bring it to passe be it poverty in your estates or debts which a man is not able to overwrastle if there be a blemish in your names and you cannot tell how to have it healed or any weaknesse in your body and which is more than all this if there be a lust that ye cannot overcome a temptation which ye cannot be rid of if there be a deadnesse of spirit in you and indisposednesse to holy duties and yee cannot tell how to get life and quickening remember that there is an Allmighty power revealed for that end and it is our parts to make use of it though it be an hereditary disease in thee now you know an hereditary disease is that which we have from our parents though thou hast such a disease such a strong lust yet thinke with thy selfe the Lord is able to heale this Iam. 4.6 A place named before But he giveth more grace c. As if he should say when hee had tolde them of the lusts that fight in their members this objection comes in Alas wee are not able to master these lusts It is true saith the Apostle the lusts that are in us doe lust against the spirit as naturally as the stone descends downeward but how should wee heale them say you How The Scripture giveth more grace that is there is an omnipotent power which can heale all this So Matth. 19.26 With men this is impossible but with God all things are possible It is a place worthy consideration Saith our Saviour It is impossible for a rich man to enter into the kingdome of heaven why say the Disciples Who then can be saved Indeed saith Christ it is impossible with men but with God all things are possible The meaning is this when a man hath riches that is when the object is present and before him a man cannot of himselfe but set his heart upon them and when a mans heart is set upon them no man in the world can weane his heart from those riches what shall we doe then Why saith hee the LORD hath an Allmighty power he is able to mortifie these lusts We can no more doe it than a cable rope can goe through the eye of a needle Now that which is said of riches may be said of any lust Let an ambitious man have honour or such an object sutable to a carnall minde hee cannot choose but set his heart upon it now when that lust is set upon an object a Camell may as well goe through a needle as hee can loose his heart from these lusts but yet the Lord can doe it With him all things are possible And what the Apostle saith of the Iewes Rom. 11.23 The Lord can ingraft them in againe as bad as they be though the wrath of GOD be gone over them to the utmost yet GOD can doe it so is it true of thy selfe and any one else the Lord can if hee will to him nothing is impossible Thinke with your selves that he that can draw such beautifull flowers out of so dry an earth as you looke upon in winter though thou hast an heart as farre from grace as the flowers seeme to be from comming forth in the midst of winter yet he that can do so in nature is able to doe the like in grace also as he did to Paul and Mary Magdalen Now consider what they would have beene without his power and by his power we may be as excellent as they To confirme this consider what a change grace hath wrought even among us how many amongst us that of proud have become humble of fierce and cruell have become gentle of loose sober of weake strong c. Goe therefore to him beleeve this and apply it and it is sure it shall be according to thy faith If a man would goe to the Lord and say to him Lord I have such a lust and cannot overcome it and I want griefe and sorrow for sinne thou that hast an allmighty power thou that didst draw light out of darknesse thou art able to make such a change in my heart thou hast an allmighty power and to thee nothing is impossible I say let a man doe so and the Lord will put forth his power to effect the thing that thou desirest Surely hee which establisheth the earth upon nothing and keepes the winde in his fists and bounds the water as in a garment can fixe the most unsetled minde and the wildest disposition and set bounds to the most loose and intemperate Vse 3 If God be allmighty you must beleeve this allmightinesse of his and whereas you say wee doubt not of his power but of his will I will shew to you that all our doubts and discouragements and dejections doe arise from hence not because you thinke the LORD will not but because you thinke he cannot Therefore you know not your owne hearts in this in saying that you doubt not of the power of GOD. I will make this good to you by these arguments If we did not doubt of the power of GOD what is the reason that when you see a great probability of a thing you can goe and pray for it with great chearfulnesse but if there be no hope how doe your hands grow faint and your knees feeble in the duty You pray because the duty must not bee omitted but you doe not pray with a heart And so for endeavours are not your minds dejected doe you not sit still as men discouraged with your armes folded up if you see every doore shut up and there bee no probability of helpe from the creature And all this is for want of this faith would this bee if you did beleive this Allmighty power of GOD For cannot GOD doe it when things are not probable as well as when there are the fairest blossomes of hope Besides doe wee not heare this speech of man when the times are bad doe not men say oh wee shall never see better dayes And when a man is in affliction oh he thinkes this will never bee altered ' so if he be in prosperity they thinke there will bee no change Whence comes this but because we forget the Allmighty power of GOD If wee thought that hee could make such a change in a night as he doth in the weather as he did with Iob wee should not bee so dejected in case of adversity and so lift up in case of prosperity Besides men have not ordinarily more ability to believe then the Israelites had which were GODS owne people yet consider that these very men that had seen all those great plagues that the Lord brought upon the Egyptians I therein meane all his Allmighty power that saw his power in bringing them through the red sea and giving them bread and water in the wildernesse yet called his power into question and said that GOD could not bring them into the land of Canaan Yee will finde they did so Psa 78.41 They turned backe and limited the holy one
of Israel And said hee cannot doe this and this and why because they have Cities walled up to heaven That is the thing laid to their charge They limited the holy one of Israel that is they remembred not that hee had an unlimited power but they thought if the Cities had bin low and the men had bin but ordinary men hee could have done it but because they were so mighty men and the Cities had such high walls therefore they could not beleive that hee could bring them in Now if they did so doe you not thinke it is hard for you to doe otherwise Yea take him that thinkes he doth not doubt of the power of God bring that man to a particular distresse and yee shall see him faile for it is one thing to have a thing in the notion as for a man to thinke what hee would doe if hee were a Pilot or a Captaine and an other thing to have it in the reall managing as when hee is brought to fight so is it here It is one thing to beleive GODS Allmighty power and who doubts of it But I ask you if you have had a triall of your heart if you have bin brought to an exigent Doe you finde it so easie a thing to believe in difficulties as in facility Object But you will say the people of Israel were a stubborne and stiffenecked rebellious people and I hope our faith is greater then theirs Answ. I but doe you thinke that your faith is greater than the faith of Mary or Martha Ioh. 11.21 Lord if thou hadst bin here my Brother had not died So verse 32. If you observe their reasoning you shall see all this doubt was of his power If thou hadst bin here when hee was sicke and when it was time thou mightest have raised him but now it is too late hee hath bin dead foure dayes and his body is putrified Here is no doubt of his good will but all the question was of his power And so it is with us doe not we doe the same and say with our selves if this had beene taken in time it might have beene done but now the case is desperate Why is not the Lord as well able to helpe in desperate cases if he be Allmighty Object Yea but these were but weake women and we hope our faith may be stronger than theirs You shall see there that Moses did doubt of Gods power When God had promised to send them flesh and that not for a day or two or five or twenty but for a moneth together and for so many people Moses saith Lord wilt thou send them flesh for a moneth together There are sixe hundred