break off llrong
purpolcs.
but becaufe that corruprion,and thofe vnruly af-
fections that are within , caufe us to be vncon-
ftant,& to waver, even as an arrow though (hot
with a ftrong hand > which yet the winde makes
to fly unconftantly: fo a man that refolucs upon
a good courfe 9 and takes to himfelfe good pur-
pofes & defires, yet he having fomeluft in him,
thefe thruft in , & make .him vnftable j therefore
purge your hearts you wavering-minded. As
if he (hould fay,the reafon why you are not (fa-
blers, becaufe yon are not cleanfed from thefe
corruptions, which are the caufe of this uncon-
ftancy. So Pjal. 5.9. There is no faith fttlnejfe in
then mouth jheir inward part is very fitthinejje^&c.
The reafon why there is noconftancieintheir
fpeech,Iife, and anions is , becaufe within they
are very corruption:that is the fin that is within,
is the caufe of all the wavering that is in the lite
I of manj were it not for ir,otir actions would not
I bee of fuch different colours,therc would be no
I fuch vneuenefleinour lives. Thcrfore if this be
the caufe of it 3 there is no way to helpe it,but to
get this corruption mortified,to be cleanfed fro
al pollution of flefh & fpirit,as much as may be.
Take a man that fayes hee will amend his
courfe, that intends to be diligent in his calling,
andthinkes never to turne to fuch evill courfes,
buttoferve 6Wwith a perfeft heart: obferve
now what is the reafon that this man breakes
his purpofes, and falls off againe . it is , becaufe
there is fome ftrong luft, that comes like a guft
of a cortrary winde , and breakes him off from
his
' '
■
.'.-. r;-:
pat* &mbecmlehci*mt&k&*t&k xbtxL
Ax - : V"- ' - ' '•-- '• - v > '*" : . :; "*?
.\— /:x- V. -v- : .:.',> v : .— , '•-.. :r
W. f*r yen iuB Jh«p& fimfcttgfe-
r ./" v.i:**: ;i.-.. • -•:': ..""'*:.*'.::•".*
•
-.'-.: - -. 'it.: =.:r. "^T rri,; •:.
T: *:/ .■"•....•".!'..'."" ":•*.«*-- r: 7 . r .*
% 9 a«»lbtfaKBrfa daenrfs..
'
H ' :
u8
The Imm vtab i L i ty of God.
Purpofcsprcus
dcd on rcafbn.
therefore hee muft have an inclination of the
will to it ^ both thefe, when they concurre,they
make the refolution vp : when the vnderftand-
ing is conuinced 3 and the will inclined , the un-
demanding faith there is reafon for it , and the
will faith, it is good,then this makes vp the re-
folution. As firft, when a man hath any reafon
to move him to any action, and it is a ftrong
reafon , fo that hee anfwers all obje&ions that
hee meets with , now the refolution continues
firme : but if his reafonsbe not fufficient,but he
meets with objedions that are ftronger, then
the firft principle being taken away , the refo-
lution growes flaggy and weake. And fo is it in
the other alfo,whena man hath a defire to any
thing, ifit be fo ftrong, that no other defire is
ftronger then »it , that can overtop , and over-
rule it, then he goes on without any impedi-
ment: but if it bee weake, fo that a ftronger
defire can come , and overbalance it, then the
fecond principle is demolifhed alfo , & there is
an end of this refolution. So that let the reafon
on which wee fixe it bee ftrong , and let the in-
clination (which muft concurre, )befix , tand
2
Inclination*.
Renewing of
purpofes.
ftrong, and then the refolution will be accor-
ding.
But I adde the third , that there muft be a- re-
newing ot this : for though the refolution bee
well built , yet to make it conftant , it muft ftill
be renewed^For there are fome workes, which
muft have a third and fourth hand to goe over
them, orelfc they will failc,and moulder.away:
And
\
The Immvtab i l i ty o/God,
119
Mcanes to help
rcfolutioa*.
I.
Getftrong
reafonsfor
them,
And this is the nature of our refolutions alfo , ir
is not the refolution of a day or two , that will
fcruetheturne, for the nature of man is fubjed
to fuch weakene(Te,that except our refolutions
bee gone over and over againe , they (hrinkc '&
come to nothing.Thereforethe thing that cai-
feth vnconftancy, is oncofthefc three: cither
weakenefle of reafon that fets thee or. wbrkc,or
weakenefle of the inclination and dctire,or elfe,
not renewing of this. Now when you have
found out thecaufes of wcakene(Tc,you may ea-
fily findeoutthc meancs to make you rcfolure
in welldoing. As.
Firft, Labour to get ft rong reafons for what
you refolve on. The want of this was the caufe
of the mutability of the fecond ground. It wan-
ted depth of earth : that is, the feed was good,and
the earth was good , but it was not deepe en-
ough, and fo the ftrength of the Sunne caufed it
to wither away. So when we (hall have good
purpofes and refolutions, & they have not root
inough , that is b when a man hath not well ex-
amined the thing , fo as to bee fully convinced
of the thing that he vndertakes, he is apt to be
inconftant in it. And this was the reafon of
Eves inconftancy , becaufe fliee considered not
the bottome that (lie was built vpon. On theo-
ther fide, the Woman of Canaan when (lie had
fixed her faith vpon a good ground, (he would
not be beaten off: though (lie could not anfwer
the objedion , yet (lie would not bee plucked
off. Thou art the o1f*j/V, and therefore thou
H h 4 wilt
120
Outbid Sa tans
temptations.
Tl?e Immvtab i li ty of God. j
wilt (hew mercy : and then (he had necde of
mercy, for her daughter was fickc , and weakc,
and therefore (he would not be driuen off, fhee
would take no deniall. So is it with all our rc-
folutions when they have this depth of earth.
Therefore the beft way is , to confider , and
forecaft the worft. So our Saviour counfelleth
to expeft the worft : How canfi thou that haft but
two hundred , got agawft him that hath a thou-
fand y (o\s it in this cafe. When you fhallvn-
dcrtake a good coui fe , and you goe out but
with weake reafons : ifSathanoraluft come
and objeft ftrongcr reafons , this will make
thee give out. Therefore the beft way is to
forecaft the worft y and to outbid the Devill in
every temptation. Therefore when hce (hull
come and fay y that thou (halt have favour with
men y fay to him that the favour of G o d is bet-
ter j if he (hall tell thee of riches,and wealth,fay
that thou (halt have a treafure in heaven : if hee
fay to thee that thou fhalt have reft and plea-
furc in finne , fay to him, that the peace of con-
fidence, and joy in the Holy Ghoft, is farre be-
yond that reft , and pleafure , whatsoever it be;
Soinallthc temptations on the other hand, it
is good to ponder them well , that wee may
bee able to outbid him therein. Whatsoe-
ver he doth object, it is one of thefe two: ei-
ther fome good that thou fhalt have, or fomc e-
vill. Now confider, ihat as theloveand fa-
vour of God, is a greater good then all the
world can give thee : So his wrath is a greater
i evil
The Immvtab i Li tyo/"God,
121
evill, than any the world can inflict upon thee.
Secondly , If thou v.ouldcft haue thy refo-
lution itrong , tobrcake through all impedi-
ments, labour to get vehement defires to over-
toppe all other : that whatfoever comes , yet
they may overballanec them.
But how (hall I come to get fuch a defire?
There is no way in the world but this : La-
bour to be humbled for thy finnes , to get a
broken heart for them : for then a nvm conies
to prize grace exceeding much, and worldly
things as nothing. For this is a fure rule, When
thoufeelcfl thyfinnes to lie heav:c vpon thee , then
all the things in the world will bee exceeding light:
therforc labour to know the bitternefle of finne;
it is that which fets air edge vpo al our fpirituall
defires :without this a man doth but cheapen
the kingdome of heaven , he doth as the people
did with Rehoboam , they expoftulated with him
about their ferving him : fo wee doe capitulate
with the Lord, as it were,and ftand vpon termes
with him , untill we are humbled . and then we
are ready to take heaven vpon any condition.
Till a man be thus humbled , his defires are re-
miffe, and weake, and flaggy defires ; they raife
up great buildings upon no foundation • fhe
foundation is weake and crazie , and fo the
building comes downe. And hence is it, that
men put their hand to the plough , and looke backe
againe. A fc holler will ferve the Lord, ifhee
may have eminency in gifts , and outward ex-
cellency^ fome honour in the flelh $ but other-
wife
2.
Getftrom* de-
fires.
gueft.
i^dnfw.
How to get
{Iron g defires.
A humble man
takes heaven
vpon any con-
ditions*
122
The Immvtab i li ty of God,
1
3-
Renew our fc-
folutions.
wife his dcfircs toGods worke are remiflerbut
when he is once humbled,thcn he will fay with
Saint Patil^Lordfvhat wilt thou have we to doc?6>c I
will doe it, whatfoever it is, & whatsoever thou
wotildeft haue me to fuffer , I will fuffer ir. He
will take tie kingd$me of heaven by violence : and
then his refolutions continue conftant that way.
For what can the world and Satandotohim?
will they take away his pleafure from him , his
wealth, or his credit < they are things that hec
hath defpifed beforerthey can take nothing from
him, but what he cares not for. Ic is the bitter-
nefTe of finne,that makes him now to prize Gods
love and favour aboue all things.
Thirdly,thou muft renew thy refolution oft:
it is not enough tofetthe heart in good frame
of grace for a day,or two,or for a moneth , but
thou muft have a conftant courle in doing of ir,
ever and anon:as the Butch men vfe to doe with
their bankes, that keepe them with little coft,
becaufe.they looke narrowly to them ; if there
be but the leaft breach, they make ituppre-
fently, otherwife the water makes a breach up-
on them. So thou fhouldeft doc with thy heart,
obferve it from day today,marke what obje-
ctions come that thou canft not anfwer, what
luftsanddefires doe overbalance thee , and
learne ftill to renew thy reafons and refolutions
againft them : and this will make thee conftant
and firme, and peremptory in well-doing.
Now
\
I
Tl>e Greataes of God.
"J
NO w I come to the next Attribute, and that
is, The Greatneffe ofGod,or his Infiniteneffe:
We follow in this rather the rule of the Scrip-
cure, than the trait of the Schoolemen, and wee
in£ft upon thofc that 6fc/dothe(pecially take
to him in Scripture.
Now that God takes this Attribute to him-
felfe , you fliall fee in z Chron^z . 5 . Fer great is
ear God above all Gods. Pfal. 135.5. For 1 know
that the Lord is great , and that our Lord is above
allGods&utthz place that I would chiefly com-
mend to you is this : Pp/. 145. 3. Great is the
Lord , and mott worthy to be prat fed : and his great-
neffe is unfearchable. Where you fee,that it is an
infinite, and incomprehenfible greatnejje that
the Lord takes to himfelfe. So Pfal. 147.5 .Great
is our God ', and of great power ,: and his vnder ft an-
ting is infinite..
In handling of this, Twill (hew you thefe
two things.
Firft, I will (hew you how this greatnefTe of
G o d is gathered from the Scriptures.
Secondly , I will (hew you the reafon of it,
as I have done in the reft.
The greatnefTe of God is declared to us in
the Scripture by thefe fixe things .
Firft, By the workes of his creation. The
great ne/fe of the workes doe (hew the greatne(Te
of the maker. I fay 40. 12 JVho hath me fur ed the
heavens in the ho/low of his hand -.and meted out the
heavens with a jpanne^ and comprehended the duff
of the earth in ameafire , sgj weighed themoun.
\ taines
Tr^fixth At-
tribute of God j
hi grentnetfe
and Infinite-
neffe.
x.Chro.*«j.
Pfal. 1 3 5. J.
PfaVMM.
Pfal. X47.*.
TheGreatnes
ofGoddecla.
red in 6 things. I
By the workes
of Creation,
U4
The Infinitenes,W
BythcEnfigns
of his Grcat-
nefTc.
Dcut.4.36.
tainestnfcales , and the hills inaballance? that is,
If you would looke upon any worke , you may
judge of the workemanby it 5 if you fee a great
buildiftg, you conceive it to be made by a man
of fome power : now when you looke vpon the
great building of heauen and earth , you may
think that he that did handle the materials thcr-
of,as an Archited doth handle the ftones,& lay
them in their placets great : now the Lord doxh
put the waters rogether,as if he held them in bis
hand; and hee meafuresoutthe heavens, as a
workeman meafures out the roofe : Againe, e-
very workeman muft worke by plummet ahd
by weight,now confider the great mountaines,
faith he,he weighes them in fcales, and the hills
in a ballance : as this building doth goe beyond
mans, fo doth t he greatnejje of God exceed the
greatnejfe o£ man : and by this you may take a
glimpfe ohhQ great nejfeof the Lord.
Secondly, by the enfignes of his greatnejfe:
Thegrata^ofPrincesisfetoutby their en-
fignes, which are the declaration of it. Now
when the Lord wsuld fhew his greatnejfe,
you (hall fee how he exprefleth it. Dent. 4. 36.
When he came out of the CMount, they heard a great
voice , and on the earth there was a great fre: by
that you may knowthe^ra/tf^of G o d. For
why doth hee come forth with thofe enfignes,
clothed with them, as it were, but that by this
you might have a crevice opened to ihew you
the greatnejfe of G o d < So when he appeared
to Eltts , and in his apparitions to CMofes ,to the
Prophets,,
Greatnes of God.
I2 5
Prophets, ifaiah, and Ezckiel.lt is faid alfo,that
his voice was as the found of many waters • and he
was fo terrible , that it was a vfuall faying a-
mong the Iewes 5 Who can fee God and l-ve ? why
foc'Becaufc when he appeared, when he flic wed
any fhadowofhis^/r^w/^weak flefh could not
behold him , bar was fwJlowed up as it were,
with the greatneffe of his Majefty .
ThirdTy, Bytheworkes of his providence.
Ezek. 36. 23 . And I will fancl fie my great Name
which was prophaned among the heathen, which yee
have prohane din the middeflofthem y and the hea-
then frail know that I am the Lord, fnh the Lord
G o D y when ijha/l befincfifiedm you before their
eyes. As if heefliould fay 5 They make no ac-
count of me now, but when they ihall fee me to
bring downe great Babel, then they (hall know
aridbelceve, that I am a great God. So elfe
where in Ezech-ie/l hee compareth t^jhur , and
Tyre , to a Lyon and Eagle, and a Cedar : and hec
faith, that hee will put a hookeinto the Lyon, and
deplume the Eagle, and overtop the Cedar . that is,
hee will (h?w forth his greatnejfe , atthattime,
when he (hali bring downe thofe great nations.
So the greatnep ot G o d is feene in his provi-
dence over every thing elferwhen he (hall over-
throw a whole kingdome,and a great battell by
a litle accident , as great (hips are turned about
by alitlerudder, then his might appeares. So
his ruling the winds and feas, and weather, all
which (hewes the greatnejfe oihis excellency.
Therefore look vpan his judgements , and like-
wife
3.
By the workes
of his provi-
dence.
126
The Infinitbnes,W
4*
By comparing
him with the
grcatert things.
Ifay40«s?<
I%5f.
wife upon his mercyes , when you fee , how he
raifcth men out ofthedufi &c. All this lhewes the
greatnefJeoiGod.
Fourthly , It isfetout comparatively. To
compare him, with the greateft of men, Kings
what are they unto him, who is the King of
Kings ? Nay , take Nations which are greater,
nay take all Nations, you Ihall fee what they
are to him. Jfa.+o. i 5 . Behold the Nations are as
a drop of a bucket , and are counted as the fmall duft
of the hallance: Behold he taketh up the lies as a very
little thing, ey' Lebanon is net fuffi tent to burn for a
burntoffering. All Nations before h m are as nothing,
and they are counted to htm lejje then nothing and
vanjy. The very fcope of this place is, to (hew
the greatnejje olGod by comparifon. A bucket
of water is but a fmall thing , but the dropps that
fall from it , they are no ufe : Againe , the duH
of the earth is but a fmall thing , but the dujl of
thefcales , that will not fo much as turne them,
that muft neeedes be exceeding little : but all rhe
world is not fo much to him, as a little dull. An-
other comparifon you ihall finde in lfa. $$.My
thoughts are above your t houghs , as the heaven is a-
bouetheearth.Rcyondall things are the thoughts
ofmanjfor though Nations bee great, yeta
mans thoughts goe beyond them : notwithstan-
ding the Lord is as much beyond the fcant-
ling, and modell that we draw of him in our
thoughts, as the heavens art above the earth.
When you have thought upon meeasmuch
as you can thinke- when you have thought
me
Gp.EATENES cfGoD. 12-
me;
fpe. etlam
fiill, then you c t^mtbcbatuem in
abczethe earth.
Fifthly, The Im |Sroi ex- his
being. Ur. 23. 24. Di n and earth, *■
■
6.
faith th: Lor if \' . thxtkfcd-
vert ofi. - ; : -
ofltisefiencc ptefemed to our .
hisgrcJttuJJitoas.
Sixthly, His foli* : wes his gru?MtJfc m
Lookeasmenkeepc a greater diftance from o- ";'-^ '""""
thcrs 3 • as Princes doe j fo wee eftceme them
greater: Now his holinefft is dft , I
his fcpaiation and diftance from : cry creature.
Everything isboly,becaal >m
imon ufes-itis common,bcca. I I
queftred : now the holmes of G§d nd
.ohnes of all other tbingSytot Coiis fo I
rated as none may come neerc him 5 the c/^™-
£/«H c#rw flSwr &;<?; before him -anc
lount, none might approach nearero
him • if they did :e to be thru gh
wkhadzrtlflcdiVzBs inbghtinaceTble^ thete-
fore the great k$U*cffc of Go Dinewes the .-:.'-
neffeoi Ma efty.
The reafo s of this Infinitenejfe are thefe. J J
Firft, from this very place, 1 ^4Mhathfent to
mc<utnoj$u?lKj£Mi (bewesthathehatha beii 1,
from bim(elfc,iffo,then lie had no caufe. Now h- « tab-
from hence , as in that he bid no ef.cierr. nc: ' sm *\
f nail caufe , he is eternal! , fo in that he hath nei-
ther
128
77;elNFlNITENES,<*H</
■\
thcr matter not forme , hee is infinite and incom-
prehenfible. And that is the reafon that hee hath
an vnlimitcd e(Tence,becaufe all limitation pro-
cccdes either from the matter or from the forme:
the forme is contrafted by the wdfnrragainc, the
matter would he indefinite, but it is cotrafted &
bounded by the forme , and (hut up into fuch a
compafTe. Now God hath neither matter nor
formepot nothing like it; therfore he is infinite.
Al the creatures they have their feverall kindes:
the Angels they have no matter , yet they have
fomething in them anfwerable to matter&cforme^
wherein they agree,& difagree with other crea-
tures : and therefore they are one kinde of crea-
tures^and man another • which ihewes that they
have formes to bound and limit them,in that the
eflence of the Angels goes fo farre , and no far-
ther^ fo the effence of man, &c. But in G o d
there is no fimilitude of any fuch thing, there is
no Ejfe recepttijhcxezve no limits in hiro,nothing
to bounde his eflfencciwhereas they are Entia in
a certaine kinde,he is fimfliciter £w,& therefore
without all limitation , and fo muft be immenfe.
Secondly , He is omnipotent and almighty,
he can doe whatfoever he will : Whence I rea-
fon. If he haue an infinite power , it cannot bee
but in an infinite effence -for as a thing is inwr-
k/ngy fo it is in being : an infinite effed: fuppofeth
an infinite caufectherefore w her* his power is in.
finite , that muft needs be infinite in which it is
rooted, and from whence it proceedes.
Thirdly, That which is beyond all that wee
can
Reaf.z.
He is almighty
Reaf.
