judge of thy selfe as we use to esteeme of one another Now let a man be unconstant one that we can have no holde of that is as fickle as the weather that will resolve upon such a thing to day and change his minde to morrow what ever learning or excellency or what kindnesse soever there is in this man we regard him not because he is an unconstant man Now learne thou to doe so with thy selfe to aske thy selfe that question Hast thou not had many resolutions that never came to any endeavours Hast thou not begun many good workes and never finished them Hast thou not found that property of folly in thee To begin stil to live Stultitia semper incipit vivere If this be thy case learne to abhorre thy selfe for it and to be ashamed for all is nothing till we come to a constant and unchangeble resolution So that we come to set it downe with our selves as an inviolable law this is a duty and I will doe it whatsoever it cost me this is a sinne and I will avoid it whatsoever come of it This is a resolution that Daniel takes up Dan. 1.8 He determined in his heart that he would not be defiled with the Kings meate and such a resolution they were exhorted to in Acts 11.23 With full purpose of heart to cleave unto God It is translated full purpose but the words are with a decree and full resolution of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is when a man doth not lightly put himselfe upon an holy course but takes up a strong resolution to goe through with it such a resolution as Pauls was Acts 20.22 he knew what bands did waite for him as for theeves it was no matter he was bound in the spirit All is nothng I care not sayes he so that I may fulfill the Ministery committed to me Such a resolution we should have And according as thou findest thy selfe able to doe this so thou shouldest judge of thy selfe A man that is on and off in his wayes Salomon compares him to a City whose walls are broken downe that is if a temptation come and set upon him it hath free entrance and the temptation comes in because his soule was without guard and ward But on the other side a man that doth not stand trifling with the Lord to say I wish I could and I am sorry that I cannot but he will goe through a good course such a man is like to a City which hath walls round about it that if a temptation come there is something to keepe it out I say as thou art to judge of other things by the mutability of them so of thy selfe There is nothing better than to have a peremptory resolution in well-doing to be constant therein and there is nothing worse than to bee peremptory in evill Vse 6 If God be immutable then thou knowest whither to goe to get this constancy to make thy selfe unchangeable and immutable and constant in well-doing For for what end hath he revealed to us that he is unchangeable is it not for our use Sure it is even to teach us that when we finde our selves subject to mutability wee should goe to God and beseech him to establish our hearts No creature is able to doe it Every creature is mutable onely so farre unchangeable as he maketh it to be so he onely is originally unchangeable all friends and all other things in the world are no further unchangeable than he communicates it to them as was said before and the same is true of thine owne heart and of thy purposes Therefore thou must thinke with thy selfe and make this use of the unchangeablenesse of God that hee onely can make thee unchangeable Therefore when a man wants direction hee must goe to GOD Iam. 1.5 he is onely wise and can shew a man what to doe when he is in a strait And upon the same ground when thou seest that thou art unconstant goe to him that is unchangeable that can make thee constant and desire him to fixe thy quicke-silver to ballance thy lightnesse and that he would settle and fill that vaine and empty heart of thine with something that may stay and establish it There is no other way all the meanes that can be used all the motives that can be put upon a man all the reasons that can be brought are not able to make us constant till GOD worke it in us and for us Therefore the onely way is to give GOD the glory of his immutability to goe to him in a sense of thine owne unconstancy and say so Lord thou hast revealed thy selfe to be unchangeable that wee may seeke it of thee and finde it in thee thou alone art originally and essentially so no creature is any further than thou doest communicate it to it Therefore doe thou LORD make mee stable and constant in well-doing Grace it selfe of it selfe is not immutable for it is subject to ebbing and flowing and the reason why we doe not quite lose it is not from the nature of grace as if it were immutable but because it comes from and stickes close to Christ. Therefore goe to him he is the roote that communicates sappe and life to thee because thou abidest ingrafted in him Object But the Lord doth this by meanes it is not enough to pray and to seeke to him to make me unchangeable so much as humane infirmity can reach but I must use the meanes also Answ. It is true he doth it by meanes and if you say what are those meanes I will shew it you briefly You shall finde that there two causes of unconstancy or mutability or ficklenesse and if you finde out what the causes are you will easily see the way to helpe it First Strength of lust that causeth men to be unconstant Iames 4.8 Cleanse your hands ye sinners and purge your heart you wavering-minded what is the reason that the Apostle bids them to purge their hearts that were wavering-minded but because that corruption and those unruly affections that are within cause us to be unconstant to waver even as an arrow shot with a strong hand that the winde makes to fly unconstantly so a man that resolves upon a good course and takes to himselfe good purposes and desires he having some lust in him these thrust in and make him unstable therefore purge your hearts you wavering-minded As if he should say the reason why you are not stable is because you are not cleansed from these corruptions which are the cause of this unconstancy So Psal. 5.9 There is no faithfulnesse in their mouth their inward part is very filthinesse c. The reason why there is no constancie in their speech life and actions is because within they are very corruption that is the sinne that is within is the cause of all the wavering that is in the life of man were it not for it there would be no such unevennesse in our lives
he cannot change it suddenly But it is not so with God hee can alter a thing as easily to the left hand as to the right and that in an instant Object But what dependance is there between things doe we not see strange things come to passe that we can see no reason for as the Churches overthrowne the godly afflicted the wicked exalted Answ. Well saith the Lord this is to bee considered further that one wheele is within another and the wings of the Angels are one within another there is a sutablenesse and an agreeablenesse betweene them so that take the changes of a thousand yeares and if you summe them up you shall finde them as wheeles one within another Therefore I would summe up the answer thus this deceives us we look upon Gods providence in some few particulars only that we looke upon a wheele or two and not as they are one within another for then indeed we should see things that might cause us to wonder as we see Ioseph an innocent man lying in disgrace and imprisonment and David though innocent yet a long time disgraced in the Court of Saul and afterwards Shimei cursing him yea wee see Iesus Christ himselfe delivered and condemned for an impostor and that by witnesses and in a legall manner so we see Paul one that was a man full of zeale yet accounted one of the worst men that lived in his time and Naboth an innocent man condemned to death by witnesses stoned and who shall rise againe to shew his innocencie If you looke but upon a wheele or two you shall finde the Church ready to bee swallowed up in Esters time but if you looke upon them all at once then you will see that these passages have eyes in them and that they have Angels and the Spirit to guide them As for example looke on all the wheeles of Iosephs life you shall see the envie of his brethren selling him to the steward of Pharaohs house and there his falling out with his mistresse his casting into prison and there meeting with Pharaohs officers he was thereby made knowne to Pharaoh and so he became great in Pharaohs Court and then you see it is a goodly worke So in David take all the wheeles together and you shall see a glorious work how God brought him along to the Kingdome God was with him and wrought his works for him when he did sit still and when his hand was not upon Saul then he sent the Philistines to vex him and to end his dayes and first hee gave David the Kingdome of Iudah and then afterwards Abner and Isobosheth fell out about a word and one of them was slaine and then also came two wicked men and tooke off the others head and so came home the whole Kingdome of Israel into his hand So also in Esthers time take all the wheeles together and you shall see an excellent act of Gods providence when the Church was ready to be destroyed when the neck was upon the block and the sword drawne out ready to strike and that that night the King should not sleepe but that a booke must be brought and rather that than another and that the place should be opened where he should finde Mordecai his revealing of the treason against him and thereupon the decree was revoked and the Church delivered I say take all these together and we shall plainly see that in this strange administration of things there is still a providence and that there are eyes in the wheeles and a spirit to guide them Object 3 If there be such a God that made the Heaven and the Earth what is the reason then that wee see things are brought to passe by naturall causes If there be a cause for such a thing the effect doth follow when there is no cause then the effect doth not as a wise man doth bring a thing to passe but the foolish miscarry in them we see the diligent hand maketh rich and hee that labours not hath nothing and things that are strong prevaile against those that are weake and so God is forgotten in the world and his wisdome and power is not seene Answ. 1 It is not so God doth carry it often another way as it is Eccles. 9.11 Alway the battell is not to the strong but chance and accident befall them all that is the LORD of purpose doth often change them that his power and might may be seene We see often that Princes walke on foot like servants and servants ride like Princes as in Chap. 10. that is things doe not alwayes come to passe according to their causes for when the cause is exceeding faire to bring forth such an effect yet we see it is an abortive birth and such things come to passe that we looked not for as he that was diligent many times comes to povertie the wise doe often miscarry in bringing their enterprises to passe Answ. 2 Though the immediate cause produceth the effect yet who is the first cause As for example though folly be the cause that such a businesse doth miscarry yet who is the cause of that folly It is sin that bringeth destruction and doth precipitate a man thereunto but who is it that leaveth men to their sins and lusts You see what was the immediate cause of the losse of Rehoboams Kingdome the ill counsell that was given him by the young men but who was it that fitted the cause thereunto was it not the Lord So on the contrary wee see that godlinesse is the cause of good successe and makes men to prosper but who is the cause of that cause is it not the Lord himselfe Object 4 But oftentimes it is ill with those that are good and well with those that are wicked the wicked prosper many times when it goes ill with those that feare the LORD oftentimes it commeth to the wicked according to the worke of the righteous and contrarily If there be a God what is the reason that this comes to passe Answ. It is certaine that whensoever any wicked man doth an evill act and a good man doth well and serveth the Lord with a perfect heart that there is a sentence of good and evill goes with it but God doth often suspend the reward to the godly and of punishment to the wicked the execution of them is deferred Besides we are often mistaken for that which we thinke to be ill to us is many times for our good and that which we thinke is very happie and prosperous may be hurtfull to us As for example when Iacob came from Laban GOD said to him Be not afraid I am with thee and I will doe thee good You see Iacob was no sooner gone but Laban follows him and would have done him much hurt had not the Lord taken him off No sooner was Laban gone from him but Esau comes against him and when the Lord had rescued him from him when he was come neerer home when he might have