thousand men of them and it is in the wildernesse As if he should say if it had beene for a day or two or in a plentifull Country or for a few persons but there are six hundred thousand and it is in the wildernesse and that for a moneth together Here Moses was at a stand and could not beleeve it The Lord answeres him Is the Lords hand shortened that he cannot helpe thou shalt see that I am able to doe it Numb 11.21 It is therefore not an easie thing to beleeve Gods power Therefore set your selves with all your might to beleeve this Allmighty power and know that all your strength will be needfull for it It is apt to man to measure things according to their owne modells as to thinke him to bee as powerfull as mans understanding can reach and mercifull as farre as man can bee mercifull but for a finite creature to believe the infinite attributes of God hee is not able to doe it throughly without supernaturall grace You cannot believe that hee forgives so much as hee doth or that his power is so great as his power is but though you observe it not you doe frame modells of him according to your selves and you doe not thinke that his thoughts are above yours as the heavens are above the earth Therefore labour to get faith in his power And will you have it to lie dead when you have it No. Therefore adde this for a fourth use Vse 4 Fourthly then whatsoever thy condition bee whatsoever strait thou art in be not discouraged but seeke to him that is the ground of your prayers You know the Lords prayer is concluded with this For thine is thy kingdome power and glory for ever and ever As if that were the ground of all the petitions that went before So if the Lord bee Allmighty and hath an Allmighty power then in the most desperate case when there is no hope or helpe in the creature that you can discerne yet then pray and pray strongly an confidently as men full of hope to obtaine what they desire And remember this for your comfort At that time when you are in affliction and in so great a strait that you are hedged about and no hope no possibility to evade that is the time that the Lord will shew forth his power for a man is never discouraged but in this case I have seene it by many particular experiments when the case hath beene desperate when there hath beene no hope yet when God hath beene sought to by fasting and prayer there hath beene alteration above all thought according to that expression used Ephes. 3.20 Hee is able to doe exceeding abundantly above all that we aske or thinke according to the power that worketh in us that is when they could not enlarge their thoughts farre nor were able to see there could be any way devised yet enlarging their prayers the LORD hath devised a way oftentimes I will give you some instances that the Scripture gives in this case When Esau came against Iacob was hee not in a fearefull strait there was no hope and no possibility Esau was too strong for him what should he doe now he exposeth himselfe to the enemy there was no other remedy and it was an enmity of twenty yeares continuance and the Text saith that Iacob feared and yet the LORD delivered him when he had prayed to him So when Laban came against him GOD bid him that he should doe him no hurt So Daniel when he was cast into the Lions den when all the Lions were present with their mouthes opened ready to devoure yet the Lord stopped their mouthes they could doe him no hurt So is it in many cases amongst us when our enemies are ready to devoure us then GOD comes in in the nicke betweene the cup and the lip and workes a way for our delivery Therefore never be discouraged whatsoever thy case be it is a very great matter to say that the Lord can doe such a thing though you thinke it but a small thing As when the Leper could goe to Christ and say Lord thou canst make me cleane if thou wilt then the Lord did so It was a great matter for those three children in Dan. 3. to be able to say when the fire was ready prepared and the
King was wroth and there was no resistance yet they said The Lord is able to save us out of thy hand O King The LORD did take this so well at their hands that the LORD did helpe them and save them On the contrary side when a man doth doubt of his power you shall see how much moment it is of As that Prince said to Eliah Though God should make windowes in heaven yet there could not be such a plenty as hee spake of now the LORD was so displeased with it that he destroyed him for it So the Israelites did not beleeve that the LORD could bring them into the land of Canaan therefore the Lords anger was kindled against them for this Psal. 78. But to draw this use to a conclusion Learne to bring your hearts to this whatsoever your case is still to beleeve his power and to be able to say still the Lord can doe it and it is not a small matter to be able to say so When the Churches are very low and there is no hope and you see little helpe a man should goe and pray with such chearfulnesse and such hope and confidence as if it was the easiest thing in the world to helpe them which you would doe if you did beleeve that GOD is Allmighty You know what the case of the Church was in Ahasuerus time yet fasting and praying made a great change in the suddaine Nay when the Church is downe yet pray with as great hope as if it had the best props to holde it up for the Lord is able to raise it up againe I will give you two instances that you may consider the Lords power on both sides his power to raise it up from a low condition as now if you consider the miserable estate of the Church in Christendome at this time as it appeares by the vision of the dry bones in Ezekiel the meaning whereof is that when the people are as low as low may be like dead men buried men men scattered to the foure windes yet saith the Lord I will put life into them I will raise them and make them a great army and I will put grace into them and make them living men that is though the Church be never so low yet the Lord can put life into it and make a wonderfull change Again there is no Church so safe as we doe thinke our selves now and as the Palatinate did thinke themselves but that yet the Lord can make a sudden change and bring them downe as well as hee could raise these dry bones and as he hath done to others already This you shall see Lam. 4.12 The Kings and all the inhabitants of the world would not have beleived that the adversary and the enemy could have entred into the gates of Ierusalem Ierusalem was so strong there was such probability of safety that no man would ever have beleived that the enemy and the adversary should ever have entred into the gates thereof Yet the Allmighty power of GOD brought them downe on a suddaine and laide them flat to the ground Therefore let the case bee what it will bee suppose a nation bee never so strong yet GOD can bring them downe and let it bee never so weake and low yet the Lord is able to raise them up And it is true of every particular thing also then beleive this Allmighty power of GOD and apply it whatsoever thy case bee consider that thou hast to doe with an Allmighty God Object But you will say the case may bee such as there is no helpe the Lord hath declared his will by an event and the case is such as never was helped and will you have us to beleeve it now because there is an Allmighty power Answ. You must learne to doe in this case as Christ did Lord if thou wilt let this cuppe passe from me yet not my will but thine be done Iust after this manner you ought to doe in every one of these cases where there is no hope you must say thus Lord it is possible to thee to doe it be the case as desperate as it will be As suppose a man hath a stone in the bladder which we thinke an incurable disease because the stone is so hard and cannot be softened yet it is possible to him he can so lodge it and bed it that it shall doe you no hurt and if he doe take away this life yet he gives you a better if it doe paine you here yet he will give you joy and peace which is farre better than to indure a little paine in the flesh I say you ought to doe as Christ did in this case and remember this that in such a case your businesse is not with the power but with the will of GOD that is you must say Lord I know it is possible that this cup may passe but Lord here is all the matter it is my desire that it should passe and it may be it is thy will that it shall not Lord if this be the case it is meet my will should yeeld and that thy will should be done As if Christ should have said Lord I will give thee this honour that thou canst remove this cup from mee but if thou doest not it is not thy will to doe so and I am content So doe thou give