Greatneso/ God.
ll 9
can conceive is infinite : but God is fo, for if
any thing could be imagined more perfed than
he is,that fliould be God and no: he : and there-
fore whatfoever we can conceive of him , he is
in Scripture faid to be beyond it. Rom, 1 1 . His
tvajes are fafi finding out -fit it is faid,that he dwels
in light inacceffible.
Fourthly, Confider it from his workes: you
fee that hee hath made the world of nothing.
Whence I reafon : If you would heate the aire,
it is more cafily heated than water, becaufe the
paflive power is neerer the a&ive 5 and if you
would heate water, you may more eafily heate
it than the earth: Now according to therefi-
ftance,according to the paflive power , fuch is
the a<5Hvc : if the paflive power lie open, the
atfive power is lefle, that workes upon it; now
when the paflive power is infinitely low, then
the a&ive power muft be infinitely high , aad
anfwerabletoit. Therefore when (W comes
to make fomething of nothing, thcaftivepo-
wer muft be exceeding high, becaufe the paf-
five power is infinitely low : and therefore re-
quires an infinite attivc power to make fome-
thing of nothing, and confequently, hee muft
be infinite, in whom this power is feated.
If he be fo great a God, hee that is our God,
the God, who is our Father, if hee be thus great ^
and incomprehenfible , learne you to know
what you are then : that you have an infinite
God to maintaine, defend and uphold you,in all
all that you have to doe, or fuffer for his will,
Ii This
He is beyond
alltnatwcean
conceive,
Rom. 1 i.
Reafiq.
From his
workes.
Vfe 1.
To know our
intereftin this
great God, and
to take up a
grcatccfle of
minde anfwe-
rable.
I 5°
T^Infinitenes, and
What makes
the naind great.
Why men are
led a fide by
outward great.
nelTe.
This will caufe you to take great mindes to
your felves to have a holy magnanimity in you.*
And theconfidcration of this Attribute is of
great ufe, to make Chriftians come to have
I great mindes. For what is it that makes the
minde great? It is the greatneffe of the object:
whence it is, that Kings have great mindes, be-
caufe of x\\z\x great Kingdomes ; and great men
have great thoughts, becaufe of the great objects
that they have to lookc upon. Now therefore,
if thou wouldeft looke upon the great God, if
thou wouldeftconfider that hecisthy Father,
and that all thathee hath is thine, this would
likewife make thy minde exceeding great ;. it
' would take from us that pufillammity and nar-
rowneffe of mind, which we are fubjedi to; and
it is of great moment it fliould doe fo. A little
mind though it be good, yet becaufe it is a little
vefleil, it can be and receive but a little good;
whereas when the minde is great, it is capable of
great grace, great aft ions , and^^indeavours:
; therefore we (hould get our mindes tobc inlar-
I ged,by confidering the greatnejfe of Go d, and
i our intereft in it. For want of this it is, that
Chriftiansare fo apt to be led afidc into by-
wayes by the power of great men ; becaufe
they thinke that they are greatly graced when
they arc look't after by great men; when as if
they did know their owne greatnejfe , that they
are fonnesof God, and fains of heaven, this
goes beyond all,and would raife their thoughts.
Hence likewife it is, that men are fo eafily
wrought
Greatnes of God.
*$
wrought upon by pIeafurc,profit, and the like,
that they are ready to tranfgreiTc for a little: why
is it? It is,becaufc rhey doe not know what they
arc borne to, that the great G o d of heaven is
theirs,and all the treafures there are theirs.
So what is the reafon, that the praife , and
credit of men,doe fo much affe<ft you i but bc-
caufe we have fo little mindes 1 whereas, if God
were knowne in his great nejfe, what would the
praife of great men be to the praife of the great
God? This would give us much (trength a-
gainftthcic temptations. And hence it is that
young ftudentsthat are provided for, have their
mindes lift up to vanities : whereas if their
mindes were great , they would defpife them ,
and labour to lerve the great God with their
ftrength 2nd parts in their callings.
And fameiuhat are growne up, if they have
eftate inough, they leave the high and honoura-
ble calling of the Miniftery • the reafon is, be-
caufe they overvalue thefe outward things:
whereas, if a man had a great minde , nothing
would ht great to him.
Hence alfo it is, that men are fo ftirred with
variety of conditions-wheri profperity comes D it
puffs them up one way- when erodes & adver-
(ity comes 3 it troubles and (hakes them on the
other fide: and what is the reafon , but becaufe
they feemegratf to them? which appeares from
hence, becaufe they ftirre up great ?&£t\om.
Therefore the way to walkeeven in both con-
ditions, is, to get this greatneJJ'c ofmmde : for it
Ii 2 is
By pleafurei.
By praife of
men.
Why men ace
ftirred with
variety of
conditions.
il«
7?^ISFINITENES,
.>.-;.'.';.
; r-.".J in
- : : _ • : :
* is the weaknelle of the mind, which cauicth a
man to be 91 ei affcdcdwiththcfc things, to re-
ioyce too much in the one, and to be too much
afieAed with the other. Even as, wee fee, a
real : eye, as ::?e eyes of Owles and Bacs,can-
not indui c 1 gicat lighr*and 1 weake brime can-
not beare ftrong dl mkeibuta ftroog eye, as the
the greateft light: fo
-:, it will indurc neat grace and
difgraccowith the iame temper, it will beare aO
well enough, itknowes/wf* vsut, Asdb$wU
d$nr.:. . iereas c then have their eyes dai.
:. ruJ their bra ines Buck giuoy as it were with
the * or diicounrenancc of great men.
Hence alio it is that we are To buiie about
worldly things, dignity, and riches, &c. I: is
true we thou Id ieeke after theie things,bu: why
doc we doe ktjntocona:* f It was P suits grau-
neffeofmindt. that made him md 10 prcaci
thcGofpeS-^ to ferve tables, and fbch like, were
fmall matters, he would not iookc aftec them :
. we had grcsitm;;^a y we {hould feeke for
grace,and how to increase m i: , how to live an
ufefull,and painefuli and profitable life. World-
ly things are too little for the minde to beftow
it Cdfc upon 5 which would be lb to us, if wee
man d fee CtJinh'isgrcttncjjt, and ourinrereft
in it. Men offo$bmumks,*MidfmjU[dr,:wcxj y \\hh
the 5 reckon it as agrcM matter to ttigm
run :he trees : whereas the Vim and the Figtree
c (1 1 : med it not fo,but chofe rather to fer\e God
4r,Jm~* with their frveetnefic Andfjtnejfc.
Henee
Greatneso/ God.
l U
Why men a re
affc&ed with
inmric6ofmcn
Gai.r. it:
Hence it is that men are fo much affe&cd
wirh the injuries of men on the one fide, and the
favours of men on the other fidcrallthis arifeth
from the littlenefle of their mindes. Saint Paul,
Gal. 5.12. when the Galathians had done him
great injury y yet faith he, Brtthrenybe as I am, for
lam as you are: you havedone me great injury,
but I cfteeme it not , you have not hurt mee at all.
For, a man inlarged to a holy greatnejfe ofmindy
all the injuries put upon him by men, feeme
fmallto him: when men are full of complaints,
and fay, they cannot beare fuch difgrace and
flander, and reproach 5 this doth not proceede
from the greatnejfe, but from the weakneffe of
their mindes. Men thinke it indeede greatnejfe of
tnmde y not to parte over thefe things, not to put
up an injury : but furely it is a note of a great
rnindey tooverlookethemall. So it is true on
the other fide, not to regard the praife of men :
The P hilofopher could fay , that the magnani-
mous man did not regard the praife of common
men, becaufe hec was above them^ as is not hee praifeof men.
a weake man, that would regard the praife of
children,becaufe they are not able to judge? fo
hee hath but a weake minde , that regards the
praife of worldly men- for they are too little
for him to regard , if hee did fee God in his
greatnejfe. This made Paul to fay, that hee did
not care for mans day, let them fay what they
will by me, better or worfe, I regard it not.
( There is indeede a mecte regard to be had of
them 5 but if they come into competition j
Ii 3 with
Weakneflc to
regard the
**4
TMnfinitenes, and
Fcarfulneflcin
profeffion
whence it is.
with God, then they muft bcare no weight at
all : ) and thusbecaaufe difgrace and difparage-
menr,&c.feemed but little to Paul, he defpiied
! them alL
So from this weaknefle of minde arifcth that
cowardlinefle which wee fee often in men.
Whence is it that men are fo fearefullto holde
out the light of a holy profeflionds it not from
hence, that they axe pufiBanimous, that they doe
too much eftcemc the face & fpeeches of men?
A Lion,bccaufe he knowes himfelfe to be a Li-
on,if the dogs barke,hc walkes in the ftreet and
regards them not; he turneth not his head afide
| for them: So a magnanimous man,that knowes
\ himfelfe in Gods favour , will paffe by the
obloquies of men, You (hall fee David did fo:
\ hee went on in his courfe like a Lion, when 5fc
vki railed againft him, fo that the two fonnes
of Zcrviab would have cut offhis head: No D let
him alcne^faith he s the/Wthenraifedhim up
to agreatnejfe ofmwde.- So was it with Paul r hce
pajfed through cvill report >and good report, and.ne-
ver turned afidgfor any. So Mofcs, and Jeremy,
They fhall finite thee with the, tongue of men, ejrc
fayes Go d, but I am with thee , and I mil make
thee a brazen wall, and an iron pilar . And fo,if we
could fee Go Din his grcatneffe , all thefe out-
ward things would fceme nothing to us, As an
hundred torches appcare to be nothing , when
we looke upon the Sunne: fo,if we could confi-
der aright of the greatneffe of God, all thefaire
fpeeches of men would bcasnothing.Now the
way!
Greatnes o/God.
FJKJS.
M5
way to get this magnanimity, is to bclceve this
grcatnefleoiG o d, and to confider that wc arc
the fonnes ofGod,and hares of heaven : the caufc
of this puji/iantmify is the want of faith. If wee
did belccve that wc were the fonnes of God, and
did belccve that God would-be with us, that
he was fo^r^raG o d, and that hce did ftand
by, andfecond us, wee fhould not be fo fcarc-
full as we are. Therefore ftrengthen your faith,
that you may have your mindes inlarged , that
fo you may walkc without impediments,and be
perfed with him: This was the argument ufed
to Abraham, that made him ferfetf with
G o d in all his wayes • that God
was AlLfufficicnt > and his
great reward.
n 4
THE
V
I .
\
Gre a tnes of God.
'17
THE
SIXTEENTH
SERMON.
ExOd.3.13, 14.
L^MMofcS fiid unto God, Behold when I come
unto the children of ifrael, and jh all fay unto
them, the God of your fathers hath fent mee unto
you,and they pall fay unto mejvhat is his name^
what (hall I fay unto them f
i^ind God faid unto Mofes, I \yiM, TH AT I
k^4M,&c.
F you aske the queftion 3
How a man {hall come to
this greatnejfe ofminde,v/hat
rife it hath from the great-
nefeofGod? Ianfwer.
Firft, it arifeth thus from
it- When a man confiders
that God is fo exceeding great y and that hee
hath
Queft.
K^infw.
How a man
fhall come by
this great aeflc
of minde, and
what rife it
hath from
Gods grcatnes.
i 138
The iNFINlTfiNES^ttJ
t
The fight of
Gods grcatnei
makes a man
dcf^ifc all o-
thcr things.
Plul.3.8.
lam. 1.
10.
2
He is able to
defend us a-
gainft all op*
pofition.
Heb.u.
hath intereft in him , that will make him to de-
fpife all other things, as fmall things in compa-
rifonofhim.Indeed,thonghGodwere^r<f4f,yet
if we had no intereft in him, then there was no
caufe why wee fhould take to our felves this
magnanimity upon any fuch ground : but feeing
that he is (o great, and that this greatnejp {hall be
improved to our advantage, what addition can
any thing elfe make unto us? You fhall fee
that Paul vai&d up his heart upon this ground :
Phil.^.s. confidering the priviledges that hee
had in Chrift, this makes him to account other
things as nothing. Hence in lam. 1. 10. Let him
that is of a high degree , rejoyce in that hee is made
low : that is,Iet him rejoyce that hee is inabled
to looke upon his riches which he did fo high-
ly magnifie before, to thirtke them as nothing,
but as fading flowers; let him rejoyce in it,
becaufe now he is made a greater man, becaufe
he is made too bigge for them 5 they are no fuch
things , as before he thought them to be: not
that they are made leffc, but becaufe he is exal-
ted and lifted above them.
Secondly, fo likewife there is a rife for it in
this regard, becaufe he is able to defend us, and
proted us,and beare us out againft all oppofi-
tion. You fee that men looke great , becaufe
they have got great men or Pripces to beare
themfelves upoa. And when men confiderthat
they hwexhc great God on their fide, to beare
themfelves upon, why fhould not they have
great mindes ? Thus CMofes, Hebr. 1 1 . regarded
not\
Greatnes of God.
139
not the wrath of the King, becaufee hee did fee
that God that was invifible: thatis, when hee
confidcrcd God in his greatneffe, the King and
his wrath were nothing to him. So that the
way to get this magnanimity, is, to beleeve that
God is our God: and according to the great-
nefj'e of a mans faith, fitch will be this great neffe and
magnanimity of mtnde that we commend to you.
Sa/4l y when he was a King,had a new heart, and
another fpirit 5 becaufe when he beleeved in ear-
ned that he was a King, he looked upon things
after another manner 5 hee had other thoughts
and other affe&ions than he had before : and fo
would. any man elfe,.if he were advanced from
ameaneeftatetoa kingdome. And, if we did
beleevethat wee weiethcfennes of the great Cod
of heayen and earth , wee would have great
mindes ; therefore the ftrongcr our faith is, the
greater our minde is. O nely this is to be added b
that this faith mud not be in the habit onely in
thee, but it mud be exercifed & renewed conti-
nually :there imift not be only x/l^,but xf rci h
the a&uall ufe of it. And were that which
God faid to Abraham = , (I am thy exceeding
great reward,) were this beleeved of any of us,
that God is fo great, and that his greatnejfe is
our exceeding great reward ± then all other re-
wards wot>ld feeme but fmall things. You
(hall fee what David did upon this ground , in
P/4/.27.1 . The Lord is my light , and my fidv at ton,
whom fhaU I feare ? the Lord is theftrength of my
Ufe, ofwbomfialllbe afraid? Sec, here are two
things:
Pfal«i7«x
i4°
The Infinitenes, and
Pfal.4*.itM
rfez.
Lcarne to fcarc
him for his
greatncflc.
/ things : Firft,he confiders that G o d is his- He
f is my falv at ion. Secondly, he confiders the great.
neffe, and ftrength and power of GW ; and from
thence he drawes this conclufion, whom (hall I
feare i For in thee doe I truft; that is, in this po-
wer and great neffe o£ G o d, and the intereft that
I have in him. Pfal.4.6.1,1,3. God is our refuge
and ftrength, a very pre fern helpe in trouble: There,
fore will we not feare though the earth he removed,
and though the mount aines he carried into the midH
ofthefea : though the waters thereof roare and he
troubled, and though themountainesjhakemththe
fweliing thereof: that is, when God is feenein
hisgreatnep , when wee looke upon him , and
beleeve him to be fuch a God, and that we have
iatereft in him,in the greatest trouble and confu-
fion that can befall us: though the earth bejhaken,
and the mount aines catt into the midfl of the Sea,
yet the minde will not be (haken , but ftill re-
mainesthe fame. They beare out all, becaufe
they have a great God to beare themfelves up-
on, who will proted and defend them upon all
occafions.
If G o d be fo great and infinite, (as he is)hence
we fliould learne to feare him, and to tremble at
his word, h great and potent enemy, men will
feare. Therefore this is one ufe that wee are to
makeofthegr^/^ofG^, that his wrath is
exceeding great, and fo is his goodneffe ; and
both are to be feared. Wee ought to feare his
wrath, left it come upon us , and his goodnefle
ieft wee lofe it: for hee is a great God, and his
wrath (
r
Gre atnes of God.
141
wrath is able to crufli in pieces, and to confume |
us,fuch he expreflcd it to be, when he put forth
but fome part of his ftrength, as when he con-
fumed them with their Cenfers, even the com-
pany ofCorah 3 Dathan, & Abiram. Who can dwell
with everlasting burnings? as if he (hould fay ;he
is a great C7^,who can come neere him? who can
converfe with him? how (hall men deale with
him? Some oft hem there made an evill ufc of
it : but we muft learnc to make ufe of it for our
owne advantagejto take heed,how we provoke
him : for is it a fmall thing to have the great God
of heaven and earth our enemy? Let them con-
fider this,that live without God in the world,that
finne,and will finne,they are tolde of their par-
ticular faults,of their idleneffe,&c.and they are
fo and will be fo (till : but let them confider that
which is fpoken in 1 Cor. 10.12. Doewe provoke
the Lord to jealoufie? Are wefronger than he? He
fpeakes it to them that receive the Sacrament
unworthily : As if he (hould fay- Both in this,
and in all other finnes that you doe commit,y ou
doe,as it wcre,contend with rhz great God, which
is a vaine thing, if you confider his greatnejfe:
for are you fir onger than hee t So Pfal. 90. Who
knowes the power of his wrath?
And fo {hould we doe in regard of his good-
nes^Hof^ ,ult. Men frail feare his goodnes: thatis,if
his goodneffe be fo great and infinite j& himfelfe,
then the loffe of it , is a loffe above the loffe of
all things in the world. Whatfoevcr is precious
to us, that we feare the loffe of, as of our liber-
ties
x Cor. xo.21,
pr^o.
To fearc hit
goodneffe.
Hof.$.u!t,
I
142
The Infinitenes,^
tics and lives : and as things are more precious
to us 3 the more wee feare the lode of them.
Now the goodnefle of God is greater than all
other things,it is beyond all thefe, as having all
thefe in ir.therefore we are to feare the lofle of
it as the greatett evill in the world.
Therefore if wee could fee the extenfion of
his wrath and goodnefle , thelofle of the one
would be the great eft lofle,& the other the^rf*-
teft croife to us^the enjoying of the one the grea-
test good,and the enduring of the other the grca-
teft evill in the world in our efteeme : and the
confideration of this would helpe us to guide
our hopes and feares aright s for z great cmie of
mifleading us in our wayes, are the vaine hopes
and feares that we are fubjc«5i to : we feare the
lofle of friends, and loffe of lives and liberties $
but thefe in comparifon are not to be feared.
This ufe Chrift makes of it : Feare not thofe that
can kill the body, but feare the great Godjhat can de-
ftroy both body and fouleJXhe great nes of his wrath
we fliould feare as the great eft evilrand his good-
I nefle as the chicfeft good:and our thoughts and
intentions being taken up about thefe two, it
would fet our hopes and feares aright$& world-
ly things 5 as credit 3 and profir,&c. would feeme
nothing to us 5 and prevaile nothing with us.
If God be Co exceeding j^rf, then there is no
loveenough,no affe&ion, no defire anfwerable
^r^im^ana t0 h* m - K °ur love were perfcd,yct it could not
therefore not j reach to -him, whole great neffe doth farre exceed
Sv^in cither ; . it:but bdn § iwp^fc^; ^ it* is, it falls exceeding
% fhonA
Vfei.
That no affe-
ction or obes
dienccinusis
Greatnbs ef God.