therefore must come to the originall for nothing is borrowed but it is from another and not from it selfe therfore seeing the creatures have but a part of being it presupposeth that there is a whole that there is an immense being that is of himselfe and from himselfe and hath it not from any creature Lastly there is nothing that the eye hath seene or that the eare hath heard but it is possible not to be there is almost nothing but is subject to corruption but if it be not so yet they have a possibility not to be as the heavens though they are not corrupted yet they may be now whatsoever hath a possibility not to be it is certaine that it was not that which was not is brought to a being by him that is so that you must come to something which is that is the cause that is the beginning and ending that is without cause that is α and ο he that was and that is to come Now we come to application Vse 1 If the Lord be without all cause this we may gather then that he doth not will any thing because it is just or desire it because it is good or love any thing because it is pleasant for there is no cause without him all perfection is in him originally The creatures indeed desire things because they are good and love them because they are pleasant because they seeke for perfection out of themselves because they are caused by that which is out of themselves but this is not so in God who is the first cause because of the first cause there is no cause and of the first reason there is no reason to be given Looke whatsoever is in the creature what justice or excellencie it comes from God and if he should will any thing for this cause because it is good there should be a reciprocation which is impossible I speake this for this end that in our judging of the waies of God we should take heed of framing a modell of our owne as to thinke because such a thing is just therefore the Lord wils it the reason of this conceit is because we thinke that God must goe by our rule we forget this that every thing is just because he wils it it is not that God wils it because it is good or just But we should proceed after another manner wee should finde out what the will of God is for in that is the rule of justice and equity for otherwise it was possible that the Lord could erre though he did never erre that which goes by a rule though it doth not swarve yet it may but if it be the rule it selfe it is impossible to erre As if the Carpenters hand be the rule he strikes a right line The Angels and creatures have a rule and therefore may erre but it is not so with God and therefore what God wils is just because he is the rule it selfe therefore in the mysteries of predestination we are to say thus with our selves Thus I finde the Lord hath set it downe thus he hath expressed himselfe in his Word such is his pleasure and therefore it is reason and just such against which there can be no exception Vse 2 If God be without all cause then he may doe all things for himselfe and for his owne glory because he that hath no cause above or without himselfe he needs not doe any thing but for himselfe The Angels they have a cause above and without themselves therefore they must doe nothing for themselves but for another Rom. 11. last Of him are all things therefore to him be glory that place shewes us a ground of this why wee must not expect that God should doe any thing for any other end for any other creature in the world for having no end above himselfe it is impossible that hee should have any end but himselfe Prov. 16.4 The LORD hath made all things for himselfe yea even the wicked for the day of evill Whereas this objection might be made Will he cast men to hell will hee damne them for his owne glory Yes saith he all his actions even that also is for his own sake Rom. 9.22 there it is more large What if GOD willing to shew his wrath and to make his power knowne endured with much long suffering the vessels of wrath filled to destruction c. This is enough he hath no end no cause above himselfe and therefore it is reason enough he doth it because he will doe it And this is a thing to be observed out of the 19. and 20. verses where the same reason is given that we now speake of Who hath c. saith the Apostle if you looke on God and the creatures you shall finde this difference betweene them all the creatures are made as pots are made by the potters and therefore as they have an author of their being so they doe serve for another end so that the potter he may appoint what end hee will and no man can say why doest thou it So God because hee is the first cause hee may have what end he will and no man can say why doest thou so hee may make some vessels of honour and some of dishonour and all for himselfe and his owne glory therefore when you see that he did not spare the Angels but cast them downe into hell there to be reserved in chaines of darknesse till the last day when you see him not sparing the old world when you see him suffering the Gentiles to walke in their owne wayes when you see him to suffer a great part of the world to be damned and to perish when you see him let the Churches to be made havocke of you should be ready to say thus To him be glory for ever that is you should not murmure against him but glorifie him and reverence him for ever for he may doe all things for himselfe And this is the reason that is rendred Matth. 20.15 16. May not I doe what I will with mine owne He gives it there as the reason why many are called and few chosen why the Iewes were first and the Gentiles last why he let goes many probable men and chooseth the worst saith he May not I doe with mine owne what I will Beloved this difference is to be observed betweene the creatures and God there is no creature can say of any thing that this is mine owne because he made it not they are not the masters of them but God may doe what hee will what he pleaseth because they are his owne If God will take a few out of a Nation and destroy all the rest who can say any thing to him they are his owne as he is without all cause so he is without all end Now as this is of use to justifie God in that it is his property to be without all cause so it may teach us Vse 3 That man may not doe any thing for his
all men Such ingenuous simplicitie lodged in depth of wisedome Holinesse of life so set in honour and esteeme and immoveably settled with evennesse of vvalking in midst of all vanities Such humilitie in height of parts gratiousnesse of heart in greatnesse of minde So rare fixt and happy a conjunction in an house so eminent doth not fall out without a generall observation To your Name and Honour therefore wee present it most Noble LORD as the last Legacie bequeathed by him to the Church as a pledge of our service and a counterpane of your Lordships most raysed thoughts and resolutions And likewise unto others as honoured vvith your Lordships name that those vvho studie either men or bookes may reade these SERMONS together with your Lordships VERTVES each as the coppie of the other to invite them to the imitation of the same And that the VVorld which like that Indian Monarch accounts such true Pictures of the beauty of Holinesse as this to bee but counterfeit because not tawnie like their owne and looke upon so high Principles of Godlinesse as emptie notions raised up by art and fancie to make a shew may see and know in you the true reall uniform subsistence of them and that God hath indeede some such living walking Patternes of his owne Great Holinesse and more transcendent Graces VVhich Graces Hee who is the God of all Grace increase and perfect in your Lordship here that hereafter you may be filled with all the fulnesse of him So pray Your Honours ever to be commanded THOMAS GOODWIN THOMAS BALL THat there is a God proved Page 5 1 By the Creation Ibid. By the law written in mens hearts Page 13 By the Soule of man Page 15 VSE 1. To strengthen faith in this Principle Page 22 VSE 2. What consequences to draw hence Page 28 Objections against this Principle Page 30 2 That there is a God proved by faith Page 19.45 The Scripture proved true by foure things Page 48 VSE 3. To confirme us in this Principle Page 61 Difference in the assent of men to this Page 62 4 Meanes to confirme our Faith in this Page 68 Three Effects of a firme assent to this Principle Page 70 3 That there is no other God but GOD. Page 75 Five Arguments to prove that there is no other God Page 76 The gods and religion of the Heathens false proved three wayes Page 80 Religion of Mahomet false Page 82 VSE 1. To beleeve that our God is God alone and to cleave to him Page 85 VSE 2. To comfort us in this that God will shew himselfe the true GOD in raising the Churches Page 87 VSE 3. To keepe our hearts from Idolatrie Page 88 Three grounds of Idolatrie Page 89 What God is Page 94 Doctrine God only and properly hath being in him Page 97 What the being of God is explained in five things Ibid. VSE 1. There is something in Gods Essence not to be inquired into Page 100 VSE 2. To strengthen our faith and incourage us in wants and crosses Page 103 VSE 3. To give God the praise of his being Page 112 VSE 4. To learne the vanitie of the creatures and the remedie against it Page 116 Attributes of God of two sorts Page 119 The First ATTRIBVTE The perfection of God Page 120 Five differēces between the perfection of God and the creatures Page 121 VSE 1. All that wee doe cannot reach to God to merit Page 123 VSE 2. To see the freenesse of Gods grace Page 125 VSE 3. To goe to God with faith though wee have no worth in us Ibid. VSE 4. God hath no need of any creature Page 126 VSE 5. Though many perish it is nothing to God he is perfect Page 127 VSE 6. Gods commands are for our good hee is perfect Ibid. VSE 7. To give God the honour of his perfection Page 129 Foure signes of exalting Gods