the Lord this glory of his power in every case that hee can doe it if it be his will Be it that thy desire is to be delivered from such or such an affliction consider this Is it meete Gods will should yeeld to thine or thine to his Then bring thy heart downe and be content that it should be so Object But you will say it is hard to doe this to be willing to undergoe such an affliction Answ. Consider it is Gods will and therefore if it were not best for thee yet thou shouldest honour him so farre as to preferre his will before thine own but it being his will thou shalt be assured if thou art one that belongs to him that it shall be best for thee Christ was no loser when he yeelded to his Fathers will for God heard him in what he prayed for as it is Heb. 5. though the Lords will passed on him and he dranke of the cup. So thou must yeeld to his will whatsoever it is be content with what is done and beleeve that thou shalt be no loser by it in the end but thou shalt have what thou desirest though not in that manner that thou wouldest have it to be done FINIS THE TABLE A. Absolute THe perfection of God absolute Part. 1 Pag. 121 Adorne The spirit of man how it should be adorned Part. 2 Pag. 15 Adorning of the spirit commends us to God Part. 2 Pag. 18 Adversaries The truth of the Scriptures proved by the testimony of the adversaries Part. 1 Pag. 53 Advantage Hee that puts himselfe from Gods worke for his owne advantage makes himselfe his end Part. 1 Pag. 149
for we are not able to do it Psal. 37.5 He will bring it to passe there the Lord takes it as peculiar to him onely therefore in Isai. 26.12 you may compare them both together it is said there Lord thou wilt ordaine peace for us for thou also hast wrought all our workes in us The scope of this place is this Other men saith he they forget God they carry themselves aloft but it is hee that will ordaine us peace though none else shall put his hand to it it is he that doth all our works for us not our especiall workes only but all it is not any man or any creature that doth them it is he that workes all our workes for us And if we did beleeve this we should looke upon him with another eye and serve him after another manner we should be more dependent on him we should be more fervent in prayer not when we would doe any thing turne every stone and to knocke at every creatures doore to see what helpe they could give us but our eye would bee towards him for it is in vaine to runne to them no creature can doe it there is no enterprise but hath many wheeles and the stopping of one wheele hinders the whole enterprise and it is hee that turnes all those wheeles commands all must bring it to passe or else the least thing will hinder our greatest enterprises therefore you see that the fairest blossomes of our endevours doe often wither and the unprobablest things doe come to passe See it in David to give you an example of it when he would trust God he had a promise of the Kingdome but not by himselfe his owne power should not doe it and yet the wheeles of Gods providence did bring it to passe So when he staid his hand from killing Nabal did not the Lord bring it to passe in a better manner than hee could have done And when he had the Kingdome Abner was his great enemie but yet David did nothing but that which was right and you see how God did bring it to passe he tooke away his life without any hand of his So Ishbosheth was his enemie yet when David sate still and did nothing his head was brought to him though they that did it did it wickedly yet it was an act of Gods providence to him Thus things are done for the best when wee commit them to him but if we doe them our selves wee are as they that fished all the night long and caught nothing till Christ came and bade them to cast in the net then they inclosed a great multitude of fishes So it is with us when we goe about any enterprise it is in vaine we are not able to doe it There is a double going about any enterprise when we goe about an enterprise without God and when we goe about it with him When wee goe about it without God I confesse that yet some things are brought to passe and that will serve to answer an objection which you have fully expressed in Psal. 37.7 Rest in the LORD and wait patiently for him fret not thy selfe because of him who prospereth in his way because of the man who bringeth wicked devices to passe c. There is the objection Object For when we teach this doctrine of trusting in God as David had before vers 5. The objection then is there are many that doe not trust in God and yet they bring their things to passe Answ. 1 To this we answer that either they doe it not it withers under their hand 2 Or else if they doe it it is to no purpose they receive no comfort from it Therefore hee addes the evill doer shall be cut off that is though they doe goe farre in an enterprise yet they never come to the end they reape not the fruit of it hee cuts them off so that if you looke to the issue it is as good as nothing 3 It tends to their owne hurt to their owne ruine if they get wealth favour with great men credit c. the sword turnes to their owne bowels their ease slayes them and it turnes to their owne destruction Therefore take heed of it if thou doest goe about it with God hee will give thee the comfort of it One thing brought to passe by him is better than a thousand by themselves without him Learne from hence the only remedy against the vanity that all creatures are subject to that we have to doe withall for what is the reason of that mutabilitie we finde in all things Is it not from hence that they have no being of their owne If you looke to the rocke to the foundation 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 returne to nothing Take a glasse or an earthen vessell they are brittle if you aske the reason they are made of brittle materials plate is not so so that this is the reason of all the vanitie under the Sunne because they are made of nothing Therefore there is no way to remedie this but to looke up to God Act. 17.28 For in him we live move and have our being This is the meaning of it They have not onely had their being from him at the first but their being is in him We have our being in him as the beames in the Sunne and an accident in the subject Then if thou wouldest have constancie in any thing thou must looke up to God Every creature is mutable it is so for unchangeable as constancie is communicated to it from the unchangeable God Consider this for matter of grace When thou hast got any good desires or good purposes at any time remember that the being of them comes from God Hence it comes to passe that good purposes oft-times doe come to nothing and like sparkes goe out againe because we remember not that they are from God wee thinke that if wee have good purposes to day if wee be spiritually minded to day we shall be so tomorrow and thus you deceive your selves you must consider that the being of them comes from God that place is remarkeable 1 Chron. 29.18 when David had rejoyced that the people had offered willingly he prayes that GOD would keepe it in the imagination of the thoughts of their hearts If we would thus hang upon him and depend on him when the Spirit hath breathed in us at any time when we have any sparks of truth and are warmed with any holy affections if we would give him the glory of this that he gives a being if we would make this prayer that David doth you would finde it a meanes to make you more equall and more even in grace And what I say of this I say of all other things It is the fault of us all we are subject to the which is said of wicked men Isai. 56.12 Come yee say they