»4S
fhort of him. Therefore let no man feare that he
cangoetoofarre, that there can be too much
holinetfeand ftridneffe in our wayes : but let
him remember the great Godot heaven & earth,
and what is due to him , and then thinke how
farre thou falleft fhoit of that which thou flioul-
dtft do to him. It is an expreffion oiChriJl^Luk.
l4.26.M4f.10.37. He that lovetb father or mother
more than me, is not worthy ofmee. That which I
would have obferved out of thefc places is, Hec
is not worthy of me: that is, if men confidered my
greatnejje, and excellency , they would eafily
fee me worthyof more love,than this of friends,
or than any that ate deareft to thee • and except
you can doe fo, except you can prize my love
above thefe things, yea even hate them all, if
they come into competition with me , y ou-are
notworthy of me. Confider.therefore,how much
love he is worthyof, and fee if there be not
reafon for that commandement, where wee are
commanded to love the Lord mth allourjlrength:
that is ,, if you would love Cod with that love
that he is worthy of, you would love God with
all your Jlrength.: that is, whatsoever ftrength a
man hath, his love fliould caufe him to put it
forth to doferviceto Godli a man be rich,he is
able to doe more for GWthan a poore man 5 if
he be a Mag ift rate,. he can doe more than a pri-
vate man- if he hath learning and knowledge,
he hath much more ftrength than another: now
the improvement of thefe to the glory of God,
1 this is to love him with all our jlrength. And if
\ you
Luke 1 4*16.
Mat, 1 0.37*
i44
Ihe Infinitenes, and
I
ob]eft.
An fa*
The love of o-
ther tfeings
fubordinatc to
the love of 6*h
xlohna. 1 J.
lames 4.4.
')
/you confidcr how great a God he is, you will fee
great reafon why you fhould love him thus with
all your firength. Therefore we {hould check our
felves when we fee the dulneffe of our hearts,
how ready and how apt wee are to befto w our
love upon any befides him : we (hould obferve
allthofcriverets, wherein our love goes out,
and whereby our foules runne to other things,
and bring them backe againc into the right!
channell. For if you confider the greatnefe of]
God^ you will fee, that there is no love to I pare.
But may we not love him, and love other
things alfo i
You cannot with a coordinate, but with zfub-
ordinate loue you may : that is, you cannot love
him,&the world,forthey areoppofed.i Joh.z.
IS. Love not the world, neither the things of the
world: if An) man love the world, the love of the Fa-
theris not in him.So lam.^.^.Knowye not, that the
friendship of the world is enmity with God? whome-
ver therefore will be a friend of the world^ is an ene-
my to God. All our love muft be beftowed upon
him,as moft worthy of itrthere is not one parti-
cle to be beftowed upon any other thing.
But then he gives us our love againe,and then
we may difpofc of it here and there according
to his will. As for example: he hath comman-
ded thee to love father and mother,and friends:
and the ground that thou art to doe it upon, is
becaufe he hath commanded thee , and gives
thee leave to do it; Only he hath put naturall af-
fe#ion into thee , that thou maift doe it more
readily. So
Greatnes of God.
H5
So he hath given thee leave to love recreati-
ons and other things that are finable to our de-
fires, but you muft remember, that the end is,
that you may bee made more ferviccable to
him , to quicken and ftrengthen you to doe his
fcrvice, and thus it may bebeftowed upon o-
thcr things.
Bat that which we haveinhand, and com-
mend to your consideration is this: thatifhec
be Co exceeding great in goodnes,that therefore
heufcrves thy whole love, i Cor.i6.22Jf any
man love net the Lordlefus Chrifl, let him be Ana-
thema,o\daranatha. Paul comes with indigna-
tion,coniidering the great good that lefu* Chrifl
had done for us : if any man love not him, he is
worthy to periili, let him be accurfed even to
death. I fay, if vveconfider the great nejfe that
is in him, you (lull fee iome reafon for that in-
dignation of the Apoftle, and that curfe where-
by heexprefleth it, and fo farreas we fall fhort,
ofour love herein- we (hould goe to Chri8> and
befeech him to make it up,that our defeats may
be fupplied, and that we may be accepted in
him.
Againc , if he be Co great , then wee fhould
learne to reverence him, to come before him
with much feare, when we performe any duty
to him. According as a man is great , fo wee
feare him. This ufe is made of it in CMal. 1 . 1 4 .
Cur fed be the deceiver, that hath in hisflocke a male,
and vorveth and facrifceth to the Lord a corrupt
\ thing : for I am a great King, faith the Lord ot
' Kk hoftS;
1 Cor. i6, it.
rfc 4 .
To reverence
him when wee
come before
him.
Mai 1. 1 4.
*4<5
The INF I N I TENES, ofGoD.
Gcn.28.17.
Ecclcfj.a*
hofts-c^ my **** # dreadfnllamwgAl Natto$;xhat\
is the reafon , that the Lord thcxe vfeth to ftirre
them up, / am a great King. So that the confide-
ration of his greatnejfe fhould caufe us to feare
before him.
When hee appeared to Jacob , when he fled
from his fathers houfe to his vncle Lab an y Gen.
28. 17. lacob faith of the place wherein GWap-
pearcd to hxm^Snre /y this place is exceeding feare-
full: the reafon was ,. becaufe God appeared
there, becaufe hee was prefent there , his pre-
fence ftroke him with an awefull reverence,
that he faid , the place was exceeding fearefulL
So wee fhould thinke of his dreadfull prefence
j when wee come before him . Ecclef. $.z.Benot
rajh withthy mouth , and let not thine hem be hasly
to vtter any th'mg before God : for God is in hea-
ven , and thou on earth , therefore let thy words be
few : that is , he is exceeding^**" , and he is in
heaven , therefore learne to feare him, when
you draw nigh vnto him. That which may help
vsin this, is to confider how glorious his appa-
ritions were , when hee appeared to Mofes , to
the Prophets , as Eliah and Ezekiel: and you
rauft remember, that though you fee notfuch
npparitions,yet confider that you have the fame
GWtodcalewithall : and though hee doth not
fhew itfo now , yet hee is as great now as then-
and fo feare before him. Andthisisto/)##//fe
God in our hesrts . that is , when wee conceive of
him as he is , and doe accordingly feare, when
wee come before him. And thus much in gene-
rail of this Attribute, Now
M ll> OM^dBM
Or, His Immenjity.
H7
Now \hxsgreatnejfe of GWis fcene in foure
particulars.
Firft , In the Infnitenejfe of his pre fence.
Secondly , In the Infnitenefe of his power ,
which is his Omnipotence.
Thirdly , In the Infinitenejfe of hk wife-
dome.
Fourthly , In the ^Abfolutenejfe of his tvill,ilm
it is without all bounds and limits*
THE SEVENTH AT.
TRIBVTE OF God 5
The hfinitenejfe of his prefence , Or,
Hts Immtnftty.
Or the firft. The Infnitenes of
his pretence, that is another At-
tribuS| which hee takes to
himfelfe in Scripture. As ler.
23.24.. Can any man hide him-
_ felfe in fecret places , that ifhaB
not fee htm , faith the Lord f Doe mt 1 jiH heaven
and earthy faith the Lord? That is , he is prcfent
every where, in all the parts of heaucn & earth,
even as water when it fills every channell,
and as the light when itfhines throughout the
1 whole world : So, Doe not If U heaven and earth,
\ Kk 2 faith
1
i%
3
Thefoienth
Attribute of
Godj
Thclnfinitc-
actfeof his
Prc(cDcc,Or,
His Immenlity,
148
t Eph 4.^;
£uejt.
God without
the world as
well as in it.
2 Chron,*, 6.
Reaf 1.
God of an in.
'inite eflence,
thereforeof an
infinite pre-
fence.
Reaf 2.
The hfinitenefte of his defence.
) faith the Lord f So, Eph:+ y 6. ~ One God and Fa-
ther of all, who is a hue ally and through all ^ and in
you all, God fills all in all.
Onely this queftion may be asked, whether
he be without the world , as well as he is in the
world < Becaufe fome hauedifputeditj there
fore we will briefly anfwer it.
The Scripture is cleare in it, that he is with-
out the world; there are no limits of his eflence,
that wee can fet downe 5 hee is not contained
within the com pafTe of heaucn and earth,as you
(hall fee in 2. Chron.2.6. Butwhois abletohmld
htm an houfe , feeing the heaven of heavens cannot
containe him ? But this is but a curious qucfti-
onrtherefore I will leaueit, and will come to
fliew thereafonofhis^w^r^^, whyheeis
immenfe^ why he is every where,as I haue done
in the reft.
1 . This property or Attribute oUmmenfity
muft needs be given to God,becaufe his eflence
is infinite , which hath beene before proved.
Now as the argument holds good , that accor-
ding to the fubftance of every thing , fuch muft
the quantity be in things that have quantity j if
the body be great, fo muft the quantity bee:
So, if God be an infinite eflence , (as he is; there
is as good reafon that he would have an infinite
prefence accompanying it , as that a great bo-
iy hath a quantity anlwerable to it. So that
feeing he is of an infinite being , therefore alfo
>f an infinite prefence.
2. .You fee fee it by cxpcrience,and cannot de-
ny
Or His Jmmenfity.
149
power is
where.
ny it, that his power is every where, he guides [Bccaufthis
all things,he puts forth his power every wehre:
Now in the Lord feeing there is no facultie as is
in man , but whatfoever is in him , is himfelfc-
it cannot be , but that he himfelfc muft be in e-
very place where he doth any thing. The fire
may heate afarre off, andthe Sunne , ban giue
light to the whole world, though it abides in
the firmament, becaufe it hath a quality of
heat, and light : but Almighty God is moft
fimple , there is no compofition in him, no qua-
lity , no executive pover, but hee ishimfelfe
what he is, and therefore what he doth is done
by himfelfe immediatly , tmrned/atione fttppofitt,
as the Schoolemen exprefle it.
Laftly, I adde,.that God muft bee every
where preient, not onely within the world , but
as Salomon exprefTeth it , The heaven of heavens
cannot containehim ; that is , . hee is without the
world as well as within it , becaufe wee cannot
deny but that hee is able to make other worlds
as well as this • and then if hee fhould not bee
without this world, lie fhould move himfelfe,
and change his place : or there fhould bee a
world where hee is not prefent:but he isnot
capable of any change,of any motion or altera-
tion of place.
Onely one caution muft be taken in : You fee
that tha light is in many places throughout the
world', but the prefence of (7^ ]s not like to
that prefence, nor the prefence of any creature,
becaufe he is totally prefent: the creatures are
K.k 3 not
:very
Reaf. 3 .
Becaufe he his
abletomake
other worlds.
A camion con*!
ccrning Gods
oiDnipJefeaec.
i 5 o
Tl?e JnfinittneJJe of his fre/ence^
Vfei.
He gouerncs
the world
immediately j
which is a re-
medy againft
the complaint
of evill Govcr-
nours.
Simile.
j not fo , but according to the parts of chem , one
part here, another there: but GWbeing without
all parts , wherefoever he is, hemuft be totally
there. Therefore you muft not conceive , God
is commenfurated by the place, as if he were
partly here,and partly in another place , but he
is every where all prefent. The heauensyou
fee have a large place, but they haue one part
herc,another there : but the Lord is totally pre-
fent, wherefoever he his prefent.
Firft, If Godbt every where prefent, fo that he
doth not doe any thing by a mediatejvei tue or
power, but he doth it by the prefence of his
effence, hence we gather: firft,that he governes
the world immediately. For though there bee
menvfed therein, yet hec is prefent with thofe
meanes. Other Kings muft ncedes governes by
Deputies and Viceroyes,and inferiour Magi-
ftrates of juftice • becaufe they cannot be every
where : whence it comes to paffe , that Kings
may be good , and yet the people may be op-
preffed by their wicked inftruments. But with
the Lord it is not fo : but he guides immediatly,
and being every where prefent , heneedethno
Deputies, for he is not capable of information,
as Kings are , but fees all with his ownc eyes,
and heares all with his ownc eares. And a-
gaine,he vfeth no Deputies : for the vfe of De-
puties argues a defeft , as the vfing of fpe&acles
or crutches doth, if the eyes or legges were
well and found inough, a man would not vfe
them 5 fo a man would not write letters , or vfe
other'
Or, His Jmmenfity.
«5»
other meanes to doe hisbufinelTe, but from a
defeft ; he is not large inough todoehisbufi-
nefle immediately:But almighty Cod , he is eve-
ry where ptefent,and in his governing al things
are done by his ovvne Almighty power. Good
Governours, may have wicked inftruments,
contrary to their mindes , which they know
not of, as Ely i and Samuel had : but in G o d s
Gouernement it is not fo^thcrefore learne from
hence , not to complaine of the iniquitie of the
times, or the injuftice of men. It is true, that
a kind mother may ignorantly put her child to
a wicked Nurfe that will abufcit:but God
never puts any of his children to Nurfe, but
he is prefent with them, his governement is im-
mediate. So that that which is faid ofDauid^
he is a man after Gods owne heart , it may be faid
of every King and Gouernour; they doe,what
cWwould have them to doe , though it be for
evjll 5 as Dauids was for good,they arc men after
Gods owne heart. As it was in the killing oilefm
Chrift , even that is faid to be done by the deter-
minate Coun fell of God. And therefore let no man
complaine of his Gouernement : for God go-
vernes nor by Deputies , but by himfelfe.
Therefore let no man fay, that hee hath an evill
Mafter or Governour , but let him acknow-
ledge,that wharfoever he hath fronnnan, it is
the worke of the Almighty God , that is every
where prefent : it is he that difpofeth of men,
and puts them into fucha condition ; for he is
the King of heaven and earth. T herefore com-
Kk 4 plaine
J 5
The bifinitenejfeof bis Trefence;
Vfti,
Therefore to
choofe him
and reioyce in
him as a friend
in all places.
plaine to him , and be patient, becaufe he hath i
done k : doe not complainc of men , and fret
againft them, bccatife the Lord is not abfent in
his kingdome , but is prefent to guide and dif-
pofe them according to his ovvne pleafure.
Secondly, If God be every where prefent
in his owne eflence and perfon , wee fhould the
/ rather choofe him to be our G od , and re Joyce
much in the amplenefle of our portion , feeing
wee have fuch a God that is every where: we
can goe no whither, but wee have his com-
pany , wee haue nothing to doe a thoufand
miles hence , but he is there , and doth our bu-
finefleforvs. Wcfeeke a multitude of friends,
'becaufe one cannot doe all • becaufe one doth
-one thing, and another another 5 one friend
; may be a comfort to vs in one place, but if you
j come to another place , there you may be defti-
tute 5 friends cannot be every where , hence we
; needc many friends : butifyoulooke upon the
Lord^ and his omnifrefence , all this is fupplied in
I him; hee is in every place,and hee can doe your
bufineflfes for you, though you be diftant iron.
, the place , where they are to be done y and God
I is with you every whei c,whithcr thou goeft he
! goes,as it was his promife to 7^£,when he wei
to Padan Aram, I will be w'ttb thec^ faith the Lord.
; So he faid to David \ and when lofeph went into
; prifon , the Lord went with him. When Abra-
ham was called out of his Country, the Lord
I bid him xogoejw:ll be with thee. Beloved, when
you confider this, that God is every where
prefent, J
Or y His Jmmcnfuy.
*53 \
; prefent, and can doe every thing for you,
/whereby he hath the fwcctncflcof athoufand
friends in him, and the ability of as many J f ay,
when wee confider this , k fliouid teach vs not
oncly to be content , but to fay that wcedefire
no more.
Learne therefore toftudie this Attribute.
The more we know him by it, the more com-
fort wee gather from it. As, is it not matter of
great comfort , that in all pkces wccfhould
nave a God to doe all our bufineffes t To
which purpofe is that cxpreflionin/*r. 23. 23,
24. Hec is a God nigh at band? that is > though
I your bufmcflelie in other Countries , yet I am
• there to doe them for you. Andagainc, is it
• not comfort to confider that hec is with your
' enemies ( it may be ) in a diftant place < For
| you thinkc, that if you were there , you would
; have fomediing to prevent them. Confider
; that hec is there , and after another manner, 1
than any man is : hec is prefent with their ]
I mindes, and knowes their counfells, and moves
I their hearts, and difpofeth of all their counfells.
I As Elijha wide the King of Arams counfell to
i the King oilfracl , ( which fliewed that God
t was there. ) So alfo hec is prefent whith thy
• friends when they are abfent .• it may be that
they forget vs, yet hecanftirre themvp, as he
did ftirrevp Cyrus to doe what hec did for the
people oflfracl. So likewife he is prefent with
our children , when wee are ^one out of this
world,to provide for chem,& co bring them vp.
I Hce
To flut!Ic
Cods imxren"
Gtic.
Icr.23.13.
i 5 4
The hifinttenefte of bis Trefence-
rfei.
See aground
of his pat ticu-
lar providence
in the fmalleit
things.
I Hecis prefent with allor.r affaires, and bufi-
ncilcs when vvc arc abfcnr,and know not how
rhings goc , we are apt to be follicitous : but if
we would con(ider,that he is great GW 5 andthat
he is every where, this fhould comfort vs , and
ftay our hearts. And therefore thinke with thy
felfe 5 that thou haft a large portion,becaufe thou
haft the Lord. And this is the lecond vie.
Thirdly, If God be every where prefent,
hence you may fee a ground for his particular
providence. It fecmes fomething ftrange to
men, that every fmall thing (hould be difpofeci
of by him ; we thinke indeed that great things
are: but fortheleaft things , therein we arc cpr
to make a doubr,and can hardly beleeve it. But
this point in hand is a great confirmation of our
faith in this truth. If an horfe ft uble by the way 5
we thinke it a common accident • if a fly fall into
a mans eye, or if a tile £all off horn the houfe,
or an axe hcad,wc looke upon them as common
accidents : but ifweconfiderthcuheis prefent
there, it is then an eafie matter for vs to beleeve,
that God doth difpofe allthefc. when the axe
head falls off, it is in his ii2nd , as before it was
in the hand of theworkeman. If he be prefent
with every fmall creature, with every fly, with
every Jp Arrow and ftone , with every motion of
thecreature, then allrheatflions ti-ac befall us,
they are all his workes. In him wee Live, move^
and fave our being : that is , hee is prefent with
every creature. Therefore it is no difficulty to
beleeve, that hee guides the fmalleft thing. If
an
Or, His Jmmenfity.
*!>
How men arc
fa id to beprc-
an enemy hart vs , wee are to thinke , that he is
but as a staffs in Gods band , as it is faid of Nebu.
cbadnezzar. Every accident is but as a cuf , as
Chrift faith of the cuyxhzx. was brought to him,
Shall not I drinke of the cuf , which my Father giues
me ? So wee may fay of every aftii&ion. The
tongucsoimenarcbutfeourgesin his handjind
though lames fayes, none can tame and rule the
tongue ofman^yQt hee can rule them ashcplca-
feth ; and fo wee fhould thinke of every aftion.
And indeed the more we thinke of his particular
providence, the more wee conceive of his infi-
niteneffe. For why doe wee thinke men to bee
prefent , but becaufe they fee and heare i Be-
caufethey doe fomcthingf If the body bethere,,
and the foule gone, wee fay that the man is
abfent:it is the adion that fhewes them prefent.
Therefore the Schoolemen fay , that the An-
gells are faid to bee prefent here or there , be-
caufe they worke there. Therefore, I fay , the
more that wee can fee Gods hand in every acti-
on, the more wee acknowledge his prefence.
Therefore we fhould labour to bee abundant in
confidering the OmnifrefenceofGodv^on all oc-
cafions : as if a man bee out of the way , and
one come and tells him that he is fo, wee fhould
bee ready to fay, that Go d fent him. If we are
in a (trait, and know not what to doe, and'
therecomeone, andhclpevs $ weefhouldfay
that it comes from God. So did Dav:d when
.Abigail came and met him ; he faith that the
Lordfenther. iSam: 25.32. And this would * Sam iy ? i
eafily 1
\
15*
Thehfiniteneffe of his fre/ence;
iChxo.1,%6.
\Vfe A .
* It;teacheth vs
patience and
roecknefle,
w.hcn iniuries
are offered.
lam. $■&.
cafily bee bcleived , if we would thinkethat
hceis prefent every where. There is no man
thatfpcak.es forvsoragainft vs,. that dothvs
either hurt or good , but G o d is prefent with
him, and ftirres him up to it 5 whatsoever it be.