perfection Ibid. The creatures of themselves can doe nothing for us in three respects Page 137 The Second ATTRIBVTE God without all causes Page 140 Reason 1. Else something should bee before him Ibid. Reason 2. That which hath a part receiveth it from the whole Page 141 Reason 3. All other things have a possibility not to bee Page 142 VSE 1. God wills not things because they are just but they are just because he wills them Page 143 VSE 2. God may doe all things for himselfe and his owne glorie Page 144 VSE 3. We should doe nothing for our owne ends but for God Page 146 Eight signes to know whether a man make God or himselfe his end Page 148 The Third ATTRIBVTE Doctrine God is eternall Page 156 Five things required in Eternitie Page 157 Reasons why God must be Eternall Page 158 Foure differences betweene the Eternitie of God and the duration of the creatures Page 159 Consect 1. God possesseth all things together Page 159 Consect 2. Eternitie maketh things infinitely good or evill Page 160 VSE 1. To minde more things Eternall Page 161 Motives to consider Eternity Page 167 VSE 2. Not to be offended with Gods delaying he hath time enough to performe his promises being Eternall Page 168 VSE 3. To consider Gods love and enmitie are eternall Page 171 VSE 4. To comfort us against mutabilitie of things below Page 172 VSE 5. God is Lord of time Page 174 PART II. The Fourth ATTRIBVTE God is a SPIRIT Page 2 Foure properties of a Spirit Ibid. VSE 1. Gods eye chiefly on our spirits therefore they must be kept fit for communion with him Page 4 How to fit our spirits for communion with God Page 6 Directions for cleansing the spirit Page 10 VSE 2. Gods government chiefly on the spirits of men Page 25 Proved by 3 Demonstrations Page 28 VSE 3. To worship God in spirit Page 32 Which consists in three things Page 33 What necessity of the gestures of the bodie in Gods service Page 38 How to conceive of God in prayer Page 44 The Simplicitie of GOD. Gods simplicity proved by sixe reasons Page 48 Consec 1. To see what a stable foundation faith hath Page 51 Consec 2. God cannot be hindred in his workes Page 52 Consec 3. The Attributes of God are equall Page 53 VSE 1. To labour to bee content in a simple condition Page 54 VSE 2. To labour for singlenesse of heart Page 59 Two things in simplicitie Page 60 VSE 3. To goe to God rather than to the creatures Page 67 The Fifth ATTRIBVTE Gods immutability Page 72 Five Reasons of Gods immutability Page 73 Two Objections against Gods immutability Page 76 Consec 1. How to understand severall places of Scripture Page 78 Consec 2. Love and hatred in God eternall Ibid. VSE 1. Take heede of provoking him to cast us off Page 80 The time of Gods casting off a man unknowne Page 83 VSE 2. Gods gifts and calling without repentance Page 84 How to know vvee are in Covenant vvith God Page 85 The unchangeablenesse of God takes not away endevour Page 93 The occasion end and
that testimony which is written in the hearts of men Now you know that all Nations do acknowledge a God this we take for granted yea even those that have been lately discovered that live as it were disjoyned from the rest of the world yet they all have and worship a God those Nations discovered lately by the Spaniards in the West Indies and those that have beene discovered since all of them without exception have it written in their hearts that there is a God Now the strength of the argument lies in these two things 1 I observe that phrase used Rom. 2.15 It is called a law written in their hearts Every mans soule is but as it were the table or paper upon which the writing is the thing written is this principle that we are now upon that there is a God that made Heaven and Earth but now who is the Writer surely it is God which is evident by this because it is a generall effect in the heart of every man living and therefore it must come from a generall cause from whence else shall it proceed no particular cause can produce it if it were or had beene taught by some particular man by some sect in some one Nation or Kingdome in one age then knowing the cause wee should see that the effect would not exceed it but when you finde it in the hearts of all men in all Nations and ages then you must conclude it was an universall effect written by the generall Author of all things which is God alone and so consequently the argument hath this strength in it that it is the testimony of God 2 Besides when you see every man looking after a God and seeking him it is an argument that there is one though they doe not finde him it is true they pitch upon a false god and goe the wrong way to seeke him yet it shewes that there is such a Deity For as in other things when we see one affect that thing which another doth not as to the eye of one that is beautifull which is not to another yet all affecting some beauty it is an argument that beauty is the general object of all and so in taste other senses So when we see men going different waies some worshipping one God some another yet all conspiring in this to worship a God it must needs argue that there is one for this law ingraven in every mans heart you will grant that it is a work of Nature at least and the workes of Nature are not in vaine even as when you see the fire to ascend above the aire it argues that there is a place where it would rest though you never saw it and as in winter when you see the Swallowes flying to a place though you never saw the place yet you must needs gather that there is one which Nature hath appointed them and hath given them an instinct to flye unto and there to be at rest so when you see in every mans soule such an instigation to seeke God though men never saw him and the most goe the wrong way to seeke him and take that for God which is not yet this argues there is a Deitie which they intend And this is the third The last argument is taken from the soule of man the fashion of it and the immortality of it First God is said to have made man after his owne Image hee doth not meane his bodie for that is not made after the Image of God neither is it only that holinesse which was created in us and now lost for then he would not have said Gen. 9.6 He that sheds mans bloud by man shall his bloud be shed for in the Image of GOD made hee man The principall intent of that place is for ought I can see or judge of that Scripture speaking of the naturall fashion of things and not of the supernaturall graces it is to expresse that God hath given a soule to man that carries the Image of God a likenesse to the Essence of God immateriall immortall invisible for there is a double Image of God in the soule one in the substance of it which is never lost another is the supernaturall grace which is an Image of the knowledge holinesse and righteousnesse of God and this is utterly lost But the soule is the Image of the Essence of God as I may so speake that is it is a spirit immateriall immortall invisible as he is hath understanding and will as he hath he understands all things and wils whatsoever he pleaseth And you see an expression of him in your owne soule which is an argument of the Deitie Secondly besides the immortalitie of the soule which argues it came not from any thing here below but that it hath its originall from God it came from GOD and to GOD it must returne that is it had not any beginning here it had it from him and to him againe it must returne For what is this body wherein the soule is it is but the case of the soule the shell and sheath of it therefore the soule useth it but for a time and dwels in it as a man dwels in a house while it is habitable but when it is growne ruinous he departeth the soule useth the body as a man doth a vessell when it is broken he layes it aside or as a man doth an instrument whilest it will be serviceable to him but when it is no longer fit to play upon he casts it aside so doth the soule as it were lay aside the body for it is but as a garment that a man useth when it is worne out and threed-bare he casts it off so doth the soule 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 consider the great acts of the soule which are such as cannot arise from the temper of the matter be it never so curious As the discourse of the soule from one generall to another the apprehension of so high things as God and Angels the devising of such things as never came into the senses For though it be true that sounds and colours be carried into the understanding by the senses yet to make pictures of these colours and musicke of these sounds this is from the understanding within So the remembrance of things past observing the condition of things by comparing one with another Now looke upon bruit beasts we see no actions but may arise from the temper of the matter according to which their fancie and appetite are fashioned though some actions are stronger than others yet they arise not above the Well-head of sense all those extraordinary things which they are taught to doe it is but for their food as Hawkes and some Pigeons it is reported in Assyria that they carry Letters from one place to another where they use to have food so other beasts that act dancing and
expected some rest after his weary journey yet then his daughter was ravished and his two sonnes were rebellious and committed murther after that Rachel died and Deborah who was Rebeccah's nurse who was a good woman and therfore a great losse to his family after all this a famine fell upon him yet for all this God said that he would doe him good and doubtlesse God was as good as his word and hee did him good for that medicine is good that doth us good though it be bitter and so was it with these afflictions So Paul he prayed that he might have an happie journey to Rome and no doubt the LORD heard his prayer as appeareth by the Lords appearing to him yet see what a kinde of prosperous journey he had what a deale of trouble did he meet with Being in great afflictions he went to Ierusalem thinking there to be comforted by the Saints and when he came thither hee went into the Temple thinking he had well provided for himselfe but then he was hardly entertained put into prison and sent bound to Caesarea and afterwards was in many perils upon the sea And this was the prosperous journey that Paul had and surely it was happie and did much good to his owne soule whereby he did good to others a journey that led him into many experiments of Gods providence and goodnesse towards him therefore wee must not judge according to the outside or that which the world accounts of and appeares to be evill for they may be causes of much good to us therefore Saint Iames wils us Iames 1.2 3. to rejoyce when wee fall into divers temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is but a triall of your faith These varieties of afflictions are as fire to cleanse your faith and make it shine more and grow more therefore saith he rejoyce when you fall into variety of them for the variety of them will cure that variety of evils and diseases in us as poverty may do that which sicknesse cannot do and imprisonment may heale that which povertie or disgrace cannot doe c. So on the contrary those good things are not alwayes good which we account good as when a man goes on from one good blessing to another and is carried with a prosperous wind and findes no change in