the waters move though the ship stand still there is motion but God stands still and all things stand still to him likewise Doe not wonder therefore that the Churches lye so long in misery that the injuries of the Saints are so long unrevenged doe not accuse God doe not mistake him doe not thinke amisse of him doe not thinke that hee is forgetfull and doth not remember that hee is slacke and doth not regard that hee cannot or will not helpe Beloved it is not so you shall see the very same use made of it 2 Pet. 3. if you compare vers 4 and 8 9. together In the latter dayes there shall come scoffers c. saying where is the promise of his comming for since the Fathers fell asleepe all things continue as they were from the creation vers 8 9. But be not ignorant of this one thing that one day is with the LORD as a thousand yeares and a thousand yeares as one day The LORD is not slacke concerning his promise as some men count slacknesse but is long suffering to us-ward not willing that any should perish but that all should come to repentance It is not slacknesse in God For saith the Apostle a thousand yeares with him are as one day We thinke it a great matter that the Church should lye so long and cry How long LORD and yet no remedie saith the Apostle thinke not much at it For a thousand yeares with him are but as one day Vse 3 If God be eternall then consider with whom you have to doe even with him whose love and enmity are eternall with him whose soveraignty and power is eternall if a man be angry we regard it the lesse if we know it is but for a fit but consider what it is to have to do with him whose love and enmitie are eternall Therefore learne not to regard men as wee doe but to regard the Lord only and that in these three respects 1 Learne to trust the Lord and not man for God is an everlasting refuge Psal. 146.3 4. Put not your trust in Princes nor in the son of man in whom there is no helpe c. that which they can doe for you is but for this life at most trust in him that is able to defend you for all eternitie for he that made heaven and earth hee continues for ever This use you have made of it in Psa. 90.1 LORD thou hast beene our habitation for ever and ever as if hee should say Lord thou wast an habitation that is a refuge as our house is to the Churches thou wast so in Abrahams time in Pharaohs time Consider that God is not onely an habitation to his Church from generation to generation but also from everlasting to everlasting 2 Learne from hence likewise to feare him feare him that can cast body and soule into hell for ever his eternity should make us to feare him Feare not man Isai. 5.13 14. Why because he is of short continuance and if he can do you any hurt it is but for a short time for he shall be made as the grasse but feare the Almighty GOD who laid the heavens and stretched the foundations of the earth Vse the Lords arguments they are the arguments that can work on the soule it is the holy Ghosts argument why we should feare him because he is eternall as the opposition in that place shewes 3 Labour to serve him 1 Ioh. 2.17 The world passeth away and the lusts thereof but hee that doth the will of the LORD abides for ever that is the world cannot make you to abide for ever it passeth away if you fulfill the lusts thereof if you fulfill your owne will you are not able to continue your selves but you will passe away what should wee doe then why fulfill the will of the Lord consider what he would have you doe and so you shall abide for ever Vse 4 If God be eternall then we should learne hence to comfort our selves when we looke upon the mutabilitie that we and all creatures are subject unto in this vale of misery it is a thing that may comfort us exceeding much if wee serve him who is constant without change who is eternall that can make up the changes that we are subject unto it is the use that is made of it in Psal. 102.11 12. My dayes are like a shadow that declineth and I am withered like grasse but thou O LORD shalt endure for ever and thy remembrance unto all generations Why doth he put these two together thus my shadow and Gods enduring for ever c. as if he should say this is my comfort that though I am of short continuance yet God with whom I shall live for ever hee is eternall and abides for ever It is as if the beame should reason thus though I am brickle and fading yet the Sun that maintaines me abides for ever or if the streame should reason thus though I may be dried up in Summer yet the fountaine that maintaines me continues for ever So though men be subject to change yet the Lord that maintains them is immutable and abides for ever You that have the life of Christ in you have the beginning of this eternity and though the old building be pulled downe yet you have a building not made with hands eternall in the heavens even as when one skin fals off another comes on and what though the outward man perish yet the inward man growes daily more and more till it come to perfection This is not only a comfort to us but also it is a great motive and we should use it as a great argument to God that because we are subject to change yet because hee is immutable therefore he should helpe us Psal. 102.26 27. The heavens shall wax old as doth a garment but thou endurest for ever and ever therefore cast me not off in the midst of my dayes as if he should say Lord thou hast Time enough to bestow thou art full of eternitie the heavens that seeme to be of long continuance yet are nothing to thee therefore I pray thee to fill up my wants and make me eternall with thee so because thou inhabitest eternity therefore comfort mee Isai. 57.15 Seeing God is eternall learne hence to know that he is the Lord of all Time Vse 5 Doe not thou looke upon Time as belonging to thee but to him he overflowes all it is the phrase used in Psal. 90.5 Thou carriest them away as with a floud they are as sheepe c. that is all times are subject to him he over-reaches them and makes them long or short as it pleaseth him he is not only in himselfe eternall but hee is the lord of all and hee disposeth all times and appoints the seasons to every thing if hee be thus then take heed of looking upon future times as thine owne thou breakest in now upon the Lords
them as Haman had of Mordecai to hate that beloved pollution which cleaves so fast to thy spirit this were a blessed thing Thou must yet goe a step further that is to get it mortified to get it utterly cast out slaine and killed not to suffer it to live with thee thou must doe with such a pollution of thy spirit as thou doest with thine utter enemy whom thou followest to death and wilt have the law upon him and wilt be content with nothing but his life So when thou hast found out thy sinne then goe this step further to have it out before the Lord and cry against it and say that it is his enemy thy enemy an enemy to his grace it hath sought thy life and thou wilt have the life of it before thou hast done this thou shouldest doe to get it utterly cast out to get an utter separation betwixt thy soule and it so that if there should come a temptation to hee againe if there should be pleasure on the one hand and threatnings on the other then thou shouldest say rather any thing than this sinne than this lust it is my greatest enemy that hath done me thus much mischiefe so that thy soule doth not onely loath it but thou wilt not suffer it to live in thee this is that which wee ought to doe if wee would cleanse our spirits When a man hath done all this thou must goe to God and beseech him that hee would melt that soder as it were that he would make a dissolution that he would sever thy soule and the lust that cleaves so fast to it That which made the soule and the object to cleave so fast together is lust that is the soder which like unto soder must be melted with fire Isay 4.4 When the Lord shall have washed away the filth of the daughters of Sion and shall have purged the blood of Ierusalem from the midst thereof by the spirit of wisedome and by the spirit of burning that is the holy Ghost who is as fire that melts the soder and loosens it also the word Ier. 23.24 so also in Mal. 3. Christ there is compared to fire and to Fullers sope and all to expresse the divers wayes that the Lord hath to cleanse our spirits from sinne Sinne cleaves to the soule as drosse to the gold now the spirit of burning cleanseth and purifies it yea it doth it violently and therefore it is said to be a hammer also in Ieremy Againe sinne sinkes in as a deepe staine therefore Christ is as sope to cleanse it And therefore goe and say to God Rather than I should not be cleansed Lord cleanse me with the fire of affliction as it is also called Zach. 13.9 And I will bring the third part saith the Lord through the fire and will refine thē as silver is refined will try them as gold is tryed It were best my beloved if you would yeeld to the Spirit the Word that they may cleanse you before his sight For if that will not doe he will come with the fire of affliction and it is better that you should be dealt so with than that your soules being still uncleane should perish for ever To fit thy spirit for the Lord that is a spirit and the father of spirits thou must goe yet one step further thou must labour to beautifie it to seeke to adorne it by a spirituall excellency Now if thou wouldest beautifie it by any thing seeke not for outward excellencies as clothes or fine apparell or adorning in the sight of men but seeke such an excellency as is sutable to the spirit seeke not other things for they are such things that God regards not So that as every man seekes some excellency or other that which thou art to seeke is