1 Ckron. 5 . 26. And the God oflfraelftirred vp
thefpiritofPul KingofA(fyria> arc. that is , he
himfelfe was prcfent with his fpirit , he ftirred
him vp : ( for the thoughts of men have their
rifing vp,from their fpirit ftirring them to good
or evill. ) So alfo for their fpecches : when
Shimei curfed Dauid ,I>auid faiih y that it was
the Lord that hade him. So the Lord is prefent
with the creatures : it is hec that a<5te them 3 and
fets them on worke to doc us any good. And
this is the the next vie that wee are to make
of it,
Fourthly , If G o r> be prefent every where,
it fhould teach vs patience , and meekneffe , and
quietneffeofmind in all injuries and hard mea-
fur-e which wee fuffer from men. This vfe you
(hail fee made of it. Phtl. 4.5 .Let your moderation,
bt known e vnto all men , The Lord is at hand. lam.
5 .8.9. Be ye alfo patient ^ ft ablity your hearts -^f or the
comm'tn*ofthe Lord drawth mgh^ the judge ft ands
at the doorc. Therefore when any injury is done
you, when you are oppreffed by men that haue
power over you,yct be quietrfor God fees it,and
knowes it ^ and hee takes care for you. A man
will be ready to fay , (hall [I take this < (hail I
bee trampled vndcr foot? as I (hall bee,if Ire-
fift them not : faith the Apoftle , you ncedc not
to
Or, His Immenfity.
to feare, for the Lord is prefent. We ufe to fay
if the Magiftrate be not prefent, we may offend
another , to defend our felues • but if the Magi-
ftrate be prefent, there is noexcufe: fo here the
Iudgcflands at the doore. Scrvans , if their Ma-
tters be abfent , will defend thcmfelves againft
their follow-fcrvants • but if the Mafter bee
there, and looke on , they will let them alone,
becaufe he hath power to puniili , and knowes
better how to revenge it : So is it in this cafe-
when we confider that G o d is prefent , & that
he Cqqs what we fuffer , we fhould be quiet , and
patient, and not onely be patient within, but let
our patient mindes be knownevntoallmen , that is,
carry our felves fo,that men may fee it, and take
notice of ic. And if you fay,that nothing is done,
but hee abufeth mee more and more : I anfwer.
Confider, it is not becaufe the Lord is wcake,&
cannot helpe us^or becaufe he his negligent,and
will not doe it • no, he is prefent , and fees it all
the while : but you moft confider > that the due
time is not come , therefore you muft be quiet,
and not tumultuous in your thoughts, andre-
vengefull in your fpirits, becaufe the Lord looks
on, and will avenge you in due time. There-
fore this is the thing added in Phil. 4. In nothing
hee carefull : Becaufe when a man fuffers any
thing from another man , then he will be ready
to be follicitous, how to defend himfelfe , and
what he (hall doe hereafter ; faith the Apoftle,
1 Be you in nothing carefull, &c. for the Lord is at
\hand: that is, he doth not ftand by as a bare fpe-
ftator
157
lames J. 9,
Object.
K^infw.
Why God doth
notauengchis,
prefently.
Phil 4,
1 59 The Infiniteneffe of his Trefence- 3
\ ftator , and looker on who,meanes to doe no-
1 thing on either fide , but fee the iniuries done & i j
fuffered,but he lookes on ,as one that takes care
for you. Therefore b$ you in nothing csrefull: but
inevtry thing by prayer y and application,
with thankefgiving , let your requefis
be made knowne <vnto
God*
finis.
THE
>"■■ M««»».
Or ; Fi:. >r^f". :;
•:'
THE
SEVENTEENTH
SERMON.
jti
>
Exo o. }.i3, i + .
rjfl*llfa'Bwt4mc i wkmmbmnjme 2
- - - :
1 60 The JnfiniteneJJe of his Trefence^
Ob]ett.
Towalkcwith
God what.
Amanspre-
fenceisfeene
in three things,
I
And Co is Gods
with vs, and
ourswith him*
.Wowwcarc
present with
/God.
I I-
,' By feeing him.
thoughts to him, and apply our felvcs to him ?
It is an exceeding great diftionour to him. You
kn&w, a great man, when he is with you, if you
negled him,and apply your felves to inferiour
men, he will take it as a great wrong done unto
him,to let him fit alone, and not to regard him.
And when the Lord is with us from day to day,
will you not take notice of him i Let them con-
sider this, that fuffer dayes to pafle without any
calling upon the Lordjhat never thinke of him,
nor confider that he beholds all that they doe:
You know, it was the onely commendation of
noah^ that he walked with God,
"But you will fay, What is this to walke with
the Lord i
It is to fee him prefent with us , and to make
ourfelues prefent with him: and what that is,
wee will eafily finde out , when wee confider
what it is to be prefent with any one. -
The prefence of any man is feene in three
things.
Firft. A man that fees and heares all things,
that w r e doe , he is faid to be prefent.
Secondly, he that fpeakes to us,ht is prefent
with us.
Thirdly , he that ads or doth fomething a*
bout us or towards us , he is prefent. In this
manner is God prefent with us : and fo wee
fhould be with him.
Firft, we muftbe prefent with him, that is,
wemuftfeehim, as he fees us. He that lookes
upon the Lord, as beholding him , as knowing
all
Or, His Jmmenfitj.
161
all that hec doth, hcc that obferves all the paf-
fagcs of his providence toward him, and about
him, hee makes himfelfe prefent with the
Lord.
Secondly, hec that fpeakes to the Lord, and
maketh knowne his fecrets to him , and o-
pens to him allhisdefircs, andallhisgriefes
upon all occafions, hee makes himfelfe prefent
with him.
Thirdly , hee that pleafeth G o d in all his
anions, and do;h what is acceptable to him,
that doth what hee hath commanded , and ab-
Byfpeakingto
him.
By doing that
that pleafeth
him.
Hcb.xi.f.
ftaincs from what he hath forbidden, he which
behaves himfelfe after this manner, makes him-
felfe prefent with the Lord. For this laft, you
(hall fee, if you compare that in Gexejis, of£-
nochs walking with God, with that in Heb. 1 1 .
5 . To make our anions agreeable to the rule of
his will , this is to walke with the Lord ; for E-
noch is faid to walke with God, in Genefis . and in
the Hebrewes he if faid to pleafe the Lord.
And, as wee muft be thus prefent with the
Lord, Sofecondly, wee muft make him pre- IJ^^?^^
fent with us. As firft,we muft looke upon him,
as one who obferveth all that we doe. When
a man hath this full perfwafion in his heart, not
onely habitually, but a&ually, that the Lord
lookes upon him in all that he fpeaks,and doth,
hee makes the Lord prefent with him : Sofe-
condly,when a man fhall obferve the £<?r^fpea-
kingto him, which a man doth in meditating
i in the word. But this is notinough: but you
LI muft
fent with us
I.
By looking on
him feeing all
we doe.
2.
Obferve him
fpcakingtous.
\6z
The lnfinitem jfc of bis Prcfence- \
How the Lord
fpeakes to us
now*
3.
To confider
what bee dotli
tOUSt
Dan«f,si.
muftobfervc what the £#nK faith to you upon
every occafion,and in every paflage of his pro-
vidence alfo. For although the Ltrd doth not
fpeake to us now as he did to the Prophets; yet
he doth in a manner fpeak to us .He fpeakes to
our confeiences; that is the immediate, deputy
by which he fpeakes to every man. And alfo
hee fpeakes to us by the fuggeftions of the Spi-
rit, and the good motions of it: he fpeakes to
us by the good counfell of our friends , and of
theMinifters, and others ; he fpeakes to us by
thepaffiages of his providence, (for a man may
make knowne his will by.his actions ., as well
as by his word.) I fay,to obferve what the Lord
faith to us in all thefe this is a- part of our wal-
king with him.
Laftly, fo confidcr what hee doth, and
what the mercies are , which hee fhewes to
thee : what corrections, what judgements D what
turnings of his providence , what hee doth to
thofe that are neare thee • (for God would have
us to take fpeciall notice of it, as in Daa.s . 22.
So obfervc what is brought to your know-
ledge- for as the word of Godfo alfo his workes
ought to be fought out by them .that belong to
him-
After this manner we (hbuld walke with the
Lord from day to day. And it is one thing re
quired,whereof you are put in mind, when you
heare that he is every where prefenr,you fljould
be prefent with him upon all occasions, and
J obferve his dealing towards you,,, and your
carriage
Or y His Jmmenfity.
**9
carriage to him. Every man walkcs with fome-
thing continually : now looke what a mans
'mind is bufied about moft,that he walkcs with.
And indeed, to walke with any thing, is to give
it the honour that is due onely to God. When
l a man is bufie about what men thinkcof him 5
about his riches and eftate, how they ebbe
-and flow, about his credit with men 5 thefe are
the things that a man walkes with. Belo-
ved, you are not to goe a ftcp with any thing,
except hee fend you on fuch an errand , as a
Matter doth his fervant $ but you are to walke
with him from day to day. It is poflible that a
man may be in company , and his minde be
in another place, and bufied about other
things : and where his minde is , there hee
walkes. So a man may be in the world, and
yet his minde and conversion in heaven 5 as
Enoch did the things of this life, and yet hee
ishidtowalkewitbGod : if thou do eft ib, this
is a fignc that thou loveft God, anddelightcft
in him 5 for to walke with a thing, it is the
bed argument that thou loveft it. Let a man
profefte never fo much love to a friend , if
hee will not walke with him, it is but in fliew,
and not in truth. If thou wouldeft fhew thy
love to God^ why doeft thou not walke with
him? If there be a friend that thou loveft,
doeft thou not defirc to be with him i And
when thou art in company with many others,
to fingle out him 3 is it not afigne alfo of delight
in him. As when many arc together, all goc to
LI 2 the
I
To walke with
God a fignc of
love.
x^4
The JnfiniteneJJe of his Trejence-,
Gods pretence
makes a man
at homeland at
liberty ciery
where.
/ the chiefc man : fo thou muft walkc with God.
You know what God faith to ^Abraham^
Gen.i 7.1. Q eHm l7 j.iam God All-fujjicient t xvalke with me,
and bee thouperfecl. Marke here the connection :
as if he fhould hy ^Abraham y when I defire this ,
thou fhouldeft withdraw thy felfe from all o-
ther creatures , and things, to walke with me:
know that there is great reafon for it , for / am
All-fufftcient , thou needed no other. If thou
hadft a friend all-fufficient^ haft thou not reafon
to walke with him? But as we (hewed you, God
is in ftead of ten thoufand friends. A man needs
many friends , a friend at Court , a friend at
home, a friend abroad, tobe there where hee
himfelfe cannot bee : but wherefocver thou go-
eft, the Lordis with thee: if into banifhmentj
banifhment is nothing you will fay, if I might
have all my companions with mee^ now re-
member, that G o d is with thee: if thou goeft
intoimprifonment, hee is there. A man will
fay, that no friend in the world can doe fo , but
yetthcZWdoth. When Iacob went to Padan
<^Aram^ God promifed him, that he would
goe with him, Iofefh,when he went into prifon,
,God went with him ; and with Paul when he
was in bonds. And ^Abraham was banifhed in-
to a ftrange Country, and the Lord tells
him, that he would bee with him there: and
thatmakes a mans home and country,and liber-
| ty to bee every where , hee is at home , when
he is a broad- and at liberty, when he is in pri-
fon. Now therefore let a man confider this,
that
Or^ His Immenjity.
6 j-\
that wherefoevcr he is, yet G o d is with him •
who is able to dire& us in all our doubts,to de-
fend us in all danger , and to provide for us in
all our neceffities. And then confider alfo what
benefit comes by this; thou (hah grow ac-
quainted with him, and then thou canft finde
the way to him upon all occafions whatfoe-
ver, when other men cannot. Another man
would fainegoe to G o d, but he knowes not
the way. Iobzz. 21. {^Acquaint now thy felfe
with him, and be at peace, thereby good Jhall come
unto thee: that is, ferve G o d , and thou (halt
profper. Themeaningisthis, one that is ac-
quainted with God, when he hath any thing
to doe,he may goe to Go d, and get helpe from
him, and fo bring his enterprifes to pafTe : he
knowes the way to put up a prayer to him, and
hcefhall finde a prefent helpe upon all occafi-
ons.
So confider in the time of death 5 if thou haft
accuftomedthy felfe to walke with God^ if in
thy life time thou haft beene acquainted with
him, death will be no death to thee. Death in-
deede is bitter, becaufeit drawesaman from
his home, from his friends and acquaintance,
and into a ft range place : and therefore you ufe
to fay, wee know not what we (hall have here-
after, we know what we have here , and there-
fore the foule trembles at it. Whence comes
this,but beeaufe wc have not beene wonted to
walke with the Lord 1 Is it a great thing for
him to die, when hee hath the fame company,
\ LI 3 and
lob 12.11
WalkingNvith
God fwectens
death.
\ 166
>fc One of the
Speeches repea -
ted bytheAu-
thourat his
death.
Why men de-
fire company.
I.
Tocxercifc his
faculties.
To have dires
clion and ad-
vice.
The Infinitenejfe of his Trefence ;
and the fame friends with him ftill < * It is
but changwgtht place , not bis company : for hce
is prcfenc every where. Therefore our dutie
thence is, to maintaine fuch a conftant commu-
nion with him, that wee may be able to fetch
helpe,and comfort,and dire&ion from him, fo
thatweneedenotturne afide to the creatures,
and be dependent upon them. And indeed one
that is acquainted with the Lord> and hath full
communion with him, may be fatiffied with
that alone : for what is it that makes a man
to defire company? It arifeth from thefetwo
things.
Firft, partly becaufe one would have
fit objetfs to exercife his faculties upon:
which if hee had not , they would Ian-
guifli , and a wearifomneffe would grow upon
them.
Secondly, becaufe hee would have know-
ledge and dire&ion, and helpe and advice, and
comfort brought into his empty heart, by fuch
friends as are able to fuggeft thefe to him : and
therefore they defire company. Now (hall
they not finde this in the Lor d more than in any
creature i Is not he the worthieft and the high-
eft objeft , on whom they (hould beftow their
thoughts i
Againe,cannot he fill thy heart with joy and
comfort * is not he oncly wife to give thee di-
re&ion upon all occalions * and is there any
then that thou fhouldcft choofeto walfcc with
more than with him < Every man, the more
faith
Or, His Immenjity.
i6y
faith he hath, and the more wifedome he hath, j
the more able hee is to walke with God, and j
with himfelfc : the more unbeleeving , and
weafce, and unconftant, the more unable hee is
to be alone. And the ground of it is: By faith
aman walke with God, and by reflection hee walkes
with himfelfc. There are two companions which
a man necdes never to be deftitute of, God
and himfelfc,
Firft , a man walkes by faith, when hee fees
God prefent , and fpeaking to him, and hee
fpeakes againe to the Lord: and the ftronger a
mans faith is, the more he doth it.
Againe, a man walkes with himfelfc by re-
flection on his owne actions, and heart, and
wayes . a beaft cannot walke with it felfc, bc-
caufe it cannot rccoyle and turne in upon it
felfe ; neither can children or foolcs, or weakc
and unconftant men : therefore they cannot be
without company, it is a hell to them to be a-
lone^and the leffe a mans wifedome is,the more
hecomplaines of want of company.
Seeing therefore Godis every where prefent,
labour to ftrengthen thy faith in that his pre-
fence, and fothou maift ft ill be with him , and
walke with him.
And then fecondly, labour to fpeakc to thy
felfe, to reproove and admonifli thy felfc , to
confidcr thine owne wayes and actions, to
cheare and comfort thy felfe , ( for thefe arc all
the actions of one that makes himfelfe his com-
panion : ) and hec that doth thefe things , ihall
Two compa-
nions.
I.
Col
2
AmansfcJfci
LI
never
i68
rfi 6.
He obferveth
alltheiinnes
thoucommit-
teft,anda!Ithc
good thou do.
eft,forincou»
ragementand
rcftrairit.
lob 3I.2.4-
7 be Infinitenejji of his Tre/ence.
never complaine of want of company, and (oli-
tarineffc.
Sixthly [ If G o d be every where prefent ,
then hec obferveth all the finnes that thou
committed, and obferveth all the good that
thoudoeft. Then mak^thisufeofit: that thel
prefence of the Lord (hould be a reftraint to
kcepc thee from finning on the one hand , and
it (hould incourage thee on the other hand to
abound in every good worke.Therefore a man
(hould fay thus with himfelfe : I dare not doe
this, becaufe G o d is prefent, he (lands by and
lookes on. It vtaslefephs reafon to his Miftreffe.
Though we be alone, yet G o d is prefent, and
beholds it: And how can I doe this great wickednes,
andfinneagainft God. As if he (hould fay 3 though
we fee him not, yet hee is prefent , and kes ir,
and knowes it. And not onely fay , I dare not
do it 5 but thou (houldeft fay,I dare not fo much
as thinke it : for he beholdcs the thoughts. You
(hall fee an excellent place for this, if you com-
pare lob 3 1 . verfe i • and 4. together , it is one
continued fpeech : / have made a covenant with
mine eyes • why thenflwuldl thinke upon a maid?
Dxtth not hee fee my wayes , and count all my fleps t
As if hee (hould fay $ I durft not fo much as
give liberty to my thoughts, becaufe he be-
held all my wayes. It is a queftion which
thofe that fcare God , are often wont to aske $
How (hall I doe to bee rid of fuch and fuch
thoughts, that haunt mee continually? I would
very fainc be rid of them. This an excellent
way :
Or> His Immenjity.
169
way : to confider that God himfelf e (lands by
and knowes all thy thoughts , and takes no-
tice of them. As put this cafe- Suppofeawife
and godly man (hould Hand by and take notice
of all thy bafe thoughts, that pafle through thy
heart- wouldeft thou not be afhamed of thy
felfe i Ifthy body were made a glaffe,and men
fhould fee all thy thoughts through it,wouldft
thou not be alhamed of them, and carefull in
them,as we are of our actions now before men?
Now to confider that the wife and holy Godbe-
holdesthem, to confider thathce fees every
thought, (the leaft whereof is no light matter,)
and (nail not this be a meanes to rcftraine thee?'
Nay confider,that the Lord doth not oncly be-
hold them, but he ponders all thy a&ions , to
give thee the fruit of them : fo that tWdoth
not ftand by as a meere looker on, but he takes
fuch notice of all thy thoughts, that pafle
through thy heart,and all thy vaine words, that
he rvetghes them, as it were. And therefore hee
is faid in Scripture fo often to fender our rvayes.
He puts thy fins,and thofe lufts in one ballance,
and his cenfure in the other 5 and gives thee ac-
cordingly^ puts weight for weight 3 he gives
thee correflion,if thou art his child,& judgment
if thou be wicked.Therforc thou muft confider
who it is that knowes them^what a one he is: as
it is in 1?^ 2 Avhen he tells his Churches that he
knowes them all, then hee defcribes himfelfe,
I what a one hee is: as his eyes to be of flaming
\fire, and his feete like braffe. This, if confidc-
red.
A eood way
to be rid of c-
rill thoughts*
Simile.
Rcv« s.
> ^ " - ' ' " _
I 1 70 77;e InfiniteneJJe of bis Tre fence-,
Eph,4.*opc.
ncd.
red, would make a man to looke about him. If
there was a company fet together, and there
was an informer (landing by,& did note downe
in his table-book what they faid or did,and did
declare it to their enemies , or to the King and
Counfell,men would be exceeding wary , they
would ponder every word before they (pake:
fo when Go d isprefent , and beholdeth all
that thou doeft • haft thou not reafon much
more to confidcr thy wayes £ Men fay indeede,
that the Lord is prefent everywhere, but our
Hues (hew that wee thinke like the Atheifts in
At, that God is (hut up in the thicke clouds , and
cannot fee through them. Yea there is noe
man, but needs an increafe of faith in this point.