any thing this may also tend to his hurt and destruction as the other to his salvation these slay the foolish even as the other save the godly for these often-times doe make the soule fouler and fouler and make it to be more rustie This want of changes makes men to depart from God and fall into evill whereas the other makes us the more carefully to cleanse our wayes and to cleave more firmely to him Therefore let us take heed that we be not deceived about these evils Object 5 What is the reason then that as dies the beast so doth man die to our appearance there are none that rise from the dead indeed if one should come from heaven or hell and bring us word what is done there wee should beleeve it but when did any ever heare of such a thing Answ. You have more than if a man should come from the dead from either of these two places for you have Christ come into the world from the bosome of the Father and he hath brought us newes what is done there Besides we have God himselfe 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 Moses upon Mount Sinai and hee would have done it to this day but that our weaknesse cannot endure the mightinesse and greatnesse of his Majestie but would say as the people did Let not the Lord speake to us any more lest we die but let MOSES let him send his messengers let him speake no more Againe the Spirit whereby the Prophets and Apostles spake to us was it not sent from heaven Againe suppose one should come from either of those two places would you beleeve him It might be a false relation would you beleeve him without further ground But it is a direct answer which our Saviour giveth to this question Luke 16. the two last verses it was the objection of Dives if there came one from the dead againe they would beleeve it Abraham answers They have Moses and the Prophets and if they will not beleeve them they will not beleeve though one should come from the dead as if he should say these carry greater evidence in them they have more power to confirme the truth that they delivered that it came from the great God of heaven and earth than if a man should arise from the dead if we consider the many miracles which they did and holy life which they led Object But if you will say that indeed for the declaring of things and for the confirmring of truths there is more evidence in these than if one did arise from the dead but if one should come from the dead this would be much to shew the eternitie of things and the immortality of the soule Answ. If this be so you see that men have risen from the dead as when Christ did arise then many arose from the dead THE THIRD SERMON HEBREWES 11.6 He that commeth to God must beleeve that God is c. NOw we proceed to that which remaines we will shew you how this point is made manifest to you by faith that GOD made the Heavens and the Earth It is done after this manner When you beleeve the Scriptures to be true and finde this set downe in the Scripture that God made Heaven and Earth then you beleeve that there is an eternall Deity that is the Author and Maker of all these things and thus faith gathers the conclusion Object If you aske me how faith differs from reason and how this second proofe differs from the former Answ. 1 I answer after this manner There is a double assent One is a doubtfull assent which we call Opinion that is when we assent to the one part so as we feare the contrary to be true The other is a firme assent and this is two-fold Either it is grounded upon reason which we call Knowledge or else is grounded upon the authoritie of him that reveales it and this wee call Faith And the difference of them stands in this The objects of the first which wee call Knowledge are naturall things such as God did not reveale himselfe but they lye before us and reason can finde them out but Faith beleeveth things that are revealed by God yet so as that there is no reason for them as well as for the other For if one come and tell you any thing and if you beleeve it you can give a reason of it and why you beleeve it aswell as of any other naturall conclusion as that he is a wise man and one that I know will tell the truth
the Lord the efficacie that they have to doe us hurt or good is from him and not from themselves If God will say to the creature Goe and doe such a man good it will doe it because there goes a concourse of efficacie from him to doe it So if he say to a creature Goe to such a man and afflict him it will doe it though it be never so small and meane a creature therefore of themselves they neither doe good nor hurt the efficacie that they have is from him and not from themselves they are meere instruments and if God withdraw his blessing and cursing they can doe us neither good nor hurt Answ. 2 We say that they are nothing because they are at his command if he would doe us good hee never wants one to send of his errand if he will make a man rich he wants not wealth it is at his command if he will give a man friends he can fetch them againe if all thy friends be present yet they stirre not unlesse he command The rich and the poore they meet together but the LORD makes them both And in this regard riches are said to be nothing Prov. 23. Riches take to themselves wings and fly away And why doest thou set thy heart upon that which is nothing That is they goe and come at his command and therfore they are to be accounted as nothing If a man see a flocke of the best fowle on his land yet he looks upon them as nothing to him because they have wings and will fly away and you should thinke so of all things else that they have wings that they goe and come at his command that they are nothing because they are nothing to you Answ. 3 They are nothing because they can doe but little good and that which they do is of no continuance and therefore they are said to be vanitie So that put the case that they have some efficacie in them when yet they are acted by the Lord yea put the case that they were at their owne command as they are not yet they can doe but little good and that is of so short continuance that therefore they are vanity they are nothing because they are little more than nothing as Salomon calleth them all things under the Sunne are vanitie they are emptie things and that which is under the Sun cannot reach above the Sunne and therefore they are said to be vanitie Object But if you say that they are great things and therefore you see how the Prophets did magnifie them and did set forth the greatnesse of afflictions in the want of them Answ. I answer that they are of use indeed in regard of the weaknesse of the creature and the continuance of this life but if they be compared to eternitie they are nothing and againe if the Lord be with us in the want of them they are nothing if the Lord send us afflictions and give us his favour and the light of his countenance it is nothing if he send us into prison if he be with us it will be nothing As on the contrary if a man had a brave Palace and God was not with him if he did withdraw his favour from him all were nothing The second Attribute of GOD. The next Attribute which likewise may bee drawne from this place is this That GOD is the first without all causes having his being and beginning from himselfe This I finde set downe in Rev. 1.8 I am ALPHA and OMEGA the beginning and the ending saith the LORD which is which was and which is to come the Almightie that is what Alpha and Omega are in the letters that I am to the creatures I am the first and the last that is if I should suffer the creatures to fall then I should be the last and I am He they would returne unto Rev. 3.14 Christ according to his God-head is said to be the beginning of the creation of GOD Isai. 44.6 I am the first and last The meaning of it is that he is without all causes that he is from himselfe and by himselfe and of himselfe and for himselfe Rom. 11.36 that is he is the first hee never had any efficient cause as all the creatures have that which hath no efficient cause hath no end that which hath no end hath no forme for the forme doth but serve to carry a thing to such an end that which hath no forme hath no matter for the matter is dependent on the forme and so consequently he is without all cause But wee will shew you the grounds of this they are these three He is without all cause for if there were any cause of him that cause must needs be caused either from some other or from it selfe not from any other for then there should be something that is before the Lord that is better than he from whom he receives all things but that cannot be for then it should be God and not the Lord and it is not from it selfe because nothing is the cause of it selfe for then it should be before it selfe and it should be better than it selfe for the cause though it give the same that is in it selfe to the effect as the father to the sonne yet the cause is better because that which gives is better than that which receives Againe it should be different from it selfe for the cause is different from the effect therefore it must needs be that he is without all cause and the first and the beginning of all the creatures of God Wheresoever you see any thing that hath but a part of another it must needs receive it from some whole and if it doth receive it from that which is but a part yet by degrees it must come to some whole as to the fountaine as for example if iron or wood be on fire c. they have but a part of that element which argues that there is some whole But it may be said Answ. That cannot be because whatsoever hath any thing originally must have the whole and not a part as the Sunne because it hath the light originally therefore it hath not a part but the whole though afterward it gives light to many so a 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 the creatures and you shal 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 GOD blessed for ever Besides it argues that he hath that wholenesse of being from himselfe for he that hath but part of a thing doth borrow it and