to get spirituall excellency such as may beautifie thy heart for that which is outward God regardeth not You shall see an excellent place for this Isay 66.2 All these things hath my hand made saith the Lord but to this man will I looke even to him that is poore and of a contrite spirit and trembleth at my word When the Lord lookes upon all things here below they are all at his command my hand hath made them saith he and I can dispose of them as I will but what is it of all them that I doe esteeme a spirit that is fashioned and beautified with inward ornaments so that it trembles at my word that is the thing which I regard So 1 Pet. 3.3 you have a comparison there of outward excellencies and of the spirituall decking of the inward man which the Apostle preferreth because that is a thing that is esteemed of by God Whose adorning saith the Apostle let it not be that outward adorning of plaiting the haire and of wearing golde or of putting on of apparell But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meeke and quiet spirit which is in the sight of God of great price So it is said of wisedome Prov. 3.22 It shall be life to thy soule and grace to thy necke that is wisedome adornes the soule in the sight of God therefore that is the excellency that is chiefly to be sought by us even thus to adorne the soule And there is good reason for it for if thou consider what thy body is and what thy spirit is thou shalt see that all these things that doe adorne the outward man are not the excellencies to bee sought after Indeed there are divers kindes of those excellencies they are of three sorts First excellency of clothes and building and such gaudy things which children and vaine men and women are sensible of Secondly great titles and honours and great rewards which a higher sort of men are capable of Thirdly the excellency of learning and knowledge and skill in arts and sciences and this also is but an outward excellency for though it be seated in the spirit yet it inables onely to outward things These are not the excellencies that thou shouldest seeke for but it is an excellency of the spirit thou art to regard looke to thy spirit what that is for as the spirit is such is the man Spiritus est perfectio hominis this is the proper excellency the body is but as it were the sheath for the soule a man is said to be more excellent as his soule is excellent Other excellency is but an outward excellency this excellency is that which is intrinsecall to a man the other are but adventitious they are not proper it is not that which makes the difference The righteous is more excellent than his neighbour There is a difference of honour but all these are but accidentall differences the essential difference is the spirit and that is it which God regards and by this thou excellest thy neighbour All other excellencies are but as when a mule or an
contrary Therefore in 2 Tim. 4.22 Paul prayes The Lord Iesus Christ be with thy spirit as if hee should say this is the greatest mercy that I can wish thee and the greatest good that God can doe thee and therefore he wisheth God to be with his spirit Now to set on this point a little further and to make this plaine to you you shall see it in these three things 1. Because all other things as riches poverty health sicknesse c. he dispenseth these promiscuously so he gives riches to wicked men c. because as it is Eccles. 9.1 His love or hatred cannot be knowne by these things Whence I reason thus That wherein the love and hatred of God is most seene therein his providence chiefly exerciseth it selfe but in the fashioning of the spirits of men there and there chiefly is his providence seene for other things come alike to men to him that sacrificeth and to him that sacrificeth not 2. The disposing of other things is much in the power of men A Prince or a man hath power to kill or to save he can give riches and honor and take them away at his pleasure But to rule the spirits to compose and guide the apprehensions and affections of the soule that belongs to God alone a man is no more able to doe it than to rule the raging sea For as it is proper to God alone to compose the winde and to rule the waves so it is proper to him alone to rule the turbulent affections to compose and guide them If there be any disordered affection in the heart as an immoderate love of any thing or an impatient desire to any thing who is able to remove it but the Lord who is a Spirit So who can implant holy affections in thee but he alone as for example to thinke a good thought a man cannot do it without him who is the Father of spirits so to perswade a man no man can doe it it must be the Lord as Noah saith God shall perswade Laphet to dwell in the Tents of Sem. So to see the hainousnesse of sinne and the evill of it no man can doe it but by the spirit of God as it is said Iohn 16.9 The Spirit convinceth men of Sinne. So to wil this or that which is good it is he that workes both the will and the deed A man cannot choose but bee swallowed vp with worldly griefe except God keepe him he cannot chose but feare the face of man except God assist him for this is one of Gods prerogatives royall to rule in the affections and apprehension of men 3 Because the guiding of a mans spirit is of the greatest consequence of all other things else Now God is a wise commander and therefore he will not exert and put forth his power but in things of greatest moment but the guiding of our affections is all in all to us For in a mans outward estate what things soever befall him all are nothing but what his apprehension is of them and how he is affected to them makes them crosses or comforts if a mans spirit be whole the greatest crosse is nothing and the least is intolerable if his spirit be broken As againe what are all pleasant things if a man hath not a heart to apprehend them As to Paul what was all his persecution as long as his spirit was whole within him he carried it out well and what was Paradise to Adam and a kingdome to Ahab when their spirit was broken It is the apprehension that makes every thing to a man heavy or unheavy pleasant or unpleasant sweete or sower and therefore this is the use to be made of it to behold Gods providence cheifely on our spirits and not onely in our owne spirits but what he doth vpon the spirits of others also It is a thing we stumble at when we see a wicked man prosper and carry all things in the world before him we should not say where is Gods providence and the truth of his promise but see what he doth upon the spirit of that man If thou seest such a man more malicious to the Church and children of God growing more carnall and abominable in his courses therein is Gods curse seene more than in all the dispensation of outward curses for that treasure of sinne which he layes up for himselfe will draw on a treasure of wrath which will be executed in due season Therefore beholde your spirits alwayes and Gods providence upon them Lament 3.65 Give them sorrow of heart thy curse upon them the words signifie which is thy curse upon them Therefore if you see an obstinate heart in a man that is the greatest curse of all As in receiving the Sacrament there wee doe pronounce a curse to him that receives it unworthily and prophanes the Lords body but it may be he goes on and sees it not but now looke upon his spirit and see how GOD deales with that whether his heart doth not grow harder and more obdurate which is the greatest curse You may observe this every where If thou seest one that hath a vaine and idle spirit that cannot studie that cannot pray that cannot choose but be carried away by an unruly lust to this or that thing believe it this is a greater judgement than all the diseases in the world than all shame and disgrace that wee account so much of than poverty and crosses as it is the greatest mercy on the other side when a man is able to serve GOD with an upright heart and to be sincere in all his carriage Thus it is with men and this thou shouldest observe in thy selfe also from day to day Let us not observe so much what accidents befall us what good is done to us or what crosses wee have it is true indeed GOD is seene in all these things but chiefly looke what GOD hath done to our spirit what composing of minde or what turbulency of affections or what quietnesse what patience or what impatience and for this be chiefly humbled or be chiefly thankfull for to take away from Christ the praise of sanctification is as much as to take away the praise of his redemption Herein thou shalt see his love or hatred manifested to thee his greatest judgement shewed to thee or his greatest mercies The Third Vse is that which the Scripture makes of it Iohn 4 24. If God be a Spirit then worship him in Spirit and truth What it is to worship God in spirit and truth you shall see if you compare this place with that in Rom. 1.9 For God is my witnesse whom I serve with my spirit in the Gospell of his Sonne that without ceasing I make mention of you alwayes in my prayers The meaning of it is this When Paul had taken a solemne asseveration GOD is my witnesse c. doe not thinke saith hee that I have done this feignedly I am no such man