For if it were fully believcd,it could not be,but
that wee fliould take more heed to our wayes
and thoughts than wee doe. Therefore to con-
vince you of and perfwadeyou to this , I will
name two places. One you (hall findein Epbe.
4*6.. One God,one Lord 3 who is above you all , and in
you,ali and through all. Firft he is above all. As
a man that (lands above can fee all that is done
below : fo the Z^lookes downc , and beholds
all that is done on earth , as a man in an high
placc,fees all that is dome below^
But it may bee objected , though a man be a.
bouc , yet there may be fome corners , fome
rockes and dens, fo that he may hide himfelfe
from the eyes of him that is aboue him : there-
fore it is added , who is in you all- y that is , he be-
holds every thought,evcry lecret place, every
comer
Or, Hislmmenjity.
17 1-
corner of our hearts : he is tnyou all, and through I
<*//.This you (hall find find more at large in Pfa. \
1 3 9. 1 . Lord then haft fear c bed me and knorvne
me , thou knotvejlmy downe fitting and mine up r 7-
y/#r, * Aw vnderfiandefl my thoughts afar re off &c.
The meaning of it is this. Dauid labours to
perfwade his owne heart , that G o d is prefent
with him ; and he doth it by this argument : If
I goe forward the Lord is there s if on this fide
orthat fide, yet ftill he is prefent , he compaf-
feth me round about , he is behind and before:
therefore it muft needs be , that there is not a
word that I fpeake ora'thoughtthatlthinke,
but he fees and hcares all. Yea, he knorves my
thoughts afarre off^ that is , as a man that kno wes
what rootes he hath in his garden, though there
be not a flower appcares, yet he can fay , when
the fpring comes,this and this will come up,be-
caufe he knowes the garden , and knowes what
roots are there : So the Lord knowes a mans
thoughts afarre off,becaufe he knowes the prin-
ciples that are within,and he knowes what they
would doc, when occafion is offered 5 and
therefore faith David , I have caufc to feare ex-
ceedingly before him. Nay, he doth not onely
fee mens t houghs afarre off ^but he will judge you
afarre oif for them. We vfe to deftroy hem-
locke even in the middeft of winter, becaufe we
know what it will do,if it be fuffered to growrfo
the Lord doth cut off men long before ^becaufe,
he knowes their natures that they will doe this
and this. Such paflages of his providence there
may
Pfal:i39
pencd,
1.0-
Simile*
Simile,
1 i JZ The Infiniteueffeofbis Trefence ;
Rev 1.3
fled.
ope-
\ may be, as to cut offchildren and young men
out of the forefightof theevill,that they would
doe to his Church , becaufe hee knowes their
thoughts afarre off.
So hee knowes thy thoughts for good afarre
off: therefore though a child of Go d maybe
cut off in fome undifcovercd finne , when hee
. hath not aftually repented, y et G o d forgives
it him, becaufe he knowes what he would doe,
if he had time to repent,and fhould come to dis-
cover it : and therefore God judgeth him ac-
cordingly : and likewife if wee have begun any
good worke, if wee be cut off before wee have
hnifhed it, yet remember, that God knowes
what wee would doe. And feeing hee doth
this, wee fhouldlearne, exceedingly to feare
beforehim, toponder our owne thoughts and
fpeeches , feeing God himfclfe takes notice
ofthem.
So it (houldbe acontinaall incouragement
to confider that God takes notice of all the
good that we doe, as well as of the evill : Rev.
2. and 3 . 1 know thy workes, thy Ubour and thy pa-
tience, I know thy fufferings • that is, when a man
is mifcalled,flandered, and evill fpoken of, be-
caufe he ferves & feares God, becaufe he is none
of the worlds owne , and therefore it ihewes I
forth its hatred in word,when it cannot in deed 5 1
(for malice muft have fome vent , ) yet / know
thyfufferings , and let it be enough that / know
them, and regifter them : there is not the leaft
fuffering but 1 take notice of ir, and it (hall bee
rewarded.
Or, His Jmmenfity.
m
rewarded. Againe, men take much paines, and
no man regardes it 5 y et God takes notice of their
lal/ouryZndthc'u paines y znd not of their workes
onely, but their labour in doing them, and [qqs
what ends they put upon all, Againe, men put
up injuries, and fuflfer much wrong , yet faith
the Lord, I know thy patience &c. What is faid of
this may be faid of all other good actions. And
it is a great honour to the Lord^that we are con-
tent with this, that he alone knowes it. And fo
we may be well inough^for his knowledge will
bring in a fure fruit with it, as he faith to Iacob.
Gen. 31. I know all the labour thou haft done
unto me. And what followed that ? Why fiod
taught Iacob how to inlarge his wages , and fo
Mandated Labans fubftance to him. So Pft.i.
laft. The meaning is, the Lord knowes the way
of 'the righteous, and therefore it doth/w/^?r,and
/hall. And he knowes the way of the wicked, and
therefore they Jhallperijh, Therefore it is inough
to us, that he is prefent,and fees it, and knowes
it.
Againe this fhould ftire us up to good duties,
feeing he is alwaies prefent ^ you know fouldi-
ets though they are fomewhat cowardly other-
wife, yet in the prefence of the General!, if hee
looke on they will adventure much : fo fervants
that are ptherwife idle, yet they will doe eye-
fervice, they will worke while the Mafter
lookeson: fo when we confider that the Lord
(lands by, and looJtes on, and takes notice what
paines we take, how we doe fight his battells,
and
Gcn.jj
Pfal. 1.7.
Simile.
'74
Tlxlnfimtenejfeofhit Prefence;
Rct.i.ij,
yfi
'7-
Terror to wic-
ked men, who
have iuch an
enemy from
whom they
cannot fly.
and what wee doe for him, itlhould incourage
us and make us abundant in the rvorke of the Lord,
feeing wee know, that our labour is not in vaine in
the Lord. Nay it is an incouragement againft
the difcouragement of men • thou maift have
difcouragement from friends, from neigh-
bours, in the place where thou liveft : yet let
this be thy comfort, the Lord isprefent; hee
kno wes thy dwelling, thy neighbours, who is
for thee, and who againft thee, hee knowes the
difficulties thou meetcft with in any perfor-
mance, he knowes what hindrance thou haft,
as it is there ia the verfc 1 3 . / know thy workes ,
and where thou dweUejt, even where Satans feate is,
and thou holdeflfajl my name, and hajl not denied
my faith, even in thofe day es wherein K^ntifas was
my faith full CMartyr, who was (laine among you ,
where Satan dwetleth.
Seventhly , this fhould bee an exceeding
great terrour to all men that remaine in the flrate
ofunregeneration. The Lord is their enemy,
and they have fuch an enemy from whom they
cannot fly or efcape,which is a miferable thing.
On earth if man have an enemy in one place,
if he goe to another hee is free $ if hee have an
enemy in one land , yet he may fly to another,
and there be free • and however, yet when hee
dies, hee (hall be free from the voice of the ofpref-
fours, and the wearied Jhallbe at refi^ as Ub faith 3
his enemy can follow himno further : But con-
sider what an enemy 6Wis,who is every where
prefent- fly whither thou canft
he followes
thee
Or y His Jmmcnfity.
»75 1
thee, ifthou gocft into another Country, hee
will be with thee there ^ or ifthou dieft and goe
into another world , yet fhllhefollowesthee:
I prefTe it the rather , becaufe, when fome great
man makes requeft to a man , and Gxjd com-
mands the contrary $ when the commands of
GWand men differ , they will rather make God
their enemy than a powerful! man. Thus men
wrench their confeiences , choofing rather
God s enmity than mens. Doe but confider
what it is , to have the Lordy our enemy, he
will meet thee iacvery place : Though man be
thy enemy , yet he meetes not with thee every
where • if thou be in thy chamber , hee cannot
come at thee , but God can meete with thee
there. And how will he meet thee? Hee will
naest thee as a Ljff*,wd as a Bcare robbed of her
whelpes. You (hall fee how the L Wcxprcf-
feth it : \^imo$ 9.2. 5.4^ Though they digge into
Hell, thence Jhall my hand take them *• though they
climb e up to heaven , thence will I bring them
dewne,&c. It is a common-opinion , that if men
have ftrong friends , ftrorig Towers , and a
ftrong Land, that is well befet with Sea , and
clifts, or great eftatcs that will defend them-
that then they are.fafe: but if the Lord be thine
enemy , none of thefe will doe thee any good,
verfe2.4. & yet if a man hath made peace with
his enemies^ he thinkes himfelfe fafe, as if there
were no other enemy but mortall men. So the
lewes not being killed , but going into captivity
onely, thought their lives fafe, their peace
made
What an ene-
my God it*
Amos 9.1, j, 4.
i 7 <5
The Omnipotence of God.
The eighth At-
tribute of Godj
His Omnipo-
tence.
made : but, faith the Lordjfyougoc into captivi
ty, yet there I mil command the /word to flay you:
verfe 4. The meaning is this : no condition
that a man can be in, no greatnelfe, though he
be compafled about with friends and fafety 0*1
every fide, can availe, if Godbe his enemy • he
will full thee from the midjl ofthefea: verfe 3.
which yet is an hard thing,to finde a man in the
midft of the fea : and all this is but to defcribe
that no condition is fafe, when GW is a mans c-
nerny.
And thus much for this Attribute.
THE EIGHTH AT.
TRIBVTE OF God,.
His Omnipotence.
H e next Attribute is the Om-
nipotence of G o d : for wee
tolde you , that this Infinite-
nefle of Go d confifted in foure
things.
; Firft, In the Infinitene fe of
hk prefence.
Secondly , In the Infimtenejje of his power.
Thirdly , In the Infinitenejfe of his wife-
dome.
Fourthly,
The Omnipotence ofG o d.
77
Fourthly, In the ^sfbfoluteneffeofhismll.
The firft of thefe we have fpoken of his Omni-
prefence : now we come to fpeake of his Omni-
potence*
I will not ftand to prove it. It is obferved
by fome Divines, that God is almighty, is ex-
pretfed feventy times in the Scripture. CMat*
19.26. Luke 1.39. To God nothing istmpofitble.
He doth whatsoever he will: and in Genefis, it is
faid, 7 he God almighty be with thee ,ejrc. Genef
28.3.
In handling this Attribute, I will fhew you
what it is, and the reafons of it, and the obje-
ftions againft it, as I have done in the reft.
The Omnipotence of Godly es in this, that hee
is able to doe whatfoever is abfolutely, Am-
ply, and generally poflibletobe done. Other
things can doe what is poffible to doe in their
owne kinde $ asfiiecandoe what belongs to
fire to doe • and a Lion can doe what is poflible
for him to doe: fo men, and Angels: but no
creature can doe what is (imply and abfolutely
poflibletobe done. Now whatfoever can be
done, when the nature of the thing is not re-
pugnant to it, without any limitation, that the
Lord is able to doe: and herein is his Omni-
potencekene. And the ground of it is this.
Becaufc all creatures are put into thei r feve-
rall kindes • a man is one kinde of creatu re, he
is not an Angel • Angels are another kinde 3
they are not men • and as they are put in feve.
rail kindes, and hedged in , and limited with
\ M m bounds
That Cod is
almighty 70
times repeated
in Scripture.
Matip. 26,
Luke 1. 39.
Gcn.i8.j.
Omnipotence
of God where-
in.
, 7 8
1 he Omnipotence of God,
Reap i.
From the Cre-
ation,
/ bounds and definitions, fo is their power limi-
ted -they can doe what is in their ownefpha:rc,
and according to their cflence and being,fuch is
their power: But the L ordis a being without all
limits and reftraint, an abfolute being , and an
unlimited eflence •, and therefore he can be faid
not oncly to doe things within fuch a compatfe,
within this or that kinde , but whatfoevcr is
fimply, and abfolutely poifibleto be done 5
even that his power reacheth unto, and this is
properly his Omnipotence.
There is no. Attribute ofGoD, that doth
need a greater degree of faith than this : there-
fore reafonsare not unnecefifary. Thcfirft tea-
fen therefore is this.
Firft, confider, that he that made thele great
things, he that made the higheft heavens , and
thole heavens that thou fecit, he that made the
earth, and the deepe fea,he that made the wind,
and the treafures of fnow, and haile, hee that
made the Angels, hee that wrought /o many
miracles, thoumuftthinke that hee that doth
thefe things can doe the like: as hee that hath
made a faire picture or flatue, hee can make an-
j other 5 he that makes a fairc houle, you are
ready to fay, that he is able to build another.
Lookcthcn upon- his .great workes, and you
i willthinkcthatheisablctodocthe like. This
is an argument very frequent in Scripture,whcn
there is any occafionofexprcffrng^W/ great
power to bring any thing to pnffe: as lice that
made beazen and-eartb,betbat brought t be children
"ft
The Omnipotence of God.
*79
of Ifraeti out of Egipt ^ he that divided 'the red 'fea,he I
that wrought the wonders in Bgipt before Pharoh
and all his hofi j and iuch like.
Secondly, confidcr the manner how thc\ Rea f-
Lord did all thcic things. You know he
m ore, but fay , Let there bee light 5 and there was
light : Let the trees bring forth , let theffbes mul-
tiply, and the aire bee filled withfowle, and it was
fo. Now to doe fuch things with a word 3 with
iuch facility, is a figne of an infinite power : for
when one can doe great things,with his breath,
or little finger, we are apt to fay, what could he
doe if he put his whole ftrength to it i So the
manner of his working doth (hew the infinite^
*^ of his power-.
Thirdly, the further any thing is offfrom be-
ing , the more power it requires to bring it to
Being. As take bafe materialls, and there is
greater power required, to make a faire buil-
ding of them • to make a goodly ftatuc of a
crooked piece of wood, is harder, than that
which comes neerer in propinquity to it. Now
no being at all is in a thoufand times greater di-
ftance, than the bafeft marerialls are from fuch
or fuch abeing , and therefore the power muft
bee infinitely greater that brings it to being.
Now the herd hath done this, therefore his
power muft bee infinite great. To make this
moreplaineto you- Confider what it is that
refhaincs mans power, fo that he can goe no
further : it is becaule me matter will not permit
him. If you give him clay, and ftraw, het^can
Mm2 iSakej
l From the man
' ncr of the Cre-
ation.
Reaf. 3 .
That hee made
things of no-
thing.
l8o
The Omnipotence of God.
Afancannot
workc without
materiails.
Rtaf 4 .
Fiom the e-
quality of his
Attributes,
make bricke - y but if yoihgive him nothing, hee
can doe nothing: foif you give him timber,
he can make an houfe^but if you give him none
ofthefe, hee can doe nothing. But fuppofe
now , there was fuch an architeftour , fuch a
builder, that if he did but imagine the modell
or frame of an houfe in his minde,hee could fet
it up of nothing , or make materiails at his plea-
fure,hee could make it as bigge as he could con-
ceive it, and alfo could mike as many hou-
fes as hee could thinke of, and in as great and
large a manner , as hee could conceive, it there
were fuch a one, there would bee no reftraint
to him. Nowthe lordis fuch a builder, what-
foever he conceives,he can make it without any-
thing y as he did the heavens and the earth : and
therefore there is no reftraint in his power, as
there is in the creature.
Fourthly, confider that the Attributes of God
are equall , and needes muft be fo, becaufe eve-
ry Attribute is his effence , and wee doe but
diftingui/h them in our understanding: h\%omni-
potencte is but the aftive power* his will, the com-
mandmgy and his understanding, the direttmg:
we diftinguifh them thus. But in him they are
all one. Hencelreafon thus: the wifedome
of G o d , the largenefife and infinitene/Te of
his understanding and knowledge, what is it
not able to conceive i You know men are able
to thinke much , and Angells more than men ,
but G o d is able to conceive infinitely beyond
them: For his thoughts are above ours \<t& the hea-
vens
The Omnipotence o/G o d.
1S1
vens are above the earth. Now whatfoever hee
can conceive, his power is cble to a& it. In
man it is not lb-he imagines and wills many
things, but his power falls (hort , becaufe his
faculties are not of equall largencfle : but God
can imagine infinitely, and his power is as large
and infinite as his wifedomc.-thercfore he muft
be able to doe things that are infinite. So Pfa:
155. He doth whatfoever he mil, to (hew that his
power is as large as his will : which cannot bee
faid of any creature. Confider thefe things- for
when you are in diftreffe , and put to it,y ou fTiall
find need of them to perfwade you that God is
Allmighty .
Now I come to anfwer the objections which
arc made againft this, which arc thefe.
Firft , why doth God produce no infinite
thing, no infinite effeft? AllhisefFeds are fi-
nite : therefore we cannot fee by any thing hee
doth, that he is omnipotent.
It is true in naturall caufes , and fuch caufes
as produce things onely like to themfelves,
which are called univocall cvufcs^ but I will not
trouble you with that diftin&ion)therethe caufe
goes not beyond the effe& : as fire begets fire,
and it cannot but beget it , and it cannot goe be-
yond it, for it is a naturall caufe, and produceth
effects like to it felfe 5 So a Lion begets a Lion,
becaufe it is a naturall caufe.
But there are caufes wherein it is not fo-.
wherein you muft not fay, that there is no fuch
M m 3 effeft
Cods power
as large as his
will.
Objec7. 1 .
i^sfnfxv.
God a volun-
tary, not a na-
turall caufe.
82
ob^eci.z*
That God can-
not doc fomc
1 things, is not
for want of
power jbut be-
caufc they arc
not to be done.
Objeff.s
Ihe Omnipotence of God.
effeft, and therefore the caufe doth not goe be-
yond it : that is, in voluntary caufes , wherein
the caufe doth not worke neceffarily,but by the
liberty of his, will, and he may be able to doe
much more than he doth.
2 . There are fome things which God can-
not doe,.as things that are part, and have beene,
hee cannot caufe them not to have beene ,
The reafon why God cannot; doe thefe
things- is not becaufe there is a reftraint of his
power, but becaufe the things are not poflible
to be done ; becaufe hee cannot make truth to
be falfhood,or things that arc, not to bej what-
foever implies a contradiftion, he cannot doe:
and the reafon is, becaufe the things are not to
be done: But in things (imply poffiblc,?herein
confifts his tmnipotencc : as when it is not con-
trary to the nature of the thing, as when the
predicate is nor. repugnant to the nature and
efience of the fub je& $ as a Lyon being a Lyon
cannot be a man, this is a thing that cannot be
done: therefore it is no impeachment to his om-
nipotence not to doe it.
<^4nfiv.
God is there-
fore oir, iii po-
tent, becaufe
hecannot (In.
i 3 .God cannot finne, Govcanmt deny bimfdfe,
\be cannot lye,&c. .
We need not anfvvcr this : For even for this
caufe he is omnipotent, becaufe hee cannot doe
thefe things. As if I (hould l'«y , the Sunne is
full
The Omnipotence of God.
i8 ?
full of 1 ightj it cannot be darkc. Thefe are the
expreffions which the Scripture ufeth :
as Tit. 1. a, God cannot lie : and
2 Tim. 2.13. God cannot
deny himfelfe.
Tit. 1.1,
1 lim 1.13.
M m -f THE
=
■ —.-■;•• •■ •=
Tlie Omnipotence of God.
i8 5
THE
EIGHTEENTH
SERMON.
Exo 0,3. 13, 14.
i^fndMofcsfaid unto God, Behold when I come
unto the children of ifrael, and frail fay unto
them, the God ofyourjathers hath fent mee unto
you, and they jhaUfay unte meyohat is his name - y
what (ball I fay unto them ?
Kjind God faid unto Mofes, I ^4M y TH A T I
kAM,&c.
fj®<\ F God produceth no infi-
nite effe& j and yet is infi-
nite in power y that power
which being never brought
intoa&isinvaine.