torches appeare to be nothing when wee looke upon the Sunne so if we could consider aright of the greatnesse of God all the faire speeches of men would be as nothing Now the way to get this magnanimity is to beleeve this greatnesse of God and to consider that wee are the sonnes of God and heires of heaven the cause of this pusillanimity is the want of faith If wee did beleeve that we were the sonnes of God and did beleeve that GOD would be with us that he was so great a GOD and that hee did stand by and second us we should not be so fearefull as we are Therefore strengthen your faith that you may have your mindes inlarged that so you may walke without impediments and be perfect with him as it is said of Abraham that hee was perfect with God in all his wayes FINIS THE SIXTEENTH SERMON EXOD. 3.13 14. And Moses said unto God Behold when I come unto the children of Israel and shall say unto them the God of your fathers hath sent mee unto you and they shall say unto me what is his name what shall I say unto them And God said unto Moses I AM THAT I AM c. Answ. IF you aske the question Quest. How a man shall come to this greatnesse of mind what rise it hath from the greatnesse of God I answer First it ariseth thus from it When a man considers that GOD is so exceeding great and that hee hath interest in him that will make him to despise all other things as small things in comparison of him Indeed if GOD was great and we had no interest in him then there was no cause why wee should take to our selves this magnanimity upon any such ground but seeing that he is so great and that his greatnes shall be improved to our advantage what addition can any thing else make unto us You shall see that Paul raised his heart upon this ground Phil. 3.8 considering the priviledges that hee had in Christ this makes him to account other things as nothing Hence in Iames 1.10 Let him that is of a high degree rejoyce in that hee is made low that is let him rejoyce that hee is inabled to looke upon his riches which he did so highly magnifie before to thinke them as nothing but as fading flowers let him rejoyce in it because now he is made a greater man because he seemes too bigge for them they are no such things as before he thought them to be not that they are made lesse but because he is exalted and lifted above them Secondly so likewise there is a rise for it in this regard because he is able to defend us and protect us and beare us out against all opposition You see that men looke great because they have got great men or Princes to beare themselves upon But when men consider that they have the great God on their side to beare themselves upon why should not they have great mindes Thus Moses Hebr. 11. regarded not the wrath of the King because hee did see that GOD that was invisible that is when he considered GOD in his greatnesse 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 greatnesse of a mans faith such will be this greatnes and magnanimity of minde that we commend to you Saul when he was a King had a new heart and a new spirit because when he beleeved in earnest that he was a King he looked upon things after another manner he had other thoughts and other affections than he had before and so would any man else if he were advanced from a meane estate to a kingdome And if we did beleeve that wee were the sonnes of the great God of heaven and earth wee would have great mindes therefore the stronger our faith is the greater our minde is Onely this is to be added that this faith must not be in the habit onely in thee but it must bee exercised and renewed continually there must not be onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the actuall use of it And were that which GOD said to Abraham I am thy exceeding great reward were this beheld of any of us that GOD is so great and that this greatnesse is our exceeding great reward then all other rewards would seeme but small things You shall see what David did upon this ground in Psal. 27.1 The Lord is my light and my salvation whom shall I feare the Lord is the strength of my life of whom shall I be afraid See here are two things First he considers that GOD is his He is my salvation Secondly he considers the greatnesse and strength and power of God and from thence he drawes this conclusion whom shall I feare For in thee doe I trust that is in this power and greatnesse of GOD and the interest that I have in him Psal. 46.1.2.3 GOD is our refuge and strength a very present help in trouble Therefore will we not feare though the earth be removed and though the mountaines be carried into the midst of the Sea though the waters thereof roare and bee troubled and though the mountaines shake with the swelling thereof that is when GOD is seene in his greatnesse when we looke vpon him and beleeve him to be such a God and that we have interest in him in the greatest trouble and confusion that can befall vs though the earth be shaken and the mountaines cast into the midst of the Sea yet the minde will not be shaken but still remaines the same They beare out all because they have a great God to beare themselves vpon who will protect and defend them vpon all occasions Vse 2 If GOD be so great and infinite as he is hence we should learne to feare him and to tremble at his word A great and potent enemy men will feare therefore this is one use that we are to make of the greatnesse of GOD that his wrath is exceeding great and so is his goodnesse and both are to be feared Wee ought to feare his wrath lest it come upon us and his goodnesse least we loose it for he is a great God and his wrath is able to crush in peices and to consume us as he expressed it when hee put forth but some part of his strength as when he consumed them with their Censers even the company of Corah Dathan and Abiram Who can dwell with everlasting burnings as if he should say he is a great God who can come neere him who can converse with him how shall men deale with him Some of them there made an evill use of it but we must learne to make use of it for our owne advantage to take heed how we provoke him for is it a small thing to have the great God of heaven and earth our enemy Let them consider this that live without GOD in the world
that sinne and will sinne they are told of their particular faults of their idlenesse c. and they are so and will be so still but let them consider that which is spoken in 1 Cor 10.22 Doe we provoke the Lord to jealousie Are we stronger than he He speakes it to them that receive the Sacrament unworthily as if hee should say Both in this and in all other sinnes that you doe commit you doe as it were contend with the great God which is a vaine thing if you consider his greatnesse for are you stronger then he So Psal. 90. Who knowes the power of his wrath And so should we doe in regard of his goodnesse Hos 3. vlt Men shall feare his goodnesse that is if his goodnesse be so great and infinite as himselfe then the losse of it is a losse above all things in the world Whatsoever is precious to us that we feare the losse of as our liberties and lives and as things are more precious to us the more we feare the losse of them Now the goodnesse of God is greater than all other things it is beyond all these as having all these in it therfore wee are to feare the losse of it as the greatest evill in the world Therefore if we could see the extension of his wrath and goodnesse the losse of the one would be the greatest losse and the other the greatest crosse the enjoying of the one the greatest good and the 〈◊〉 of the other the greatest evill in the world and the consideration of this would helpe us to guide our hopes and feares aright for a great cause of misleading us in our wayes are the vaine hopes and feares that we are subject to we feare the losse of friends and losse of lives and liberties but these in comparison are not to be feared This use Christ makes of it Feare not those that can kill the body but feare the great God that can destroy both body and soule The greatnes of his wrath wee should feare as the greatest evill and his goodnesse as the chiefest good and our thoughts and intentions being taken up about these two it would set our hopes and feares aright and worldly things as credit and profit c. would seeme nothing to us and prevaile nothing with us Vse 3 If GOD be so exceeding great then there is no love enough no affection no desire answerable to him If our love were perfect yet it could not reach to him whose greatnesse doth farre exceede it but being imperfect as it is it falls exceeding short of him Therefore let no man feare that he can goe too farre that there can be too much holinesse and strictnesse in our wayes but let him remember the great GOD of heaven and earth and what is due to him and then thinke how farre thou fallest short of that which thou shouldest doe to him It is an expression of CHRIST Luke 14.26 Mat. 10.37 He that loveth father or mother more than me is not worthy of me That which I would have observed out of these places is He is not worthy of me that is if men considered my greatnesse and excellency they would easily see me worthy of more love than this of friends and except you can doe so except you can prize my love above these things yea even hate them all if they come into competition with me you are not worthy of me Consider therefore how much love he is worthy of and see if there be not reason for the commandement where we are commanded to love the Lord with all our strength that is if you would love God with that love that he is worthy of you would love God with all your strength that is whatsoever strength a man hath his love should put it forth to doe service to God If a man be rich he is able to doe more for God than a poore man if he be a Magistrate he can doe more than a private man if he hath learning and knowledge he hath much more strength than another now the improvement of these to the glory of God this is to love him with all our strength And if you consider how great a God he is you will see great reason why you should love him thus with all your strength Therefore we should check our selves when we see the dulnesse of our hearts how ready and how apt wee are to bestow our love upon any besides him we should observe all those riverets wherein our love goes out and runnes to other things and bring them backe againe into the right channell For if you consider the greatnesse of God you will see that there is no love to spare Object But may wee not love him and love other things also Answ. You cannot with an ordinate but with a subordinate love you may that is you cannot love him and the world for they are opposed 1 Iohn 2.15 Love not the world neither the things of the world if any man love the world the love of the Father is not in him So Iam. 4.4 Know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend of the world is an enemy to God All our love must be bestowed upon him as most worthy of it there is not one particle to be bestowed upon any other thing But then hee gives us our love againe and then we may disperse it here and there As for example he hath commanded hee to love father and mother and friends and the ground that thou hast to doe it is because he hath commanded thee and gives thee leave to it So he hath given thee leave to love recreations and other things that are sutable to our desires but you must remember that the end is that you may be made more serviceable to him to quicken and strengthen you to doe his service and thus it may be bestowed upon other things But that which we have in hand and commend to your consideration is this that if he be so exceeding great in goodnes that therefore he deserves thy whole love 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathema Maranatha Paul comes with indignation considering the great good that Iesus Christ had done for us if any man love not him he is worthy to perish let him be accursed even to death I say if we consider the greatnesse that is in him you shall see some reason for that curse that indignation of the Apostle whereby hee expresseth it and so farre as wee fall short we should goe to Christ and beseech him to make it up that our defects may be supplied and that we may be accepted in him Vse 4 Againe If he be so great then wee should learne to reverence to him to come before him with much feare when wee performe any duty to him According as a man is great so wee feare him This use is made of it in Mal.