thorow performance For as it was in the old law a lame sacrifice was accepted as none so a lame prayer a lame hearing the word a lame performance of any exercise God reckons as none Therefore in these things God sends them away empty as they came What better are they doe their hearts get any thing Beloved God is a fountaine and if he meet with a fit pipe as is an ordinance rightly performed there he usually conveyes his grace but if he meet with a foule pipe and obstructed there hee doth not conferre any blessing Now if thou saist I have thus behaved my selfe and have not beene answered Doe not deceive thy selfe for if it be truly performed you shall be answered so that looke if it be truly done expect a blessing GOD will not suffer his ordinance at that time to be a pen without inke or a pipe without water I hope there be none of us here that neglect prayer to GOD morning and evening that live as if there no GOD in the world as if they were not his subjects if there be GOD will wound the hoary scalpe of such But these are not the men I speake to but they are those that doe it from day to day they pray from time to time and omit it not these are the men whom wee are to advertise in this case Take heede though you pray every day yet it may be thou hast not made a prayer all thy life yet and this is the case of many For if thou considerest what an ordinance is indeed thou shalt know that the Lord doth not reckon all petitioning as a prayer nor set it downe for the ordinance And it may bee the case of the Saints sometimes though we speake not now to them they may pray often and yet the Lord not register nor set it downe for a prayer and therefore it may never come into remembrance before him And this I take to be Davids case in the time of his adultery the ground of which you shall see Psal. 51.16 17. Open thou my lips O LORD and my mouth shall set forth thy praise David had as it were mistaken himselfe he thought that he had prayed and offered a sacrifice but saith he I was deceived all this while I was not able to open my mouth to any purpose therefore Lord open thou my mouth I brought sacrifice in but thou regardest it not till my heart was humbled Therefore a broken and a contrite heart O GOD thou wilt not despise Therefore you deceive your selves that goe on in a customary performance of holy duties and thinke that you pray for all this that thinke this worship to be in the spirit onely when your outward man carries it selfe negligently this is but a lame performance they must goe both together Therefore looke that it be an ordinance which then it is when not onely the spirit of a man is well set but the whole man is applied to the duty that is when all the strength of a man goes to it Object If you say May not a man pray sometimes when he is walking or lying or riding by the way or the like Answ. I answer There be two times of prayer one is ordinary and in private when you may have all opportunity to doe it in a holy and solemne manner and then you ought to doe it solemnly The other is when you pray occasionally and there the occasion and disposition doth not admit such outward solemnity as when a man gives thankes at meate or prayeth when hee rides Here the Lord accepts the will for the deed GOD requires not this upon all occasions yet when you may you ought to doe it in a reverent manner not onely of spirit but of the bodie also You may gather it from Christ he fell on his face and prayed Luke 22.42 and Daniel and Abraham it is said that they bowed themselves to the ground And it is said of Christ that hee lifted up his eyes to heaven when he blessed the loaves Why are these set downe If any man might be freed Iesus Christ might but it pleaseth the holy Ghost to set downe that circumstance of him that he fell on his face and that hee lift up his eyes to heaven Indeed in this case when it is hurtfull to the body there it may be omitted the Lord will have mercie rather than sacrifice even mercie upon your bodies So also when you finde that it hurts the inward man and hinders it when the heart doth it out of a conceit that it may performe it the better then there is a libertie left unto you to dispense with it As I say for prayer so for other duties when a man comes to heare the word hee saith my minde is intent enough though I make not such a shew yet notwithstanding know this that thou must behave thy self reverently when thou commest before God You shall see in Luke 4. when Christ preached it is said that the eyes of all the people were fastened upon him Why is such a corporall gesture noted in the text is it in vaine No because it is a comely gesture therefore it is to be regarded Quest. 2 How should we conceive of GOD in prayer seeing he is a Spirit and a Spirit we never saw what conceit and apprehension of GOD should we have then when we come to call upon his name Answ. Wee may not conceive him under any corporeall shape for he is a Spirit and therefore they that thinke they may worship the humanity of Christ disjoyned are deceived we are not to worship it as separated from his Deity for we are to worship the Trinity in the Vnity and the Vnity in Trinity which we cannot doe if we worship his humanitie as separated from his Deity Therefore when you come to pray before GOD you must remember that he is a Spirit filling heaven and earth strong gracious mercifull full of goodnesse and truth c. concerning which three things are to bee considered First That he is a Spirit Object But how shall I conceive of a Spirit Answ. How doest thou conceive of the soule of another man when thou speakest to him thou never didst see it yet thou knowest that there is such a spirit that fills the body and that doth understand what thou sayest and speakes to thee againe so remember this of the Lord that he is a Spirit Compare Ier. 23.24 with this Can any man hide himselfe in secret places that I shall not see him saith the Lord Doe not I fill heaven and earth saith the Lord Secondly That the Lord fills heaven and earth as the soule fills the body so that thou must thinke that hee sees all things and heares all things Indeed the Lord is not in the world as the soule is in the body but in an incomprehensible manner which we cannot expresse to you yet this is an expression which wee may helpe our selves by and is used every where
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
Therefore if this be the cause of it there is no way to helpe it but to get this corruption mortified to be cleansed from all pollution of flesh and spirit as much as may be Take a man that sayes hee will amend his course that intends to be diligent in his calling and thinkes not to turne to such evill courses but to serve God with a perfect heart observe now what is the reason that this man breakes his purposes and falls off againe it is because there is some strong lust that comes like a gust of a contrary winde and breakes him off from his course Therefore the first way is to cleanse thy heart if thou wilt be constant The second cause of unconstancy is weakenesse if a man were free from that inward corruption yet weakenesse would make a man to bee unconstant so much weakenesse so much unconstancy and so much strength as a man hath so much constancy he hath For what is the reason that man is so fickle Because the banks of his resolution are so weak to hold out against temptations when they assault him he giues over because he is not able to resist them And this ground I take out of 1 Sam. 15.29 The strength of Israel will not repent for he is not as man that hee should repent By repenting is meant a change now you see the reason given why the Lord is not subject to change he is the strength of Israell For you shall allwayes finde in the Scripture that such attributes are given to GOD according to the nature of the worke that he hath in hand Now the reason why the Lord will not repent is because he is strong To make this appeare to you you must know that three things must concurre to make a resolution strong First there must bee some reason that must move him Secondly there must bee an inclination of the will to it Thirdly It must be often renewed