Tothislanfwer, that it
is true , when any power is
appointed and deftinated to any aft, it is fo
farre
Objeft.^
Anfx*>
1
The end of
Gods power.
i86
Tie Omnipotence o/God,
A contra^ >£i-
on to make a
creature infi-
nite.
rfi i.
Let ill in Cos
tenant with
God reioyce
that they have
an Almighty
God foi their
God,
farrc in vaine,as it doth not attaine to that end
and aft: as bread is appointed to nourifh- if it
dothnot 3 it is not fit for the end to which it is
made,andfainvaine: I may fay the fame of
every thing clfe. But that is not the end of Gods
power, to bring forth any effeft anfwerable to
it felfe : for his power (to fpeake properly)hath
no cnd,butall things are made fork. In other
things,the caufe is appointed for the effeft asits
end: but he himfelte is the caufe of all other
things; all that hee doth, isforhimftlfcjard
therefore though bee doth not produce any
fucheffe&,yet his power is infinite.
Secondly, whenth< re is a repugnancy in the
nature of the thing, it is no (honening or li-
mitation of his power. N ow a ereature,if it be
a. creature, muft be finite ; And the Lord can
dot what may be done: but to -make a creature
infinite, is a contradi&iwn. And therefore if
hee doe not doe it, it is not becaufe hee can-
not, but becaufe the thiag.it felfe cannot be
done.
Wee now come to the application of this
point.
If G o d be Almighty, then let all thofe that
are in covenant with God y and that have intereft
in him, that tan fay, they are the Lords 7 and the
L ord is theirs, let them exceedingly rejoyce in
,this,thatthcy have an Almighty God for their
God. To have a friend that is able to doe all
things, (as wee tolde you befpre, hee is every
where prefent,) it is agreat benefit: to have a
friend
The Omnipotence of God,
.87
friend in Court, in Country, a friend beyond
thefeas, ifyoufhall haveoccafiontobe bani-
fhed thither : but if you adde this , hce is able
to doe whatfoever he will , it will adde much
to our comfort. Afriend many times is willing,
but he is not able j if able and willing, yet not
prefent: but feeing he is every where, if thou
haft any bufinefle to doe, thouneedeft not to
fend a letter, doe but put up a prayer to him,to
be thy fadour,to doe it for thee, to worke thy
workes far thee, he is every where prefent^and
hce is ^Allmlghty alfo, able to doe it, there-
fore be content to have him alone for your
portion. That is thecaufe, that mens wayes
are fo unlike one to another : becaufe they
would grafpe Cad and the creature. And why
doc they doe fo { Becaufe they will not be con-
tent to have God alone. And what is-the ground
of that i Becaufe they doe not thinkehim in-
deede ^All-fujficient and Allmlghty : for if they
did, they needenotto joyneany other with
him.
But you will fay, this is againft fence : G o d
is All ' fiijficient ., it is true, it is good to have
hira:but,doe we not need many hundred things
befides? Muftweenot have friends, houfe,
wife, &c < Can wee live without them? Can
wee live without friends , eftate convenient?
What is your meaning then to have G o d a-
lone for our portion 1
God hath all thefe in him, that is , hee
hath the comfort of them all: if hce be All-
mighty
Why men arc
not content
with God a-
lene.
Oljett.
^Anfxx
n\
mm % i* * » m
The comfort
of all things
in God.
Ohjctt.
Anjw.
Mar. io-»*»*9
1°'
88 7 he Omnipotence ofG o d. \
mighty and All-fufficient , then looke about, and '
confidcr the multitude of the things thou need-
cft,and the variety ofcomfortsthou defireft,and
thou (halt finde all in him. That argument
which you are not ftrangcrs to . He hath made
them all , and there is nothing in the effed, but
what is in the caufe, becaufe it gave it to the cf-
fe<5t firft , and it gives nothing, but what it
felfe had before ; if hee hath put in beames of
comfort , and this beauty in the feverall crea-
tures, muft they not needs be in him i
But you will fay , that this is but a fpecula-
tioa.
But that it is more I will put you to one
place, which I defire you to confider ferioufly :
that is , Mar. io. 28.29. 30. Then Peter began
to fay unto him ^Loe wee have left all , and have f$L
l owed thee. And I e fa anfwered and f aid- verily I
:fay vntoyou , there is no man that hath left houfe , ]
or Br ether en , or Sitters, or Father , or Mother , or
Wife, or Children, or lands for my fake and the
Gofpels.5 but hee frail receive an hundredfold now \
tn this time, Houfes^ and Br ether en, and Sifters ,
and CM. other s^ and Children^ and lands, with per-
fecutions y and in the world to come eternall lije.
When it is faid here , hee fhall receive the ve-
ry fame- why doth the Holy Ghoft repeat them'
in particular • Heefiall receive houfes and Bre-
thcren(jrc with fa fecution? that is, you fhall
bee ftript of all thefe things by perfecution, y ei
at the fame time,you (hallhave them all. At that
time when he is in a clofeprifon,& driven from
all
The Omnipotence of God
i8p
allthefe, heefhall receive them for this pre- (
lent. The meaning is this : let a man have com-
-munion with God, let the Lord revealc him-
felfe to a man-it hee be once pleafed to come to
a man , and pip with him ,if hee will but commu-
nicate to a ma the confolations of the fpirk,and
fill him with joy and peace through beleivmg: I fay,
though hee be in a clofe prifon, yet he fhall
have the comfort of houjes , Brethren , Sifters ^
Mothers &c. That is, that comfort which they
would yeeld him , he (hall finde them altoge-
ther in G o d. So that if one fhould come and
fay to him,what if you fhould have Father^ Mo-
ther, and friends reftored to you, that you may
injoy them-I fay , a man that hath a neere com-
munion with Go d, to whom God faies, that
hee will come and fup with him r at fuch a time •
hee will fay , I doe not care one jot for them ,
for I have that which is better than them all.
For example : you fee this in the Apoftles, that
rejoyced in prifon. What doe you thinke they
would have faid to men that offered them rich-
es < Would they not have flighted them ?
They did flight imprifonment : and in that they
did flight ftiime, and prifon &c. they would
have flighted the other by the rule of contra-
ries. Therefore labour to be content with God
alone.
To make this argument without doubt, eon-
fider what heaven is. Doe you thinke , that
there you lhall have a worfe condition than
here * Here you have need;of many comforts
and
IpO
The Omnipotence oJGod,
If all comforts
were not in
God,theSaints
fnould bec
worfc in hea-
ven, than here.
%*,
and conveniences 5 it is a variegare appetite,
that is, an appetite that is full of multiplicity:
why, when you cometo heaven, you doe nor
lay aiideyour nature, but you defire (till • and
there youfhal! have none but God alone:fo that
there you (hall bee in a worfe eftate then here ,
ifallthefe things were not to bee found in the
Lord: if there were not this variety in the Lord,
it could not bee, that in heaven you ihould bee
fohappy. Here you need Sunne, andMoone,
and Starres, and a thoufand other things , but
there you fhall have none, butl 3 faith he, will
bee Sunne , andMoone^ and all to you : and there-
fore he faith 5 that hee will be all in all, which
is the plurall number, and fignifies, all things,
I Will be 7rav^eWct(7Z.
Now this Kyillmighty God, that will bee
^/l-y^/f/V/V^ in heaven, if hee will but commu-
nicate to a man , and draw him ncare to his pre-
fence, fhall not that be inough < Beloved, it is
certaine, that hee willbee inough for your por-
tion. Asforinftanccj let a man be ftript of
all his friends, and brethren and fitters , and
country, as Abraham was : hee was ftript of all,
and had God alone left for hisportion,yetyou
fee that hee was exceeding rich, and made a
great Prince,and he had a great pofterity.Ther-
forelettsmakethisufeofit: to care for none
but the Lord alone, wee know not what fhall
becomeofus., v.-cemay beled intobanifhment,
as others now arc, and have bin: now if you
have the Lord with you, it is inough. So if
any
The Omnipotence of G o d.
ipi
any condition befall you, if you can bee con-
tent with God alone , you are well , what if
your friends deceive you ? What if you fhould
bee (hut up in a clofe prifon < It is nothing, he
\$\s4ll-fujficknt and ^Allm'ighty , and there is
no eftatc or condition, buthee is with you in
it, there is no ftreir , but he can helpe you out.
Therefore ftudy thefe things , and examine
them, and labour to bcatc them upon your
foules: never reft, till you have brought your
hearts to fuch a condition: to fay, I know that
no . man can feparate betweene God and tae 3
and I am content with God alone*
Secondly, If this be fo, then labour to make
ufeof this power of his. Why is this Attribute
revealed to you * is it not tor this, that men
might make ufeof this power of his? Then let
every man confider with hiuifelfr,wbat he hath
neede of, what ftrait he is in, what bufineflfe he
would have done : remember that God is All-
mighty, and is able to bring it to paffe- be it
poverty in your cftates, or debts, which a man
is not able to overwraftle, if there be a blemifh
in your names,and you cannot tell how to have
it healed, or any weaknefle in your body 5 and
which is more than all this, if there be a luft
that ye cannot overcome, a temptation which
ye cannot be rid of, if there be a dead.ncflTe of
ipiritin you, and indifpofedneffc to holy du-
ties, and yec cannot tell how to gee lite and
quickening • remember that there is an ^All-
mighty power revealed for that end , and ic is
our
Vfez.
A4akc ufeof his
power in all
want?, and in
all (traits, &c.
Ip2
be Omnipotence ofG o d. I
lames 4 » 6*
our parts to make ufe of it : though it be an he-
reditary difeafe in thee, (now you know an he-
reditary difeafe is that which we have from our
parents,) though thou haft fuch a difeafe, fuch a
ftrong luft, yet thinke with thy felfe,the Lord is
able to heale this. lam. 4.. 6. A place named
before, But he giveth more grace, &c. As if he
fliould fay : when hee had tolde them of the
lufts that fight in their members, this objeftion
comes in j Alas, -wee are not able to mafter
thefe lufts. It is true,faith the Apoftle,the lufts
that are in us,doe luft againft the fpirit,as natu-
rally as the ftone defcends downeward : but
how fliould wee heale them, fay you i How?
The Scripture giveth more grace, that is, there
is an omnipotent power which can heale all
this.
So UWatth. 19. 26. With men this is im-
poffibie, but with God all things are ftffible. It is
a place worthy confideration, Saith our Savi-
I our, It is imfojjiblefor a rich man to enter into the
I kingdome of heaven ': why , fay the Difciples,
Who then can be favedtln&zcd ,faith Chrifi, it is
impojfible with men , but with God all things are
peflible. The meaning is this • when a man
hath riches, that is, when the objed: is prefent
and before him, a man cannot of himfelfe but
fet his heart upon them j and when a mans
heart is fet upon them, no man in the world can
weane his heart from thofe riches : what fhall
we doe then * Why, faith hee , the Lord
hath zvi^sillmighty power, he is able to morti-
fie
peaed.
The Omnipotence of God.
193
fiethefelufts. We can no more doe it, than a
cable rope can goe through the eye of a needle. Now
that which is faid of riches, may be faid ofany
/luft. Let an ambitious man have honour, or
fuch an objc& futable to a carnall mindc , hee
cannot choofe but fet his heart upon it: now
when that luft is fet upon an objed, a CamelL
may a* welt goe through a needle, as hee can loofe
his heart from thefe lufts : but yet the Lord can
doe it, With him all things are fofftble. And what
the Apoftle faith of the Icwes, R0m.11.23. The
Lord can ingraft them in againe, as bad as they
be, though the wrath of G od be gone over
them to the utmoft, yet G o d can doe it : fo is
it true of thy felfe, and any one elfe, the Lord
can, if hee will; to him nothing is impoffible.
Thinke with your felves, that he that can draw
fuch bcautifull flowers out of fo dry an earth,
as you iookeupon in winter ; though thou haft
an heart as farre from grace , as the flowers
feemetobc fromcomming forth in the midft
of winter,y et he that can do fd in nature,is able
todocthelikcingracealfo,ashe did to Paul,
and CMary CMagdalen. Now confidcr what
they would have beene without his power: and
by his power we may be as excellent as they.
To confirme this,confider what a change grace
hath wrought even among us : how many a-
mongft us, that of proud have become humble,
of fierce and cruell have become gentle ; of
loofc,fober • ofweake,ftrong,&c. Goe there-
fore to him,beleeve this, and apply it : and it is
N n furc
Ronui.i;.
By pow Gocfs
cr in the works
of nature we
fliould ftrcng-
then faith.
*94
H>e Omnipotence of G 6 d.
Vfc
fure it Jhall be according to thy faith. It a -man
would goe to the Lord, and fay to him, Lord,
I have fuch a luft, and cannot overcome it, and
Iwantgriefe andforrow for finne, thou that
haft an al/mighy power, thou that didft draw
lightout of darknefle,. thou art able to make
fuch a change-in my heart,thouhaft an allm/ghty
power, and to thee nothing is impoffible. I fay,
let a man doe fo, and the Lord will put forth his
power, to.-, cffe£t the thing that thou defireft.
Surely hee which eftablifheth the earth upon
nothing, and kecpes the winde in his fills, and
bounds the water as in a garment, can fixe the
moft unfetlcd minde, and the wildeft difpofiti-
oa, and fee bounds to the moft loofeand in-
temperate* -
If 6Wbe dllmtghty, you muft beleeve this all-
migbtimffeot his: and whereas you. fay, wee
doubt not of his power, but of his will $ I will
fhew to you, that all our doubts, and difcou-
ragements and deje&ions doe ari-fe from hence,
notbecaufeyouthinketheLoiR d will not, but
b.ccaufe you thmke he cannoto Therefore you
know nut your owne hearts. in this, in faying
that you doubt not of the power of God.
I.wiUmake this good to you. by thefe argu-
ments.
If we did not doubt of the power of Go d ,
what is th^ reafon that when you fee a great
probability of a thing, you can goe and pray
for it with great chearfulneffe: but if there be
no hope, how doe your hands grow faint, and
your
To beleeve this
great power of
Gcd,
Tbat rncn -
doubt as much
of the power
of God, as of
hiswl! by 3
inftanccs..
I
Becaufe wee> •
ar< more irv
( courage! by
probabilities.
/
The Omnipotence of God.
*95
your knees feeble in the duty i You pray bc-
caufetheduty muft nor bee omitted, but yon
doc not pray with a heart. And fo for endea-
vours : are not your minds dejeefkd , {doe you
not fit ftill as men difcouraged, with your
armes folded up,if you fee every doore Ihut up,
and there bee no probability of helpe from the
creature f And all this is for want of this faith,
would this bee, ifyoudidbeleivethis^//w/jA-
ty power of G o d < For cannot God doe if,
when things are not probable, as well as when
there are the faireft bloffomes of hope «f
Befides, doe wee not heare this fpeceh of
man t when the times arc bad , doe not men
fay, oh, wee fhall never fee better dayes <
And when a man is in affliction , oh, he thinkes
this will never bee altered : c fo ifhc.be in pro-
fperity, they thinke there will bee no change.
Whence comes this , but becaufe we forget the
K_Allm:ghty power of Go d { If wee thought
that hee could make fach a change in a n ight,as
he doth in the weather, as he did with Job^ wee
ihould not bee fo dcje&ed in cafe of advcifity ,
and fo lift up in cafe of profpeiity .
Befides, men have not ordinarily more abili-
ty to believe, then the ifradites had which were
Gods owne people : yet confider, that thefe
very men, that had feen all thofe gseat plagues,
thatthe Lord brought upon the Egyptians , I
therein meane , all his Atlmigbty powei - that
fawhis power in brihgihg them through the red
fca,andgivmg them bread andwater inthfc wil-
N n 2 dcrncfle-
2
Becaufe wee
thinke our prc-
fent condition
cannot bee
changed.
We limitthe
Lord a* the If-
raelitcs.
i$6
The Omnipotence ofG o d.
pfai.7a.41,
Object*
( dernefle j yet called his power into queftion ,
andfaid , that Go d could not bring them into
thelandofc*/*^/*. Yee will finde they didfo,
.-Pfo •• 7 8 .4 1 . They turnedhacke r and limited the
holy one oflfraeL And faid , hee cannot doe this
and this: and why t becaufethey have Cities
walled up to heaven* That is the thing laid to
their charge, They limited the holy one of Israel:
thatis^they remembrcd not that bee had an
unlimited power , but they thought , if the Ci-
ties had bin low, and the men had bin but ordi-
nary mon,hee could have done it : but becaufe
they were fo mighty men , and the Cities had
fuch high walls;, therefore they could not be-
leivc,, that hee could bring them in. jNow if
they did fo, doe you not thinke it is hard for
you to j doe other wife < Yea take him, that
thinkes he doth not doubt of the power of God y
bring that man to a particular diftreffe, and yee
(ball fee hi«i faik : . ( for it is one thing.to have a
thing in the notion , as for a mnn to thinke what
hee would doc, if hee were a Pilot, or a Cap-
taine 5 and an o ther thing to have it in the reall \
managing , . as when hee is brought to fight : )
fo is it here. It isone thing to beleive Gods
^illmighty power, and who doubts of it < But
I ask you,jf you have had a trial! of your heart-
if you have bin brought to an exigent. Doc
you finde it fo eafie a thing, to believe in diffi-
culties., as in facility $
But you will fay , the people of Ifrad were
Aitubberne and p^enecked rebellions people : and I j
hope our faith is greater then theirs. I
The Omnipotence of God.
J 97
I > but doe you thinke that your faith is grea- AnCw.
ter than the faith of CMary or CMartki. ioh. i 1 . tot* 1 1^,^ i
2 1 . ZW^ tfthou hadfi bin here my Brother had
not died.So verfe 3 2. If you obferve their reafo- j
ning, you (hall fee, all this doubt was of his
power. If thou hadft bin here, when hee was
ficke, and when it was time, thou mighteft have
raifed him : but now it is too late , hec hath bin
dead foure dayes, and his body is putrified.
Hercisnodoubt of his good will: but all the
qtieftion was of his power. And fo it is with
us : doe not we doe the fame, and fay with our
felves, ii: this had beene taken in time, it might
have beene done, but now the cafe is defperate?
Why? is not the Lordzs well able to hclpe in
defperate cafes, if he be K^illmighty ?
Yea, but thefe were but weake women, and
we hope our faith may be ftronger than theirs 1
But js your faith ftronger than that of Mo-
fes? Numb. 1 1 . You (hall fee there that Mofes
did doubt of Gods power. When God had pro-
mifedto fend them flefli, and that not for a day
or two, or five, or twenty , but for a moneth
together, and for fo many people : Mofes faith,
Lord, wile thou fend them flefh for a moneth
together r There are fixe hundred thoufand
men of them, and it is in the wildernefie. As if
he fhould fay, if it had beene for a day or two,
or in aplentifull Country, or for a few per-
fons;but there are fix hundred thoufand, and it
is in the wildernefle,and that for a moneth toge-
ther. Here tfvfes was at a ftand, and could not
N n 3 beleeve
Objefi.
Anfetv.
Num. 11,
Our faith not
ftronger than
MOSES , yet
he doubted of
Gods power.
"PiS>*
The Omnipotence ofG o d,
Num. li.H,
vfn>
Seeke and pray
to him in all
(baits with
confidence.
beleevc it. The Lord anfweres him . // the
Lords handjhortcnedy that he cannot helpe ? thou
(hale fee, that I am able to doe it, Numb. 1 1.2.1.