of faith in this point For if it were fully believed it could not be but that wee should take more heed to our wayes and thoughts than we doe Therefore to convince you of and perswade you to this I will name two places One you shall finde in Ephe. 4.6 One God one Lord who is aboue you all and in you all and through all First he is above all As a man that stands above can see all that is done below so the Lord lookes downe and beholds all that is done on earth as a man in an high place sees all that is done below But it may bee objected though a man be aboue yet there may be some corners some rockes and dens so that he may hide himselfe from the eyes of him that is aboue him therefore it is added who is in you all that is he beholds every thought every secret place every corner of our hearts he is in you all and through all This you shall find more at large in Psa. 139.1 O Lord thou hast searched me and knowne me thou knowest my downe sitting and mine up rising thou understandest my thoughts afarre off c. The meaning of it is this David labours to perswade his owne heart that God is present with him and he doth it by the argument If I goe forward the Lord is there if on this side or that side yet still he is present he compasseth me round about he is behind and before therefore it must needs be that there is not a word that I speake or a thought that I thinke but he sees and heares all Yea he knowes my thoughts afarre off that is as a man that knowes what rootes he hath in his garden though there be not a flower appeares yet he can say when the spring comes this and this will come up because he knowes the garden and knowes what roots are there So the Lord knowes a mans thoughts afarre off because he knowes the principles that are within and he knowes what they would doe when occasion is offered and therefore saith David I have cause to feare exceedingly before him Nay he doth not onely see mens thoughts afarre off but he will judge you afarre off for them Wee use to destroy hemlocke even in the middest of winter because wee know what it will doe if it be suffered to grow so the Lord doth cut off men long before because he knowes that they will doe this and this Such passages of his providence there may be as to cut off children and yong men out of the foresight of the evill that they would doe to his Church because he knowes their thoughts afarre off So hee knowes thy thoughts for good afarre off therefore though a child of God may bee cut off in some undiscovered sinne when hee hath not actually repented yet GOD forgives it him because he knowes what he would doe if he had time to repent and should come to discover it and therefore GOD judgeth him accordingly and likewise if wee have begun any good worke if we be cut off before we have finished it yet remember that GOD knowes what wee would doe And seing hee doth this we should learne exceedingly to feare before him to ponder our owne thoughts and speeches seing GOD himselfe takes notice fo them So it should bee a continuall incouragement to consider that GOD takes notice of all the good that we doe as well as of the evill Rev. 2. and 3. I know thy workes thy labour and thy patience I know thy sufferings that is when a man is miscalled slandered and evill spoken of because he serves and feares God because he is none of the worlds owne and therefore it shewes forth its hatred in word when it cannot in deed for malice must have some vent yet I know thy sufferings and let it bee inough that I know them and register them there is not the least suffering but I take notice of it and it shall bee rewarded Againe men take much paines and no man regardes it yet God takes notice of their labour and their paines and not of their workes onely but their labour in doing them and sees what ends they put upon all Againe men put up injuries and suffer much wrong yet saith the Lord I know thy patience c. What is said of this may be said of all other good actions And it is a great honour to the Lord that we are content with this that he alone knowes it And so we may be well inough for his knowledge will bring in a sure fruit with it as he saith to Iacob Gen. 31. I know all the labour thou hast done unto me And what followed that Why God taught Iacob how to inlarge his wages and so translated Labans substance to him So Psa. 1. last The meaning is the Lord knowes the way of the righteous and therefore it doth prosper and shall And he knowes the way of the wicked and therefore they shall perish Therefore it is inough to us that he is present and sees it and knowes it Againe this should stire us up to good duties seeing he is alwaies present you dnow souldiers though they are some what cowardly otherwise yet in the presence of the Generall if hee looke on they will adventure much so servants that are otherwise idle yet they will doe eye-service they will worke while the Master lookes on so when we consider that the Lord stands by and lookes on and takes notice what paines we take how we doe fight his battells and what wee doe for him it should incourage us and makes us abundant in the worke of the Lord seeing we know that our labour is not in vaine in the Lord. Nay it is an incouragement against the discouragement of men thou maist have discouragement from friends from neighbours and the place where thou livest yet let this bee thy comfort the Lord is present hee knowes thy dwelling thy neighbours who is for thee and who against thee he knowes the difficulties thou meetest with any performāce he knowes what hindrāce thou hast as it is there in the verse 13. I know thy workes and where thou dwellest even where Sathans seat is and thou holdest fast my name and hast not denied my faith even in those dayes wherein Antipas was my faithfull Martyr who was slaine among you where Sathan dwelleth Vse 7 Seventhly this should bee an exceeding great terrour to all men that remaine in the state of unregeneration The Lord is their enemy and they have such an enemy from whome they cannot fly or escape which is a miserable thing On earth if man have an enemy in one place if he goe to another he is free if he have an enemy in one land yet he may fly to another and there be free and how ever yet when he dies he shall bee free from the voice of the oppressors and the wearied shall bee at rest as Iob saith his enemy can follow him no
Affections Affections inordinately set on a thing make it a god Part. 1 Pag. 90 Affections sinfull must be purged out Part. 2 Pag. 62 Affections to the creatures what raiseth them Part. 2 Pag. 204 Affections strong breed strong afflictions Ibid. Agreement Agreement of the prophecies in Scripture Part. 1 Pag. 52 Alcoran Alcoran of Mahomet barbarous Part. 1 Pag. 84 Almighty God is almighty Part. 2 Pag. 128 That God is almighty 70 times repeated in Scripture Part. 2 Pag. 177 VVee should rejoyce that our God is almighty Part. 2 Pag. 186 Alone To beleeve that God is God alone Part. 1 Pag. 85 To behold God alone in serving him Part. 2 Pag. 36 VVhy men are not content with God alone Part. 2 Pag. 187 Angels Angels used in guiding the course of things Part. 1 Pag. 35 Antiquity Antiquity of Scripture proves them true Part. 1 Pag. 57 Apprehension Apprehension of things makes them heavy or easy Part. 2 Pag. 30 Arts. Arts why invented Part. 1 Pag. 3 Assent Assent double Part. 1 Pag. 46 Assent bred differently in the Saints and others Part. 1 Pag. 62 Atheisme Atheisme of two kindes Part. 1 Pag. 24 Atheisme the effects of it Part. 1 Pag. 25 Iunius converted from atheisme Part. 1 Pag. 56 Attributes Attributes of God of two sorts Part. 1 Pag. 119 B. Beast see Man Before God before all things Part. 1 Pag. 120 If God had any cause somewhat was before him Part. 1 Pag. 140 Being Being properly onely in God Part. 1 Pag. 97 Being of God explained in five things Ibid. Being given to all things by God Part. 1 Pag. 99 VVee should give God the praise of his being 1.112 All things but God are capable of not being 1.142 VVhat being hee must have that is eternall Part. 1 Pag. 157 God the first being Part. 2 Pag. 50 God not capable of any new being Part. 2 Pag. 73 Beginning He that is eternal must be without beginning Part. 1 Pag. 157 Body Body must bee kept downe Part. 2 Pag. 23 Body gestures of it used in Gods worship Part. 2 Pag. 38 Busie VVhy men are so busie in worldly things Part. 2 Pag. 132 C. Cast off VVe should take heed God cast us not off Part. 2 Pag. 80 The time of Gods casting off unknowne Part. 2 Pag. 83 Cause The creatures should be without cause if they were not made Part. 1 Pag. 8 God the first cause Part. 1 Pag. 39 God without all cause Part. 1 Pag. 140 God a voluntary cause Part. 2 Pag. 181 Change Change in the creature whence it is Part. 2 Pag. 75 Change in us a token of good Part. 2 Pag. 94 VVhen we thinke our condition cannot change we doubt of Gods power Part. 2 Pag. 195 See Imperfect Chronology Chronology of Scripture exact Part. 1 Pag. 55 Church Churches testimony proves the truth of Scripture Part. 1 Pag. 58 Scriptures of greater authority than the Church Part. 1 Pag. 59 God will shew himselfe God in raising the Churches Part. 1 Pag. 87 Not to faint in the misery of the Churches Part. 1 Pag. 109 Christ. Christ his humanity alone not to be worshipped Part. 2 Pag. 45 See Mahomet Cleaue What makes us cleave to a thing Part. 1 Pag. 86 Conceive God is beyond all that we can conceive Part. 2 Pag. 129 Complaint Complaint and griefe whence it ariseth Part. 1 Pag. 104 Command The creature at Gods command Part. 1 Pag. 138 Confusion Confusion when the body rules the spirit Part. 2 Pag. 21 Comfort see God see Heaven Composition God without composition Part. 2 Pag. 49 Counsell see Eternity Covenant How to know we are in covenant with God Part. 2 Pag. 85 Covenant twofold Part. 2 Pag. 86 Covenant not frustrate by our sinnes Part. 2 Pag. 87 Constancy To judge of our spirits by constancy in well-doing 2 111 Constancy in ill nothing worse Part. 2 Pag. 113 Constancy to beg it of God Ibid. Constancy two meanes to get it Part. 2 Pag. 115 Company Company why it is desired Part. 2 Pag. 166 Companions that a man may alway have Part. 2 Pag. 167 Company the more griefe in want of it the lesse wisedome Ibid. Contradiction see Infinite Content To be content with GOD though with crosses Part. 1 Pag. 130 To be content with a simple condition Part. 2 Pag. 54 Content bred by godlinesse Part. 2 Pag. 58 Creature Creatures to learne the vanity of them Part. 1 Pag. 116 Creatures of themselves can doe nothing for us Part. 1 Pag. 137 Creatures difference betweene God and them Part. 1 Pag. 146 Creatures not to goe to them but God Part. 2 Pag. 67 Creatures difference betweene God and them in respect of his unchangeablenes Part. 2 Pag. 103 Creatures not to expect much from them Ibid Creation Workes of creation shew the greatnesse of God Part. 2 Pag. 123 Gods omnipotence in the creation Part. 2 Pag. 178 Crosses Crosses God doth his good by them Part. 1 Pag. 41 Crosses faith strengtheneth in them how Part. 1 Pag. 105 See Content D. Dead Death He that beleeveth not Christ would not beleeve one rising from the dead Part. 1 Pag. 42 We cannot see reason for many things till death Part. 1 Pag. 103 Death sweetned by walking with God Part. 1 Pag. 165 Decree Decree of God unchangeable yet unknowne Part. 2 Pag. 92 Defend GOD is able to defend us Part. 2 Pag. 166 Delay Delay of GOD should not offend us why Part. 1 Pag. 168 Delay seemes long why Part. 1 Pag. 169 Depend Dependent Not to depend on many things Part. 2 Pag. 56 Dependent felicity to trust in the creature Part. 2 Pag. 106 Desires Desires must bee strong that helpe resolution Part. 2 Pag. 121 How to get strong desires Ibid Despise What makes a man despise outward things Part. 2 Pag. 138 Destroy A man destroyeth himselfe how Part. 1 Pag. 10 Die Dying Mortifying of lusts a dying daily Part. 1 Pag. 66 Heathen gods die therfore false Part. 1 Pag. 81 Direction Men desire company for direction Part. 2 Pag. 166 Discontent Discontent whence it is Part. 1 Pag. 123 Dispose Affliction and prosperity disposed by GOD Part. 1 Pag. 40 To be content with GODS disposing of us Part. 1 Pag. 124 Doe Doing VVe are present with GOD by doing his will Part. 2 Pag. 161 To consider what GOD doth to us Part. 2 Pag. 162 Some things that GOD cannot doe why Part. 2 Pag. 182 Double Double-minded man who Part. 2 Pag. 60 Sinful affections make the heart double Part. 2 Pag. 62 E. Effects Three effects of a firme assent that there is a GOD Part. 1 Pag. 70 Efficacy Efficacy of the creature from GOD Part. 1 Pag. 137 Enemy VVhat an enemy GOD is to wicked men Part. 2 Pag. 175 End All creatures have an end Part. 1 Pag. 9 VVe should doe nothing for our owne ends Part. 1 Pag. 146 End of mens callings appointed by GOD Part. 1 Pag. 147 VVhen a man makes himselfe his end Part. 1 Pag. 148 Ending