First I say there must be some reason that must move him but if that were all he would not resolue therefore hee must have an inclination of the will to it both these when they concurre they make the resolution up when the understanding is convinced and the will inclined the understanding saith there is reason for it and the will saith it is good then this makes up the resolution As first when a man hath any reason to move him to any action and it is a strong reason so that hee answers all objections that hee meets with now the resolution continues firme but if his reasons be not sufficient but he meete with objections that are stronger then the first principle being taken away the resolution growes flaggy and weake And so is it in the other also when a man hath a desire to any thing if it be so strong that nothing is stronger then it that can overtop and over-rule it then he goes on without any impediment but if it bee weake so that a stronger desire can come and overballance it then the second principle is demolished and there is an end of this resolution So that let the reason on which wee fixe it bee strong and let the inclination which must concurre be fix't and strong and then the resolution will be accordidg But I adde the third that there must be a renewing of this for though the resolution bee well built yet to make it constant it must still be renewed For there are some workes which must have a third and fourth hand to goe over them or else they will fall and moulder away And this is the nature of our resolution also it is not the resolution of a day or two that will serue the turne for the nature of man is subject to such weakenesse that except our resolutions bee gone over and over againe they shrinke and come to nothing Therefore the thing that caseth unconstancy is one of these three either weakenesse of reason that sets thee on worke or weakenesse of the inclination and desire or else not renewing of this Now when you have found out the causes of weaknesse you may easily finde out the meanes to make you resolute in well doing As First Labour to get strong reasons for what you resolve on The want of this was the cause of the mutability of the second ground It wanted depth of earth that is the seed was good and the earth was good but it was not deepe enough and the strength of the Sunne caused it to wither away So when we shall have good purposes and resolutions and they have not root inough that is when he hath not well examined the thing so as to bee fully convinced of the thing that he undertakes he is apt to be inconstant in it And this was the reason of Eves inconstancy because shee considered not the bottome that she was built upon On the other side the Woman of Canaan when she had fixed her faith upon a good ground she would not be beaten off though she could not answer the objection yet she would not bee plucked off Thou art the Messias and therefore thou wilt shew mercy and then she had neede of mercy for her daughter was sicke and weake and therefore she would not be driven off shee would take no deniall So is it with all our resolutions when they have this depth of earth Therefore the best way is to consider and forecast the worst So our Saviour counselleth to suspect the worst How canst thou that hast but two hundred goe against him that hath a thousand so is it in this case When you shall undertake a good course and you goe out but with weake reasons if Sathan or a lust come and object stronger reasons this will make thee give out Therefore the best way is to forecast the worst and to outbid the Devill in every temptation Therefore when hee shall come and say that thou shalt have favour with men say to him that the favour of GOD is better if he shall tell thee of riches and wealth say that thou shalt have a treasure in heaven if hee say to thee that thou shalt have rest and pleasure in sinne say to him that the peace of conscience and joy in the Holy Ghost is farre beyond that rest and pleasure whatsoever it be So in all the temptations one the other hand it is good to ponder them well that wee may bee able to outbid him therein Whatsoever he doth object it is one of these two either some good that thou shalt have or some evill Now consider that as the love and favour of GOD is a greater good then all the world can give thee So his wrath is a greater evill than any the world can doe to thee Secondly If thou wouldest have thy resolution strong to breake through all impediments labour to get vehement desires to over-toppe all other that whatsoever comes yet this may overballance them Quest. But how shall I come to get such a
you use to say we know not what we shall have hereafter we know what we have here and therefore the soule trembles at it Whence comes this but because we have not beene wonted to walke with the LORD Is it a great thing for him to die when he hath the same company and the same friends with him still It is but chancing the place not his company one of the speeches repeated by the Authour at his death for he is present every where Therefore our duty thence is no maintaine such a constant communion with him that we may be able to fetch helpe and comfort and direction from him so that we neede not turne aside to the creatures and be dependent upon them And indeed one that is acquainted with the LORD and hath full communion with him may be satisfied with that alone for what is it that makes a man to desire company It ariseth from these two things First partly because one would have fit objects to exercise his faculties upon which if hee had not they would languish and a wearisomnesse would grow upon them Secondly because hee would have knowledge and direction and helpe and advice and comfort brought into his empty heart by such friends as are able to suggest it to him and therefore they desire company Now shall they not finde this in the Lord more than in any creature Is not he then the worthiest and the highest object on whom they should bestow their thoughts Againe cannot he fill thy heart with joy and comfort is not he onely wise to give thee direction upon all occasions and is there any then that thou shouldest choose to walke with more than with him Every man the more faith he hath and the more wisedome he hath the more able hee is to walke with GOD and with himselfe the more unbeleeving and weake and unconstant the more unable hee is to be alone And the ground of it is By faith a man walkes with God and by reflection hee walkes with himselfe There are two companions which a man needes never to be destitute of GOD and himselfe First a man walkes by faith when hee sees GOD present and speaking to him and hee speakes againe to the LORD and the stronger a mans faith is the more he doth it Againe a man walkes with himselfe by reflection on his owne actions and heart and wayes a beast cannot walke with it selfe because it cannot recoyle and turne in upon it selfe neither can children or fooles or weake and unconstant men therefore they cannot be without company it is a hell to them to be alone and the lesse a mans wisedome is the more he complaines of want of company Seeing therefore God is every where present labour to strengthen thy faith in that his presence and so thou maist still be with him and walke with him And then secondly labour to speake to thy selfe to reproove and admonish thy selfe to consider thine owne wayes and actions to cheare and comfort thy selfe for these are all the actions of one that makes himselfe a companion and hee that doth these things shall never complaine of want of company and solitarinesse Sixthly If God bee every where present then he is present to observe all the sinnes that thou committest and to observe all the good that thou doest Then make this use of it that the presence of the Lord should be a restraint to keepe thee from sinning on the one hand and it should incourage thee on the other hand to abound in every good worke Therefore a man should say thus with himselfe I dare not doe this because God is present he stands by and lookes on It was Iosephs reason to his Mistres Though we be alone yet God is present and beholdes it And how can I doe this great wickednesse and sinne against God As if he should say though we see him not yet he is present and sees it and knowes it And not onely say I dare not doe it but thou shouldest say I dare not so much as thinke it for he beholdes the thoughts You shall see an excellent place for this if you compare Iob. 31. verse 1. and 4. together it is one continued speech I have made a covenant with mine eyes why then should I thinke upon a maid Doth not hee see my wayes and count all my steps