It is therefore not an eafie thing to beleeve Gods
power. Therefore fet your felves with all your
might, to beleeve this x^illmighty power, and
know, that all yourftrength wih be needfull
for it. It is apt to man to meafurc things accor- j
ding to their owne raodells , a* to thinkc him |
to bee as powerfully as mans understanding j
can reach , and mercifull, as farre as man exu \
bee mercifull ; but for a finite creature to be-
lieve the infinite attributes of Cod, lice is not
able to doe it throughly without fupernaturall
grace. You cannot believe that hee forgives {o
much as hee doth, or that his power is lb great,
as his power is,buu though you obllrvc it not)
I you doe frame modells of him according to
1 your felves, and you doe not thinke that his
\ thoughts are above yours , as the heavens are above
the earth. Therefore labour to get faith in h*s
power. And will you have it tolicdcad, when
you have it i No. Therefore addc this for a
fourth ufe.
VVhatfoever thy condition bee, what-
foever ftrait thou art in , be not difcoura^ed ,
butfecketohim; that is the ground of. your
prayers. You know the Lor d s prayer is
concluded with this: Tor thine is thy kingdom?,
, power and glory frr ever and ever. As if that were
the ground ot all the petitions that went before.
So rf the Lord becv^ llmighty , and hath /in ML
ghty
mn
The Omnipotence ofG o d.
199
i mighty power, then in the moft defperate cafe,
! when there is no hope or helpe in the creature,
1 that you can difceme, yet then pray, and pray
• ftrongly and confidently as men full of hope,
to obtaine what they defire.
And remember this for your comfort: At
that time, when you are in affii&ion,and in fo
great a ftrait, that you are hedged about , and
no hope, no poffibility to evade , that is the
time that the Lord will fhew forth his power-
for a man is ncverdifcouraged but in thiscafe-
I have feene it by many particular experiments:
when the cafe hath beene defperate , when
there hath beene no hope, yet when God hath
beene fought to by fefting and prayer, there
hath beene alteration above all thought, accor-
ding to that uxpreffion ufed, Epbcf. 3 . 20. Nee ;
is Able to doe exceeding abundantly above all that
rve isle or thinke* according to the power that rvor- |
keth in us ; that is, when they could not enlarge
their thoughts farrc, nor were able to fee there
could be any way devifed,. yet enlarging their
prayers, the L o rd hath devifed a way often- J
times ^ I will give youfome inftances that the
Scripture gives in this cafe. When EfwczvciQ \
aga'm&Iacob, was hec not in afearcfull ftrait; j '
there was no hope, and no poffibility, Efau was
too ftrong for him • what (hould he doe nowc j
hcexpofethhimfelfetothc enemy, there was [
no other remedy; and it was an enmity of twen-
ty yeares continuance, and die Text faith , that
lacob fared, and y et the L o r d delivered him,
N n 4 when
Eph.3.io,
Inftances of
Gods power
"n £ir at limits,
200
ll?e Omnipotence of God,
Din]
\
I when he had prayed to him. So when L&ban
came againft him, God bid him that fie (hould
doe him no hurt. So Daniel, when he was caft
into the Lions den, when all the Lions were
prefent with their mouthes opened ready to^
devour, yet the LW flopped their mouthes,'
they could doe him no hurt. So is it in many'
cafes amongfi: usj when our encmicsare ready ,
to devoure us,then Goi> comes in in t he nic kc, \
bctweenethecup, and the lip , and workes aj
| way for our delivery* Therefore never be dif- 1
couraged whatfoeverthy cafebe: it is a very!
great matter to fay, that the L Wean doe fucii
a thing, though you thinke it but afmall thkg. !
As when the Leper could goe to £#//?, arid
fay, Lord, thou canft make me cleane if thou wilt y j
then the Zard? did fo. It was a great matter for]
thofe three children in Dan.$ . to be able to fay, j
when the fire was ready ptcpafcd,and the King]
was wroth, and there was no refiftance, yet
they CaidjTheLord isabletofavcu* out ofthyhandl
O King I ThcLoR sdid take this fo well at
their hands, that the Lord did hclpe them,
and fave them. On the contrary fide, when a
man doth doubt of his power, you (hall fee
how much moment it is of. As that Prince
laid to Eli ah , Though Cod fhouldmake windows
in heaven, jet there could not befucha plenty, as hee
fpake of: now the Lo * d was fo difpleafedj
vvithir, that hedeflroyed him for it. So the
Ifraeltes did not belceve that the L o r d could
bring them into the land of Canaan, therefore
^ the
The Omnipotence of Go d.
201
the Lords anger was kindled againft.thcm for
this: P/4/.78.
But to draw this ufe to a conclufion. Learnc
to bring your hearts to this, whatfocver your
cafe is, dill to belceve his power, and to be a-
ble to fay (till, the Lard cm doe it 5 and it is not
a fmall matter to be able to fay fo. When the
C hurches are very losy, and there is no hope,
andyou fee little heipe v a manfliould goe and
pray with fuch chearfulneffc and fuch hope,
and confidence, asifitwasthe eafieft thing in
the world to helpe them 5. which you would
doe,if you did bcleeve that Go d is <^Allmigh-
ty.You know what the cafe of the Church was
jn AhafuerH* time,yetfafting. and praying made
a great change on the fuddaine. . Nay when the
Church is downe,yet pray with as great hope,
as if it had the beft props to holde it up,for the
Lord is able toiaife it up againe.
I will give you two inftances, that you may,
confiderthe Lords power on both fides- his
power to raife it up from a low condition . (as
now, if you consider the miferable eftate of
the Churchin Chriftendome at this time:) as it
appcaresby the vifion of the dry bones in Eze-
kid: the meaning whereof is, that when the
people arc as low as low may be, like dead
men, buried men, men fcatrercd to the foure
windes, yet faith the Lord, I will put life into
them ; I will raife them and make them a great
army, and I will put grace into them,and make
them .living men-, that is, though the Church
be
Pftl.7*.
Gods power
to raife from
a low condi-
tion 4
I
zoz
The Omnipotence of God.
Objetf.
^yinfw.
2
Gods power
iu bringing
downe thofc
that arc fecure-
LanvM*.
be never fo low, yet the zWcan put life into
it, and make a wonderfull change.
Again,thereis no Church To fafe,<as we doe
thinke our felves now> and as the Palatinate d\A
thinke themfelves ) but that yet the Lord can
make a fudden change , and bring them downe,
as well as hee could raife thefe dry bones $ and
as he hath done to others already. This you
/hall fee. Lam.+.iz.' The Kings and allthewha-
b'ttanti ofiho world, would not have beletved, that
the adverfary and the enemy could have entred into
1 be gates joflerufclem. Ierufalem was fo ft rong ,
there was fuch probability of fafety , that no
man would ever have beleived that the enemy
and the adverfary fliouldever have centred into
the gates thereof. Yvtthe Mlmighty power of
God brought them downe onafuddaine, and
laide them flat to the ground. Therefore let
the cafe bee what it will bee , fuppofc a nation
bee never fo ftrong, yet G o d can bring them
downe ; and let it bee never fo weake and low,
yet the Lord is able to raife them up. And it is
true of every particular thing alfo • then beleive
this Allmighty power of G o d , and apply it ,
whatfoever thy cafe bee 5 confider that thou
haft to doe with an Allmighty God.
I But you will fay , the cak may bee fuch , as
there is no helpe , the Lord hath declared his
will by an event j and the cafe is fuch as never
was helped, and will y©u have us to belecvc it
now, becaufe there is an K^Allmighty power i
You muft learne to doe in this cafe, as Chnjl
did:
The Omnipotence of God.
°y
did ; Lord if thou wilt, let this cuppe paffefiom me.
•jet not mj will but thine be done. Iuft after this
manner you oughtto doe in every one of thefe
cafes, where there is no hope: you rnuft fay
thus, Lordyiz is paffihle to thee to doe it, be the
cafe as defperate as it will be. As fuppofe a man
hath a ftonc in the bladder, which we thinke an
incurable difeafc, becaufe the ftone is fo hard,
and cannot be foftened,yet it is pofliblc to him^
he can fo lodge it, and bdd it, that it /hall doc
you no hurt ; and if he doe take away this life,
yet he gives you a better 5 if it doe paine you
here, yet he will give you joy arid peace, which
will farreexceed the induring a little pain in the
flefli. I fay, you ought to-doe as Chrifl did in
this cafe ; and remember this,, that in fuch a
cafe v y0arbufineiTe is not with the power, but
with rheWillot GoDithat is,you rouft £iy,ZW
I know it is poflible that this cup may paffe,
but Z^ here is all the matter • it is my defire 1
thatitfhouldpafie, and it may be it is thy will,
that it (hail not, Lord, if this be the cafe, it is
meet my will fhould yeeld, and that thy will
fliould be done : As if Chrift (hould have faid,
Lord, I will give thee this honour , that thou
canft remove this cup from mee, but if thou
doeftnot, it is not thy will, to doe fo 5 and I
am content. So doe thou give the .LWthisj
glory of his power in every cafe, that hee can
doe it,, if it be his will.
Be it that thy defire is to be delivered from
fuch or fuch an affii&ion 5 confider this: Is it
mcete
No cafe fo dc-
perate but God
can helpe.
104
objett.
Anfw.
Wcclofenot
by yeeldinc
to Gods will
Hcb.?.
1 he Omnipotence of God.
mectc Cods will fhould yeeld to thine, or thine
to his i Then bring thy heart downe, and be
content that it fhould be fo.
But you will fay^ it is hard to doe this, to be
willing to undergoe fuch an affliftion.
Confident is G^/willj and therefore if it
were not beft for thee, yet thou fhouldeft ho-
nour hira fo fane, as to preferre his will before
thine own:but it being his will, thou (halt be af-
fured if thou art one that belongs to him,that it
(hall be bed forthee. ChriH was no lofer when
he yeelded to his Fathers will, for God heard
him in what he frayed for : as it is Heb. 5 , though
the Lords will pafled on him, and be dranJce of
the cup. So thou muft yeeld to his will what-
foevcr it is, be content with what is done, and
belecve that thou fhalt be no lofcr by it in the
end, but thou fhalt have what thou defi-
reft, though not in that manner
that thou wouldeft have
it to be done.
F1KIS.
rPart. Page
K^ibfolute.
THe perfection ofGod ab-
[oUte. 1,121
Adorne.
The fpirit of man how it fhould
be adorned* 2, i j
^Adorning of the fpirit com-
mends us to God. 2, 1 8
Advcrfaries.
The truth of the Scriptures
proved by the teftimony of
the adverfiries. 1,53
Advantage.
Hee that puts himfelfe from
Gods vvorke for his owne
advanxnge , makes himfelfe
his end.
149
Affections.
sAffe&ions inordinately fet on
athing,makeitagodL 1,90
Afitttions fin full muft be purr
gedout. 2, 62
Affections to the creatures,
what raifeth them ♦ 2, 2 04
Affecltons ftrong breede ftrong
afflictions. Ibid.
Agreement.
Agreement of the prophecies
in Scripture. i/fl
Aharon.
Alcaron of Mahomet barba-
rous 1,^4
Almighty.
Cod is almighty. 2, 1 28
That G od is almighty, 70 times
repeated in Scripture. 2,177
Wee fhould re Joyce that our
Oo Cod
THE TJ(BLE.
God is almighty. t j 1 86
i^4lone.
To belceve that God is God
alone. If o5
To behold God done in ferving
him. *> 3 6
VYhy men are not content
with God d/0«r. 2, 187
Angels*
oAngels ufed in guidiog the
courfe of things. 1,35
Antiquity.
Antiquity of Scripture, proves
them true: 1,57
Apprehtnfion.
Apprehenjton of things makes
•them heavie or ealie. 2, 30
Arts.
Arts why invented
*> J
Ajjcnt.
- ^jf«f* double. i*4&
^fjijfof bred differently in the
Saints and others : i$6z
Atheifme.
Atheifme- of two kindes. 1 ,24
Atheifme the effeds of it. 1,25
Iwitu conuerted from atlicifme
1,56
/
Attributes.
Attributes of God of two forts
1,119
Beafiyfe'e tjiian.
Before.
Go&before all things. 1, 120
If God had any caufe , iome-
what was before him* 1,1*0
Bein*.
"Being properly onely in God J
1.97
/?«»£ of God explained in five
things: Ibid.
Being given to, all things by
God-* 1,99
Wee fhould give God the
praife of hii being: 1 , 1 1 1
All things but God are capable
of not being, . 1*14*
What being hee maft have
that is ecemall .• *>*$7
God the firit being. 1, 50
God not capable of any new
being. 2 ;73
Beginning.
Hee that is ecemall mud bee
without beginning. 1 , 1 5 7
Body..
Body .nmft be kept downe .•
2 23
Body.
THE TABLE.
Body , geftures of it ufed in
Oods woithip 2,38
Bufie.
Why men ere fo buff in world-
ly things. 2,131
CaHojf.
We fliould take heed God cafi
us not off- 2,80
The time of Gods cafiing off
unknowne. 2,83
Caufe.
The creatures /riould be with-
out caufe, if they were not
made. 1, 8
God the firft caufe. 1,39
God without all caufe. 1,140
G od a voluntary <:*#/*; 2,181
Change.
Change in the crtature whence
it is: 2,75
Change in u s a token of good :
When we thinke our conditi-
on cannot change, we doubt
of Gods power: 2,195
See Jmferfetl.
Chronologic
Chronology of Scripture cxaft.
Church.
Churches teftimony proves the
truth o f Scripture : 1,58
I Scriptures of greater authority
than the Church: 1,59
God will (hew himfeleuod
in raiding the Churches, 1 ,87
Not to faint in the mifery of
the Churches.
1,109
Chrifi.
Chrifi his humanity alone not
to be woririipped. 2, 45
See Mahomet
Cleave.
What makes us cleave to a
thing: i } S6
Conceive.
GOD is beyond all that wee
OM conceive; 2, 129
Complaint.
Complaint and griefe whence
itarifeth; 1,1,04
Command.
The creature at gOD S com-
mand. 1,1 38
Confufion.
Confufou^vhcn the body rules
the fpirit. x y 2 1
Comfort ,fee god fie Heaven.
Compofrtion.
god without co mpofition. 2^49
O o 2 Coun-
THE TJ®LE.
Comfett, fez Eternity*
Covenant.
How to know we are in w-
ivmtwith God. 2 > *>>
Covenant twofold. 2 >85
Covenant not fruftrate by our
fumes. 2 > $7
Conjlancj.
To fudge of our fpirits byw-
yte<7 in well-doing. 2, 1 1 1
Constancy in ill nothing vvorfe.
2,113
finftancy, to begge it of God.
Ibid.
finfiancy , two meanes to get
' it. i,i 'J
Compiny.
Company y why it is defired.
2,166
Companions that a man may
alwayrmve. M67
Company , the more griefe in
want of it , the ieife wife-
dome. J bid.
ContracliBionfet Infinite.
Content.
To be content with God,thogh
with crofTes. ij^o
To bee content with a flmple
condition. 2,54
Content bred by godlinefle:
2,58
Creature.
Creatures, to learne the vanity
of them. i,fitf
Creatures of themfelves can
doe nothing for us. 1*137
Creatures, difference betweene
God a id them. 1,146
Creatures, not to goe to them
but God. 2,67
Creatures, difference betweene
God andthem in refpefl of
hisuichangeablenes. 2.105
Creatures , not to expeil much
from them; ibid
Creation.
Workes of creation (hew the
greameffe of God. 2, 1 23
Gods omnipotence in the crea-
tion. 2,178
Croffes.
Crofes 9 God doth his good by
them. j 3 4i
C ro Jf es , foith ftrengthened in
them, how. i, 105
See Content,
D.
Pead^Death.
Hee that beleeveth not Chrift,
would not beleeve one riling
from the dead. 1,41
We
THE TA'BLE.
We cannot fee rcafon for many
things till death. 1,103
Death fweetned by walking
wkhGOV : I,l6;
D ecree.
Decree of G r D unchansea
blc,yet unknowne :
2,92
Defend.
gOD is able to defendus: 2,1 66*
Delay.
"Delay of gOD ftould not of-
fend us, why, 1,168
Delay feemes long, why: 1,169
D eftnd, D ependent.
Not to defend on many things :
2,56
Defendent felicity to truft in
the creature. 2, io<5
De fires.
Defires muft bee ftrong that
helpe relolution : 2 ; 1 2 1
How to get ftrong defiresdbid*
Dejpife.
What makes a man deffife out-
ward things: 2,138
Dejlroy.
A man deftrojeth hiinfelf,how :
j, 10
Die, Dying.
\y s lyCC
Heathen gods <^>,therfore falfe
1, bi
Direction.
Men defire company for dire-
ction-. 2,166
Difontent.
"Difcontent, whence it is; 1,123
ArBiftion and profperity difyo-
Jed by g O l D : j 5 40
To be content with g OD S
diff>ofingo£\xs\ ',i*4
Doe, Doing.
We are prefent with GOD
by doing his will. 2, 1 6 1
Toconfider wrut GOT) doth
to us: 2,162
Some things that GO*D can*
not doe, why: 2, 1 82
Double.
Double-minded man who :
2-6*0
Sinful affections make the heart
donble. 2 ,6 1
E
Effects.
Mortifying of lufts a dying iai- \ Three qjfrtfiofa firme affent
I O o j that
7 HE TABLE.
that there is a God. i, 70
Efficacy.
Efficacy of the cieature from
Eternall,Eternity,
God.
137
Enemy.
What en enemy God is to
wicked men: 2,175
End.
All creatures have an «m& 1 ,9
Wee Oiould doe nothing for
our owne ends. 1,146
End of mens callings appoin-
ted by God. 1, 147
When a man makes himfelfe
hisend. 1,148
Ending.
Hee that is etcrnall muft bee
without ending: I ; I 5 7
to advantage.
Enftgnes.
Snfignes of Gods greatneffe.
2,124
Eqnall.
Attributes of Cod equal!. I;jj
Equality of Cods Attributes
proove him omnipotent.
2;l80
Erre^fie Rule.
EJpnce.
£ fence ©f God what. 1 ,94
£]JW of God infinite. 1,14*
Eternity o£ God.
S*
Eternity, 5 things ink; 1,157
Why God muft be eternaH;
1,158
Foure d : ft:rences between the
eternity of God jand duration
of the creatures. 1.159
Eternal/ things to be minded
more. 1,161
Eternity ^v\ exhortation to con-
fiderofit. M65
Eternity, motives to conlider
it. 1, -67
Eternity w\\2t ; 1,168
Love and enmity of God eter-
na/t; 1*171
Hatred and joy in God from
eternity; 2, 78
Counfels of God from eternity;
1,81
EvilL
Things are notalway evi/l that
we think are; 1,42
Everlafting*
God from ever lading $ other
gods new; 1,79
G ods being ever/aiding; 1 , 98
Events.
Events contrary to matis pre-
parations: 1, 39
Exalt.
To exa/t God as God : 1 > 1 3 5
Excellency.
Excellency outward not to be /
m fought i
THE TABLE.
1
fought after: V7
Excellency outward of 3 forts :
Ibid.
F.
Faculties.
Men defire company to exer-
ciih their faculties : 2, 1 66
Faint .kc^hurch.
Faith.
That there is a God, proved by
faith. l; 1 9 AS
Faith what* I, 20
Faith in this that there is a
God fliould be confirmed :
1,61
Faith of dec!: and others differ;
Faith though the fame hath fe-
verallafb; 1,72
Faith Itrengrhened by revea-
ling *Jods name: 1,103
Falfe.
The gods, and religion of the
( dentil z$ falfe: j,8o
The religion of Mahomet falfe
1,82
Feare.
Why we fhould feare God 5
1,171
See Goodmffe.
Fire.
The Spirit as Fire, 1,15
FtB.
The Lord fills heaven and earth
Flee.
God fuch an enemy as the wic-
ked cannotyfo? from: 2, 1 74
Force.
Force in the motion of a fpirit :
Foundation.
Foundation of faith ftable; 2.51
Friend/hip of G od to be eftee-
med; iji*9
Future.