1 Pag. 49 Reason Difference betweene faith and reason Part. 1 Pag. 46 Reason for that faith beleeveth Ibid. Reason raised by faith Part. 1 Pag. 47 Purposes grounded on reason Part. 2 Pag. 118 VVee must get strong reasons for our resolution Part. 2 Pag. 119 Regard VVe should regard the Lord in three things Part. 1 Pag. 171 Rejoyce see Immensity See Almighty Religion see False Repentance Repentance how attributed to God Part. 2 Pag. 76 Gods gifts and calling without Repentance Part. 2 Pag. 84 Resolution Resolution meanes to helpe it Part. 2 Pag. 119 Resolution must be renewed Part. 2 Pag. 122 See Desire Reject see Pray Rest. Of resting in things concerning a mans selfe Part. 1 Pag. 151 Reward He that lookes for reward from men makes himselfe his end Part. 1 Pag. 15 Reverence VVe should reverence God why Part. 2 Pag. 145 Righteous GOD righteous in his wayes Part. 2 Pag. 79 Roote The roote of all sin what Part. 1 Pag. 66 Rule That which goeth by a rule may erre Part. 1 Pag. 144 We should let the Spirit rule Part. 2 Pag. 19 How to know when the Spirit beareth rule Part. 2 Pag. 22 See confusion S. Scandall GOD punnisheth his owne children in case of Scandall Part. 2 Pag. 99 Scriptures Scriptures proved true by faith 3. wayes Part. 1 Pag. 48 Scriptures proved by themselues Part. 1 Pag. 56 Difference betweene penmen of scripture and other writers Part. 1 Pag. 80 Whence it is that men take the judgement of scripture rather then mens fancies Part. 1 Pag. 70 How to understand scriptures Part. 2 Pag. 78 Seek How to know we seeke to God Part. 1 Pag. 130 Serve service He that neglects GODS service makes him not his end Part. 1 Pag. 150 VVhy we should labour to serve GOD Part. 1 Pag. 172 Secure GODS power in bringing downe those that are secure Part. 2 Pag. 202 Seeing We are present with GOD by seeing of him Part. 2 Pag. 160 GOD present with us by seeing us Part. 2 Pag. 161 Short The good the creatures do us is short Part. 1 Pag. 138 To GOD no time long or short Part. 1 Pag. 160 Sinne. The perfection of GOD to bee vncapable of sinne Part. 1 Pag. 122 Sinne 3. things in it Part. 1 Pag. 166 Sinne and grace to be thought on cheifly Part. 1 Pag. 167 Sinne observed by GOD Part. 2 Pag. 168 GOD therefore Omnipotent because he cannot sinne Part. 2 Pag. 182 See Light Simplicity Simplicity of God what 2 1. Simplicity of God proved by 6 reasons Part. 2 Pag. 49 Simplicity two things in it Part. 2 Pag. 60 See Quantity Singlenesse Singlenesse of heart what Part. 2 Pag. 37 Singlenesse to be laboured for Part. 2 Pag. 59 Sicknesse Sicknesse in the body of the world 1.33 Soule A God proved by the soule of man Part. 1 Pag. 15 Soule the acts of it depend not on the body Part. 1 Pag. 18 God in the world as the soule in the body Part. 1 Pag. 23 Spawne Spawne of sinne in the lusts of the spirit 2 10 Speake Speaking to GOD makes us present with him 2 161 GOD present with us by speaking to us Ibid. How GOD speakes to us now Part. 2 Pag. 162 Spirit GOD a spirit Part. 2 Pag. 2 VVhat kinde of spirit God is Ibid 4 Properties of a spirit Ibid Gods eye especially on the spirit of man Part. 2 Pag. 4 How to fit our spirits for communion with God Part. 2 Pag. 6 Pollution of spirit how hatefull to God Part. 2 Pag. 7 Spirit broken pleaseth God Part. 2 Pag. 8 Directions for cleansing the spirit Part. 2 Pag. 10 Gods government chiefly on mens spirits Part. 2 Pag. 25 Spirit GOD guides onely Part. 2 Pag. 28 Spirit the guiding of it of great consequence Part. 2 Pag. 29 GOD must be worshipped in spirit Part. 2 Pag. 32 To serve GOD in spirit what Part. 2 Pag. 33 How to conceive of a spirit Part. 2 Pag. 45 See Adorne Iudgement Stability Stability in that we enjoy to be begged of GOD 2 10 Stronger The assent in the elect stronger that there is a God than in others Part. 1 Pag. 62 Substantiall Perfection in God substantiall Part. 1 Pag. 122 Succession God without succession Part. 1 Pag. 98 Hee that is eternall must be without succession Part. 1 Pag. 157 Suffer VVhy men rather sinne than suffer Part. 1 Pag. 25 T. Temptations Temptations we must outbid them Part. 2 Pag. 120 Testament Testament both olde and new acknowledged by Mahomet Part. 1 Pag. 82 Testimony see Adversaries Church Theologie Theologie what Part. 1 Pag. 1 Theologie wherein it differeth from other sciences Part. 1 Pag. 2 Theologie the parts of it Part. 1 Pag. 3 Difference in points of Theologie Part. 1 Pag. 5 Time Time dispensed by God Part. 1 Pag. 158 All time present with God 1.159 Time of outward things short Part. 1 Pag. 162 God the Lord of time Part. 1 Pag. 174 Time as a field to be sown Ibid. Time double Part. 2 Pag. 83 See Iudgement Thoughts How to be rid of ill thoughts Part. 2 Pag. 169 Together God possesseth all things together Part. 1 Pag. 159 Trust. To trust in God Part. 1 Pag. 171 V. Vanity Vanity 〈…〉 our owne streâ—â—â—â— 1 1â—3 See 〈◊〉 Vessells All outward things earthen vessells Part. 2 Pag. 105 Visible Miracles of Scripture visible Part. 1 Pag. 48 Vnderstanding Objects of the understanding of two sorts Part. 1 Pag. 21 Vnchangeable Men make excuses from this that Gods decree is unchangeable Part. 2 Pag. 95 Vpon what occasion the doctrine of Gods unchangeablenesse is revealed Part. 2 Pag. 96 The end and use of the doctrine of Gods unchangeablenesse Part. 2 Pag. 97 To prize things by their unchangeablenesse Part. 2 Pag. 106 Grace unchangeable Part. 2 Pag. 107 See Decree Vnmixed The perfection of God unmixed Part. 1 Pag. 121 Voluntary see Cause VV Walke To walke with God Part. 2 Pag. 159 To walke with God what Part. 2 Pag. 160 See Love Want How faith is strengthened in our wants Part. 1 Pag. 103 Perfection of GOD without want Part. 1 Pag. 122 To make use of Gods power in our wants Part. 2 Pag. 19â— Weaknesse Weaknesse to regard praise of men Part. â— Pag. 133 See Inconstancy Weaned To use outward things with weaned hearts Part. 2 Pag. 57 Weary The soule not weary in its action Part. 1 Pag. 19 Wheeles Observations from the wheeles in Ezek 1. Part. 1 Pag. 35 Will. God wills not things because they are just but they are just because he wills them Part. 1 Pag. 143 Gods power large as his will Part. 2 Pag. 181 Men doubt more of Gods power than his will Part. 2 Pag. 194 No losse by yeelding to Gods will Part. 2 Pag. 204 Wisedome Wisedome carnall opposite to sincerity 2.65 See Company Word Word of God unchangeable Part. 2 Pag. 108 Workes Workes of God the greatnesse of them 1 78 Good workes unchangeable Part. 2 Pag. 108 Gods greatnesse seene in
cleave to him Iohn 6.68 2 Chron. 15.6 Vse 2. For comfort That he will shâ—w himselfe to be the true God in raising up his Churches Esay 48.11 Vers. 10. Esay 42.8 To keepe our hearts from idolatry and to set up no other god Two kindes of Idolatrie Iames 4. Rom. 1. Three grounds of Idolatrie Psal. 115.9 The second thing to bee knowne concerning God What God is What the Essence of God is Exod. 6.3 Gen. 17.1 What is meant by such aforme of expression I am what I am Doctr. God only and properly hath Being in him What this Being is explained in five things Immense Isai. 40. Vers. 17. Of himselfe Rom. 11. Everlasting Without succession Giving Being to all things There is something in Gods Essence not to be inquired into Rom. 1.18 Exod. 33. Isai. 45.9 Rom. 11. Prov. 30.4 Vse 2. To strengthen our faith and encourage us in our wants and crosses Rom. 4.17 Exod. 6.6 Isai. 50.10 Gen. 1. 2 Cor. 4.5 Isai. 6.13 Isai. 42.13 14 Vse 2. To give him the praise of his Being To say I will doe such a thing what a sinne it is It is Idolatrit Isai. 42.8 Hab. 1.16 It is a vanity Psal. 37.5 Isai. 26.12 Psal. 37.7 Vse 3. Learne the vanity of all creatures and the remedie against it Act. 17.28 1 Chro. 29.18 Isai. 56.12 Iames 4.13 14. The Attributes of God are of two sorts God is perfect Act. 17.25 Isai. 40. Five differences betweene the perfection that is in God and which is in the creatures 1 Iohn 1. Reason Then all we can doe reacheth not to him to merit any thing Psal. 16.4 Vse 2. This perfection of his shews the freenesse of his grace and goodnesse in all he gives Rom. 11.35 36. To goe to God with faith though wee have no worth in us to move him God hath no need of any man or creature That many perish is nothing to him His Commandements are for thy good Isai. 36.17 To praise God for himselfe give him the honour of his perfection Psal. 68.1 Foure signes of entitling Gods perfection Deut. 28. Nahum 1. Signe Signe Psal. 27.1.3 Hebr. 11. Signe Coloss. 3. Isai. 55.2 That the creatures in themselves are of no moment to us are nothing in three respects Their efficacie is from God They are at his command Prov. 23. They can doe little good at best and that which they do is of no continuance The second attribute of God GOD is the first without all cause Rev. 1.8 Rev. 3.14 Isai. 44.6 Rom. 11.36 Reason 1. Reason 2. Object it hath that part of it selfe originally Reason 3. God therefore wils not things because they are just but they are just because he wils them God may doe all things for himselfe and his owne glory Matth. 20.15 16. We should do nothing for our owne ends but for God Signes whereby a man may know whether hee maketh God or himselfe his end Acts 6.4 Ioh. 17.4 A third Attribute of God His Eternity Doctr. Five things required in eternitie Isai. 57.15 Psal 90.2 Iohn 8.58 Psal. 90.2 3. The reasons why God must be eternall Foure differences between the eternity of God and the duration of all creatures Consect 1. He possesseth all things together and all time is present and as it were past with him Psal 90.4 To God no time is either long or short 1 Tim. 1.17 Isai. 57.15 Consect 2. Eternitie makes good things infinitely good evill things infinitely evill To mind more those things which are eternall 1 Ioh. 2.17 1 Tim. 1.17 1 Cor. 9.25 Ioh. 6.27 1 Cor. 7.29 30 31. Motives hereunto God then hath time enough to fulfill his promises and his threatnings therefore not to be offended though he stay long Isai. 40.27 28. 2 Pet. 3.4 with 8 9. Consider you have to doe with a God whose love and enmitie are eternall And therefore first to trust in God and not man Psal. 146.3 4. Psal. 90.1 Secondly to feare him Isai 5.13 14. 