As if hee should say I durst not give so much as give liberty to my thoughts because hee beheld all my wayes it is a question which those that feare God have beene wont to aske How shall I doe to bee rid of such and such thoughts that haunt mee continually I would very faine bee rid of them This is an excellent way to consider that GOD himselfe stands by annd knowes all thy thoughts and takes notice of them As put this case Suppose a wise and godly man should stand by and take notice of all thy base thoughts that passe through thy heart wouldest thou not bee ashamed of thy selfe If thy body were made a glasse and men should see all thy thoughts through it wouldst thou not bee ashamed of them and carefull in them as wee are of our actions now before men Now to consider that the Lord beholds them to consider that he sees every thought the least whereof is no light matter this would be a meanes to restraine thee Nay consider that the Lord doth not onely behold them but he ponders all thy actions to giue thee the fruit of them so that God doth not stand by as a meere looker on but he takes such notice of all thy thoughts that passe through thy heart and all thy vaine words that he weighes them as it were And therefore hee is said in Scripture so often to ponder our wayes He puts thy sins and those lusts in one ballance and his censure in the other and gives thee according he puts weight for weight he gives thee correction if thou art his child and judgement if thou bee wicked Therefore thou must consider who it is that knowes them what a one he is as it is in Rev. 2. when he tells his Churches that hee knowes them all then hee describes himselfe what a one he is as his eyes to be of flaming fire and his feete like brasse This if considered would make a man to looke about him If there was a company set together and there was an informer standing by and did note downe in his table-book what they did and did declare it to their enemies or to the King and Counsell men would be exceeding wary they would ponder every word before they spake so when GOD is present and beholdeth all that thou doest hast thou not reason much more to consider thy wayes Men say indeed that the Lord is present every where but our lives shew that wee thinke like the Atheists in Iob that God is shut up in the thicke clouds and cannot see through them Yea there is noe man but needs an increase
could afford he was in stead of all to them as Paul when hee was in prison was not God all to him and what need had he of riches or lands or friends for friends are but to comfort a man and money it can doe no more than man can doe and praise and honour doe but knit mens hearts to us now if we have the light of Gods countenance we need not mans helpe if God will put forth his power for us what need we any thing else if he will heale us what needs the Physitian if hee will cloath us and give us meat and drinke then what needs wealth Therefore labour to be satisfied with him to prize and esteeme him and to thinke him to be all in all THE EIGHTH SERMON EXODVS 3.13.14 15. 13 And Moses said unto GOD behold when I come unto the children of Israel and shall say unto them The GOD of your Fathers hath sent me unto you and they shall say unto mee What is his Name what shall I say unto them 14 And GOD said unto Moses I AM THAT I AM. And he said Thus shalt thou say unto the children of Israel I AM hath sent me unto you 15 And GOD said moreover unto Moses Thus shalt thou say unto the children of Israel The LORD GOD of your Fathers the GOD of Abraham the GOD of Isaac and the GOD of Iacob hath sent me unto you this is my Name for ever and this is my memoriall unto all generations COnsider whether your mindes gather an holy magnanimitie even from hence that you have the Lord for your God for if he be most perfect if hee hath the fulnesse of all things in him then if you have him the minde is ready to grow to an holy kind of greatnesse for it is the greatnesse of the object that makes the minde great and the greatnesse of the minde appears in this that it doth not esteeme smal things Animo magno nihil est magnum When a man can out of this consideration that the LORD is my Sunne and shield and exceeding great reward contemne and reckon all things else as matters of small moment it is an argument that he hath in truth apprehended God as hee ought to apprehend him I say this is true holy magnanimity there is a false magnanimity whereas mens mindes are great because they grow great with men because of their great hopes and riches and great learning this is a false greatnesse because it drawes men from God it is such a greatnesse as the arme hath when it is swelled which riseth not from the strength and true greatnesse of it but from the weaknesse of it This is of an ill kinde but there is another kinde of greatnesse when the minde growes therefore to an holy magnanimity because it is set upon the great God as David he had such a magnanimity Psal. 27.1.3 The LORD is my light and my salvation whom shall I feare The LORD is the strength of my life of whom shall I be afraid Though an host of men should incampe against me my heart should not feare c. If there be any thing in this world to be regarded it is an host of men because it is the powerfullest thing amongst men but I will not regard it Why not because hee was stronger than they but because God was his life and strength when his minde raised up it selfe to such a greatnesse upon this consideration then he was able to contemne these things that were to be contemned Such was the greatnesse of minde which was found in Moses Hebr. 11. he cared not for the favour or disfavour of the King Because hee saw enjoyed and bore himselfe upon him which was invisible Consider whether you exalt him as God you shall know it by this by seeking to him to fill up all those defects and imperfections that we meet with in our lives from day to day Beloved there are many things that we want as if we lose a friend we complaine of a want if we lose father or mother it is a want yea if wee lose nothing yet we find many defects which we would have made up now what is the way to doe it If thou thinkest to make them up by the creature thou wilt finde it to be but a small bush that will not stop the gap but if thou goest to him that is all in all Coloss. 3. if thou seekest to make it up in him when any thing is lost when the bucket is broken if thou goest to the fountaine if a beame be cut off that was given and shined thorow the creature if thou goest to the Sunne that can give the like beame thorow another creature if thou seekest to have communion with him then it is an argument that thou esteemest him as thou oughtest to doe Object Every man will say I seeke to the Lord I looke for all my comfort from him Answ. Yea but how doest thou bestow thy labour Isai. 55.2 Wherefore doe you spend money for that which is not bread and your labour for that which satisfieth not hearken diligently unto mee and eat that which is good and let your soule delight it selfe in fatnesse Let a man consider in this case how he bestoweth his paines if he thinke to have all in God he will save his paines and not lay it out upon vanitie but he will bestow it to some purpose that is he will take much paines to seeke his favour in all things and looke to him for a supply of all and not to the creatures because they can doe but little they have no power no strength to doe any thing they are of no moment but if God be pleased to make up the defect then if he have but little wealth he will make it to serve his turne if he have but one friend it shall be to him as if he had many if he hath but a little credit it shall be to him as if he had a great name c. all things else are but of a little bulke without him Object But the creatures are of great moment experience shewes them to be something for who lives without them Againe are not wee commanded to pray for outward blessings and wee are not to pray for that which is nothing Again doth not the Scripture reckon them so they are things for which we must be thankfull and the want of them doth afflict us and we must esteeme it as a chastisement Now no man will be thankfull or afflict himselfe for that which is nothing and therefore there is something in the creature they are not altogether nothing or vanitie To this we will give a threefold answer Answ. 1 Though they be something yet their efficacy is not from themselves but from the Lord. A horse is able to doe something but to save a man it is a vaine thing the builder builds but it is nothing and the watch-men watch in vaine without
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