Future things knovvne only to
God; 1,79
G
9PD, that he is: 1,3
ThatthereisaCWZ); i,j
Creatures fhould bcG OD y if
they were made; 1,8
A C70/) fought naturally by all;
M4
That there is a (7 D , confe-
quentsofit. 1,28
Meanes to confirme our faith ,
that there is a GOD; i,68
That GOD is gOD y and
none befides him. 1 ,75
5 Arguments, that there is no
other GOD. lf y$
G O £>,what he is: 1 ,94
goT>, how to conceive of him
inprayer# 2,4^
GOD
THE TABLE.
gOD, how fiid to come and ^
goe: 2,77
GODjhe comfort ofall things
in him. 2,ifc8
See Affettions*
Goody Goodneffe.
The commands of GOD for
ouv good: i>i*7
Eternity makes things infinite-
ly good: i y i6o
To feare $OD for his goodnes:
See obferve.
Government,
government of the world by
See Spirit.
Grace, Gracious.
Grace of God free. '1*25
The Lord is gracious. 2, afi
To goe to God (or grace: 1,65*
See Ltght 3 Sin,Vnchang*ble.
1 Grieve, fee Himfelfe.
Greatnejfe.
greatnejfe of God. 2, 1 2 3
Greatnejfe of God declared in
fixe things: Ibid.
greatnejfe o£ God compared:
2,126
Greatnes of mind to be fought :
2,129
What makes ihe minde^rar .-
2,130
Greatnejfe outward why men
are led away with it ; Ibid.
Greatnejfe of minde how got-
ten* 2, 137
To fearc God for hisgreatnefe.
2,140
H.
Hate.
Pollution of fpirit to hate it :
How to come to hate it: 2,13
Heathen.
PaiTages of Scripture acknow ■
ledged by Heathen. 1,53
Heaven.
No want of outward comforts
in heaven. 2,lQ
See Humble.
Helpe.
No cafe fo defperate but God
can helpe: 2,20$
Hindred.
God cannot be kindred-. 2,52
High.
Not to put our felves to things
too high: i, J49
Himfelfc. 1
1
THE TAftLE.
Himfelfe.
Being of God of himfelfe. f,p8
GOT) may doc things for htm-
FKk i jl44
what he doth that greines mod
for things that conceme him-
fafe. 1,150
Hope.
Hop* of the Saints whereon
built: ifii
Holinefe.
Holincffe of Scripture : i y $t
Holinefe what : 2,37
Holinefe exprefled outwardly :
2 39
HoUncffe of God (Lewes his
greatneflc 3,127
Holy ghofi.
Holy gboft guidedpenmen of
Scripture: X) ^
Humble.
An HumbU man takes heauen
k™ -1 1,111
Humanity : feefHR IS 7.
I
•
lam.
I am, what meant by it : 1,95
Idolatry.
To keepe our hearts from 7«fo-
Utr J: i,88 i
Idolatry of two kinds : Ibid:
Idolatry 1 grounds of it: 1,82
Idolatry to refolve on things
by our owne ftrength; i,i ? z
Image.
Image of God: ^5
Image o: God in the foule dou-
, *>k: ll6
immediate, fee Goverment.
Impure.
The life and doctrine of Mabo:
met impure l$±
Immenfe.
The Immenfty of Gods being:
1,97
Immenfty of Gods being fliews
his greatneflc : 2,127
Immenfty of God : 2,147
Immenftty of God we fhould
r re/oyceinit: 2152
Immenfity G f God we frouid
ftudie it. 2)l$3
Imperfettion.
Imperfeftion negatiize in the
Saints: ljl21
Imperfection where there is
See^elflK h73
Impenitence,
impenitence punniihed in Gods
children : 2,99
Immutable.
Immutability of God 2 72
5: reafons ofGodsImmutabt-
P P lity.
TFiE7A<BLE.
iitj: *,71
Grace initifelfe notimmuuMe:
V»5
Incoflfiancy.
\nconftancy t to be humbled for
it. *>i«*
Incon fancy, two caufes of it.*
2,115
Jnconftmtcj from weakneffe :
2,117
Indeavour.
Indeavour s help 'riot when God
hath caft offa man: a , 83
Indeavour f not taken away by
God? decree; , 1,9* =
Infinite.
God if ftfjttlfti : *i 74
Tp.make a creature infinite %
were a contradttfion: a^t 8d
Sec EJfence, ?re fence.
In+ifft>U.
Ta.be i*vifibte> a property of
aipint.- « f a
inquire.
Somevtfttatin God we muft not
inquire into. 1,100
Injuries.
Injuries of men t why we are fo
afFe&ed with them; a, 1 3 3
How to be patient in injuries :
Infiucncc.
To beleeve there is a God hath
influence into the whole life :
luttifcAtion*
Eaith. (lengthened in matters
oijufttficAtion y whence: 1,71
/*/?, fee JT/&
ludgements.
ludgements fpuituall the grea-
tell: 3,17
ludgements difpenfed by God
now as in former time: 1:98
ludgements of God different ia
time,and meanes, r. ioi
Kill.
fciftsmuftbcJ^W: *; 1.3
Knowledge,
Knowledge experimental! that
there is a God: 161
L
Labour,
Labour y how if is iwcetned :
1:15,
THE 1A&LE.
Latbc.
Performances lame when the
body is nor cxercifed; 1:40
Ldtv.
Law written in mens hearts
proves that there is a God:
Liberty.
Gods prefcnce gives liberty :
1,164
Ltfe.
.God onely the living God :
Lift, the ftiortnefle of it fliould
make us thinke of eternity :
I, 167
Light, i
What makes all outward things
light; 1,163
Prophecies of Scripnif e#atfW*
toafettime: 1,50
God without limits:' 1,1 it
Our obedience to God rtiould k
Hot be limited*.- •*■ t^t
When wee limit God, wee
doubt of his power: 2,195
Lips.
Our fpirits muft be neare God,
as our lips: j, 33
Long, fie Short* .
mmmm - -• fTTft 1 m
Low.
Wee ihould not reft in things
too low: 13149
Gods power can raife from a
low condition: a,ioi
Love.
Gods immutability makes us
love him: i, 88
Love of other things muft be
fubordinate to the love of
God: a, 144
To walkc w ith God a figne of
love: 1,163
Lufis.
l*tts defile the fpirit of man :
The tenth commandcmcnt a-
gainft lu&: t t y
\h&.\ reftrained hateful to God
i * x >9
iLnfis mortified make uscon-
\ ftant in well-doing; *,i 15
. M.
^Magnanimity*
An holy magnanimity 'va eft joy -<
IngbfGod
Mag nzr.imi ij falfe : J (3 \\ A .
Pp 2
THE 7 A $LE
CMahomet.
CMahomet denied two things
inChrift: 1)84
Seefalfe.
<JM.Aiefty<
tMajcftj of Scripture proue the
truth of them: i,$6
CMajefiyoiGOD 1,76.77
LMan. j
That there is a GOD proued
by the making of man : 1^6
Difference betweene the ani-
ons of man and beaft : 1,17
Heathen Gods men : 1,8 1
Matter.
CjOD without matter : 2,127
GOD can Worke without mat-
ter : 2,1 80
Merit.
All that we can doe cannot me-
rit of (]0D: 1,123
Mercie.
CMercieofgOD how it is o-
verallhisworkes: 1,54
(Mercie we fihould goe to C od
fork; ^3
Secludgcment.
CMwde.
To worfhip GOD w ith all
the mtnde. 2 25
See Great.
CMiracles.
Miracles proovc the truth of
the Scriptures: i,^g
Cteafomets. religion wanted
miracles; f> g^
Monuments.
Monuments, none more anci-
ent than thofe in Scripture:
Morrow.
Morrow , not to boaft of it:
i, 128
Move.
THE 7J<BLE.
Mcvc, Motion.
G D not fubjecl to motittt.
1,170
A fpirit meves it felfe and other
things : 2, 3
CMultiflication*
No multiplication in G O D :
Mutability.
How to comfort our felves
in the mutability of things :
1,172
Mutability of che creature for*
gotten: i, 203
N.
Nature.
Tfatur Cytht courfe of it altered
fi'icc the creation. 1,32
Faith ftrengthened ft om Gods
workes in Njture: 2,193
'Need.
[God hath no need of any crea-
ture
VIP3
Nothing.
Outward things nothing in
two refpefts: 1, 131
O.
Oh]ett,ob\ettion.
Single heart iookes but upon
one objett. 2, 60
Objettions againft this princi-
ple , that there is a God :
1,3°
Obfervc.
COB obferveth all wee doe.-
2,158
See Sinne.
■
OmnifBtent.
Omnifotency of <7 OD: t 9 lj6
Omnifotency of (J O D where-
in; V77
*n
Omni-
THE TABLE.
Omnifrefence.
A caution concerning the omni-
frefenceof gOD 1,14
OngindL
Originall of all creatures 1 , 6
Love, wifedome&C originally
in C/OD : it,49
Ownei
Two cafes when God punnifli-
etb hi so whc children.- 1,99
Outward.
toward manftirrsup the in-
wtrds H4P
• .%
P&rts* "
G07):wb*Kp*rtji *,jo
j ......
Perijh.
Why it is nothing to gOD ,
that many prrifi: x f i*7
Particular.
Prophecies of Scripture fartU
h 5°
c*/*r:
Perfticueufc.
Prophecies of Scripture pcrjpi-
cuoufei i,y
Berfttt,
qODxsferfett: X,HO
Perfettton what Ibid
^-differences betweene perfetti.
on in God f and in the crea-
tures: i,ixi
To praife gOD foThisperfetti
on : M 2 ?
4 Signcs of praifing Gods per-
fection. Ibid :
Place.
Afpiritnot held in anyplace:
M
Plcafurc. ,
Tleafurtj, why men are car-
ried away with them: x^ 3 *
Power df GoD every where ;
Pwwr of G O D the end of it .•
S,l?f
Power of g D $ we (hould bo-
tfevifit: *,i*4
foiwr of gO*D doubted of:
; VP7
T#w^r of GOD manifefted:
Paction
Pollution of fpixit to find it out
2,10
Pollution , diredions to finde it
rrajer.
Fervency in prayer one ground
of
THE, TABLE.
, ofit: ,, 7 ,
*Pray agamft pollution offpirit.
2,14
Men mky pray much', yet not
aright. M2
Prayer 9 two times ofit: 2,4;
He that is rejected ofgo<D
cannot pray; 2,93
iV*/^ heard of God now as in
former time. 1,103
Power of God mould make us
in* a,ip8
/V4//}.
*™»y# of men why men are led
away with it i I3 i
Sstnukenctfe.
Prt[cnce,Prcfently
r Prtfixcc of God infinite- a, 14$
How men are /»*/#»*: 2,155
Why God auengeth not fro-
rrefence fcenc m 5. things :
How wtmpreftnf with God.
. Ibid.
How wee make God fr^ft*
withus; %tl6l
Prophets; Prof hecier.
Prophecies in Scripture prove
the truth ofit, j, 50
Poets the Gentiles Prophet s r
1, 81
Providence,
Provtdenee of God, the grcaN
nefleofit proves that there
is no other God.- Jf 79
GreatnefTeofGodfeencinhis
providence. ^ |2 ^
The ground of Gods particu-
hr providence, ljI54
ProvikeMdCafiing of
Pro/per.
Thofe that rruft not in God
wnymcnieaue their prefix .
Fearfclne* in pjftffei whence.-
*>*34
PromJfiuotsJly.
Outward things difpenfed »».
mifcuoHJlj t}l3
Probabilities.
When we are incouraged by
frobabilitie* 1 we doubt of
Godspower.- tflQ ^
Pnnifb y fcetwne.
Purity.
) fxrity of Scriptures prove
them true: J}S $
Purfofes.
n^Hrpofesof qoTX brought to
parte
THE TJ<BLB.
pafle by wayes ynknownc to
us: i i* 6
Strongc lufts breakc ttronge
purpofes : 2,1 1<5
Turpofts 3. hclpesto ftrength-
cnthem: * Jl 7
Turpofes muft be renewed:
*,u8
QL
Quantity.
God fimplc without q utntitj.
*»74
Miracles in Scripture reaU.
MP
Reafon.
Difference betweene faith and
reafon: 1,46
£**/£» for that faith beleeveth.
Ibid.
Reafon raifed by faith. 1,47
Purpofes grounded on reafon.
2,118
Wee muft get ftrong reafons
for our refolution. 2,119
Regard.
We (houldr^Wthe Lord in
three things, 1, 171
Rejoyce, fee Immenftty.
Sec K^dlmighty.
Religion, fie Falfi.
Repentance.
Repentance, how attributed to
God. 2,76*
Gods gifts and calling without
Repentance. 2,84
Refolution,
Refolution, meanes to helpe ic.
Refolution muft be renewed :
2,122
SeeDefire.
Rejett, fee Fray.
Reft.
Of refting in things concerning
amansfdfe. i, 151
Reward.
He that lookes for reward from
men,makes himfcife his end
Reverence.
We fliould reverenceQod why
Righteous.
I God
THE T A%LE.
GOD righteous in his wayes :
Rootc.
The roote of all fin what: i , 66
Rule*
That which goeth by a rule
mayerre: *>i44
We fliould let the Spirit rule :
How to know when the Spirit
beareth r#/r : 2,22
Szzconfufion.
S.
Scandall.
CjOD punniflieth his owne
children in cafe of Scandall :
h99
Scriptures.
Scriptures proved true by faith
3. wayes: 1,48
Scriptures proved by them-
felues: 1, 56
Difference betweene penmen
offcripture and other writers:
1,80
Whence it is that men take the
judgement offcripture rather
then mens fancies: 1 3 70
How to underftand/m/tf ure s :
2,78
Seek.
How to know wxfeeksto Go^i
1,1 3 •
Serve, fervice.
Hethat neglccls GODS fervice
makes him not his end:
1,150
Why we fliould labour to
(erve GOD: l * l 7*
Secure.
GODS power in bringing
downe thofe that zrefecure :
Seeing.
We are prefent with GOD by
feeing of him : 2, 1 60
GOD prefent with us by fee-
ing us: 2,161
Short.
The good the creatures do us is
Jbort : *, J S$
To $0D no time long ot Jbort z
1,160
Sinne.
The pcrfeflion of GOD to bee
vncapable offinnei 1 a 1 2 2
Sinne 3 .things in it ; 1 , 1 66
Sinne and grace to be thought
oncheifly: 1,167
Sinne obferved by GOT) :
2,168
g D therefore Omnipotent
becaufe he cannot/fw: 2, 182
Q_q fee
THE 1AKLR
Set Light*
Simplicity.
Simplicity of God what. *, x
Simplicity of God'provcd by
tfrcaions. # M9
Simplicity , two things in k:
2, Co
Su gu/Mtity.
Sintfenejjh.
SingUneffe of heart what* t$% 7
Singlenejfe to be laboured for.
2,59
Sjckntffe.
Sicknep in the body of the
world* *> 33
Soule.
; A God proved by the foule of
man. MJ
S*Hle y thz a#s of it depend not
or the body- i*i 8
God in the world, as the foule
in the body. 1,23
Spwne*.
Spawne of {innein the lufts of
the fpirit: 2- y 10
Speake.
Speaking to Cj OD makes us
prefent with him. i;i6i
CjO c D prefect with us by. Spea-
king to us; Ibid.
f Hoy? go?) Jp*ak£S\oi\s now;
ly\6l
Spirit;
GODzJpirit: 2,2
What kindeof fpirit God is;
Ibid
4 Properties of a $iri*% Ibid
Gods eye efpeciaily on the fpi-
rit of man. 2, 4
How to fit out Spirits -for com-
munion with-God-' *i 6
Pollution ofjpirit, how hateful!
to God, 2,7
tyir/7 broken pleafeth God.
2,8
Directions for cleaning the Jp i-
ritx 2, 10
Gods government chiefly on
mens Spirits:- 2,25
Spirit GO 3K guides onely :
2,28
Spirit >the guiding of it of great
confequence: 2,29
GOD muft be worfliipped ia
Spirit. *>3*
To feiveGOD in $«** what :
M3
How to conceive of a Spirit:
2,45
See^ tsfdorne, lodgement ;
Stability.
Stability in that we enjoy to be.
begged of (7 Z>; 2,105
Stron-
THE TABLE.
Stronger.
The aflent in the deft fironger
that there is a God, than in
others. l} t 2
Subftantiall.
Perfection in ood fubfiantiall.
1,122
Succeffion.
Cod without/%r^». i jP 8
Hee that is eternall , mud be
without//**- ^##. 1,157
Suffer.
Why men rather finne than
M«* 1, 25
T.
Temptdtions.
Temptations, we muft outbid
ttanu 2, 120
Tejtament.
Teftament both oldc and new
acknowledged by Mahomet.
1,82
Teftimony y f ce Adveffaries y
Church*
Theologk.
Theologie what. ' i, 1
Theolo£> e , wherein it differeth
from other fciences. j 8
Theologie, the parts ofit. ,', 3
Difference in points of 7%w-
*** 1, 5
Time.
Time difpenfed by God. 1,258
All time prefent with God.
1. 159
Time of outward things fhorc
God the Lord of time. 1 ' \ 7 !
£**as a field to be fown.Ibid!
*«** double. 2j '
«SV* Iudgement.
Thoughts.
How to be rid of ill thoughts.
t,i6 9
Together.
God poffdfeth all things w«u
To ^/? i n God.
1. 171
v.
Vanity.
Vanity to refolve in our owne
ftrength. I;I , 3
*to ere At tire.
THE TABLE.
refills.
All outward things earthen
vejfells. 2, 1 05
Vifible.
Miracles of Scripture vifible :
i.4»
Vnderfl ^ an ding.
Ob/ecls of the understanding
of two forts.
i y 21
Vnchangeable.
Men make excufes from this,
that Gods decree is unchan-
geable. *y 95
Ypon what occaiion the do-
ctrine of Gods unchangea-
blenejfe is revealed. 2, 96
The end,and ufe of the dofh ine
of Gods unchangeablenejfe : ;
*>97
To prize things by their un-
changeablenejfe. 2, 1 06
Grace unchangeable. 1*107
Sit pec fee.
Vnmixed.
The perfection of God unmix-
ed. MM
Voluntary, fee Caufe.
VV.
Walk.
To w% with God- 2, 1 59
To walhe with God what :
3,160
StcLove.
Warn.
How faith is ftrengthened in
our wants. 1, 103
Perfection of GOD without
ww;r: 1 j 1 2 2
To make ufe of Gods power in
our wants ^
2,191
Weakne/fe, ,
jVeaknejfe , to regard praife of
men; 2,133 \
Seelnconjlancy.
Weaned.
To ufe outward things with
weaned hearts; 2, 5 7
Weary.
The fbule not weary in its afti-
onj 1, 19
Wheeles.
Obfervations from the wheeles
in Ezek.x. 1,35
Will.
God wills not things becaufe
they are juft , bnt they are
juft becaufe he wills them:
M43
Gods power large as his will:
2,181 j
Meal
THE TABLE.
t
Men doubt more of Gods pow-
er than his wi'l > 2,194
No lode by yeelding to Gods
will: 2, 204
W'tfedome.
Wtfedome carnall oppoftte to
fincerity* 2.65
See Qom$any\
Word.
Word of God unchangeable,
Workes %
Workes of God, the greatneflfe
of them: 1, 78:
Good workes unchangeable :
2, 1 08
Gods greatnefle kcnc in his
workes: *,up
World-
World } thz diffoI.utio» of it pro-
ved; 1>3 i
World, why we are fent into it,
x,i68
World \ God without it as well
as in it; 2,148
God able to make other worlds
1.149
Worfiip, fee Spirit } ChriJl.
Worth :
Want of worth in us muft not
difcourage us frorncomming
to God. 1, 125
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