1 Ioh 2.17 To serve God and to doe his will To comfort our selves against the mutabilitie of things here below Psa. 102.11 12. Psa. 102.26 27. Isai. 57.15 God is the Lord of all time appoints seasons and we are not to looke on time to come as ours Psal. 90.5 Iames 4.13 14. The fourth Attribute of God His Simplicity Iohn 4.24 GOD a Spirit What kinde of spirit 4 Properties of a spirit Luke 24.39 Iohn 3.8 Isay 31.3 Gods eye is chiefly upon the spirits of men and our care therefore is to keep our spirits fit for communion with GOD. 1 Sam. 16.7 How that is to be done 2 Cor. 7.1 Lust defiles the spirit 2 Pet. 1.4 T it 1.15 Mat. 15 19. Rom 7. Actuall sinnes coâ—â—itted by 〈…〉 of the spiâ—â—t Iames 4. 3 Reasons or considerations proving it Isay 57. Iames 4.1 Iames 1.15 Directions for cleansing the spirit Ezek. 24.11 12. Ezek 24.13 Ezek. 36.21 2 Cor. 7. Isay 4.4 Ierem. 23.24 Mal. 3. Zach 13.9 Isay 66.2 1 Pet. 3.3 Prov. 3.22 Iam. 2.5 Heb. 12.28 Phil. 4.8 2 Cor. 5. Iames 1 10. 1 Cor. 6.12 13. 2 Pet. 2.12 Iohn 4.34 His government chiefly exercised on the spirits of men Rom. 14.17 Psal. 13.14 15. Psal. 81.12 Deut. 30.6 Ezek. 36.26 2 Tim. 4.22 Proved by 3 Demonstrations Eccles. 9.1 Iohn 16.9 Lam. 3 65. 〈◊〉 3. 〈◊〉 4.24 â—orship him 〈◊〉 â—pirit Rom. 1.9 What it is to serve God in the spirit Col. 3.16 Particularly in three things Isay 29.13 Ier. 12.2 2 Sam. 6.14 Rom. 15 30. Acts 20. Col 3.22 Col. 3.22 What necessity there is of fit gestures of the body in Gods worship 1 Cor. 6 20. Acts 9. Psal. 51.16 17 Luke 22 42. Luke 4. * How God describes himself to Moses Exod. 34.6 Ier. 23.24 Deut. 24. Exod. 34.6 The Simplicity of GOD proved by 6 Reasons Reas. 1. Reas. 2. Reas. 3. Reas. 4. Reas. 5. Reas. 6. Consect 1. See what a stable foundation faith hath to rest upon Psal. 46.1 2. Consect 2. God cannot be hindred in any worke he goes about Consect 3. That the Attributes of GOD are equall in his iustice and his mercy c. To labour for contentednesse with the simplicity of our condition Phil. 4. Labour for simplicity and singlenesse of heart Iam. 1.8 Iames 4.8 Matth. 10.16 Rom. 12.8 Goe to God rather than the creatures hee being mercy wisedome it selfe c. by reason of the simplicity that is in him The fifth Attribute of God His Immutability Reas. 1. Reas. 2. Reas. 3. Reas. 4. Reas. 5. Consect 1. Consect 2. That all his love hatred ioy c. were in him from eternity Whence 1. He must needs be righteous in all his wayes Take heede of provoking him to cast thee off Gods gifts and calling are without repentance to his Elect Heb. 6.18 Isay. 55.3 Heb. 10.23 1 Cor. 15.58 That the unchangeablenes of Gods Decrees takes not away endeavours We shall finde God the same in dispensing iudgements mercies in these times to us that he hath beene in former times to them Two cases wherein God will punish his owne A caution added Esay 59.1 Containes two branches Looke on the creatures as mutable and expect not much from them Goe to God to put a stability into the things thou enioyest Learn to prize things by their unchangeablenesse as Grace c. To goe to God to get constancy in well-doing Two causes of inconstancy and two means to procure constancy Lusts get them mortified Iam 4.8 Vnconstancy comes from weaknesse Three helpes to strengthen purposes The sixth Attribute of God His Greatnesse and Infinitenesse The Greatnes of GOD declared in 6 things By the workes of Creation By the Ensigns of his Greatnesse By the workes of his providence By comparing him with the greatest things By the Immensity of his being By his holinesse Proved by 4 Reasons Reas. 2. Reas. 3. Reas. 4. To know our interest in this Great God and to take up a greatnesse of minde answerable How a man shall come by this greatnesse of minde and what rise it hath from Gods greatneâ— Learne to feare for his greatnesse That no affection or obedience in us is great enough for him and therefore not to 〈◊〉 our selves in either 1 Iohn 2.15 Iames 4.4 To reverence him when wee come before him and to feare him The seventh Attribute of God The Infinitenesse of his Presence Or His Immensity Reas. 1. Reas. 2. Reas. 3. Hee governes the world immediately which is a remedy against the complaint of evill Governours Therefore to choose him and reioyce in him as a friend in all places See a ground of his particular providence in the smallest things It teacheth us patience and meeknesse when iniuries are offered Iames 5 9 To walk with God A mans presence is seene in three things And so is Gods with us and ours with him Vse 6 Hee observeth all the sinnes thou committest and all the good thou doest for encoragement and restrainte Terror to wicked men who have such an enemy from whom they cannot fly Amos 9.2 3 4. The eighth Attribute of God His Omnipotence Reas. 1. Reas. 2. Reas. 3. Reas. 4. Let all in Covenant with God reioyce that they have an Almighty God for their God Make use of his power in all wants and in all straits c. To beleeve this great power of God That men doubt as much of the power of God as of his will by 3 instances Seeke and pray to him in all straits with confidence
owne end but he is bound to doe all for an higher end as hee that made us hath appointed for the efficient can make a thing to what end he please You see it is so with men as a knife is made to cut a key to open c. and yet they are all of one materiall so the Lord looking downe from heaven he made of one heape of clay severall creatures and appointed to every one his several end which end they must observe and aime at and if they doe not they wrong him that made them and therefore it is hee destroyes them And so it is with every thing that is made for an end as fire that is made to warme a man if it doe burne the house we put it out a vessell that is made to keep wine or beare if it doe corrupt it we lay it aside and put it into one more wholesome so doth God he puts to every man his severall end and therefore he gives them severall gifts and severall callings himselfe indeed is the generall end but besides the generall he appoints to every calling a particular end to a Minister he saith Goe and feed my sheepe if he goes and feeds himselfe and not the people if he feed them with stubble and not with hay hee doth not attaine his end and so may I say of every thing else of a scholler a Magistrate a husband they have severall places and divers gifts given them and all for their severall end and if they aime not at their end but worke for themselves they are worthy to be destroyed as a man if hee hath an instrument that is crooked and unfit for use then hee casts it away and taketh another but if it be fit he will lay it up for use and he will say let it not be lost so doth the Lord with men if they be pliable to him if they will worke for the end that he hath appointed them then he saves and preserves them but if they will doe things for their owne end it is the next way to destruction For observe this for any man to do any thing for his owne end is to arrogate that to himselfe which is the Lords who is without cause which is an high kinde of idolatry Let them consider this therefore that labour that they may be rich that labour that they might have outward excellencie and to be something in the flesh that labour only for outward honour for places of imployment and credit in all things so a scholler that is negligent he saith I shall make a shift to live but hast thou not another end art thou not made art thou not a creature is it enough for thee to live and no more so they that have their estates provided for them they care not for learning they say they can live without it but art not thou made and is not this thine end to serve God and men So he that shall choose a calling or course of life according to his owne fancie not that which shall be serviceable to men but that which pleaseth himselfe let him aske himselfe this question Am I not made Am I not a creature have I no other end but my selfe Therefore let men consider this and looke to it have I not chosen this course of life and have I not an end appointed to me That end is to be serviceable to God and profit men But if a man shall thinke with himselfe what is the best way to live and provide for my selfe and to get profit and wealth these are idolatrous and sinful thoughts God may doe all things for himselfe because he hath nothing above himselfe Object but if thou dost so thou provokest him to wrath exceedingly Answ. But you will say I doe all for this end to serve God and men Thou that doest pretend this that thou doest things to be serviceable to God and men and not to thy selfe thou shalt know it by this 1 If thou puttest thy selfe to things that are above thee it is a signe that thou doest it not for his sake that hath appointed thee but for thine owne 2 If thou art fit for an higher place if thou restest in things that are beneath thee for thy greater profit thou seekest thy selfe and not the Lord. 3 If thou doest resist the providence of God that when thou hast a calling and art put in it and thou puttest thy selfe out again for thy advantage then thine end is thine owne selfe Paul when he went to Macedonia hee found but bad entertainment there yet he went because he was sent So Iohn he went to Pathmos where the people were but few and barbarous yet he obeyed God and went Eliah when he was sent to Ahab and to prophesie to the Israelites among whom for all that hee knew there was not one soule that did not bow his knee to Baal Ezekiel and Isaiah when they went to harden the people to destruction yet they went willingly because the Lord sent them it was an argument that they did it not for themselves A servant is not to doe his owne worke he doth it as his master will have him to doe it if he doth the things that his master bids him and saith I am his servant and if he bid me to goe I will goe or if he bid me come I will come if he bid me to keepe within doore and to doe the meanest works I will doe them this is an argument that he doth not seeke himselfe When a man is thus dependent upon God willing to take imployment not above him nor below him nor resist his providence but willing to be guided by him it is a signe that he seekes the Lord and not himselfe 4 Besides let a man consider what he doth in these services that immediatly concerne the Lord himselfe If a man shall study much and pray little if a man shall spend all his time in his calling about worldly businesse and little time for duties to build up himselfe in knowledge as in prayer and reading c. it is a signe that he doth it not for the Lord but for himselfe for he that seekes not the Lord in that which is done to his person he doth it not in that which is done in outward workes he that will not be faithfull in the greater and that which God doth immediately command in his worship he will never be faithfull in those things which are further off that are of lesse consequence Act. 6.4 It was an argument they gave themselves in integrity to the ministry of the Word because they gave themselves to prayer as well as it they did as it were divide the time between both if we were to preach only say the Apostles we could then wait upon Tables but one 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 signe you look to the Lord. 5 Besides consider